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they lamented so much that those who had come to comfort them wept with them. But when he said, "Lazarus, come forth," and the mourning was cast aside, they no longer grieved. Indeed, thanksgiving banquets were held when he spoke, and "Lazarus was one of those reclining at table." As long as I have the causes of my pain, I always have it before me. If, then, you hear and beneficially apply the scourgings as a painful remedy, being healed, I no longer feel pain. 19 For I will declare my iniquity. He says this: declaring my iniquity, I do not hide the pain; for always remembering and going through the anguish I have, because I have come to be in it. And I will not declare it so much as to wish to find the one who heals it. "I will be anxious," indeed, "for my sin." Not everyone who sins is anxious about his sin. Cain sinned and heard, "Have you sinned? Be still." If he had been still, he would have been anxious about his sin, how to cast it away and no longer work it, by no longer being disposed to it. 19 And I will be anxious for my sin. Here iniquity and sin can be spoken of in parallel. Concerning this, John writes in his epistle, saying: "Everyone who commits sin also commits iniquity, and sin is iniquity." "I will be anxious," therefore, "for my iniquity," which is sin. Therefore I will declare it, I do not hide it, I do not wait for one from outside to convict me, I do not wait for another to tell me: "You are in sin and iniquity." It was said to us that, "A just man," it says, "is his own accuser in his first speech; as when the adversary attacks, he is convicted." And we received that: he says, "Declare your sins first, that you may be justified." Do not wait for the accuser. In his first speech one must accuse himself; for if this happens, then that one is put to shame, since you were anxious for your sin, how you might no longer work it. 20 But my enemies live and are stronger than me. For this reason I call upon you as a helper, for this reason I have prepared myself to be scourged by you. Since, then, because I sin and have iniquity "they live and are stronger than me"—for they are fed by my wickedness—for this reason do for me what I ask; for "I am anxious for my sin." Scourge me, then, apply painful remedies, that I may be healed; for then they finally become weaker than me, they are crushed under my feet; for Jesus alone is able to crush Satan under the feet of the saints. And again: "But the God of peace will crush