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And many even utter blasphemous words, then this man especially philosophizes, having affliction as the teacher of his earnestness. When, therefore, you see someone despairing from affliction, or uttering some bitter word, do not consider the affliction the cause, but the faintheartedness of the one speaking these things. For the nature of affliction is accustomed to produce the opposite things: attentiveness, contrition of mind, a resolute will, an increase of piety. Wherefore Paul also said: Tribulation produces patience, and patience, experience. But if the Jews, being afflicted, grumbled, the words of grumbling were not from the affliction, but from their folly; since the saints, being afflicted, became more radiant and more philosophical. Wherefore this same one also said: It is good for me, O Lord, that you have humbled me, that I might learn your statutes. And Paul: And lest I should be exalted above measure by the abundance of the revelations, a thorn in the flesh was given to me, a messenger of Satan to buffet me. For this thing I besought the Lord three times, and he said to me: My grace is sufficient for you. For my strength is made perfect in weakness; therefore I take pleasure in afflictions, in weaknesses, in persecutions. For when I am weak, then I am strong. Do you see this man also being more stirred up in affliction, and fleeing to God, and clinging to him more greatly with much vehemence, and in the very depth of evils—for this is, When my spirit was overwhelmed within me—and then especially becoming more earnest? And as for, You knew my paths, another translator said, For you know. In this way in which I was walking, they hid a snare for me. I looked on my right hand, and beheld; and there was no one who knew me. Here he shows the increase of the misfortune and the growing terrors, and the plots of his enemies, how they drew near and came closer, wanting to trip him up; and what was indeed more grievous, that not only were there no helpers or allies for him, but they did not even recognize him. 2. This is the increase of his desolation, the excess of his 55.444 alienation; for it is a mark of few to be present and to help in misfortunes, and especially when the misfortunes threaten dangers. But this not only did not harm him, but also benefited him more greatly, by making him familiar with God. And you therefore, beloved, when you see the terrors increasing, do not fall back, but be more sober. For