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teaching in the temple, and you did not seize me. But all this has happened so that the scriptures of the prophets might be fulfilled.” And again he says in the Psalm: “In return for my love they slandered me, but I prayed.” 10.3.12 At that time this also reached its fulfillment, when our Savior was praying in the place called Gethsemane with the eleven apostles, having withdrawn a little from them and having fallen down before the Father, and having prayed a second and a third time, Judas, with the rulers of the Jews, was preparing the plot against him, gathering and procuring the multitude of those prepared with swords and clubs to seize him. And they “set” “evil” against him “in return for good, and hatred in return for” his “love,” when they harbored wicked intentions against the Savior and benefactor and teacher, who had provided them with countless healings and cures, and teachings of words and all sorts of benefits. 10.3.13 In return for which, since they “set” “evil for good” against him “and hatred for” his “love,” he reasonably adds: “Set a sinner over him, and let an accuser stand at his right hand. When he is judged, let him come forth condemned, and let his prayer become sin. Let his days be few, and let another take his office.” 10.3.14 What outcome these things also had, the holy apostle Peter previously made clear, applying the scripture to the traitor himself. And you yourself can see if a sinful ruler and leader was not set over the nation of the Jews, to whom they were handed over after the things they dared to do against our Savior, being compelled to serve foreigners and idolaters instead of their former native and God-loving rulers. 10.3.15 And who would not marvel at the result of the prophecy? For when the word said, “Let his days be few,” it is clear how short was the entire time that passed after their plot against our Savior, during which they seemed to remain, after which they endured the final siege and their complete destruction, whereupon also “another took their office,” the people formed through Christ. 10.3.16 And you will understand the rest of the psalm as fitting these things. The things that follow, as being spoken about some sons of Judas, in the phrase “let his sons be orphans” and similar ones, might be referred first to Judas himself, and after him also to all those like him who betray the saving word; and you will fittingly understand his wife, and the sins of his fathers and of his so-called mother, the synagogue of the