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Jerusalem has become and is called forsaken, but this one, about which the whole discourse is, he says will be sought after and not forsaken; “for he who came” “to seek and to save the lost,” this one, having found it and saved it, no longer allows it to be lost. 2.53 Just as the Savior was said to have come to those who acted rightly in godliness, having his reward, so that he might give the recompense and the prizes of the upward calling to those who contended for piety, so also to the impious and those who travel the opposite road, the same one is prophesied to come, fearsome and vengeful, whence it was said above: “And as the bridegroom rejoices over the bride, so the Lord will rejoice over you.” and all the rest that the word promised to those who act rightly, but the present words describe the judgment against the impious, in which judgment “he will place all his enemies under his feet.” This indeed the divine Apostle also taught, saying: “Then the end, when he abolishes every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be abolished is death.” And so, the present prophecy signifies the destruction of these opposing powers and rules and authorities; and the word personifies the questions of some who see the Christ of God appearing in a warlike form and his garment stained with blood, who, astonished at the strangeness of his appearance, say to one another: Who is this that comes from Edom, with redness of garments from Bozrah, so beautiful in his robe, with force and with strength? And according to Symmachus: Who is this that comes from Edom, with garments reddened from Bozrah, so comely in his robe, striding in the greatness of his strength? For since Edom and Bozrah happened to be the land of foreigners and always enemies of Israel, it is fitting that by these names he alludes to the opposing powers, who having been destroyed and, as it were, slaughtered, they say his garment has been stained with blood. And seeing him so different from the punishment against the impious, they do not seem to recognize him, knowing him to be bright and serene and gentle. Therefore they ask, saying: Who is this who has come? And he answers them, saying: I speak righteousness and a judgment of salvation, and according to Symmachus: I speak in righteousness, fighting to save; for by fighting for those unjustly oppressed by the opposing powers, he pursued some as enemies, but saved others, freeing them from the dominion of the enemies. At this answer, they ask him a second time, saying: Why are your garments red, and your clothes like from a trodden winepress, full and trampled? And according to Symmachus: Why is your clothing fiery red, and your garments like one who treads the winepress? And he does not refuse to teach whence this came to be. Therefore he adds, according to Symmachus: I have trodden the winepress all alone, and from the peoples there is no one with me, and I trod them in my anger and trampled them in my wrath, and their lifeblood was sprinkled on my garments, and I stained all my clothing. But see how it is said that he has trodden the winepress all alone; for to him alone “the Father has given the judgment,” and he is accustomed to call the exaction for sins a winepress, which is why in Lamentations Jeremiah says: “The Lord has trodden the winepress for the virgin daughter of Judah. For these things I weep.” And just as the accounting for sins, the reproof for them, the exaction, and the punishment have been called a winepress, so also the winepresses of the good fruits harvested from the good vine become dear to God and pleasing to God, for which also “hymns for the winepresses” are mentioned in the Psalms. But of those mentioned, he alone and with no one cooperating with him trod the winepress and removed all the enemies at the time of vengeance, “abolishing

