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given over to long corruption, those wrestling with perpetual hunger, those having incurable and long illnesses, on account of which they often prayed to end their life, and many have rushed to the noose and to the sword. But for you heaven is set forth, and the good things in the heavens, and you do not shudder, and you are not afraid, growing soft, and this, when you have such an ally? Do you not hear the Prophet saying, They that trust in the Lord are as mount Sion? For he said "mountain," signifying the unshakeable nature of hope in God, that which is fixed, that which is unconquerable, that which is invincible. For just as if someone should bring ten thousand engines, he will be able neither to tear up nor to shake a mountain; so he who attacks the one who has hope in God, will depart home with empty hands. For much more secure than a mountain is hope in God. He shall not be moved for ever, he that dwells in Jerusalem. Another 55.358 interpreter says, Unshakeable for ever, dwelling around Jerusalem. What then? were not the three youths, he says, and Daniel, shaken? Far from it; for they were cast out of their fatherland, and they endured captivity, but they were never shaken at all; but in such a tumult of affairs, and being in such a multitude of waves, as if standing on a rock and moored in a calm harbor, so they suffered nothing unpleasant. Do not, then, call the circumstance of affairs being shaken. For this is not being shaken, but the destruction of the soul, and to fall from virtue; which the sober do not endure in dangers, but they possess their own philosophy more securely, and they shine forth more greatly. But if you wish also to take what has been said anagogically, that He shall not be moved for ever, he that dwells in Jerusalem, delineate the lot there in the metropolis above. For those who have received that have been freed from every circumstance; there are no longer things that trip one up there, no desire, nor pleasures, nor the circumstance of sin, no grief and agony and danger, but all these things are out of the way. Jerusalem, mountains are round about it, and the Lord is round about his people from henceforth, even for ever. He says through these things also the alliance belonging to the city from its position; but he does not let them trust in these things, but he leads them up to the invincible help, to God. 2. For even if the mountains fortify it, he says, yet it needs that security; and this makes it unconquerable, Wherefore also another interpreter