Jewish nation; for I think the words “and let not the sin of his mother be blotted out” are spoken about it. 10.3.17 But just as in the prophecy before this one our Savior and Lord was called poor and needy, as we demonstrated in “blessed is he who considers the poor and needy,” in the same way also in the present psalm he has been called by these names; 10.3.18 for he says that these things and those should happen to Judas and to those who have emulated him in what was dared against him. And what are these things? He adds, saying: “Because he did not remember to show mercy, but persecuted a man who was poor and needy and broken in heart, to put him to death. And he loved a curse, and it will come to him; and he did not desire a blessing, and it will be far from him.” 10.3.19 Descending from these things, he again calls himself poor and needy, saying: “And you, Lord, Lord, deal with me mercifully for your name's sake, because your mercy is good, deliver me. For I am poor and needy.” To which, after other things, he adds: “My knees have grown weak from fasting, and my flesh is changed for lack of oil. And I have become a reproach to them; 10.3.20 they saw me, they shook their heads,” which also came to fulfillment, when “those who passed by blasphemed him, shaking their heads and saying,” “He saved others; himself he cannot save.” But since still

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ἱερῷ διδάσκων, καὶ οὐκ ἐκρατήσατέ με. τοῦτο δὲ ὅλον γέγονεν, ἵνα πληρωθῶσιν αἱ γραφαὶ τῶν προφητῶν». Ἔτι δέ φησιν ἐν τῷ ψαλμῷ· «ἀντὶ τοῦ ἀγαπᾶν με ἐνδιέβαλλόν με, ἐγὼ δὲ προσηυχόμην». 10.3.12 τότε καὶ αὐτὸ τέλους ἐτύγχανεν, ὅτε τοῦ σωτῆρος ἡμῶν ἐν τῷ καλουμένῳ Γεθσημανῆ χωρίῳ μετὰ τῶν ἕνδεκα ἀποστόλων προσευχομένου, μικρόν γε ἀναχωρήσαντος αὐτῶν καὶ προσπεσόντος τῷ πατρί, δεύτερόν τε εὐξαμένου καὶ τρίτον, ὁ Ἰούδας σὺν τοῖς ἄρχουσι τῶν Ἰουδαίων τὰ τῆς ἐπιβουλῆς αὐτῷ κατήρτυεν, συνάγων καὶ προξενῶν τὸ πλῆθος τῶν μετὰ μαχαιρῶν καὶ ξύλων συλλαβεῖν αὐτὸν παρεσκευασμένων. «κακὰ» δὲ εἰς αὐτὸν «ἔθεντο» «ἀντὶ ἀγαθῶν καὶ μῖσος ἀντὶ τῆς ἀγαπήσεως» αὐτοῦ, ὅτε πονηρὰ διετέθειντο τὸν σωτῆρα καὶ εὐεργέτην καὶ διδάσκαλον, μυρίας ὅσας ἰάσεις καὶ θεραπείας λόγων τε διδασκαλίας καὶ παντοίας ὠφελείας αὐτοῖς παρεσχημένον. 10.3.13 ἀνθ' ὧν, ἐπειδήπερ «κακὰ ἀντὶ ἀγαθῶν» «ἔθεντο» κατ' αὐτοῦ «καὶ μῖσος ἀντὶ τῆς ἀγαπήσεως» αὐτοῦ, εἰκότως ἐπιλέγει· «κατάστησον ἐπ' αὐτὸν ἁμαρτωλόν, καὶ διάβολος στήτω ἐκ δεξιῶν αὐτοῦ· ἐν τῷ κρίνεσθαι αὐτὸν ἐξέλθοι καταδεδικασμένος, καὶ ἡ προσευχὴ αὐτοῦ γενηθήτω εἰς ἁμαρτίαν. γενηθήτωσαν αἱ ἡμέραι αὐτοῦ ὀλίγαι, καὶ τὴν ἐπισκοπὴν αὐτοῦ λαβέτω ἕτερος.» 