Книга 25 [глава 34, стихи 19–30]

Chapter thirty-four, verses nineteen through thirty, are explained, and the punishments of the reprobate and the mystery of God's judgment are discussed. 1. The very way in which man was created shows how superior he is to all things around him. For the reason that was given to man proclaims how much the nature of man is superior to all things that are deprived of either life span, or meaning, or reason. And yet, because we close our eyes to internal and invisible objects, and emphasize them on those that we see, we most often honor a person not for what he is within himself, but for what happens to him. And since we do not look at what a person represents in himself, but only at what he can do, in our attitude towards people, we are influenced not by the people themselves, but by what accidentally belongs to them. And thus, it often happens that even a person who is not internally respected by us, externally receives honor from us; and while he is honored by us for what is around him and belongs to him, for his own deeds he is esteemed very low by us. But Almighty God considers people's behavior only according to the nature of their desires, and often inflicts severe punishment just to give them more opportunity to serve Him. As the Truth Itself testifies, saying that: to whom much is given, much will be required (Luke 12:48) 2140. Therefore it is well said by Elihu (verse 19): He who does not look at the faces of princes, and does not prefer a tyrant who opposes the poor (Job.34:19) 2141. 2. By prince, or tyrant, one can understand all proud people; and a humble person is meant by “poor.” He does not prefer a tyrant who opposes the poor, because He declares that He does not know in judgment any of the proud people who are now oppressing the lives of the humble, saying: I do not know you, where you are from (Luke 13:25) 2142, and because He can destroy it when He will, by His power, just as He created it when He will, by His power, is added as an argument: Because they are all the work of His hands. And immediately after this it is added: Verse 20. Suddenly they die, and people will bow down at midnight, and they disappear (Job 34:20) 2143. 3. However, a long time passes before the wicked are taken out of this life, but they are taken suddenly, in an instant, because they do not know how to foresee their end and prepare for it by thinking about it. This moment comes suddenly to anyone who has not thought about it in advance. That rich man was taken suddenly, who left the pre-built palaces that he had been preparing, and found a place in hell that he did not seek. He used his soul, thinking in one direction, he parted with it in another direction according to the verdict. He set his thoughts on one object while alive, he received another when he died. For he left these temporary things that he had long cared for, and he gained eternal things that he did not seek. Therefore, as a result of this blind ignorance of his, the Divine sentence spoke well to him: this night your soul will be taken from you (Luke 12:20) 2144. That soul taken in the night that was lost in the blindness of the heart. He was taken away in the night, who refused to enjoy the light of consideration in order to foresee possible suffering. The Apostle Paul rightly speaks about this to his disciples who are thinking about future things: but you, brothers, are not in darkness, because this day I found you like a thief. For you are all sons of light and sons of day; we are not the sons of night nor of darkness (1 Thessalonians 5:4–5) 2145. Death takes hold in the night, when the souls of fools who do not look forward to the future are expelled. That is why he also adds here: and people will bow at midnight, and they will disappear. They bow down at midnight and go away, those who are humiliated and swept away by the darkness of their negligence. Then they will bow to the judgment of the Judge, before whom they currently refuse to bow with humility of heart. But the elect bow down of their own accord in humility, so as not to be bowed down against their will in death. Where is it said to the Holy Church about the transformation of the children of her persecutors: the sons of those who oppressed you will bow down before you (Is. 60:14) 2146. 4. And he speaks correctly about those who are dying: they will “disappear,” and not, say, “pass away,” because, living in the world, we come to an end every day, and we pass through this life, leaving a mark on the road. And every day that we go through in our lives, we get closer on our way a certain number of steps to the appointed place. And every year we add takes these steps away; and the remaining time of our life decreases and decreases, disappears. The first man was created in such a way that, as time passed, he remained motionless, since he did not travel with him. For he remained unchanged while the moments passed, and therefore he did not come to the end of his life due to the increase in his lived days. And he stood the more firmly, the closer he pressed himself to Him, the One Who is always unchanged. But after he touched the forbidden, violating the law of his Creator, he began to move forward with time. When he lost precisely the immutability of the immortal state, the stream of mortal existence swallowed him up. And it was only as he moved from youth along his years to death that he learned who he was when he remained motionless. And because we came from him, we retain this bitterness of our roots. Because we receive our origin from him, we inherit his life path. And from our birth, every moment of every day that we live passes by us, disappearing and shortening our life, and the length of our life decreases with every day we live, although we are accustomed to think that our life lengthens with every day we live. From birth we approach every day, as our days increase, to the threshold of death, which is why it is well said about the dying that they not only pass, but disappear. For they pass only while they live, but disappear when they die. What follows: And they will be taken away without hand, not by force (Job 34:20) 2147. 