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of her, so that wine that makes glad the heart of man may be produced. 5.115 Concerning such contemplations and for the winepresses, odes and psalms were written. For let not our mind be so impoverished as to suppose that spirit-bearing men, through the provision of the Holy Spirit, have spoken about perceptible winepresses and vats, but rather about concepts highly exalted. 5.116 To dwell in such vats agrees with what is said in the Song of Songs by the bride to the companions of the bridegroom: “Bring me into the house of wine, set in order love upon me.” 5.117 When the things suggested by the present prophecy have been fulfilled, there will no longer be an anathema, Jerusalem henceforth dwelling with confidence in the king, having learned that "it is good to trust in the Lord rather than to trust in man," and bearing the proverbial saying: "But he who trusts in the Lord is blessed." 5.118 And how, when these things have come to be, there is no longer an anathema must be considered. For this is said in two ways, sometimes the word signifying what is forbidden on account of present defilement, and sometimes what is dedicated and consecrated to God. And concerning the first meaning, what is written must be understood thus: "If anyone does not love the Lord, let him be anathema," and what is thus: "No one speaking in the Spirit of God says, 'Jesus is anathema.'" According to this meaning, Paul wished "to be anathema for the sake of the brothers and kinsmen according to the flesh." But concerning the latter meaning of the word anathema, it is possible to gather many sayings from the history of the Scriptures, which the lover of words will find for himself. 5.119 Therefore, when Jerusalem dwells with confidence, no one in her shall any longer be anathematized nor shall there be a thing dedicated to destruction, the carved and molten images having been utterly destroyed from her. For when these things are put away, she will dwell confidently, having spiritual security, concerning which Jeremiah the prophet spoke, saying: "And blessed will be the man who trusts in the Lord." 5.120 Zech. 14:12: And this shall be the plague with which the Lord will strike all the peoples that have warred against Jerusalem; their flesh shall rot while they are standing on their feet, and their eyes shall rot out of their sockets, and their tongue shall rot in their mouth. 