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6. And the war was also just. For they did not attack them, but because they gave cause, walling up the road against them, which was an act of extreme inhumanity; and he did not permit the Edomites to enter into war. For so that they might not, trusting in his silence, attack again after this, but might know whom they should fight and whom they should spare, he does this in the desert, setting down a law for them through his actions, how they must treat those they encounter. And all the kingdoms of Canaan. Do you see the entire inhabited world being taught from this? For just as fire upon thorns, so they went against all, and no one was able to bear them. Listen, then, to what Balaam says, having learned not from the prophets, not from Moses, but from the events: This is the nation that licks up all the earth. Do you see the metaphor spoken literally? He did not say, "The one that wages war, the one that casts down," but, "The one that licks up," wishing to represent the effortless victory, and the bloodless trophies, and the conquest from a mere incursion. They do not even need battle array, he says, and an engagement, but it is enough just to come upon them, and everything yields and gives way. For indeed he did not cause them to conquer only by the law of war and battle array, so that no one might attribute the events to them, but he moved the elements of the world against them; therefore he also cast down their minds beforehand, and hail falling from the sky destroyed many, and the sun stood still and gave length to the war, and many such paradoxes occurred, and the sound of trumpets, assailing the towers more fiercely than fire, brought down the walls. And this benefited both sides. For they learned that the war was not from men; and these were taught to look to God, and never to be proud of their successes, but to be both adorned and moderate. For to conquer in this way, rather than just to conquer, adorned them more, which both made them venerable and taught them to be moderate; venerable, because they had such a general; and moderate, because they were not puffed up by their own successes. And he gave their land as an inheritance, an inheritance to Israel his people. And this is a very great wonder, not only to cast them out, but also to be able to possess the land, and to divide the cities; which also afforded them great pleasure, great adornment, great cheerfulness. And this is of the power of God. For it is no small thing to possess the land of enemies, but great momentum is needed here too. O Lord, your name is forever, and your memorial to generation and generation. Another: Your remembrance. Here with a doxology he interrupts the continuity of his discourse, which it is always the custom for the saints to do. For whenever, having begun to speak of some of the wonders of God, they are inflamed, they do not come to the end before they have glorified God for what has been said, and praised him, and fulfilled their own desire. Which Paul also does everywhere; and especially in the introductions 55.397 of the Epistles, as when he says to the churches of Galatia: Grace to you and peace from God our Father and the Lord Jesus Christ, who gave himself for our sins according to the will of our God and Father, to whom be glory forever and ever. Amen. And in the one to the Romans: Whose is the adoption, and the glory, and the worship, and the promise, whose are the fathers, and from whom is Christ according to the flesh, who is over all, God blessed forever. Amen. And again elsewhere: To the King of the ages, immortal, invisible, the only wise God, be honor and glory forever and ever. Amen. So indeed also the prophet here, having considered the universal providence, the plague in Egypt, the benefits that occurred in the desert, the various and different ones, those for the Jews, those on their behalf against their enemies, and being inflamed by his ineffable love for mankind, offered up a doxology, saying: O Lord, your name is forever, and your memorial to a generation