5. By this you mean “according to Divine judgment.” They will be taken away without a hand, those who were cruel with their hand. They will be taken away without a hand, because they will be invisibly snatched away by force by sudden death, those who are accustomed to openly being cruel to others. They have seen those who were abused in life, but they will not see death approaching. The cruel ones are taken without a hand because they don't see who is taking them, but still can't help but rush forward. And the more severe the punishment they receive, the more they lived with sin, for God punishes the sinner more severely, the longer he carries sin within himself. But it often happens that while Divine mercy awaits sinners, they plunge into ever greater blindness of heart. Therefore it is written: Do you not know that the goodness of God leads you to repentance? But because of your stubbornness and unrepentant heart, you are storing up wrath for yourself on the day of wrath and revelation of righteous judgment from God (Rom. 2:4-5) 2148? See that while a man of violence mocks those whom he can, and oppresses the weak, and indulges for a long time in all his sinful desires, he is not immediately struck, because his punishment is postponed until the very end, and therefore it seems that God does not see his most evil deeds. After speaking about death, it is immediately rightly added about the Lord: Verse 21. For His eyes are above the ways of men, and He considers all their steps (Job 34:21) 2149. 6. I can’t believe that He sees this, all the while this evil man commits all the evil he can with impunity. It seems that God does not see the works of the wicked, for He defers their just judgment; and His great patience is regarded as a kind of inattention. The evil one himself believes that God does not see him committing a sin as often as he sins, because he remains unpunished. Therefore, it was said by one sage: Do not say, I sinned, and what harm happened to me from that (Sir.5:4) 2150? He does not want to correct the evil for which he did not suffer the punishment that he deserves, and the more mercy he is spared, the more sinfully he fell into wickedness, and neglecting the long-suffering of Divine mercy, he added to his sins the very circumstance that should have led him to correct them. As Job himself says: God has given him room for repentance, but he abuses it in pride (Job.24:23) 2151. Often, also, because he does not immediately suffer the punishment he deserves, he does not consider that his behavior is displeasing to God. Let him go and start any kind of blasphemy out of impudence. Let it be filled with sinful pleasures; let him take away what belongs to others and be satisfied with the oppression of the innocent. And, because he is not yet defeated, let him consider that his ways are not observed by God, or, what is still worse, that they will be confirmed by His authority such as are pleasing to Him. For this, a complete, sudden and eternal blow will fall on him. And he acknowledges that every thing is observed by God, when he sees himself condemned to sudden death, as a punishment for all his guilt. He will open, in his torment, the eyes that he had long left closed in sin. He will know that the righteous Judge has noticed every thing from which he cannot now abstain in order to escape the wilderness of his sins. The wicked suddenly suddenly learns that the eyes of the Lord are on all the ways of man, and He watches all his steps. As if he said, because at the end he will not leave these sins unpunished, which He observed for a long time with merciful patience. For behold! Suddenly he is swept away, this man of cruelty, and his sins, which were endured with His patience, are now cut off in punishment. Let no one say later, when he sees any wicked person falling into sin without restraint, that God does not notice the behavior of people. For those who have been patient for a long time are taken away unexpectedly. 7. But he calls the steps of people, either our individual actions that we perform, or the variability of our innermost thoughts, with which we, like steps, either move away from the Lord, or come closer to Him in holiness. For the mind approaches as many steps towards God as holy feelings are born in it. And, again, he moves as many steps away from Him as there are many vicious, bad thoughts in him. Therefore, it often happens that, although the desires of the mind have not come out in action, sin has already been born, due to the very guilt of thought. As it is written: hand in hand does not mean the innocence of the wicked (Proverbs 11:21) 2152. Joined hands usually mean that the person is resting at this moment and is not performing any action. Therefore it is said that: hand in hand does not mean the innocence of the wicked. It is as if he is saying, even when the hands are clasped together and resting from sinful acts, the wicked in his thoughts is not innocent. If we know that not only our actions, but even our thoughts are strictly weighed, then what awaits us for the steps in evil actions if God judges even the steps of our heart in such detail? No person witnesses the secret steps of our mind, but in the eyes of God, we take as many steps as we have many desires to move. We fall before Him as often as we often deviate from the straight path at the foot of fickle thoughts. If such frequent falls of our minds were not before His sight, He would not have said to the prophet: destroy the evil from your thoughts from My eyes (Isa. 1:16) 2153. But in saying this, He testifies that He endures with great difficulty, as it were, the intensity of our secret iniquity. But this cannot be hidden from Him, because every illegal thought that we think in secret is an insult to His sight. For, as it is said: all things are naked and open before His eyes (Heb. 4:13) 2154. Therefore here it is also properly added: Verse 22. There is no darkness, nor shadow of death, where the workers of iniquity can hide (Job 34:22). 8. What did he call “darkness” if not ignorance, and what “shadow of death” if not oblivion? For it is said about the ignorance of some: their mind is darkened with darkness (Eph. 4:18) 2155. And it is also written about the oblivion that comes upon us at the moment of death: on that day all their thoughts will perish (Ps. 146:4) 2156. Since then, everything that he thought during his life has been completely forgotten due to death; oblivion is a type of mortal shadow. For just as the intervention of death puts an end to the actions of life, so the intervention of oblivion destroys what exists in memory. But since God does not neglect to see evil thoughts, and does not forget evil deeds (except when they are actually blotted out of His sight by repentance), He has rightly said: There is no darkness, nor shadow of death, where the workers of iniquity can hide themselves. As if He said, no one will hide from His judgment, for the reason that it is impossible for Him either not to see what we are doing, or to forget what He saw. 9 . Although the words “darkness” or “shadow of death” can also be understood in another sense. Every change is a kind of death. For that which changes any thing cuts it off, in fact, from what it was before: so it ceases to be what it was before, and begins to be something else. The true light, our Creator, is only not obscured by the vicissitudes of change, and there is no defect in His own nature; But it is His nature to shine unchangeably; darkness and the shadow of death are said to have no existence in Him. Therefore, it is written in another place: with whom there is neither change nor shadow of change (James 1:17) 2157, and therefore, again, the Apostle Paul says: He alone has immortality, and abides in unapproachable light, to whom no one can approach (1 Tim. 6:16) 2158, but since we all know that the soul of man and angelic spirits were created immortal, why is it that only God, according to the Apostle, has immortality, and that only God really does not die, because only He never changes? 10. The soul of man would not have fallen if it had not been changeable. And, having been expelled from the joys of Paradise, if she were incapable of change, she could never return to life. But in her quest to return to life, she is forced to bear the disadvantages associated with her variability. For when she was fashioned out of nothing, she would have sunk had she not been sustained by the hand of her Creator in a state of sacred desire. This is a creation that is prone to fall. For, relying only on her own strength, she is only capable of falling headlong; only firmly leaning on the Creator, supported by the hand of love so that it does not fall, until it passes into immutability, does it live truly immortal, because it remains unchanged. 11. Angelic spirits were also created to be mutable in nature, so that they could fall at will, or stand at will. But because they humbly resolved to cling to Him by whom they were created,* they overcame the variability which was in them, becoming unchangeable, and deservedly overcame the variability which was the order of their nature. (* Note: The translator notes that in some Vatican texts after the words “they were created”, also quoted as an addition to the original: “They received from the vision of their Ruler that they should stand in themselves without falling. Thus, an excellent means for supporting them without falling was used: while they know that they can lose their own firmness, they believe that they are obliged to stand by the order of their Ruler. And the easier they see that They, being changeable, can fall, the closer they themselves, of their own free will, in order not to fall, draw closer with love to their Master. Knowing their own changeability, they also know that they can still fall, but they hold closer to the Creator with the hand of love so that this does not happen." Since then, this is a property of the exclusively Divine nature, not to suffer from the shadow of ignorance and variability, therefore it is rightly said: There is no darkness, no shadow of death, where those who practice iniquity can hide. The more invariably the eternal light, which is God Himself, shines in the heart, the more piercingly a person sees, and is not ignorant of what is hidden, since the light penetrates into all things, and does not forget about those matters into which it has penetrated, since this continues all the time without change. And therefore, as often as we notice any unworthy thought in our consciousness, so often we sin in the light. And when we walk wickedly, we rebel against Him, from Whom we are deservedly far away. But when we ourselves want not to see, we seem to keep our eyes closed in the sunlight: that is, we hide Him from ourselves, but we in no way hide from Him. Let us then now, while we are able, blot out our evil thoughts, and more evil deeds, from the sight of the eternal Judge. Let us call before the eyes of our hearts all the evil that we have committed through the sin of presumption. Let us not cherish our weaknesses, and softly justify the sins that the light brings to mind. The more we recognize the evil in ourselves, the better we will serve ourselves. May this list not bring us to future judgment, but may all these sins be recognized by us, and may we fortunately undergo transformation through repentance. Therefore, after describing the punishment of this evil man, it is added: Verse 23. It is no longer in the power of man to come to God for judgment (Job.34:23) 2159. 12. That verse requires more discussion the more painful what it says will be if ignored. Here, undoubtedly, we do not mean something that entails eternal punishment, but something that will purify the mind that will reflect thanks to our conversation. For anyone who is afraid of condemnation does not want to come close to judgment. But saying: It is no longer in the power of man to come to God for judgment, he noted at once that there is a kind of judgment that even the damned and the outcast might desire. And what kind of judgment is this, if not the one about which the Apostle Paul says: For if we judged ourselves, we would not be judged (1 Cor. 11:31), and what, as the prophet says: There is no judgment in their ways (Is. 59:8) 2160 and about which David says: The king’s honor loves judgment (Ps. 99:4) 2161. This means that he who now knows God by faith must clearly determine what he owes to Him in his affairs. Therefore it is also written: judgment is before the Lord, and wait for it (Job 35:14) 2162. He is actually judged before the Lord, who contemplates the Lord in his heart, and examines in His presence all his conduct with anxious questioning. A person awaits trial the more confidently the more he examines his life every day carefully and with suspicion. For whoever comes to Him for a final decision is judged by Him, and not before Him. The Lord also speaks about this through the prophet to forgetful souls: remind Me that we can go to court; tell Me if there is any thing that can justify you (Isa.43:26) 2163. 