319

and generation. That is, your glory is perpetual. For nothing harms it, nothing interrupts it, but it exists forever, and remains unchanged, unalterable, flourishing, thriving. And what is, Your memorial unto generation and generation? The memory, he says, concerning you, is unending and having no end. For the Lord will judge his people, and will be entreated for his servants. Or it is possible to say both these things are about the people, that he will exact justice, and after these things he will cease and will recover them; or dividing them, the "Will be entreated," is about the people; and the "Will judge," is about the enemies. That is, he will recover them; for this is what "Will be entreated" means; but he will judge the enemies, that is, he will exact justice on their behalf. 7. Then, since he could not speak of their achievements in life, he uses these justifications, the name of the people, and the name of the servants. And by saying, "Will be entreated," he shows the reconciliation is from the loving-kindness of God, not from their worthiness. For where there is entreaty, there is need of pardon; and where there is need of pardon, there is no worthiness from achievements, but a time for loving-kindness. Since, therefore, he said above: Your memorial unto generation and generation, and they alone of the other nations at that time were inscribed as God's, he hints at something of this sort through this, and says, that salvation upon the people shows the glory concerning you that exists among the many. For the glory belonging to him by nature, even if there is no one who worships, remains undiminished, indissoluble, unchangeable; but the praise among many will also be shown from our salvation, when we have received back the city, and the sanctuary, and the temple, and are again under the former government. The idols of the nations are silver and gold, the works of men's hands. Since at the beginning he said, But our Lord is above all the gods, and seemed to introduce a certain superiority by comparison on account of the weakness of his hearers, see how he intensifies this with his argument. For beginning from the power 55.398 of God, and speaking of the things in heaven, the things on earth, the things in the abysses, the things concerning the Jews, the things in their own land, the things in foreign lands, the things concerning enemies, the things concerning the nations, then recalling his goodness, his loving-kindness, his care, his wisdom, his power, and showing that he is God over all, and provides for the inhabited world, he finally mocks also the weakness of the idol gods, and immediately he uses his argument disparagingly from their very nature; or rather, he even brings their name forward as an accusation. For an idol is nothing other than something inert and worthless, and a name for utter weakness. Therefore he begins from here, saying: The idols of the nations are silver and gold. First, that it is an idol; second, that it is lifeless and senseless matter; third, that their very being as idols, they have their smallness, and weakness, and worthlessness not only from themselves, but also from men. For which reason he also added, The works of men's hands, which is the greatest accusation against those who worship them; because being themselves the cause of their very existence, they place their hopes of salvation in them. They have a mouth, and will not speak. They have eyes, and will not see. They have ears, and will not hear. For there is no breath in their mouth. May those who make them become like them, and all who trust in them. They have a mouth, he says, and will not speak. Do you see how he heightens the comedy, and refutes the deceit? For since demons often move them, he strips away the pretense and the drama, showing that there is no breath in their mouth. And for what reason does the evil demon not act or speak without them? Because the pillars of the idols are representations of these things: fornication, adultery, countless evils,