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Ἰερουσαλὴμ καταλελειμμένη καὶ γέγονε καὶ κέκληται, αὕτη δὲ περὶ ἧς ὁ πᾶς λόγος ἐπιζητουμένη φησὶν ἔσται καὶ οὐκ ἐγκαταλελειμμένη· «ὁ γὰρ ἐλθὼν» «ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός», οὗτος εὑρὼν αὐτὸ καὶ σώσας οὐκέτ' ἀπολέσθαι αὐτὸ συγχωρεῖ. 2.53 Ὥσπερ τοῖς κατορθώσασιν ἐν θεοσεβείᾳ ὁ σωτὴρ ἐλέγετο ἐληλυθέναι ἔχων τὸν ἑαυτοῦ μισθόν, ὡς ἂν τὰς ἀμοιβὰς ἀποδῷ καὶ τὰ βραβεῖα τῆς ἄνω κλήσεως τοῖς ὑπὲρ εὐσεβείας ἠγωνισμένοις, οὕτω τοῖς ἀσεβέσι καὶ τὴν ἐναντίαν ὁδὸν πορευομένοις ὁ αὐτὸς ἐπίφοβος καὶ τιμωρητικὸς ἥξειν θεσπίζεται, ὅθεν ἀνωτέρω μὲν ἐλέγετο· «καὶ ὃν τρόπον εὐφρανθήσεται νυμφίος ἐπὶ νύμφῃ, οὕτως εὐφρανθήσεται ἐπὶ σοὶ κύριος». καὶ τὰ λοιπὰ πάντα ὅσα ὁ λόγος τοῖς κατορθοῦσιν ὑπισχνεῖτο, τὰ δὲ προκείμενα τὴν κατὰ τῶν ἀσεβῶν κρίσιν ὑπογράφει, ἐν ᾗ κρίσει «πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ θήσει». ὃ δὴ καὶ ὁ θεῖος Ἀπόστολος ἐδίδασκε λέγων· «εἶτα τὸ τέλος, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν· δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρις οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ. ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος». καὶ τούτων τοιγαροῦν τῶν ἀντικειμένων δυνάμεων καὶ τῶν ἀρχῶν καὶ τῶν ἐξουσιῶν τὴν καθαίρεσιν ἡ παροῦσα προφητεία σημαίνει· προσωποποιεῖ δὲ ὁ λόγος ἐρωτήσεις τινῶν ὁρώντων τὸν Χριστὸν τοῦ θεοῦ πολεμικῷ σχήματι θεωρούμενον καὶ τὴν περιβολὴν ᾑμαγμένον, οἳ καὶ πρὸς ἀλλήλους φασὶ τὸ ξένον τοῦ σχήματος ἐκπληττόμενοι· Τίς οὗτος ὁ παραγινόμενος ἐξ Ἐδώμ, ἐρύθημα ἱματίων ἐκ Βοσόρ, οὕτως ὡραῖος ἐν στολῇ αὐτοῦ, βίᾳ μετὰ ἰσχύος; κατὰ δὲ τὸν Σύμμαχον· Τίς οὗτος ἔρχεται ἐξ Ἐδώμ, ἠρυθρωμένος τὸν ἱματισμὸν ἀπὸ Βόσορα, οὕτως εὐπρεπὴς ἐν στολῇ αὐτοῦ, βαίνων πλήθει τῆς ἰσχύος αὐτοῦ; ἐπειδὴ γὰρ ἡ Ἐδὼμ καὶ ἡ Βοσὸρ τῆς τῶν ἀλλοφύλων χώρας καὶ ἀεὶ τῶν πολεμίων τοῦ Ἰσραὴλ ἐτύγχανον οὖσαι, εἰκότως διὰ τούτων τῶν ὀνομάτων τὰς ἀντικειμένας δυνάμεις αἰνίττεται, ὧν ἀνῃρημένων καὶ ὡσπερεὶ κατεσφαγμένων τὸν ἱματισμὸν αὐτοῦ φασιν ᾑμάχθαι. σφόδρα δὲ αὐτὸν ἀλλοῖον ὁρῶντες ἐκ τῆς κατὰ τῶν ἀσεβῶν τιμωρίας οὐδὲ γνωρίζειν ἐοίκασιν αὐτὸν φαιδρὸν καὶ γαληνὸν καὶ ἥμερον αὐτὸν ἐπιστάμενοι. διὸ πυνθάνονται λέγοντες· Τίς οὗτος ὁ παραγενόμενος; ὁ δὲ πρὸς αὐτοὺς ἀποκρίνεται λέγων· ἐγὼ διαλέγομαι δικαιοσύνην καὶ κρίσιν σωτηρίου, κατὰ δὲ τὸν Σύμμαχον· ἐγὼ λαλῶ ἐν δικαιοσύνῃ ὑπερμαχῶν εἰς τὸ σῶσαι· ὑπερμαχῶν γὰρ τῶν ἀδίκως ὑπὸ τῶν ἀντικειμένων δυνάμεων καταπονουμένων, τοὺς μὲν ὡς ἐχθροὺς μετήρχετο, τοὺς δὲ ἔσῳζεν ἐλευθερῶν τῆς ὑπὸ τῶν ἐχθρῶν δυναστείας. Ἐπὶ ταύτῃ τῇ ἀποκρίσει πυνθάνονται αὐτοῦ δεύτερον λέγοντες· διὰ τί ἐρυθρά σου τὰ ἱμάτια καὶ τὰ ἐνδύματά σου ὡς ἀπὸ πατητοῦ ληνοῦ πλήρους καταπεπατημένης; κατὰ δὲ τὸν Σύμμαχον· διὰ τί πεπύρρωται τὸ ἔνδυμά σου καὶ τὰ ἱμάτιά σου ὡς πατοῦντος ληνόν; καὶ τοῦτο δὲ πόθεν συνέβη γενέσθαι οὐκ ἀναίνεται διδάξαι. διὸ ἐπιλέγει κατὰ τὸν Σύμμαχον· ληνὸν ἐπάτησα μονώτατος, καὶ ἀπὸ τῶν λαῶν οὐκ ἔστιν οὐδεὶς σὺν ἐμοί, καὶ ἐπάτησα αὐτοὺς ἐν θυμῷ μου καὶ συνεπάτησα αὐτοὺς ἐν τῇ ὀργῇ μου, καὶ ἐρραντίσθη τὸ ἐπινίκιον αὐτῶν ἐπὶ τὰ ἱμάτιά μου, καὶ πάντα τὰ ἐνδύματά μου ἐμόλυνα. ὅρα δὲ ὅπως εἴρηται ληνὸν πεπατηκέναι μονώτατος· μόνῳ γὰρ αὐτῷ «τὴν κρίσιν δέδωκεν ὁ πατήρ», τὴν δὲ τῶν ἁμαρτημάτων ἔκπραξιν ληνὸν εἴωθε καλεῖν, διὸ ἐν Θρήνοις ὁ Ἰερεμίας φησί· «ληνὸν ἐπάτησε κύριος παρθένῳ θυγατρὶ Ἰούδα. ἐπὶ τούτοις ἐγὼ κλαίω». ὥσπερ δὲ ἡ ἐπὶ τὸ αὐτὸ τῶν ἁμαρτημάτων εὔθυνα καὶ ὁ ἔλεγχος ὁ ἐπ' αὐτοῖς, ἥ τε ἔκπραξις καὶ ἡ τιμωρία ληνὸς ὠνόμασται, οὕτω καὶ τῶν ἀγαθῶν καρπῶν τῶν ἐκ τῆς ἀγαθῆς ἀμπέλου τρυγωμένων ληνοὶ θεοφιλεῖς καὶ θεῷ ἀρεσταὶ γίγνονται, ἐφ' αἷς καὶ «ἐπιλήνιοι ὕμνοι» εἴρηνται ἐν τοῖς Ψαλμοῖς. ἀλλὰ γὰρ τῶν εἰρημένων μόνος αὐτὸς καὶ μηδενὸς αὐτῷ συμπράττοντος τὴν ληνὸν ἐπάτησε καὶ πάντας τοὺς ἐχθροὺς κατὰ τὸν ἐκδικήσεως καιρὸν ἐκποδὼν ἐποιήσατο, «καταργῶν