13. For the mind of each of us should anxiously inquire strongly in supplication before God, and pray to God for ourselves. One should carefully weigh all the good that a person receives from Him, and all the bad that he returns to Him for His good with his evil life. And this is what the chosen ones never stop doing day after day. Therefore Solomon also says: The thoughts of the righteous are true (Prov. 12:5) 2164, for they reveal secrets to the Judge in the secret places of their hearts, for they know how sharply He strikes in the end, the One who has long endured. They fear for the sins they remember they have committed; and they wash them away with tears of repentance. They fear God's judgment, even in those sins that they accidentally cannot detect in themselves. For they see something, observing it with Divine power, which, due to human weakness, they do not have in themselves. They see a stern Judge who strikes the harder the longer he hesitates before striking. They see also the holy fathers sitting with Him in judgment, and blame themselves for neglecting either their words or their example (2 Cor. 6:2) 2165 and in this secret place of the inner court, limited by the sentence of their own conscience, they atone with repentance for what they have done in pride. For in the internal judgment they clearly see everything that opposes them in them, and they attack it. There is crowded before their eyes everything for which they should cry. There they see everything that could arouse the wrath of the formidable Judge. There they suffer from fear of punishment. And thus they receive punishment for everything. For conscience accuses, mind judges, fear fetters and pain punishes. And this internal judgment punishes more accurately, the deeper this anger at oneself is; because he doesn't appear out of nowhere for no reason. For, when any of us has begun this internal court case against himself, he himself is the prosecutor who accuses, and he himself is the accused who is charged. He hates himself as he remembers himself, that he was: and in the person of his present self, he persecutes his former self. And the competition of a person in his consciousness against himself brings peace with God. This struggle in the heart of the Lord is necessary when He said, through the prophet: I watched and listened: no one speaks the truth, there is not one who repents for his sin, saying what I have done (Jer. 8:6) 2166? He accepts this struggle of the heart when he speaks to His prophet, about King Ahab, reproaching himself: Did you see how Ahab humbled himself before Me? Because he humbled himself for My sake, I will not bring trouble in his days (1 Kings 21:29) 2167. 14. Since it is within our power to undergo the internal judgment of ourselves in our minds, let us examine and blame ourselves, and punish our former selves with repentance. Let's not stop judging ourselves as long as we can. Let us listen carefully to what is said: It is no longer in the power of man to come to God for judgment. For it is the nature of the wicked to do wrong, and never repent of what they have done. For they have armed themselves with a blind eye for every thing they do, and do not admit that they have done anything wrong, except when they have been clearly punished. It is the custom of the elect, on the other hand, to study daily their behavior from the first germs of their thoughts, and to drain them to the bottom, examining them from all sides, regardless of the impurities that flow from there. For just as we do not notice that our limbs grow, our bodies increase in size, our faces change, our hair turns from black to gray (for all these things happen in us without our knowledge), in the same way our consciousness changes of itself, from the very habit of being calm every moment of our life; and we do not perceive it unless we carefully monitor our deep state, and weigh our achievements and failures every moment. For in this life, to stand still, in itself means to return back to our past state, and if the mind is not touched, it is suppressed by old age, like torpor: because, neglecting itself and imperceptibly losing its due strength, it languishes, imperceptibly to itself, losing its former power. Therefore it is said through the prophet: Strangers devoured his strength, and he did not know it, but even gray hair sprinkled him, and he himself did not know about it (Hos. 7:9) 2168. But when the mind examines itself, and scrutinizes itself with repentance, it is renewed from this old nature of its own, being washed with tears, and kindled in grief; and, although he was almost completely frozen by the cold of age, he begins to glow anew with the zeal of inner love. Therefore, the Apostle Paul warns his disciples, who grew old in contact with this earthly life, saying: be renewed in the spirit of your mind (Eph. 4:23) 2169. 