319

καὶ γενεάν. Τουτέστιν, ἡ δόξα σου διηνεκής. Οὐδὲν γὰρ αὐτὴν λυμαίνεται, οὐδὲν αὐτὴν διακόπτει, ἀλλ' ἔστιν ἀεὶ, καὶ μένει ἄτρεπτος, ἀμετάβλητος, ἀνθοῦσα, ἀκμάζουσα. Τί δέ ἐστι, Τὸ μνημόσυνόν σου εἰς γενεὰν καὶ γενεάν; Ἡ μνήμη, φησὶν, ἡ περὶ σοῦ, ἀτελεύτητος καὶ πέρας οὐκ ἔχουσα. Ὅτι κρινεῖ Κύριος τὸν λαὸν αὐτοῦ, καὶ ἐπὶ τοῖς δούλοις αὐτοῦ παρακληθήσεται. Ἢ ἀμφότερα ταῦτα περὶ τοῦ λαοῦ ἔστιν εἰπεῖν, ὅτι δίκην ἀπαιτήσει, καὶ μετὰ ταῦτα παύσεται καὶ ἀνακτήσεται αὐτούς· ἢ διελόντας, τὸ μὲν Παρακληθήσεται, περὶ τοῦ λαοῦ· τὸ δὲ Κρινεῖ, περὶ τῶν πολεμίων. Τουτέστι, τοὺς μὲν ἀνακτήσεται· τοῦτο γάρ ἐστι τὸ, Παρακληθήσεται· Κρινεῖ δὲ τοὺς πολεμίους, τουτέστι, δίκην ἀπαιτήσει ὑπὲρ αὐτῶν. ζʹ. Εἶτα ἐπειδὴ οὐκ εἶχεν ἀπὸ βίου κατορθώματα αὐτῶν εἰπεῖν, τοῖς δικαιώμασι τούτοις κέχρηται, τῷ ὀνόματι τοῦ λαοῦ, καὶ τῷ ὀνόματι τῶν δούλων. Εἰπὼν δὲ, Παρακληθήσεται, δείκνυσι τῆς τοῦ Θεοῦ φιλανθρωπίας τὴν καταλλαγὴν, οὐ τῆς ἐκείνων ἀξίας. Ὅπου γὰρ παράκλησις, συγγνώμης χρεία· ὅπου δὲ συγγνώμης χρεία, οὐκ ἀξία κατορθωμάτων, ἀλλὰ φιλανθρωπίας καιρός. Ἐπειδὴ τοίνυν εἶπεν ἀνωτέρω· Τὸ μνημόσυνόν σου εἰς γενεὰν καὶ γενεὰν, μόνοι δὲ τῶν ἄλλων ἐθνῶν αὐτοὶ Θεὸν ἐπεγράφοντο τότε, τοιοῦτόν τι αἰνίττεται διὰ τούτου, καὶ λέγει, ὅτι Ἡ σωτηρία ἐπὶ τὸν λαὸν τὴν δόξαν τὴν παρὰ τοῖς πολλοῖς περὶ σοῦ οὖσαν δείκνυσιν. Ἡ μὲν γὰρ φύσει προσοῦσα αὐτῷ δόξα, κἂν μηδεὶς ὁ θεραπεύων ᾖ, μένει ἀμείωτος, ἀκατάλυτος, ἀναλλοίωτος· ἡ δὲ παρὰ πολλοῖς εὐφημία, καὶ ἀπὸ τῆς ἡμετέρας σωτηρίας δειχθήσεται, ἀπολαβόντων ἡμῶν τὴν πόλιν, καὶ τὸ ἱερὸν, καὶ τὸν ναὸν, καὶ ἐπὶ τῆς προτέρας γενομένων πολιτείας πάλιν. Τὰ εἴδωλα τῶν ἐθνῶν ἀργύριον καὶ χρυσίον, ἔργα χειρῶν ἀνθρώπων. Ἐπειδὴ ἀρχόμενος ἔλεγεν, Ὁ δὲ Κύριος ἡμῶν παρὰ πάντας τοὺς θεοὺς, καὶ ἔδοξέ τινα κατὰ σύγκρισιν ὑπεροχὴν εἰσάγειν διὰ τὴν ἀσθένειαν τῶν ἀκουόντων, ὅρα τοῦτο πῶς ἐπιτείνει τῷ λόγῳ. Ἀρξάμενος γὰρ ἀπὸ τῆς τοῦ Θεοῦ δυνά 55.398 μεως, καὶ εἰπὼν τὰ ἐν τῷ οὐρανῷ, τὰ ἐν τῇ γῇ, τὰ ἐν ταῖς ἀβύσσοις, τὰ εἰς Ἰουδαίους, τὰ ἐπὶ τῆς οἰκείας, τὰ ἐπὶ τῆς ἀλλοτρίας, τὰ ἐπὶ τῶν πολεμίων. τὰ ἐπὶ τῶν ἐθνῶν, εἶτα ἀναμνήσας τὴν χρηστότητα, τὴν φιλανθρωπίαν, τὴν κηδεμονίαν, τὴν σοφίαν, τὴν δύναμιν, καὶ δείξας καθόλου Θεὸν ὄντα, καὶ τῆς οἰκουμένης προνοοῦντα, κωμῳδεῖ λοιπὸν καὶ τῶν εἰδωλικῶν θεῶν τὴν ἀσθένειαν, καὶ εὐθέως ἀπὸ τῆς φύσεως αὐτῆς καταφορικῶς κέχρηται τῷ λόγῳ· μᾶλλον δὲ καὶ τὸ ὄνομα αὐτῶν εἰς κατηγορίαν παράγει. Τὸ γὰρ εἴδωλον οὐδὲν ἕτερόν ἐστιν, ἢ ἀδρανές τι καὶ εὐτελὲς, καὶ ἀσθενείας ὄνομα ἐπιτεταμένης. ∆ιόπερ ἐντεῦθεν ἄρχεται λέγων· Τὰ εἴδωλα τῶν ἐθνῶν ἀργύριον καὶ χρυσίον. Πρῶτον, ὅτι εἴδωλον· δεύτερον, ὅτι ἄψυχος ὕλη καὶ κωφή· τρίτον, ὅτι αὐτὸ τὸ εἴδωλα εἶναι, οὐ μόνον παρ' ἑαυτῶν ἔχουσι τὸ μικρὸν, καὶ ἀσθενὲς, καὶ εὐτελὲς, ἀλλὰ καὶ παρὰ τῶν ἀνθρώπων. ∆ιὸ καὶ ἐπήγαγεν, Ἔργα χειρῶν ἀνθρώπων, ὅπερ μεγίστη κατηγορία τῶν θεραπευόντων αὐτούς· ὅτι καὶ αὐτοῦ τοῦ εἶναι αὐτὰ αὐτοὶ ὄντες αἴτιοι, ἐν αὐτοῖς τῆς σωτηρίας τὰς ἐλπίδας ἔχουσι. Στόμα ἔχουσι, καὶ οὐ λαλήσουσιν. Ὀφθαλμοὺς ἔχουσι, καὶ οὐκ ὄψονται. Ὦτα ἔχουσι, καὶ οὐκ ἐνωτισθήσονται. Οὐ γάρ ἐστι πνεῦμα ἐν τῷ στόματι αὐτῶν. Ὅμοιοι αὐτοῖς γένοιντο οἱ ποιοῦντες αὐτὰ, καὶ πάντες οἱ πεποιθότες ἐπ' αὐτοῖς. Στόμα, φησὶν, ἔχουσι, καὶ οὐ λαλήσουσιν. Εἶδες πῶς ἐπιτείνει τὴν κωμῳδίαν, καὶ διελέγχει τὴν ἀπάτην; Ἐπειδὴ γὰρ πολλάκις αὐτὰ δαίμονες κινοῦσιν, ἀπαμφιέννυσι τὴν ὑπόκρισιν καὶ τὸ δρᾶμα, δεικνὺς ὅτι οὐκ ἔστι πνεῦμα ἐν τῷ στόματι αὐτῶν. Καὶ τίνος ἕνεκεν ὁ πονηρὸς δαίμων οὐ χωρὶς ἐκείνων δρᾷ, οὐδὲ φθέγγεται; Ἐπειδὴ πορνείας, μοιχείας μυρίας κακίας αἱ στῆλαι τῶν εἰδώλων εἰσὶν οἱ τύποι τούτων,