5.121 This is the plague for those who have camped against her and surrounded her with a rampart. And what are the things he proclaims beforehand to those who encircle the fair city of Jerusalem? Their flesh shall rot, he says, while they are standing on their feet, either from great lack of food or from fear of the expected evils and hardships. And the wasting of their flesh will become so great that their eyes will rot out and fall out of their sockets and their tongue will rot in their mouth. 5.122 But this calamity has happened not so much to those who encircled and sacked the perceptible Jerusalem, as to those who persecuted Christianity and the Church of Christ, which is Jerusalem in an anagogical sense. 5.123 The history of the Christians contains how many and what kind of terrible things truly ... by divine judgment against those who sacked the ... your servants and the places of assembly so as to tear them down to the ground and to give the divine books to the fire. We have treated of such matters more completely and at greater length in our commentaries on Isaiah, to the reading of which we refer lovers of beauty by way of exhortation. 5.124 God strikes those who surrounded Jerusalem in the manner of enemies, so that they might fall from the very evil position which they maintained, persisting in their superstitious worship. When this fall occurs beneficially, a rising and a standing will follow, having surpassing praise. 5.125 Concerning this contemplation, filled with the Holy Spirit, the justified Simeon, having received into his arms the infant born of the unwed Mary, pointing to him says: "Behold, this one is set for

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αὐτῆς, ἵνα ὁ εὐφραίνω̣ν καρδ̣ίαν ἀνθρώπου οἶνος ποιῆται. 5.115 Περ̣ι`̣ τοιούτων θεωρημα´̣των καὶ ὑπὲρ τῶν λη̣νῶν ᾠδαὶ καὶ ψαλμοὶ ἀνεγράφησαν. Μὴ γὰρ πτωχεύσῃ ἡμῖν ὁ νοῦς ἐπὶ τοσοῦτον ὡς ὑπολαβεῖν περὶ αἰσθη̣τ̣ῶν ληνῶν καὶ ὑποληνίων τοὺς πνευματοφόρους ἄνδρας δι' ἐπιχορηγίας τοῦ ἁγίου Πνεύματος εἰρηκέναι, ἀλλὰ περὶ νοημάτων ὑψηλῶς ἀνηγμένων. 5.116 Συνᾴδει τῷ κατοικεῖν τοιαῦτα ὑπολήνια τὸ ἐν τῷ Ἄισματι τῶν Ἀισμάτων λεγόμενον ὑπὸ τῆς νύμφης πρὸς ἑταίρους τοῦ νυμφίου· «Εἰσαγάγετέ με εἰς οἶκον τοῦ οἴνου, τάξατε ἐπ' ἐμὲ ἀγάπην.» 5.117 Τῶν ὑποβαλλομένων ὑπὸ τῆς προκειμένης προφητείας πληρωθέντων, οὐκέτι ἔσται ἀνάθεμα, κατοικ̣ούσης λοιπὸν τῆς Ἰερουσαλὴμ μετὰ τῆς πεποιθήσεως τῆς ἐπὶ βασιλέα, μαθούσης ὅτι «ἀγαθὸν πεποιθέναι ἐπὶ Κύριον ἢ πεποιθέναι ἐπ' ἄνθρωπον», καὶ τὸ παροιμιῶδες φε´̣ρον· «Πεποιθὼς δὲ ἐπὶ Κύριον μακαριστός.» 