on this account God allows them to rise, that he might shake off your listlessness, that he might awaken you from sleep. For then all superfluous things are cut off, then all worldly things are blown away, then one becomes more earnest in prayer, more zealous for almsgiving, for contempt of the belly, and each passion becomes easy to overcome, being put to flight by affliction. Since even from the beginning, not wishing to punish, he bound us with griefs and toils, even if he set the decree in the manner of a punishment, but to chasten and make us better. For if, even when grief is imposed and life is laborious, so much evil prevails; if none of these things existed, where would the things of wickedness not go? And why do you wonder, if it is so for the soul, when indeed affliction is a good thing even for bodies? For to lead the flesh to extreme indulgence is harmful; and besides, the fact that plots are formed from many quarters, makes one be sober; and if we pay attention, we are not harmed at all. Wherefore someone also says: Know that you walk in the midst of snares, and you walk upon the battlements of cities; and this one, In the way, in which I was walking, they hid a snare for me. And if one should also interpret these things anagogically, he will see the devil doing this, hiding his plots not far off, but near. Wherefore we also have need of much sobriety. For he hides a snare, in almsgiving, vainglory, in fasting, arrogance, not in other things, but in the very ways in which

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πολλοὶ δὲ καὶ δύσφημα ῥήματα φθέγγονται, τότε οὗτος μάλιστα φιλοσοφεῖ, διδάσκαλον ἔχων τῆς σπουδῆς τὴν θλίψιν. Ὅταν οὖν ἴδῃς τινὰ ἀπογινώσκοντα ἀπὸ θλίψεως, ἢ πικρόν τι ῥῆμα φθεγγόμενον, μὴ τὴν θλίψιν αἰτίαν ἡγοῦ, ἀλλὰ τὴν μικροψυχίαν τοῦ ταῦτα λαλοῦντος. Τῆς γὰρ θλίψεως ἡ φύσις τὰ ἐναντία κατασκευάζειν εἴωθε, προσοχὴν, συντριβὴν διανοίας, συντεταμένην γνώμην, εὐλαβείας ἐπίτασιν. ∆ιὸ καὶ ὁ Παῦλος ἔλεγεν· Ἡ θλίψις ὑπομονὴν κατεργάζεται, ἡ δὲ ὑπομονὴ δοκιμήν. Εἰ δὲ Ἰουδαῖοι θλιβόμενοι ἐγόγγυζον, οὐ τῆς θλίψεως, ἀλλὰ τῆς ἐκείνων ἀνοίας ἦν τὰ τοῦ γογγυσμοῦ ῥήματα· ἐπεὶ οἱ ἅγιοι θλιβόμενοι, λαμπρότεροι καὶ φιλοσοφώτεροι ἐγίνοντο. ∆ιὸ καὶ ἔλεγεν αὐτὸς οὗτος· Ἀγαθόν μοι, Κύριε, ὅτι ἐταπείνωσάς με, ὅπως ἂν μάθω τὰ δικαιώματά σου. Καὶ ὁ Παῦλος· Καὶ τῇ ὑπερβολῇ τῶν ἀποκαλύψεων, ἵνα μὴ ὑπεραίρωμαι, ἐδόθη μοι σκόλοψ τῇ σαρκὶ ἄγγελος Σατᾶν, ἵνα με κολαφίζῃ. Ὑπὲρ τούτου τρὶς τὸν Κύριον παρεκάλεσα, καὶ εἴρηκέ μοι· Ἀρκεῖ σοι χάρις μου. Ἡ γὰρ δύναμις μου