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of Abel the just to the blood of Zechariah? and how also, It shall be more tolerable for the land of Sodom and Gomorrah? For by saying, More tolerable, He declares not a complete release, but a lighter punishment. it shows that they are to pay the penalty for what they sinned. But if those who were punished so severely are again paying the penalty, who of the others will escape? 3. And we see those in the time of the flood who have paid the penalty, and many others, and even Cain himself. And Paul also says, declaring this very thing: The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness; because that which is known of God is manifest in them. For 55.482 God has shown it to them. For His invisible things from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse. Then, raising the argument concerning life, not even here does he leave them without accountability, saying thus: Who, knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? Or despisest thou the riches of His goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation and of the righteous judgment of God, who will render to every man according to his deeds: to them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Greek. Do you see through all that has been said how all who have become men, even before the law, pay the penalty, and how all who have cultivated virtue and been freed from impiety, enjoy good things? How then will this or that be, if they did not know what should be done? But if they did know what should be done, he says, how does he say, He hath not dealt so with any nation, and as for His judgments, they have not known them? What then is that which is said, and what does it wish to declare? Listen. He gave a written law to none of the others; for they all had the natural law sounding within, what is good, and what is not so. For at the same time as God formed man, He implanted in him this incorruptible tribunal, the vote of conscience in each person. But for the Jews He accomplished something exceptional, to declare the laws also through writings. For this reason also He did not say that 'He has not done in any nation,' but 'He has not done so.' That is, He did not send them tablets, nor writings, nor a lawgiver Moses, nor the other things on Mount Sinai; but of all these things the Jews alone enjoyed an abundance; yet the whole of human nature had the sufficient law from conscience. Which Paul also declared, saying: For when the Gentiles, which have not the law, do by nature the things of the law, these, having not the law, are a law unto themselves. Wherefore the Jews are worthy of greater condemnation, because after receiving the natural and the written law, they transgressed so much. So that the great beneficence of God becomes for them a cause of greater condemnation 55.483 for their negligence. Therefore, according to the literal sense, what has been said is sufficient; but if anyone has a desire also to interpret the psalm anagogically, we will not refuse to travel this road as well, not corrupting the history, far from it, but adding these things along with that for the more studious, as far as it is possible. Praise the Lord, O Jerusalem; praise thy God, O Zion. Paul knows the Jerusalem which is above, concerning which he says: But Jerusalem which is above is free, which is the mother of