5.118 Πῶς δὲ τούτων ὑπαρξάντων οὐκ ἔστιν ἔτι ἀνάθεμα θεωρητέον. ∆ιχῶς γὰρ λέγεται τοῦτο, ὁτὲ μὲν δηλουμένου ἐκ τῆς λέξεω̣ς τοῦ ἀπηγορευμένου διὰ προσοῦσαν μιαρότητα, ὁτὲ δὲ τ̣οῦ ἀφιερουμένου καὶ ὁμολογουμένου Θεῷ. Καὶ περὶ μὲν τ̣οῦ προτέρου ἐκληπτέον τὸ γραφὲν οὕτως· «Εἴ τις οὐ φιλεῖ Κύριον, ἤτω ἀνάθεμα», καὶ τὸ οὕτως ἔχον· «Οὐδεὶς ἐν πνεύματι Θ̣εοῦ λαλῶν λέγει· ἀνάθεμα Ἰησοῦς.» Κατὰ τοῦτο τὸ σημαινόμενον, ἤθελεν ὁ Παῦλος «εἶναι ἀνάθεμα ὑπὲρ τῶν ἀδελφῶν καὶ συγγενῶν κατὰ σάρκα». Περὶ δὲ τοῦ ὑστέρου σημαινομένου ·· τῆς ἀνάθεμα λέξεως, πολλὰ ἔστι συναγαγεῖν ῥητὰ ἐκ τῆς τῶν γραφῶν ἱστορίας, ἅπερ ἑαυτῷ ὁ φιλόλογος εὑρήσει. 5.119 Ὅταν τοιγαροῦν μετὰ πεποιθήσεως κατοικήσῃ Ἰερουσαλήμ, οὐδεὶς ἔτι ἐν αὐτῇ ἀναθεματιστέος ἔσται οὐδὲ ἀφίδρυμα, ἐξολοθρευθέντων ἀπ' αὐτῆς τῶν γλ̣υπτῶν καὶ τῶν χωνευτῶν. Τούτων γὰρ ἐκτὸς γεγενημένων, πεποιθότως κατοικήσει ἔχουσα τὴν πνευματικὴν ἀσφάλειαν, περὶ ἧς Ἰερεμίας ὁ προφήτης ἔφρασεν εἰπών· «Καὶ εὐλογημένος ἔσται ὁ ἄνθρωπος ὃς πέποιθεν ἐπὶ τῷ Κυρίῳ.» 5.120 Zach. XIV, 12: Καὶ αὕτη ἔσται ἡ πτῶσις, ἣν κόψει Κύριος πάντας τοὺς λαούς, ὅσοι ἐπεστράτευσαν ἐπὶ Ἰερουσαλήμ· τακήσονται αἱ σάρκες αὐτῶν ἑστηκότων αὐτῶν ἐπὶ τοὺς πόδας αὐτῶν, καὶ οἱ ὀφθαλμοὶ αὐτῶν ῥυήσονται ἐκ τῶν ὀπῶν αὐτῶν, καὶ ἡ γλῶσσα αὐτῶν τακήσεται ἐν τῷ στόματι αὐτῶν. 5.121 Αὕτη ἡ πτῶσις τοῖς στρατοπεδεύσασιν ἐπ' αὐτὴν καὶ χάρακας αὐτῇ περιβαλοῦσιν. Τίνα δ' ἐστὶν ἃ προαναφωνεῖ τοῖς κυκλ̣οῦσιν τὴν καλλίπολιν Ἰερουσαλήμ; Τακήσονται, φησίν, αἱ σάρκες αὐτῶν τῶν ἑστηκότων ἐπὶ τοὺς πόδας αὐτῶν, ἤτοι ἀπὸ πολλῆς ἀσιτίας ἢ δέους τῶν προσδοκουμένων κακωτικῶν τε καὶ ἐπιπόνων. Εἰς τοσοῦτον δὲ τῆξις τῶν σαρκῶν αὐτῶν γενήσεται, ὡς τοὺς ὀφθαλμοὺς αὐτῶν ἐκρυῆναι καὶ τῶν ὀπῶν ἔξω γενέσθαι καὶ τακῆναι ἐν τῷ στόματι τὴν γλῶσσαν αὐτῶν. 5.122 Ὑπῆρκται δὲ ἡ κακοπραγία αὕτη οὐ τοσοῦτον τοῖς κυκλώσασιν καὶ πορθήσασιν τὴν αἰσθητὴν Ἰερουσαλήμ, ὡς τοῖς διώξασιν τὸν χριστιανισμὸν καὶ τὴν Χριστοῦ Ἐκκλησίαν, κατ' ἀναγωγὴν οὖσαν Ἰερουσαλήμ. 5.123 Περιέχει ἡ τῶν χριστιανῶν ἱστορία ὅσα καὶ οἷα δεινὰ καὶ ἀληθῶς ··· ····χ̣θη θείᾳ κρίσει κατὰ τῶν πορθησάντων τοὺς ·· ····σου δούλους καὶ τοὺς συνακτηρίους τόπους ὡς εἰς ἐ´̣δαφος αὐτοὺς κατασπάσαι καὶ τὰς θείας βίβλους πυρὶ παραδοῦναι. Ἐντελέστερον καὶ διὰ πλειόν̣ων περὶ τῶν τοιούτων πεπραγμάτευται ἡμῖν ἐν τοῖς εἰς τὸν Ἠσαΐαν ὑπομνήμασιν, ὧν εἰς τὴν ἀνάγνωσιν παραπέμπομεν διὰ προτροπῆς τοὺς φιλοκάλους. 5.124 Πλήττει Θεὸς τοὺς κυκλώσαντας Ἰερουσαλὴμ πολεμίων τρόπῳ, ἵνα πέσωσιν ἀπὸ χειρίστης στάσεως ἧς ἐφύλαττον ἐμμένοντες τῇ δεισιδαίμονι λατρείᾳ. Ἐπωφελῶς τῆς πτώσεως ταύτης γινομένης, ἔγερσις καὶ στάσις διαδέξεται ὑπερβάλλοντας ἐπαίνους ἔχουσα. 5.125 Περὶ τῆς θεωρίας ταύτης, πληρωθεὶς ἁγίου Πνεύματος, ὁ δικαιωθεὶς Συμεὼν εἰς τὰς ἀγκάλας ἑαυτοῦ δεξάμενος τὸ ἐκ τῆς ἀπειρογάμου Μαρίας τεχθὲν βρέφος, δεικνὺς αὐτό φησιν· «Ἰδοὺ οὗτος κεῖται εἰς