ἐν ἀσθενείᾳ τελειοῦται· διὸ εὐδοκῶ ἐν θλίψεσιν, ἐν ἀσθενείαις, ἐν διωγμοῖς. Ὅτε γὰρ ἀσθενῶ, τότε δυνατός εἰμι. Ὁρᾷς καὶ τοῦτον ἐν τῇ θλίψει μᾶλλον διεγειρόμενον, καὶ πρὸς τὸν Θεὸν καταφεύγοντα, καὶ μειζόνως ἀντεχόμενον αὐτοῦ μετὰ πολλῆς τῆς σφοδρότητος, καὶ ἐν αὐτῷ τῷ πυθμένι τῶν κακῶν τοῦτο γάρ ἐστιν, Ἐν τῷ ἐκλείπειν ἐξ ἐμοῦ τὸ πνεῦμά μου, καὶ τότε μάλιστα σπουδαιότερον γινόμενον; Τὸ δὲ, Σὺ ἔγνως τὰς τρίβους μου, ἕτερος ἑρμηνευτὴς εἶπε, Σὺ γὰρ οἶδας. Ἐν ὁδῷ ταύτῃ, ᾗ ἐπορευόμην, ἔκρυψαν παγίδα μοι. Κατενόουν εἰς τὰ δεξιὰ, καὶ ἐπέβλεπον· καὶ οὐκ ἦν ὁ ἐπιγινώσκων με. Ἐνταῦθα τὴν ἐπίτασιν τῆς συμφορᾶς καὶ τὰ δεινὰ αὐξόμενα δείκνυσι, καὶ τῶν πολεμίων τὰς ἐπιβουλὰς, πῶς προσῄεσαν καὶ ἐγγυτέρω ἐγίνοντο, βουλόμενοι ὑποσκελίσαι· καὶ τὸ δὴ χαλεπώτερον, ὅτι οὐ μόνον οὐκ ἦσαν αὐτῷ τινες βοηθοὶ ἢ σύμμαχοι, ἀλλ' οὐδὲ ἐπεγίνωσκον. βʹ. Τοῦτο ἡ ἐπίτασις τῆς ἐρημίας, ἡ ὑπερβολὴ τῆς 55.444 ἀλλοτριώσεως· ὀλίγων γάρ ἐστι τὸ ἐν συμφοραῖς παρεῖναι καὶ βοηθεῖν, καὶ μάλιστα ὅταν αἱ συμφοραὶ κινδύνους ἀπειλῶσιν. Ἀλλὰ τοῦτο οὐ μόνον αὐτὸν οὐκ ἔβλαψεν, ἀλλὰ καὶ μειζόνως ὠφέλησε, πρὸς τὸν Θεὸν αὐτὸν οἰκειῶσαν. Καὶ σὺ τοίνυν, ἀγαπητὲ, ὅταν ἴδῃς αὐξόμενα τὰ δεινὰ, μὴ ἀναπέσῃς, ἀλλὰ νῆφε μειζόνως. ∆ιὰ γὰρ τοῦτο ἀφίησιν ὁ Θεὸς αἴρεσθαι αὐτὰ, ἵνα σου τὴν ῥᾳθυμίαν ἀποτινάξῃ, ἵνα σε ἀφυπνίσῃ καθεύδοντα. Τότε γὰρ πάντα τὰ περιττὰ περικόπτεται, τότε πάντα ἐκφυσᾶται τὰ βιωτικὰ, τότε ἐν προσευχῇ σπουδαιότερος γίνεται, πρὸς ἐλεημοσύνην προθυμότερος, πρὸς ὑπεροψίαν γαστρὸς, καὶ ἕκαστον πάθος εὐκαταγώνιστον γίνεται, ὑπὸ τῆς θλίψεως φυγαδευόμενον. Ἐπεὶ καὶ παρὰ τὴν ἀρχὴν οὐχὶ κολάσαι βουλόμενος, λύπαις ἡμᾶς συνέδησε καὶ πόνοις, εἰ καὶ ἐν τάξει κολάσεως τὴν ἀπόφασιν τέθεικεν, ἀλλὰ σωφρονίσαι καὶ βελτίους ἐργάσασθαι. Εἰ γὰρ καὶ λύπης ἐπικειμένης, καὶ τοῦ βίου ἐπιμόχθου ὄντος, τοσαύτη κρατεῖ κακία· εἰ μηδὲν τούτων ἦν, ποῦ οὐκ ἂν ἐξέβη τὰ τῆς πονηρίας; Καὶ τί θαυμάζεις, εἰ ἐπὶ τῆς ψυχῆς, ὅπου γε καὶ ἐν τοῖς σώμασιν ἀγαθὸν ἡ θλίψις; Καὶ γὰρ τὸ εἰς ἄκραν εὐπάθειαν ἐξάγεσθαι τὴν σάρκα ἐπιβλαβές· ἄλλως τε καὶ τὸ πολλαχόθεν ἐπιβουλὰς συνίστασθαι, νήφειν ποιεῖ· κἂν προσέχωμεν, οὐδὲν βλαπτόμεθα. ∆ιὸ καί τίς φησιν· Ἐπίγνωθι ὅτι ἐν μέσῳ παγίδων διαβαίνεις, καὶ ἐπὶ ἐπάλξεων πόλεων περιπατεῖς· καὶ οὗτος, Ἐν ὁδῷ, ᾗ ἐπορευόμην, ἔκρυψαν παγίδα μοι. Εἰ δέ τις καὶ κατὰ ἀναγωγὴν ταῦτα ἐκλάβοι, ὄψεται τὸν διάβολον αὐτὸ ποιοῦντα, οὐ πόῤῥωθεν, ἀλλὰ πλησίον κρύπτοντα τὰς ἐπιβουλάς. ∆ιὸ καὶ πολλῆς ἡμῖν δεῖ τῆς νήψεως. Κρύπτει γὰρ παγίδα, ἐν ἐλεημοσύνῃ τὴν κενοδοξίαν, ἐν νηστείᾳ τὴν ἀλαζονείαν, οὐκ ἐν ἑτέροις, ἀλλὰ ἐν αὐταῖς ταῖς ὁδοῖς, αἷς