says, But the Lord is about his people. That is, do not trust in the enclosure of the mountains. For that which makes it unconquerable, is this, That the Lord will not suffer the rod of the wicked to rest upon the lot of the righteous. He states a certain reasonable cause for God's help, so that they might also be confident. What cause is this? He would not endure, he says, that the goods of the righteous be in the hands of the wicked. He said this, both preparing them to be confident about the alliance of God, and persuading them to remain in virtue, if indeed they wished to continually enjoy his help, and to be masters of their own goods. For he shows through these things, that both possession and security lie in their own will. And here the rod of the wicked he calls the kingdom of the enemies. What he says is of this sort: he will not suffer them to rule over the inheritance of the righteous. For even if he has done this for a time, it is for the sake of correction and admonition and discipline. Lest the righteous should stretch forth their hands unto iniquities. Another, For this reason the righteous do not stretch forth their hands to iniquity. For this reason; which? Because of what was said, that he will stand by them, that he will defend, that he will repulse, that he will drive the enemies away from their possessions. As if he were saying: being disciplined by the temptation, and having become better by the supply of good things, they will continue being in virtue, and will not touch wickedness from either side

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φθορᾷ μακρᾷ παραδεδομένους, τοὺς λιμῷ διηνεκεῖ παλαίοντας, τοὺς νοσήματα ἔχοντας ἀνίατα καὶ μακρὰ, δι' ἃ καὶ πολλάκις ηὔξαντο καταλῦσαι τὸν βίον, πολλοὶ δὲ καὶ ἐπὶ βρόχον καὶ ἐπὶ ξίφος ὥρμησαν. Σοὶ δὲ οὐρανὸς πρόκειται, καὶ τὰ ἐν τοῖς οὐρανοῖς ἀγαθὰ, καὶ οὐ φρίττεις, καὶ οὐ δέδοικας καταμαλακιζόμενος, καὶ ταῦτα τοιοῦτον ἔχων σύμμαχον; Οὐκ ἀκούεις τοῦ Προφήτου λέγοντος, Οἱ πεποιθότες ἐπὶ Κύριον, ὡς ὄρος Σιών; Ὄρος γὰρ εἶπε τὸ ἀπερίτρεπτον δηλῶν τῆς εἰς Θεὸν ἐλπίδος, τὸ πεπηγὸς, τὸ ἀχείρωτον, τὸ ἄμαχον. Ὥσπερ γάρ τις κἂν μυρία προσαγάγῃ μηχανήματα, ὄρος οὔτε ἀνασπάσαι, οὔτε σαλεύσαι δυνήσεται· οὕτως ὁ προσβάλλων τῷ τὴν ἐλπίδα ἐπὶ τὸν Θεὸν ἔχοντι, κεναῖς οἴκαδε ἀναχωρήσει χερσίν. Ὄρους γὰρ πολὺ ἀσφαλέστερον ἡ ἐλπὶς ἡ ἐπὶ τὸν Θεόν. Οὐ σαλευθήσεται εἰς τὸν αἰῶνα ὁ κατοικῶν Ἱερουσαλήμ. Ἕτε 55.358 ρος ἑρμηνευτής φησιν, Ἀπερίτρεπτον εἰς τὸν αἰῶνα οἰκούμενον περὶ Ἱερουσαλήμ. Τί οὖν; οὐκ ἐσαλεύθησαν, φησὶν, οἱ παῖδες οἱ τρεῖς, καὶ ὁ ∆ανιήλ; Ἄπαγε· τῆς μὲν γὰρ πατρίδος ἐξέπεσον, καὶ αἰχμαλωσίαν ὑπέστησαν, σάλον δὲ οὐδένα οὐδέποτε· ἀλλ' ἐν τοσούτῳ θορύβῳ πραγμάτων, καὶ τοσούτῳ πλήθει κυμάτων ὄντες, ὡς ἐπὶ πέτρας ἑστῶτες καὶ λιμένι προσορμίζοντες γαληνῷ, οὕτως οὐδὲν ἔπασχον ἀηδές. Μὴ δὴ σάλον κάλει τὴν τῶν πραγμάτων περίστασιν. Οὐ γὰρ τοῦτο σάλος, ἀλλ' ἡ τῆς ψυχῆς ἀπώλεια, καὶ τὸ τῆς ἀρετῆς ἐκπεσεῖν· ὅπερ ἐν τοῖς κινδύνοις οἱ νήφοντες οὐχ ὑπομένουσιν, ἀλλ' ἀσφαλεστέραν κέκτηνται τὴν φιλοσοφίαν τὴν ἑαυτῶν, καὶ διαλάμπουσι μειζόνως. Εἰ δὲ βούλει καὶ κατὰ ἀναγωγὴν ἐκλαβεῖν τὸ εἰρημένον, ὅτι Οὐ σαλευθήσεται εἰς τὸν αἰῶνα ὁ κατοικῶν Ἱερουσαλὴμ, ὑπόγραψον τὴν ἐκεῖ λῆξιν τὴν ἐπὶ τῆς ἄνω μητροπόλεως. Οἱ γὰρ ἐκείνην ἀπολαβόντες πάσης εἰσὶν ἀπηλλαγμένοι περιστάσεως· οὐκ ἔστι λοιπὸν ἐκεῖ τὰ ὑποσκελίζοντα, οὐκ ἐπιθυμία, οὐδὲ ἡδοναὶ, οὐδὲ ἁμαρτίας περίστασις, οὐ λύπη καὶ ἀγωνία καὶ κίνδυνος, ἀλλὰ πάντα ταῦτα ἐκποδών. Ἱερουσαλὴμ, ὄρη κύκλῳ αὐτῆς, καὶ Κύριος κύκλῳ τοῦ λαοῦ αὐτοῦ ἀπὸ τοῦ νῦν καὶ ἕως τοῦ αἰῶνος. Λέγει μὲν διὰ τούτων καὶ τὴν ἀπὸ τῆς θέσεως συμμαχίαν τῇ πόλει προσοῦσαν· ἀλλ' οὐκ ἀφίησι τούτοις θαῤῥεῖν, ἀλλ' ἐπὶ τὴν ἄμαχον ἀνάγει βοήθειαν, τὸν Θεόν. βʹ. Εἰ γὰρ καὶ τὰ ὄρη αὐτὴν τειχίζει, φησὶν, ἀλλ' ἐκείνης δεῖται τῆς ἀσφαλείας· καὶ τοῦτο αὐτὴν ἀχείρωτον ἐργάζεται, ∆ιὸ καὶ ἕτερος ἑρμηνευτής φησι, Κύριος δὲ περὶ τὸν λαὸν αὐτοῦ. Τουτέστι, μὴ θαῤῥεῖτε τῇ περιβολῇ τῶν ὀρῶν. Τὸ γὰρ ποιοῦν αὐτὴν ἀχείρωτον, τοῦτό ἐστιν, Ὅτι οὐκ ἀφήσει Κύριος τὴν ῥάβδον τῶν ἁμαρτωλῶν ἐπὶ τὸν κλῆρον τῶν δικαίων. Αἰτίαν λέγει τῆς τοῦ Θεοῦ βοηθείας εὔλογόν τινα, ὥστε καὶ θαῤῥῆσαι ἐκείνους. Ποίαν δὴ ταύτην; Οὐκ ἂν ἀνάσχοιτο, φησὶ, τὰ ἀγαθὰ τῶν δικαίων ἐν ταῖς χερσὶν εἶναι τῶν ἁμαρτωλῶν. Τοῦτο εἶπεν, ὁμοῦ τε θαῤῥεῖν αὐτοὺς παρασκευάζων περὶ τῆς συμμαχίας τῆς τοῦ Θεοῦ, καὶ πείθων μένειν ἐν ἀρετῇ, εἴ γε βούλοιντο διηνεκῶς ἀπολαύειν τῆς ἐκείνου βοηθείας, καὶ τῶν ἀγαθῶν τῶν ἰδίων εἶναι κύριοι. ∆είκνυσι γὰρ διὰ τούτων, ὅτι καὶ ἡ κτῆσις καὶ ἡ ἀσφάλεια ἐν τῇ γνώμῃ κεῖται τῇ αὐτῶν. Ῥάβδον δὲ ἁμαρτωλῶν ἐνταῦθα τὴν βασιλείαν τὴν τῶν πολεμίων καλεῖ. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν· οὐκ ἀνέξεται κρατεῖν τῆς τῶν δικαίων κληρονομίας. Εἰ γὰρ καὶ πρὸς καιρὸν τοῦτο πεποίηκεν, ἀλλ' ὑπὲρ διορθώσεως καὶ νουθεσίας καὶ σωφρονισμοῦ. Ὅπως ἂν μὴ ἐκτείνωσιν οἱ δίκαιοι ἐν ἀνομίαις χεῖρας αὐτῶν. Ἕτερος, ∆ιὰ τοῦτο οὐκ ἐκτείνουσιν οἱ δίκαιοι εἰς ἀνομίαν χεῖρας αὐτῶν. ∆ιὰ τοῦτο· ποῖον; ∆ιὰ τὸ εἰρημένον, ὅτι προστήσεται, ὅτι ἀμυνεῖ, ὅτι διακρούσεται, ὅτι ἀποστήσει τοὺς πολεμίους ἀπὸ τῶν κτημάτων αὐτῶν. Ὡσεὶ ἔλεγε· τῷ τε πειρασμῷ σωφρονισθέντες, τῇ τε χορηγίᾳ τῶν ἀγαθῶν γενόμενοι βελτίους, ἐν ἀρετῇ διατελέσουσιν ὄντες, καὶ οὐχ ἅψονται πονηρίας ἑκατέρωθεν