Satan under your feet shortly." Therefore, as long as neither he nor those with him have been crushed, they live. 20 And those who hate me unjustly have multiplied. Yet it is great praise that he was hated not justly. As if someone should hate another as arrogant who is not arrogant, but indeed very humble, he hates him unjustly. The elders who went after Susanna hated her because they did not take her. This hatred is unjust. The Egyptian woman hated Joseph. This hatred is unjust. 21 They slandered me, because I pursued righteousness. I was not harming them; for no one "justly pursuing the just" and pursuing righteousness—the word "pursued" here does not mean to pursue with hatred, but signifies to go after. As if he should say, "Seek peace and pursue it." 21 and they cast me, the beloved, aside like an abominable corpse. I worked good things for them and I should have received good things from them in return for good. But "evil for good" they gave to me, being senseless of what evils they are, and with what disposition I am toward them, not rejoicing in their evils, but loving them and wishing to make them separate from their evils. Me, the beloved, who ought to be loved, they rejected like an abominable corpse, like a stinking corpse they fled from me. And it is well said "the beloved," not "the one who is loved"; for he was hated. 22 Do not

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τοσοῦτόν γε ὠλοφύροντο ὡς τοὺς ἐληλυθότας ἐπὶ τῷ παρακαλέσαι κλαίειν μετ' αὐτῶν. ὅτε δὲ εἶπεν· "Λάζαρε, δεῦρο ἔξω", καὶ ἀπεβλήθη τὸ πένθος, οὐκέτι ὠδυνῶντο. ἀμέλει γοῦν καὶ συνπόσια ἐπετελοῦντο χαριστήρια ὅτε εἶπεν, καὶ "Λάζαρος εἷς ἦν τῶν ἀνακειμένων". ἐς ὅσον ἔχω τὰ αἴτια τῆς ἀλγηδόνος, διὰ παντὸς αὐτὴν ἐπίπροσθεν ἔχω. ἐὰν οὖν σὺ ἐπακούσας καὶ τὰς μάστιγας συμφερόντως οἷα βοήθημα ἐπίπονον προσαγάγῃς, θεραπευθεὶς οὐκέτι ἀλγῶ. 19 ὅτι τὴν ἀνομίαν μου ἀναγγελῶ. τοῦτο λέγει· ἀναγγέλλων τὴν ἀνομίαν μου οὐ κρύπτω τὴν ἀλγηδόνα· ἀεὶ γὰρ μνημονεύων καὶ διεξερχόμενος τὴν ὀδύνην ἔχων ὅτι γέγονα ἐν αὐτῇ. καὶ οὐ τοσοῦτόν γε ἀναγγελῶ αὐτὴν ὥστε θελῆσαι εὑρεῖν τὸν θεραπεύοντα αὐτήν. "μεριμνήσω" γ̣οῦν "περὶ τῆς ἁμαρτίας μου". οὐ πᾶς ἁμαρτάνων μεριμνᾷ περὶ τῆς ἁμαρτίας αὐτοῦ. ἥμαρτεν ὁ Κάιν καὶ ἤ κουσεν· "ἥμαρτες; ἡσύχασον". εἰ ἦν ἡσυχάσας, ἐμερίμνα περὶ τῆς ἁμαρτίας αὐτοῦ, πῶς αὐτὴν ἀποβάλῃ καὶ μηκέτι αὐτὴν ἐνεργήσῃ τῷ μηκέτι πεποιωμένος εἶναι κατ' αὐτήν. 