15. And these examples of the fathers and the commandments of the Holy Scriptures help us a lot to do this. For if we look at the deeds of the saints and listen to the Divine commandments, contemplating the one and listening to the other inflames us. And our heart does not become numb in numbness when it is called to imitate them. Therefore it is well said to Moses: The fire on the altar will always burn, which the priest feeds by throwing wood into it every day in the morning (Lev.6:12) 2170. This is the altar of God in our heart, in which the fire is commanded to always burn: because it is necessary, and the flame of love must constantly rise from it to God. And the priest must throw wood into it every day so that the flame rises. For everyone who has faith in Christ becomes a member of the great High Priesthood, as Peter the Apostle says to all believers: but you are a chosen race, a royal priesthood (1 Pet. 2:9) 2171 and, as the Apostle John says: You have made us kings and priests to our God (Rev. 1:6) 2172. The priest feeds the fire on the altar every day, because it is necessary to add wood to it every day; that is, every believer should never cease to gather together in his heart both the examples of those who have gone before and the testimonies of the Holy Scriptures, so that the flame of love may not be extinguished in him. Using either the examples of the fathers or the commandments of the Lord in the burning of our love - this is throwing wood on the fire. For as our new life daily grows old, simply by its interaction with this world, the fire must be fed with wood, so that, while it is quenched under the habits of our own condition, it might be revived by the examples and testimonies of the Fathers. And it is correctly ordered that firewood should be thrown daily in the morning. Such things are not done until the night of blindness has passed. Or, of course, because in the morning, in the first part of the day, each of the believers must put aside the thoughts of this life, and consider first of all what he must kindle with all the means that he has. For this fire on the altar of the Lord, that is, in our heart, will quickly go out if it is not carefully renewed through the application of the examples of the Fathers and the testimony of the Lord. 16. But it is also justly communion in this place: and when the burnt offering is placed on him, he must burn the fat of the peace offering (Lev. 6:12) 2173. For whoever kindles this fire of love in himself places himself on it for a burnt offering, because he burns away all the sins that wickedly lived in him. For when he considers the secrets of his own thoughts, and sacrifices the evil life, by the sword of transformation he places himself on the altar of his heart, and is kindled with the fire of love. And the fat of the peace offerings smells sweet from this sacrifice, for renewed love burns within, which reconciles us to God and radiates a sweet smell from us. But since this same love continues unquenched in the heart of the elect, it is immediately understood that this is an eternal fire that will never leave the altar (Lev. 6:13) 2174. This fire in truth will never go out, because the rays of love increase in the minds of the elect, even after this life. For it is a property of eternal contemplation that Almighty God is loved the more deeply the more He is seen. 17. But that we are delivered from the deep pit of this life, when strengthened by Divine instruction and the examples of those who have gone before, is also well shown by the story of the prophet Jeremiah, when he is taken out of the pit (Jer. 38:11) 2175, and ropes and old rags are lowered down to pull him out of it. What do ropes mean if not the commandments of the Lord? For since then they bind us quickly, and snatch us far away, when we who participate in evil deeds, they bind us, and limit us and lift us up from the pit of wickedness. But when he is tied and raised with ropes, the old rags are at the same time lowered down: these are the examples of the ancient Fathers that strengthen us if the Divine commands have not awakened us. And, comparing ourselves with them, we assume that we are able to do this, and that we shy away from it only through our own weakness. If we are concerned about being lifted out of the depths of the pit, let us fasten ourselves with ropes, that is, let us keep the commandments of the Lord. But let's also place old rags between them, and then the ropes will work better with their help: that is, let's rely on the examples of those old times. The Apostle Paul used old rags when he used the examples of the ancients in his spiritual precepts to lift up his disciples, saying: Others experienced insults and beatings, and chains and prison, were stoned, sawn apart, tortured, died by the sword, wandered in sheepskins and goatskins, suffering disadvantages, sorrows, bitterness ( Heb.11:36-37) 2176, and soon after this: therefore we, having around us such a cloud of witnesses, let us lay aside every burden and the sin that so easily besets us, and let us run with patience the race that is set before us (Heb.12:1) and again: Remember your teachers, who preached the word of God to you, and, considering the end of their lives, imitate their faith (Heb.13:7 ) 2177 . He, at first, also lowered ropes into the pit, as it were, announcing spiritual instructions. But then he turned for old rags, as it were, mentioning the examples of his ancestors. 18. Awakened by the voices of many commandments, and having compared so many examples, let us return to our hearts and carefully study all our deeds. And let us blame everything within us that morally offends the will of God, because only this strong self-blame can serve as an excuse for us before our strict Judge. For we are the more quickly acquitted in this court of our conscience, the more strictly we consider ourselves guilty. And we should not miss the opportunities that are given to us for this purpose, because, after completing the stage of this life, there is no more time to do this. For, if this were not so in reality, they would not have said without reason: for it is no longer in the power of man to come to God for judgment. For we must remember what we cannot do, so that we may not now neglect what we can do. But behold, obligations occupy our minds, and from their constant contact with us, we can turn the eyes of our mind away from external independent consideration. For our mind is distracted by these visible external things that it sees, and when it is applied to the external, it forgets what is happening inside it all the time. But the Divine voice pierces him with its angry word, like many needles, to keep him vigilant; so that a person can, at least under the fear of trembling from the secret judgment that hangs over him, emerge from the state in which he pretends to himself that he does not see this judgment, being immersed in stupor. For, as we said above, the mind, burdened with a mortal habituation to the habits of the old life, is lulled, as in a dream, by looking at these external objects that it sees; and after having wasted