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his unholy thoughts, later entering into Judas himself entirely, he worked his own wickedness, so that Judas knew by sensation and knowledge that the wicked one was with him. For he who has received the wicked one has been qualified by wickedness, but the one now singing, not having a crooked heart in which the wicked one is able to work, was filled with God and the things of God, so that the wicked one, having no place with him, would turn away from him. So he sings, saying, "When the wicked one turned away from me, I did not know," by not having had a sensation of his presence; for I had neither a thought nor a work of his with me. And perhaps wishing to show his worthlessness, he brought forth such a saying, as it is the custom of the magnanimous and those who despise the weak and things that are nothing to say about them, "I know neither if he is present nor if he is absent." But this one is always called "the wicked one" with the article in the teachings, because he excels in wickedness and through deceit makes wicked those who approach him. 964 Ps 100,8 Since it is impossible for this to happen according to the literal sense (for no one will be able to destroy the sinners of the whole earth, even if he were king of it all), but the one saying the preceding words speaks the truth, we must consider another earth from which he kills all the sinners at no other time than in the morning. Therefore the body and all the material things around us are called earth, and the sinners of this earth are the shameful and intemperate pleasures and desires and the other passions. When therefore the reasoning faculty, having grown strong, with the sun of righteousness having risen upon it so that the beginning of a spiritual day comes to it, then having put to death the members that are on the earth: fornication, impurity, all evil desire, and covetousness, which is idolatry, it will utter the preceding victorious cry, not attributing to itself so much the destruction of the enemies as to the true light which cooperated with it through illumination. It is also good to say "mornings" in the plural. For for each sinner of the earth, as day began for it, it destroyed this one, since sinners live and are active; where there is a night of ignorance and evil; "For those who sleep, sleep at night, and those who get drunk, are drunk at night." The end also passes away; the night takes it, when the true light has risen. And often rising in it, it makes many mornings, in which it also kills all the sinners of the earth. But the illuminations for it do not stop at the mornings; wherefore also after the mornings, enjoying long and many days, it will be long-lived and of many days. And concerning another saint it is said by way of blessing, "I will fill him with length of days." And the city of the Lord, who is the great king, is called Jerusalem, interpreted as "vision of peace." Every soul, therefore, that cleanses the war from evils and passions and ignorance, comes to be in the vision of the peace that surpasses all understanding, receiving grace and peace from God the Father and the Lord Jesus Christ; wherefore it will also be named Jerusalem, the city of God. In this city of God, the sinners of the earth, rising up, become workers of iniquity. For the soul has the occasions for the evils within it from the passions of the flesh. If, therefore, someone is able to kill all the sinners of the earth in the manner mentioned, he will destroy from the city of the Lord all who work iniquity. For when the members on the earth are put to death, and the body is disciplined and brought into subjection, the occasions for sins from the flesh are no longer able to raise up in the soul the thoughts that hasten to commit iniquity through the enjoyment of pleasure.

965 Ps 101 arg Every one who asks for something, not having what he asks for, is poor, coming to obtain this through the request. Everyone, therefore, who prays to God asks for a share of good things, not being able to have this from himself; whence also all