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Ἄβελ τοῦ δικαίου ἕως τοῦ αἵματος Ζαχαρίου; πῶς δὲ καὶ, Ἀνεκτότερον ἔσται γῇ Σοδόμων καὶ Γομόῤῥας; Τῷ γὰρ εἰπεῖν, Ἀνεκτότερον, οὐ τελείαν ἀπαλλαγὴν, ἀλλὰ κουφοτέραν τιμωρίαν. ὧν ἥμαρτον, αὐτοὺς διδόναι δηλοῖ. Εἰ δὲ οἱ κολασθέντες οὕτω χαλεπῶς πάλιν δίκην διδόασι, τίς τῶν ἄλλων διαφεύξεται; γʹ. Ὁρῶμεν δὲ καὶ τοὺς ἐπὶ τοῦ κατακλυσμοῦ δίκην δεδωκότας, καὶ ἑτέρους πολλοὺς, καὶ αὐτὸν δὲ τὸν Κάϊν. Καὶ ὁ Παῦλος δέ φησι, τὸ αὐτὸ τοῦτο δηλῶν· Ἀποκαλύπτεται ὀργὴ Θεοῦ ἀπ' οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων· διότι τὸ γνωστὸν τοῦ Θεοῦ φανερόν ἐστιν ἐν αὐτοῖς. Ὁ γὰρ 55.482 Θεὸς αὐτοῖς ἐφανέρωσεν. Τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους. Εἶτα τὸν περὶ τοῦ βίου κινῶν λόγον, οὐδὲ ἐνταῦθα ἀφίησιν αὐτοὺς ἀνευθύνους, οὕτω λέγων· Οἵτινες τὸ δικαίωμα τοῦ Θεοῦ ἐπιγνόντες, ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσὶν, οὐ μόνον αὐτὰ ποιοῦσιν, ἀλλὰ καὶ συνευδοκοῦσι τοῖς πράσσουσι. Λογίζῃ δὲ τοῦτο, ὦ ἄνθρωπε, ὁ κρίνων τοὺς τὰ τοιαῦτα πράσσοντας, καὶ ποιῶν αὐτὰ, ὅτι σὺ ἐκφεύξῃ τὸ κρῖμα τοῦ Θεοῦ; Ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ, καὶ τῆς ἀνοχῆς, καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ Θεοῦ εἰς μετάνοιάν σε ἄγει; Κατὰ δὲ τὴν σκληρότητά σου, καὶ ἀμετανόητον καρδίαν, θησαυρίζεις ἑαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως καὶ δικαιοκρισίας τοῦ Θεοῦ, ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ· τοῖς μὲν καθ' ὑπομονὴν ἔργου ἀγαθοῦ, δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦσι, ζωὴν αἰώνιον· τοῖς δὲ ἐξ ἐριθείας ἀπειθοῦσι μὲν τῇ ἀληθείᾳ, πειθομένοις δὲ τῇ ἀδικίᾳ, θυμὸς καὶ ὀργὴ καὶ θλίψις καὶ στενοχωρία ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακὸν, Ἰουδαίου τε πρῶτον, καὶ Ἕλληνος. Ὁρᾷς διὰ πάντων τῶν εἰρημένων πῶς ἅπαντες ὅσοι γεγόνασιν ἄνθρωποι, καὶ πρὸ τοῦ νόμου, δίκην διδόασι, καὶ ὅσοι τῆς ἀρετῆς ἐπεμελήσαντο καὶ ἀσεβείας ἀπηλλάγησαν, ἀγαθῶν ἀπολαύουσι; Πῶς οὖν ἢ τοῦτο ἔσται, ἢ ἐκεῖνο, εἴπερ οὐκ ᾔδεισαν τὸ πρακτέον; Εἰ δὲ καὶ ᾔδεισαν τὸ πρακτέον, φησὶ, πῶς λέγει, Οὐκ ἐποίησεν οὕτω παντὶ ἔθνει, καὶ τὰ κρίματα αὐτοῦ οὐκ ἐδήλωσεν αὐτοῖς; Τί οὖν ἐστι τὸ εἰρημένον, καὶ τί ποτε δηλοῦν βούλεται; Ἄκουε. Γραπτὸν νόμον οὐδενὶ τῶν ἄλλων ἔδωκε· τὸν μὲν γὰρ φυσικὸν ἔνδοθεν εἶχον ἅπαντες ἐνηχοῦντα, τί μὲν καλὸν, τί δὲ οὐ τοιοῦτον. Ὁμοῦ γὰρ πλάττων τὸν ἄνθρωπον ὁ Θεὸς, τοῦτο αὐτῷ ἐνέθηκε δικαστήριον ἀδέκαστον, τὴν ἐν ἑκάστῳ τοῦ συνειδότος ψῆφον. Τοῖς δὲ Ἰουδαίοις ἐξαίρετόν τι ἐπραγματεύσατο, τὸ καὶ διὰ γραμμάτων δηλῶσαι τὰ νόμιμα. ∆ιὰ τοῦτο καὶ αὐτὸς οὐκ εἶπεν, ὅτι Οὐκ ἐποίησεν ἐν παντὶ ἔθνει, ἀλλ', Οὕτως οὐκ ἐποίησε. Τουτέστιν, οὐ πλάκας αὐτοῖς ἔπεμψεν, οὐ γράμματα, οὐ νομοθέτην Μωϋσέα, οὐ τἄλλα τὰ ἐπὶ τοῦ Σινᾶ ὄρους· ἀλλὰ τούτων ἁπάντων ἐκ περιουσίας Ἰουδαῖοι μόνοι ἀπήλαυσαν· ἡ μέντοι πᾶσα φύσις ἡ ἀνθρωπίνη ἀρκοῦντα εἶχε τὸν ἀπὸ τοῦ συνειδότος νόμον. Ἅπερ καὶ ὁ Παῦλος δηλῶν ἔλεγεν· Ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα, φύσει τὰ τοῦ νόμου ποιῇ οὗτοι νόμον μὴ ἔχοντες, ἑαυτοῖς εἰσι νόμος. ∆ιὸ καὶ μείζονος τῆς κατακρίσεως Ἰουδαῖοι ἄξιοι, ὅτι μετὰ τοῦ φυσικοῦ καὶ τὸν γραπτὸν λαβόντες, τοσαῦτα παρηνόμησαν. Ὥστε ἡ πολλὴ τοῦ Θεοῦ εὐεργεσία πλείονος αὐτοῖς κατακρίσεως ὑπόθεσις γίνεται 55.483 ἐῤῥᾳθυμηκόσι. Κατὰ μὲν οὖν τὸ ῥητὸν ἀρκεῖ τὰ εἰρημένα· εἰ δέ τις ἐπιθυμίαν ἔχει καὶ κατὰ ἀναγωγὴν τὸν ψαλμὸν ἐκλαβεῖν, οὐ παραιτησόμεθα καὶ ταύτην ὁδεῦσαι τὴν ὁδὸν, οὐ λυμαινόμενοι τὴν ἱστορίαν, μὴ γένοιτο, ἀλλὰ μετ' ἐκείνης καὶ ταῦτα προστιθέντες τοῖς φιλοπονωτέροις, καθὼς ἂν οἷόν τε ᾖ. Ἐπαίνει, Ἱερουσαλὴμ, τὸν Κύριον· αἴνει τὸν Θεόν σου, Σιών. Οἶδεν Ἱερουσαλὴμ τὴν ἄνω ὁ Παῦλος, περὶ ἧς λέγει· Ἡ δὲ ἄνω Ἱερουσαλὴμ ἐλευθέρα ἐστὶν, ἥτις ἐστὶ μήτηρ