his powers in seeking visible things outside himself, he has no power to contemplate invisible things within himself. It is necessary, therefore, that the mind, which catches its attention on visible objects, should be struck by invisible condemnation, and since it has fallen low in its evil attention to these external objects, it must at least begin to look, being struck, for those things that it has abandoned. And so, the Holy Scripture pierces sleepy hearts with a kind of fear so that they cannot cling to those things that come to them from without and which eternally destroy them. This shows us that we should not think too much about these external things. This is communicated to us so that we can turn the eyes of our hearts from these external and temporary objects, to the secret inner court. For after much has been said about the punishment of the wicked, suddenly a secret judgment is spoken of, which mercifully and justly comes to us: how some lose what they seemed to have held, and some of them receive what others deservedly lost. He says: Verse 24. He will destroy many without number, and will make others stand in their place (Job 34:24) 2178. 19. This happens every day. But both do not always see this, and therefore they are little afraid. For the outcasts never admit their guilt except under the pressure of punishment. And because punishment is delayed, mistakes flourish. They fall from the state of righteousness, and make room for others in life. But they do not think that this is a fall, since they do not think about death, which awaits them forever. For if they turned their attention to the fact that they were about to begin to suffer there, they would shudder at what they were doing here. But it is clear to everyone that Almighty God will make his final verdict, and will give some to eternal torment, and will take others to participate in the Kingdom of Heaven. And this is now happening daily in secret, which will then be revealed in open court. One by one, with justice and mercy, He pours out the hearts of some people towards external pursuits, and leads others to internal pursuits. He inspires them to seek joy within, and leaves those who seek their pleasure from external things. He raises the minds of some to heavenly objects, and plunges the pride of others into the basest desires. But the hearts of people are locked for human sight, and it is not known who deviates and goes where; and every man's thoughts cannot be heard. It often happens that although the heart is already evil-minded, the evil thoughts have not been put into action, and the person may already be limited by the evil thought that haunts the edges of his mind. And such a person, whoever he may be, has already fallen in the eyes of the inner Judge as soon as he left in his desire from internal things. But others, sometimes, after the evil deeds of life, are reborn, with sudden tenderness, with the hope of heaven. These are those who have eradicated sinful behavior in themselves and forced themselves to return, by their own conviction, to the bosom of internal repentance. And people, still looking back at their behavior, think that they are still the same as they knew them before from their previous actions. But they themselves, on the other hand, upon the strictest consideration, attack their former life, as they remember it; and only what they were is known, but what they have already begun to be is still unknown. In both groups of these people, it happens that those who, according to people, seem to stand righteously, have already fallen in the eyes of the Eternal Judge, and those who still appear to have fallen in front of people are already standing firmly in His eyes. What person could have imagined that Judas, even after serving as an apostle, would lose his place in eternal life? And who could believe, on the other hand, that a thief would find this place in life, even at the very moment of his death? But the Judge presiding in secret, knowing the hearts of these two people, fortunately restored one, and justly defeated the other. He cast out the one with severity, he converted the other with mercy. And therefore, declaring even through His prophet that some will fall and others will rise during His sufferings, He also says: My drink is with tears (Ps. 101:10) 2179. For drink comes from without, but tears flow from within. For for the Lord to mix drink with tears is to direct some to internal things from external things, and to lead others from internal to external things. He will thus crush many without number, and will make others stand in their place. 20. But, as said earlier, this violation first occurs from within in order to subsequently come out. In this disorder, the outer parts of some sometimes appear still strong, while the inner parts have already rotted. For it is written: Before destruction the heart is exalted (Prov. 16:18) 2180. And they are struck at the very point at which they become proud. Therefore it is written: I will bring into contrition their prodigal heart, which has fallen away from Me (Ezek.6:9) 2181. Rejoicing in external forbidden objects is fornication. But the pride of an arrogant man is an even greater breaking of his heart. For in a fall he breaks the integrity of good health, when he is puffed up with pride even as a result of some virtue. Proud people despise God, and, leaving the glory of the Creator, seek glory for themselves. After all, those who lost the support of their boss and relied on themselves have already fallen. They also break because, having abandoned what is heavenly, they seek earthly things. What could be a greater fall than apostasy from the Creator in search of creation, and apostasy from the highest joy in search of that which is below? Therefore it is well said by the prophet that: He brings sinners down to the earth (Ps. 147:6) 2182 for when they have lost the things of heaven, every thing they thirst for is earthly, and while they try to appear greater, what they seek has less meaning. Therefore, Jeremiah said well: having departed from You, they must be written on earth (Jer. 17:13) 2183, but it is said, on the other hand, about the elect: rejoice that your names are written in heaven (Luke 10:20) 2184. This