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ς ʹ. Εἶχε δὲ καὶ τὸ δίκαιον ὁ πόλεμος. Οὐ γὰρ αὐτοὶ ἐπῄεσαν, ἀλλ' ἐκείνων τὰς αἰτίας παρεχόντων, ἀποτειχιζόντων αὐτοῖς τὴν ὁδὸν, ὅπερ ἐσχάτης ἀπανθρωπίας ἦν· τούς τε Ἰδουμαίους οὐκ ἀφῆκεν εἰς πόλεμον εἰσελθεῖν. Ἵνα γὰρ μὴ τῇ σιγῇ θαῤῥοῦντες μετὰ ταῦτα πάλιν ἐπίωσιν, ἀλλ' εἰδῶσι τίσι μὲν πολεμεῖν, τίνων δὲ φείδεσθαι χρὴ, ἐν τῇ ἐρήμῳ τοῦτο ποιεῖ, διὰ τῶν πραγμάτων νόμον αὐτοῖς τιθεὶς, πῶς δεῖ κεχρῆσθαι τοῖς ἀπαντῶσι. Καὶ πάσας τὰς βασιλείας Χαναάν. Εἶδες τὴν οἰκουμένην ἅπασαν ἐντεῦθεν παιδευομένην; Καθάπερ γὰρ πῦρ ἀκάνθαις, οὕτως ἐπῄεσαν ἅπασι, καὶ οὐδεὶς αὐτοὺς φέρειν ἐδύνατο. Ἄκουε γοῦν τί φησιν ὁ Βαλαὰμ, οὐκ ἀπὸ τῶν προφητῶν, οὐκ ἀπὸ Μωϋσέως μαθὼν, ἀλλ' ἀπὸ τῶν πραγμάτων· Τὸ ἔθνος τοῦτό ἐστι τὸ ἐκλεῖχον πᾶσαν τὴν γῆν. Εἶδες τὴν μεταφορὰν κυρίως εἰρημένην; Οὐκ εἶπε, Τὸ πολεμοῦν, τὸ καταβάλλον, ἀλλὰ, Τὸ ἐκλεῖχον τὸ ἀπονητὶ τῆς νίκης παραστῆσαι βουλόμενος, καὶ τὰ ἀναιμωτὶ γινόμενα τρόπαια, καὶ τὴν ἐξ ἐπιδρομῆς κράτησιν. Οὐδὲ παρατάξεως δέονται, φησὶ, καὶ συμβολῆς, ἀλλ' ἀρκεῖ μόνον ἐπελθεῖν, καὶ ἅπαντα ἐξίσταται καὶ παραχωρεῖ. Οὐ γὰρ δὴ μόνον νόμῳ πολέμου καὶ παρατάξεως κρατεῖν αὐτοὺς ἐποίει, ἵνα μή τις αὐτοῖς λογίσηται τὰ γινόμενα, ἀλλὰ τὰ στοιχεῖα τῆς οἰκουμένης κατ' αὐτῶν ἐκίνει· διὸ καὶ προκατέβαλλεν αὐτῶν τὰς διανοίας, καὶ χάλαζα κατενεχθεῖσα πολλοὺς ἀπώλεσε, καὶ ἥλιος ἔστη, καὶ τῷ πολέμῳ μῆκος ἔδωκε, καὶ πολλὰ παράδοξα τοιαῦτα ἐγίνετο, καὶ ἠχὴ σαλπίγγων πυρὸς σφοδρότερον τοῖς πύργοις προσβάλλουσα τὰ τείχη κατήνεγκε. Τοῦτο δὲ ἑκατέρους ὠφέλει. Ἐκεῖνοί τε γὰρ ἐμάνθανον, ὡς οὐ παρ' ἀνθρώπων ἐστὶν ὁ πόλεμος· καὶ οὗτοι ἐπαιδεύοντο πρὸς τὸν Θεὸν βλέπειν, καὶ μηδέποτε ἐπὶ τοῖς κατορθώμασι μεγαλοφρονεῖν, ἀλλὰ καὶ καλλωπίζεσθαι καὶ μετριάζειν. Τοῦ γὰρ κρατῆσαι τὸ οὕτω κρατῆσαι μᾶλλον αὐτοὺς ἐκόσμει, ὅπερ καὶ σεμνοὺς ἐποίει, καὶ μετριάζειν ἐδίδασκε· σεμνοὺς μὲν, ὅτι τοιοῦτον εἶχον στρατηγόν· μετριάζειν δὲ, ὅτι οὐκ οἰκείοις ἐφυσῶντο κατορθώμασι. Καὶ ἔδωκε τὴν γῆν αὐτῶν κληρονομίαν, κληρονομίαν Ἰσραὴλ λαῷ αὐτοῦ. Καὶ τοῦτο μέγιστον θαῦμα, τὸ μὴ μόνον ἐκβάλλειν, ἀλλὰ καὶ δυνηθῆναι κατασχεῖν τὴν γῆν, καὶ πόλεις νείμασθαι· ὃ καὶ πολλὴν παρεῖχεν αὐτοῖς τὴν ἡδονήν, πολὺν τὸν κόσμον, πολλὴν τὴν φαιδρότητα. Καὶ τοῦτο τῆς τοῦ Θεοῦ δυνάμεως. Οὐ γὰρ μικρὸν κατασχεῖν πολεμίων χώραν, ἀλλὰ πολλῆς καὶ ἐνταῦθα χρεία ῥοπῆς. Κύριε, τὸ ὄνομά σου εἰς τὸν αἰῶνα, καὶ τὸ μνημόσυνόν σου εἰς γενεὰν καὶ γενεάν. Ἄλλος, Ἡ ἀνάμνησίς σου. Ἐνταῦθα τῇ δοξολογίᾳ τὸ συνεχὲς διακόπτει τοῦ λόγου, ὅπερ τοῖς ἁγίοις ποιεῖν ἔθος ἀεί. Ἐπειδὰν γὰρ ἀρξάμενοί τι λέγειν τῶν τοῦ Θεοῦ θαυμάτων. πυρωθῶσιν, οὐ πρότερον ἐπὶ τὸ τέλος ἔρχονται, ἕως ἂν ὑπὲρ τῶν εἰρημένων δοξάσωσι τὸν Θεὸν, καὶ εὐφημήσωσι, καὶ τὴν ἐπιθυμίαν ἐμπλήσωσι τὴν ἑαυτῶν. Ὅπερ καὶ ὁ Παῦλος πανταχοῦ ποιεῖ· καὶ ἐν προοι 55.397 μίοις δὲ μάλιστα τῶν Ἐπιστολῶν, ὡς ὅταν λέγῃ ταῖς Ἐκκλησίαις τῆς Γαλατίας· Χάρις ὑμῖν, καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν, καὶ Κυρίου Ἰησοῦ Χριστοῦ, τοῦ δόντος ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὸ θέλημα τοῦ Θεοῦ καὶ Πατρὸς ἡμῶν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Καὶ ἐν τῇ πρὸς Ῥωμαίους· Ὧν ἡ υἱοθεσία, καὶ ἡ δόξα, καὶ ἡ λατρεία, καὶ ἡ ἐπαγγελία, ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας. Ἀμήν. Καὶ πάλιν ἀλλαχοῦ· Τῷ δὲ βασιλεῖ τῶν αἰώνων ἀφθάρτῳ, ἀοράτῳ, μόνῳ σοφῷ Θεῷ τιμὴ καὶ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Οὕτω δὴ καὶ ὁ προφήτης ἐνταῦθα ἐννοήσας τὴν πρόνοιαν τὴν καθόλου, τὴν ἐν Αἰγύπτῳ πληγὴν, τὰς ἐπὶ τῇ ἐρήμῳ γενομένας εὐεργεσίας, τὰς ποικίλας καὶ διαφόρους, τὰς εἰς Ἰουδαίους, τὰς ὑπὲρ ἐκείνων εἰς τοὺς πολεμίους, καὶ πυρωθεὶς ἀπὸ τῆς ἀφάτου αὐτοῦ φιλανθρωπίας, δοξολογίαν ἀνήνεγκε, λέγων· Κύριε, τὸ ὄνομά σου εἰς τὸν αἰῶνα, καὶ τὸ μνημόσυνόν σου εἰς γενεὰν