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he may have mercy on all." And observe the sequence of the expression: those from the Greeks who had come to believe were looking down on the Jews who had believed in the Savior. And formerly, in turn, the Jews were preventing the nations from being called to salvation; for they were saying: "Do you receive into salvation those from utterly accursed fathers, from idolaters, from polytheists"? He therefore made a confinement, he convicted them both. And it is possible to use such an image: Let someone have a son remaining with him and another cast out because of a preceding wickedness. If the father wishes to receive back the one who was cast out after he has repented, the son who remained opposes him, saying: "Does this man become my co-heir? He has done such and such." He convicts that one also of other sins: "This one is not excluded from the inheritance for this reason; you too are cast out; you have done such and such." And so he no longer speaks against it; for this one also was shut up, that is, he was shut up by the convictions, and that one too. "That he may have mercy on all," therefore, he has done this; for it was not in order to show them to be such that he brought the convictions, but in order to restrain each one from now on; for the Greek no longer looks down on the Jews on account of the cross that was brought upon the Savior by them, nor they on these; for all were found to be under sin. This, therefore, is what he says: "For just as you once disobeyed 207 God," you Greeks—even if you have now approached the gospel and have purposed to worship God, yet you once did despitefully—, "but now you have obtained mercy through their disobedience"—if Israel had not disobeyed, you would not have salvation; for they spoke against and prevented it—, "so also," he says, "these," the Jews, "have disobeyed through your mercy, that they also might obtain mercy." Then, as if a conclusion, he added: "For God has confined all to disobedience, that he may have mercy on all." The depth of the judgment: "O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! For who has known the mind of the Lord? Or who has become his counselor" of him who confined all to disobedience? In the case of enemies, therefore, the term "confine" is taken thus, when every way is removed from them of attacking and terribly harming; for one is confined in this way. As if syllogistically he reasoned with the Jew, that: "3Do not find fault with the calling of the nations; for you too have done the same things"3. Again, concerning the Greeks who look down on the Jews and say "3the Lord-slayers and such people"3. he says: "3'you once disobeyed,' you were idolaters"3. 3 Say to my soul, I am your salvation. Say, O God, in reality to the soul that: "I am your salvation." But when do you say: "I am salvation," except when you save or when you bring all things to my soul for salvation, leading it forth? 4 Let them be ashamed and confounded who seek my soul. These are they who do wrong, these are they who make war, concerning whom he said: "Judge those who wrong me, make war on those who make war on me." "Let them be ashamed," he says, "and confounded." Not anger can be inflicted upon them, but shame for what they do; for thus they will cease. Certainly, then, those who have come to know this, that they have come into shame, say: "We have slept in our shame, and our dishonor has covered us." It belongs to those who have come to know that they have come under shame and that they have been hidden by dishonor. And this shame and dishonor had come from sin. Something of this sort he also says in Ezekiel to someone who is bold and shameless: "Be ashamed and receive your dishonor." As if someone, say, by hypothesis, were condemned to serve in public works, such as in a bathhouse or in a mine, and were to be proud of this, we say to him: "Be ashamed, know that you are in dishonor." Indeed: what then was the shame of Adam? - for not all shame is of the same kind. At any rate, the scripture itself says: "There is a shame that brings on sin, and there is a shame

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πάντας ἐλεήσῃ". καὶ ὅρα γε τὴν ἀκολουθίαν τῆς λέξεως· κατεπέβαινον τῶν Ἰουδαίων τῶν πιστευσάντων τῷ σωτῆρι οἱ ἀπὸ Ἑλλήνων πεπιστευκότες. καὶ πρότερον πάλιν οἱ Ἰουδαῖοι ἐκώλυον κληθῆναι τὰ ἔθνη εἰς σωτηρίαν· ἔλεγον γὰρ ὅτι· "τοὺς ἀπο`̣ ἐπικαταράτων πατέρων, ἐξ εἰδωλολάτρων, ἐκ πολυθέων εἰς τὴν σωτηρίαν παραλαμβάνεις"; πεποίηκεν οὖν συνκλεισμόν, ἤλεγξεν ἀμφοτέρους. καὶ εἰκόνι τ̣οιαύτῃ ἔστιν χρήσασθαι· ἐχέτω τις υἱὸν παραμένοντα αὐτῷ καὶ ἄλλον ἐκβληθέντα διὰ προλαβοῦσαν κακίαν. ἐὰν μετανοήσαντος τοῦ ἐκβληθέντος θέλῃ εἰσδέξασθαι αὐτὸν ὁ πατήρ, ὁ υἱὸς ὁ ἀπομείνας ἐναντιοῦται λέγων ὅτι· "οὗτος συνκληρονόμος μου γίνεται; τάδε καὶ τάδε πεποίηκεν". ἐλέγχει κἀκεῖνον ἐπὶ ἁμαρτήμασιν ἄλλοις ὅτι· "οὐ διὰ τοῦτο οὗτος εἴργεται τοῦ κλήρου· καὶ σὺ ἔξω ἀποβάλλῃ· τάδε καὶ τάδε πεποίηκας". καὶ λοιπὸν οὐκέτι ἀντιλέγει· συνεκλείσθη γὰρ καὶ οὗτος, τουτέστιν τοῖς ἐλέγχοις συνεκλείσθη, κἀκεῖνος. "ἵνα τοὺς πάντας" οὖν "ἐλεήσῃ", τοῦτο πεποίηκεν· οὐδὲ γὰρ ἵνα ἀποδείξῃ αὐτοὺς τοιούτους, τ̣οὺς ἐλέγχους ἠγίοχεν, ἀλλ' ἵν' ἑκάτερον ἀπὸ τοῦ λοιποῦ κωλύσῃ· οὐδὲ γὰρ ὁ Ἕλλην ἔτι κατεπιβαίνει τῶν Ἰουδαίων δια`̣ τὸν σταυρὸν τὸν προσαχθέντα ὑπ' αὐτῶν τῷ σωτῆρι, οὐδὲ ἐκεῖνοι τούτοις· πάντες γὰρ ὑπὸ ἁμαρτίαν εὑρέθησαν. τοῦτο οὖν λέγει· "ὥσπερ γάρ ποτε ὑμεῖς ἠπειθήσατε τῷ 207 θεῷ", ὑμεῖς οἱ Ἕλληνες -εἰ καὶ νῦν προσήκασθε τὸ εὐαγγέλιον καὶ θεοσεβεῖν προτέθεισθε, ἀλλὰ ποτὲ καὶ ἐλιθάσατε-, "νῦν δὲ ἠλευθερώθητε τῇ τούτων ἀπειθείᾳ"-εἰ μὴ ἦν ἀπειθήσας ὁ Ἰσραήλ, οὐκ εἴχετε σωτηρίαν· ἀντέλεγον γὰρ καὶ ἐκώλυον-, "οὕτω", λέγει, "καὶ οὗτοι", οἱ Ἰουδαῖοι, "ἠπείθησαν τῷ ὑμετέρῳ ἐλέει, ἵνα καὶ αὐτοὶ ἐλευθερωθῶσιν". λοιπὸν ὥσπερ συνπέρασμα ἐπήγαγεν· "συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν, ἵνα τοὺς πάντας ἐλεήσῃ". τὸ βαθὺ τοῦ κρίματος· "ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ· ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ· τίς γὰρ ἔγνω νοῦν κυρίου; ἢ τίς σύμβουλος αὐτοῦ γέγονεν" τοῦ συνκλείσαντος πάντας εἰς τὴν ἀπείθειαν; ἐπὶ πολεμίων οὖν τὸ "σύνκλεισον" λαμβάνεται οὕτως, ὅταν πᾶσα ὁδὸς περιαιρεθῇ ἀπ' αὐτῶν τοῦ ἐπιβαίνειν καὶ δεινῶς βλάπτειν· συνκλείεται γάρ τις οὕτως. ὡσανεὶ συνλογιστικῶς συνελογίσατο τὸν Ἰουδαῖον ὅτι· "3μὴ μέμφου τὴν κλῆ σιν τῶν ἐθνῶν· καὶ σὺ γὰρ τὰ αὐτὰ πεποίκας"3. πάλιν τοὺς Ἕλληνας τοὺς κατεπιβαίνοντας τῶν Ἰουδαίων καὶ λέγοντας "3οἱ κυριοκτόνοι καὶ οἱ τοιοίδε"3. λέγει· "3"ποτὲ ὑμεῖς ἠπειθήσατε", εἰδωλολάτραι ἦτε"3. 3 εἰπὸν τῇ ψυχῇ μου Σωτηρία σου ἐγώ εἰμι. εἰπέ, ὦ θεέ, πραγματικῶς τῇ ψυχῇ ὅτι· "ἐγὼ ἡ σωτηρία σου". πότε δὲ λέγεις ὅτι· "ἐγώ εἰμι ἡ σωτηρία" ἢ ὅταν σῴζῃς ἢ ὅταν πάντα ἐπιφέρῃς τῇ ψυχῇ μου εἰς σωτηρίαν αὐτὴν ξεναγωγῶν; 4 αἰσχυνθείησαν καὶ ἐντραπείησαν οἱ ζητοῦντες τὴν ψυχήν μου. οὗτοί εἰσιν οἱ ἀδικοῦντες, οὗτοί εἰσιν οἱ πολεμοῦντες, περὶ ὧν εἶπεν· "δίκασον τοὺς ἀδικοῦντάς με, πολέμησον τοὺς πολεμοῦντάς με". "αἰσχυνθείησαν", φησίν, "καὶ ἐντραπείησαν". οὐ χόλος αὐτοῖς ὑπαρχθῆναι δύναται, ἀλλ' αἰσχύνη ἐφ' οἷς πράττουσιν· οὕτω γὰρ παύσονται. ἀμέλει γοῦν οἱ τοῦτο ἐγνωκότες ὅτι ἐν αἰσχύνῃ γεγένηνται, λέγουσιν· "ἐκοιμήθημεν ἐν τῇ αἰσχύνῃ ἡμῶν, καὶ ἐπεκάλυψεν ἡμᾶς ἡ ἀτιμία ἡμῶν". ἐγνωκότων ἐστίν, ὅτι ὑπὸ αἰσχύνην γεγένηνται καὶ ὅτι ἐπεκρύβησαν ἀπὸ τῆς ἀτιμίας. αὕτη δὲ ἡ αἰσχύνη καὶ ἡ ἀτιμία ἐξ ἁμαρτίας ἐγεγόνει. τοιοῦτόν τι καὶ ἐν τῷ Ἰεζεκιὴλ πρὸς θρασυνόμενόν τινα καὶ ἀναιδευόμενον λέγει· "αἰσχύνθητι καὶ λαβὲ τὴν ἀτιμίαν σου". ὡς εἴ τις, φέρε, κατ' ὑπόθεσιν, καταδικασθείη δημοσίοις ἔργοις ὑπηρετεῖν, οἷον ἐν βαλανείῳ ἢ ἐν μετάλλῳ, καὶ μέγα φρονοίη ἐπὶ τούτῳ, λέγομεν αὐτῷ· "αἰσχύνθητι, γνῶθι ὅτι ἐν ἀτιμίᾳ εἶ". ἐπερ · τοῦ οὖν Ἀδὰμ ἡ αἰσχύνη; - μὴ γὰρ πᾶσα αἰσχύνη ὁμοειδής ἐστιν. αὐτὴ γοῦν ἡ γραφὴ λέγει· "ἔστιν αἰσχύνη ἐπάγουσα ἁμαρτίαν, καὶ ἔστιν αἰςχύνη