fall first steals the mind so that it can subsequently move into outer action. First, the foundation of thoughts is shaken first in order to then strike the fabric of behavior. We must work, therefore, with the greatest vigilance to avoid the fall in the place where it originates. For it is written: Keep your heart watchful, for life comes from it (Proverbs 4:23) 2185. And it is written again: From the heart come evil thoughts (Matthew 15:19) 2186. We must watch, therefore, so that the mind does not fall, so that it does not rise. Let us guard everything we do within ourselves without self-aggrandizement. For if one day the rot of pride eats up the mind of the heart, the empty shell of appearance will quickly fall. But we must know that although some are said to receive strength to stand firm when others fall, the number of the elect is fixed and certain. Therefore it was said to the Philadelphian Church through the Angel: Hold what you have, so that no one else takes your crown (Rev. 3:11) 2187. 21. This notice says that the lives of some will be exalted, and others will fall, it speaks of both the hope cherished by the humiliated, and of pride, haughty, but humiliated: some may lose the good qualities of which they are proud, and those now despised, who previously did not possess them, may receive good qualities. Let us therefore tremble because of the blessings we have received by extreme grace, and not despair because of what we have not yet received. For we only know that we are today; but we do not know what we can become after some time (maybe: what we will be like after some time). And these people, whom perhaps we despise, may begin late, and yet surpass our conduct by their more ardent jealousy. We must know, therefore, that they can grow, even in our fall, those who are now ridiculed by us, who stand firm: although, indeed, he himself does not know how to stand firmly, he who can laugh at him, who is not yet stable. But the Apostle Paul, keeping this fear of heavenly decisions in the hearts of his disciples, says: let him who thinks he stands take heed lest he fall (1 Cor. 10:12) 2188. But it is said that: He crushes, and is added immediately: without number, so the one who spoke emphasized that there are so many rejected that it even exceeds the ability of man to count them; or, of course, he wanted to emphasize that everyone who died is not counted among the elect, and therefore they are countless. Therefore, the prophet, observing that many in this period of the Church believe only in appearance, and since their number undoubtedly exceeds the number of the elect, says: they multiply beyond the number. It is as if he is saying: there are too many people who, entering the church, come to faith from outside, and who are excluded from the number of the Kingdom, because in fact, they exceed the number of the elect. Therefore it is said through the prophet Jeremiah: the city must be built for the glory of the Lord from the tower of Anameel to the gates of the coal, and it will extend beyond the usual measure (Jer. 31:38–39) 2189. For who does not know in truth that the Holy Church is the city of the Lord? The tower of Anameel refers to the grace of God, and the two walls come together in the corner. The city of the Lord, as they say, will therefore be built from the tower of Anameel, to the coal gate: because the Holy Church, starting from the sublimity of Divine grace, is built towards the entrance of both peoples, namely, Jews and Gentiles. But as the number of its members increases, and the wicked enter into It, he rightly added that It will extend beyond the ordinary measure: because it extends even to those who transgress justice, and goes beyond the number measured in Heaven. Therefore, it was said to the same Church by Isaiah: for you will spread to the right and to the left, and your descendants will take possession of the nations (Is. 54:3) 2190. For She spreads in such a great multitude of pagan nations, but she spreads to the right when she sees some righteous people in herself. And it also spreads to the left when it admits into itself someone who will remain in sin. About this multitude, which lies beyond the number of the elect, the Lord speaks in the Gospel: many are called, but few are chosen (Matt. 20:16) 2191, but since some of them are crushed, and others are put in their place, according to the merits of suffering, and not from the injustice of the One who punishes (God is not unjust when he expresses anger (Rom. 3:5) 2192), then it is added: Verse 25. For He knows their works, and therefore He will bring night upon them, and they will be crushed (Job 34:25) 2193. 22. It should especially be understood that every sinner can be cast out into the night in two ways; either when he is struck by the sufferings of punishment from without, or when he is blinded by a secret judgment within. He falls into the darkness of the night when he loses forever the light of life according to the final judgment. Therefore it is written: bind his hands and feet and throw him into outer darkness (Matthew 22:13) 2194. For he is then sent by force into outer darkness, because he is now blinded by his own will by the inner darkness. But, again, the sinner is cast out in the night when he does not see the light of truth, and does not know what to do in the future. For every sin that is not quickly destroyed by repentance is both sin in itself, and the cause of sin, and another sin that follows it, and punishment for sin. For a sin that is not quickly washed away by repentance soon leads, by its very gravity, to another sin. Therefore, it becomes not only sin, but also another sin, and the cause of sin. For guilt originates from this sin, since it blinded the mind and has now led to even greater bondage from another. But the sin that arises from sin is no longer just sin, but sin and the punishment for sin. Because Almighty God hides, by a just decision, in the heart of a sinner that he can fall into other sins and through punishment for his former sins. For the person whom He wished not to free, He punishes by leaving him. This is what is rightly called the punishment for sin, which, as a result of the sinner's blindness, was inflicted from above, as a punishment