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αὐτοῦ ἐνθυμήσεις ἐναγεῖς, υστερον καὶ εἰς αὐτὸν ολον τὸν ̓Ιούδαν εἰσελθὼν ἐνήργει τὰ τῆς πονηρίας ἑαυτοῦ, ὡς αἰσθήσει καὶ γνώσει τὸν ̓Ιούδαν εἰδέναι συνόντα αὐτῷ τὸν πονηρόν. κατὰ γὰρ πονηρίαν καὶ αὐτὸς ὁ παραδεξάμενος τὸν πονηρὸν πεποίωται, ἀλλ' ὁ νῦν ψάλλων, καρδίαν σκαμβὴν οὐκ εχων εἰς ην ἐνεργεῖν ὁ πονηρὸς δύναται, τοῦ θεοῦ καὶ τῶν τοῦ θεοῦ ἐπεπλήρωτο ὡς μὴ εχοντα τὸν πονηρὸν τόπον παρ' αὐτῷ ἐκκλίνειν ἀπ' αὐτοῦ. ψάλλει γοῦν λέγων ̓Εκκλίνοντος ἀπ' ἐμοῦ τοῦ πονηροῦ οὐκ ἐγίνωσκον, τῷ μὴ αισθησιν παρουσίας αὐτοῦ ἐσχηκέναι· οὐ γὰρ ἐνθύμημα η εργον τῶν αὐτοῦ εσχον παρ' ἐμοί. Τάχα δὲ καὶ τὴν εὐτέλειαν αὐτοῦ παραστῆσαι βουλόμενος τὴν τοιαύτην προσηγάγετο φωνήν, εἰωθότων τῶν μεγαλοψύχων καὶ εὐτελιζόντων τὰ ἀσθενῆ καὶ μηδὲν οντα λέγειν περὶ αὐτῶν Οὐδὲ εἰ εστιν οὐδὲ εἰ απεστιν οιδα. πονηρὸς δὲ ουτος μετὰ τοῦ αρθρου ἀεὶ ἐν τοῖς παιδεύμασι καλεῖται τῷ ὑπεραίρειν ἐν πονηρίᾳ καὶ δι' ἀπάτης ποιεῖν πονηροὺς τοὺς αὐτῷ πλησιάζοντας. 964 Ps 100,8 ̓Επεὶ κατὰ τὸ ῥητὸν τοῦτο γενέσθαι ἀμήχανον (οὐδεὶς γὰρ δυνήσεται πάσης τῆς γῆς τοὺς ἁμαρτωλοὺς ἀνελεῖν, καν πάσης αὐτῆς βασιλεὺς ῃ), ἀληθεύει δὲ ὁ τὰ προκείμενα λέγων, αλλην γῆν θεωρητέον ης πάντας τοὺς ἁμαρτωλοὺς ἀποκτέννει οὐκ αλλῳ η τῷ ἑωθινῷ καιρῷ. λέγεται τοίνυν γῆ τὸ σῶμα καὶ τὰ περὶ ἡμᾶς ὑλικὰ πάντα, ἁμαρτωλοὶ δὲ τῆς γῆς ταύτης αἱ αἰσχραὶ καὶ ἀκόλαστοι ἡδοναὶ καὶ ἐπιθυμίαι καὶ τὰ αλλα πάθη. οταν ουν ἰσχύσας ὁ λογισμός, ἀνατείλαντος αὐτῷ τοῦ ἡλίου τῆς δικαιοσύνης ὡς ἡμέρας πνευματικῆς ἀρχὴν αὐτῷ γενέσθαι, τὸ τηνικαῦτα νεκρώσας τὰ μέλη τὰ ἐπὶ τῆς γῆς πορνείαν ἀκαθαρσίαν πᾶσαν ἐπιθυμίαν κακὴν καὶ τὴν πλεονεξίαν ητις ἐστὶν εἰδωλολατρεία ἐρεῖ τὴν προκειμένην ἐπὶ νίκης φωνήν, οὐχ ἑαυτῷ διδοὺς τοσοῦτον τὸ ἀνῃρηκέναι τοὺς πολεμίους οσον τῷ ἀληθινῷ φωτὶ τῷ διὰ φωτισμοῦ συνεργήσαντι αὐτῷ. Ευ δὲ καὶ τὸ πληθυντικῶς τὰς πρωΐας εἰπεῖν. καθ' εκαστον γὰρ ἁμαρτωλὸν τῆς γῆς ἡμέρας αὐτῷ ἀρχομένης, ἀνῄρει τοῦτον τῷ ζῆν καὶ ἐνεργεῖν τοὺς ἁμαρτωλούς· ενθα ἀγνοίας καὶ κακίας νύξ· Οἱ γὰρ καθεύδοντες νυκτὸς καθεύδουσι, καὶ οἱ μεθύοντες νυκτὸς μεθύουσι. παρέρχεται δὲ καὶ τὸ τέλος· λαμβάνει αὐτὸ ἡ νύξ, ἀνατείλαντος τοῦ φωτὸς τοῦ ἀληθινοῦ. πολλάκις δ' ἀνατέλλων ἐν αὐτῷ πολλὰς πρωΐας ποιεῖ, ἐν αις καὶ ἀποκτέννει πάντας τοὺς ἁμαρτωλοὺς τῆς γῆς. ιστανται δὲ αὐτῷ οἱ φωτισμοὶ οὐ μέχρι τῶν πρωϊῶν· διὸ καὶ μετὰ τὰς πρωΐας ἡμερῶν μακρῶν καὶ πολλῶν ἀπολαύων καὶ μακροήμερος καὶ πολυήμερος εσται. καὶ περὶ αλλου ἁγίου ἐν εὐλογίας τρόπῳ λέγεται Μακρότητα ἡμερῶν ἐμπλήσω αὐτόν. Πόλις δὲ κυρίου οντος βασιλέως μεγάλου ̔Ιερουσαλὴμ λέγεται, ἑρμηνευομένη εἰρήνης ορασις. πᾶσα ουν ψυχὴ τὸν ἐκ κακιῶν καὶ παθῶν καὶ ἀγνοίας καθαιροῦσα πόλεμον ἐν ὁράσει τῆς εἰρήνης τὰ πάντα νοῦν ὑπερεχούσης γίνεται, λαμβάνουσα χάριν καὶ εἰρήνην ἀπὸ θεοῦ πατρὸς καὶ κυρίου ̓Ιησοῦ Χριστοῦ· διὸ καὶ πόλις θεοῦ ̔Ιερουσαλὴμ χρηματίσει. ̓Εν ταύτῃ τῇ τοῦ θεοῦ πόλει τῆς γῆς οἱ ἁμαρτωλοὶ ἀνιόντες ἀνομίας ἐργάται γίνονται. τῶν γὰρ ἐν αὐτῇ κακιῶν τὰς ἀφορμὰς ἐκ τῶν τῆς σαρκὸς παθημάτων εχει ἡ ψυχή. ἐὰν ουν τις ἰσχύσῃ ἀποκτεῖναι πάντας τοὺς ἁμαρτωλοὺς τῆς γῆς τὸν εἰρημένον τρόπον, ἐξολοθρεύσει ἐκ πόλεως κυρίου πάντας τοὺς ἐργαζομένους τὴν ἀνομίαν. νεκρωμένων γὰρ τῶν μελῶν τῶν ἐπὶ γῆς ὑπωπιαζομένου καὶ δουλαγωγουμένου τοῦ σώματος, αἱ ἐκ τῆς σαρκὸς τῶν ἁμαρτημάτων ἀφορμαὶ οὐκέτι οιαί τέ εἰσιν ἐγεῖραι λογισμοὺς τῇ ψυχῇ τοὺς σπεύδοντας δι' ἡδονῆς ἀπόλαυσιν τὴν ἀνομίαν ποιεῖν.

965 Ps 101 αργ Πᾶς ὁ αἰτούμενός τι, οὐκ εχων ο αἰτεῖται ἐπὶ τῷ τυχεῖν τούτου ἐρχόμενος διὰ τῆς αἰτήσεως, πτωχός ἐστι. πᾶς ουν προσευχόμενος θεῷ ἀγαθῶν αἰτεῖται μετουσίαν, ταύτην ἐξ ἑαυτοῦ εχειν οὐ δυνάμενος· οθεν καὶ πάντες