19 καὶ μεριμνήσω περὶ τῆς ἁμαρτίας μου. ἐκ παραλλήλου δύναται ὧδε ἡ ἀνομία καὶ ἁμαρτία εἰρῆσθαι. περὶ τούτου δὲ ὁ Ἰωάννης ἐν τῇ κατ' αὐτὸν ἐπιστολῇ γράφει λέγων· "πᾶς ὁ ποιῶν τὴν ἁμαρτίαν καὶ τὴν ἀνομίαν ποιεῖ, καὶ ἡ ἁμαρτία ἐστὶν ἡ ἀνομία". "μεριμνήσω" οὖν "περὶ τῆς ἀνομίας μου" οὔσης ἁμαρτίας. ἀπαγγελῶ γοῦν αὐτήν, οὐ κρύπτω, οὐ περιμένω ὃ ἔξωθεν ἐλέγξαι, οὐ περιμένω ἵνα ἄλλος μοι εἴπῃ ὅτι· "ἐν ἁμαρτίᾳ καὶ ἀνομίᾳ εἶ". ἐλέγετο ἡμῖν ὅτι· "δίκαιος αὐτοῦ", φησίν, "κατήγορος ἐν πρωτολογίᾳ· ὡς ὅταν ἐπιβάλῃ ὁ ἀντίδικος, ἐλέγχεται". καὶ ἐλάβομεν ἐκεῖνο· λε´̣γει· "λέγε σὺ τὰς ἁμαρτίας πρῶτος, ἵνα δικαιωθῇς". μὴ περίμενε τὸν κατήγορον. ἐν πρωτολογίᾳ ἑαυτοῦ κατηγορητέον· ἐα`̣ν̣ γὰρ τοῦτο γένηται, λοιπὸν κατ271 αισχύνεται ἐκεῖνος, ἐπεὶ σὺ ἐμερίμνησας περὶ τῆς ἁμαρτίας σου, πῶς μηκέτι αὐτὴν ἐνεργῇς. 20 οἱ δὲ ἐχθροί μου ζῶσιν καὶ κεκραταίωνται ὑπὲρ ἐμέ. διὰ τοῦτό σε βοηθὸν ἐπικαλοῦμαι, διὰ τοῦτο εὐτρεπῆ ἐμαυτὸν πεποίηκα πρὸς τὸ ὑπὸ σοῦ μαστιχθῆναι. ἐπειδὴ οὖν ἐκ τοῦ ἁμαρτάνειν με καὶ ἔχειν ἀνομίαν "ζῶσιν καὶ κεκραταίωνται ὑπὲρ ἐμέ"-τρέφονται γὰρ τὴν ἐμὴν κακίαν-, διὰ τοῦτο ἃ αἰτῶ ποίησόν μοι· "μεριμνῶ" γὰρ "περὶ τῆς ἁμαρτίας μου". μάστιξον οὖν με, ἐπίπονα βοηθήματα προσάγαγε, ἵνα ἰαθῶ· τότε γὰρ λοιπὸν ἐκεῖνοι ἀσθενέστεροί μου γίνονται, συντρίβονται ὑπὸ τοὺς πόδας μου· Ἰησοῦς γὰρ μόνος δύναται συντρῖψαι ὑπὸ τοὺς πόδας τῶν ἁγίων τὸν σατανᾶν. καὶ πάλιν· "ὁ δὲ θεὸς τῆς εἰρήνης συντρίψει τὸν σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει". ὅσον οὖν οὔπω συντέτριπται οὐδὲ αὐτὸς οὐδὲ οἱ ἀνφ' αὐτόν, ζῶσιν. 20 καὶ ἐπληθύνθησαν οἱ μισοῦντές με ἀδίκως. ὅμως ἔπαινος μέγας ὅτι ἐμισεῖτο οὐ δικαίως. οἷον εἴ τις μισήσειέν τινα ὡς ὑπερήφανον οὐκ ὄντα ὑπερήφανον, ἀλλὰ καὶ πάνυ γε ἄτυφον, ἀδίκως αὐτὸν μισεῖ. ἐμίσησαν τὴν Σωσάνναν οἱ κατ' αὐτῆς ἐπιβάντες πρεσβύτεροι ὅτι οὐκ εἷλον αὐτήν. τοῦτο τὸ μῖσος ἄδικόν ἐστιν. ἐμίσησεν ἡ Αἰγυπτία τὸν Ἰωσήφ. τοῦτο τὸ μῖσος ἄδικόν ἐστιν. 21 ἐνδιέβαλλόν με, ἐπεὶ κατεδίωκον δικαιοσύνην. οὐκ ἔβλαπτον αὐτούς· οὐδεὶς γὰρ "δικαίως τὸ δίκαιον διώκων" καὶ καταδιώκων τὴν δικαιοσύνην-τὸ "κατεδίωκον" ὧδε οὐ τὸ μισητικῶς διώκειν, τὸ μεταδιώκειν ω σημαίνει. ὡς ἐὰν λέγῃ· "ζήτησον εἰρήνην καὶ δίωξον αὐτήν". 21 καὶ ἀπέριψάν με τὸν ἀγαπητὸν ὡσεὶ νεκρὸν ἐβδελυγμένον. ἀγαθὰ ἐγὼ εἰς αὐτοὺς ἐνήργησα καὶ ἔδει ἀντὶ ἀγαθῶν ἀγαθά με λ̣αβεῖν παρ' αὐτῶν. "κακὰ" δὲ "ἀντὶ ἀγαθῶν" μοι παρέσχον ἀναισθητοῦντες οἷ κακῶν εἰσιν, καὶ ποίᾳ διαθέσει ἐγὼ πρὸς αὐτούς εἰμι τοιοῦτος οὐ συνχαίρων τοῖς κακοῖς αὐτῶν, ἀλλὰ ἀγαπῶν αὐτοὺς καὶ ἐκτὸς τῶν κακῶν αὐτοὺς θέλων ποιῆσαι. τὸν ἀγαπητόν με, ὃν ἔδει ἀγαπᾶσθαι, ὡς νεκρὸν ἐβδελυγμένον παραιτήσαντο, ὡς τὸν ὀδωδότα νεκρὸν ἔφυγον ἀπ' ἐμοῦ. εὖ δὲ καὶ τὸ φάναι "τὸν ἀγαπητόν", οὐ "τὸν ἀγαπώμενον"· ἐμισεῖτο γάρ. 22 μὴ