10.3.14 ἃ καὶ αὐτὰ ὁποίαν εἴληφεν τὴν ἔκβασιν, ὁ ἱερὸς ἀπόστολος Πέτρος προλαβὼν διεσάφησεν, ἐπ' αὐτὸν τὸν προδότην ἐφαρμόσας τὴν γραφήν. καὶ σοὶ δὲ αὐτῷ πάρεστιν συνορᾶν, εἰ μὴ καθέσταται ἐπὶ τὸ Ἰουδαίων ἔθνος ἄρχων καὶ ἡγούμενος ἁμαρτωλός, ᾧ μετὰ τὰ τολμηθέντα αὐτοῖς κατὰ τοῦ σωτῆρος ἡμῶν παρεδόθησαν, ἀντὶ τῶν πάλαι οἰκείων καὶ θεοφιλῶν ἀρχόντων ἀλλοφύλοις καὶ εἰδωλολάτραις δουλεύειν κατηναγκασμένοι. 10.3.15 τίς δ' οὐκ ἂν θαυμάσειεν τῆς προρρήσεως τὸ ἀποτέλεσμα; φήσαντος γὰρ τοῦ λόγου «γενηθήτωσαν αἱ ἡμέραι αὐτοῦ ὀλίγαι», σαφὲς ὅπως βραχὺς ὁ πᾶς διεγένετο μετὰ τὴν κατὰ τοῦ σωτῆρος ἡμῶν ἐπιβουλὴν αὐτῶν χρόνος καθ' ὃν ἔδοξαν διαμένειν, μεθ' ὃν τὴν ὑστάτην ὑπέμειναν πολιορκίαν καὶ τὴν παντελῆ καθαίρεσιν, ἐφ' ᾗ καὶ «τὴν ἐπισκοπὴν αὐτῶν ἔλαβεν ἕτερος», ὁ διὰ Χριστοῦ συγκροτηθεὶς λαός. 10.3.16 καὶ τὰ λοιπὰ δὲ τοῦ ψαλμοῦ αὐτοῖς τούτοις καταλλήλως νοήσεις. Τὰ δ' ἑξῆς ὡς περί τινων υἱῶν τοῦ Ἰούδα λεγόμενα, ἐν τῷ «γενηθήτωσαν οἱ υἱοὶ αὐτοῦ ὀρφανοί» καὶ τὰ παραπλήσια, ἀνάγοιτ' ἂν καὶ ἐπ' αὐτὸν μὲν προηγουμένως τὸν Ἰούδαν, μετ' ἐκεῖνον δὲ καὶ ἐπὶ πάντας τοὺς ὁμοίους αὐτῷ τὸν σωτήριον λόγον προδιδόντας· καταλλήλως δὲ νοήσεις καὶ τὴν γυναῖκα αὐτοῦ, καὶ τὰς ἁμαρτίας τῶν πατέρων αὐτοῦ καὶ τῆς λεγομένης μητρὸς αὐτοῦ, τῆς τοῦ Ἰουδαίων ἔθνους συναγωγῆς· περὶ αὐτῆς γὰρ ἡγοῦμαι λέγεσθαι τὸ «καὶ ἡ ἁμαρτία τῆς μητρὸς αὐτοῦ μὴ ἐξαλειφθείη». 10.3.17 πλὴν ὥσπερ ἐν τῇ πρὸ ταύτης προφητείᾳ πτωχὸς καὶ πένης ὠνομάζετο ὁ σωτὴρ καὶ κύριος ἡμῶν, καθάπερ ἀπεδείξαμεν ἐν τῷ «μακάριος ὁ συνιὼν ἐπὶ πτωχὸν καὶ πένητα», τὸν αὐτὸν τρόπον καὶ ἐν τῷ παρόντι ψαλμῷ τούτοις ἐπικέκληται τοῖς ὀνόμασιν· 10.3.18 τάδε γὰρ καὶ τάδε γενηθήτω τῷ Ἰούδᾳ καὶ τοῖς τὰ ὅμοια αὐτῷ ἐζηλωκόσιν διὰ τὰ τετολμημένα αὐτῷ φησιν. τίνα δὲ ταῦτα, ἐπιφέρει λέγων· «ἀνθ' ὧν οὐκ ἐμνήσθη τοῦ ποιῆσαι ἔλεος, καὶ κατεδίωξεν ἄνθρωπον πένητα καὶ πτωχὸν καὶ κατανενυγμένον τῇ καρδίᾳ τοῦ θανατῶσαι καὶ ἠγάπησεν κατάραν, καὶ ἥξει αὐτῷ· καὶ οὐκ ἠθέλησεν εὐλογίαν, καὶ μακρυνθήσεται ἀπ' αὐτοῦ». 10.3.19 οἷς ἑξῆς ἐπικαταβὰς αὖθις πένητα καὶ πτωχὸν ἑαυτὸν ὀνομάζει λέγων· «καὶ σύ, κύριε κύριε, ποίησον μετ' ἐμοῦ ἔλεος ἕνεκεν τοῦ ὀνόματός σου, ὅτι χρηστὸν τὸ ἔλεός σου, ῥῦσαί με· ὅτι πτωχὸς καὶ πένης εἰμὶ ἐγώ». Οἷς μεθ' ἕτερα ἐπιλέγει· «τὰ γόνατά μου ἠσθένησαν ἀπὸ νηστείας, καὶ ἡ σάρξ μου ἠλλοιώθη δι' ἔλαιον. καὶ ἐγὼ ἐγενήθην ὄνειδος αὐτοῖς· 10.3.20 ἴδοσάν με, ἐσάλευσαν κεφαλὰς αὐτῶν», ἃ καὶ αὐτὰ τέλους ἐτύγχανεν, ὅτε «οἱ παραπορευόμενοι ἐβλασφήμουν αὐτόν, κινοῦντες τὰς κεφαλὰς αὐτῶν, καὶ λέγοντες», «ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι». ἐπεὶ δὲ εἰσέτι