for past crimes. And this is the result of a dispensation truly predetermined from above, that by human malice, the previous sin is the cause of what follows, and, again, the subsequent sin is the punishment for what precedes it. This seed of error, Paul clearly observes in the generation of the unfaithful and fickle, when he said: But because they, having known God, did not glorify Him as God, and were not thankful, but became futile in their speculations (Rom. 1:21) 2195, but he immediately added about the errors that arose from this seed: therefore God gave them up in the lusts of their hearts to uncleanness, so that they defiled their own bodies ( Rom.1:24), for even knowing God, they have knowingly committed the sin of pride, which is why they are so blinded that they do not know the sin that they are committing. And those who do not want to examine their own behavior in sin, that is, the cause of sin, are deprived of the light of understanding in sin, that is, they are punished for sin. Therefore, subsequent sins are accepted through the mistakes of previous sins, so that the one who consciously commits a sin could subsequently fall, even involuntarily, in other sins. 23. It is thus provided that some errors are punished by other errors, so that their very growth in sin may be a punishment for sinners. For Almighty God grants time for repentance, and man, perverted by malice, nevertheless continues in the work of his own iniquity, therefore our guilt is undoubtedly allowed to increase before the righteous judgment of God so that for all this He will finally strike with a heavier blow. For the Apostle Paul says about certain people that they: replenish their sins continually (1 Thess. 2:16) 2196. That is why it was said to John in the voice of an angel: Let the unrighteous still do injustice; he that is unclean, let him be filthy still (Rev. 22:11) 2197. That is why David says: Add iniquity to their iniquity, and let them not enter into Your righteousness (Ps. 68:28). And the psalmist therefore speaks of the Lord: with evil angels He paved the way for the path of His wrath (Ps. 78:49-50) 2198, for the Lord justly allows the heart, which was burdened by previous errors, to be deceived and the subsequent convictions of evil spirits, for when it has come to sin, it is deserved that, due to its guilt, its punishment will be increased. That is why the Lord said that He had paved the way for the path of His wrath. The road is wider than the path. To pave the way for the path of His wrath is, by strict judgment, to enlarge the causes of His wrath, because those who, being enlightened, refused to act justly, may become justly blinded, and continue to act so as to deserve greater punishment. Therefore he said through Moses: The sins of the Amorites are not yet complete (Gen. 15:16) 2199. Thus, the Lord says through the same Moses: their grapes are from the vine of Sodom, and from the fields of Gomorrah. Their grapes are poisonous and their grapes contain bitterness. Their wine is the fury of dragons and the fury of adders, which cannot be cured. Is this not hidden from Me? is it not sealed in My storehouses? On the day of vengeance I will repay them (Deut. 32:32–35) 2200. How many of their sins He has already shown, and yet he adds: when their foot wavers and stumbles. Behold, their most heinous atrocities have already been described, and yet on the day of punishment there will be other falls awaiting them, as a result of which their sins will be fully visible. They already have enough to deserve punishment; but their sin still suffers from increase, so that the more they sin, the more severe the punishment awaits them. Sin, which is the cause of sin, already deserves punishment; but it is still postponed, so that the subsequent sin, which will be the punishment for the previous sin, will increase suffering. 24. But often the same sin is both the cause of sin and the punishment. We'll make this clearer by looking at some examples. For unbridled gluttony in the fullness of the flesh causes the heat of lust. But lust, when it is committed, often hides behind either a lie or even murder, fearing the vengeance of human laws. Let us suppose, for example, that a man gave the reins to his gluttony, and, being overcome by gluttony, he committed the sin of adultery, and, being discovered in adultery, he secretly killed the husband of his unfaithful wife to prevent him from being brought to the worldly court. This adultery, standing between gluttony and murder, flowing from the first and leading to the next, is at the same time a sin in itself, and a punishment for the previous sin, and the cause of the next sin. This is in fact not only a sin in itself, but also a punishment for sin, because it increased the guilt of gluttony; but this is also the cause of sin, because through it the subsequent murder was also born. The same sin thus became both the punishment for the previous sin and the cause of subsequent sin: since we see that it follows from past sins; and while he adds guilt to them, he also sows the seeds of future sins, in order to deserve still greater condemnation. Because the eye of the heart is blinded by former sin, and blindness confuses the mind of the sinner, “night” is rightly said, because the light of truth is hidden from the eyes of the sinner. Therefore it is well said: For He knows their works, and therefore He will bring night upon them, and they will be crushed. For, as has already often been observed, they certainly commit previous crimes, for they must be drawn back into sin in the darkness that follows them, so that they are now unable to behold the light of the truth which they were unwilling to behold when they were able. But the Lord said that He would bring night upon them, not because He Himself brings darkness upon them, but because He does not, by His mercy, enlighten the darkened hearts of sinners. So the blind people in the night are those who had no desire to be taken out of the darkness of blindness. From here, Verse 26. He will strike them as wicked, on the spot, in the sight of those who behold (Job.34:26) 2201. 25. In Scripture, the word "as" tends to be used sometimes to show comparison, sometimes to emphasize reality. For to show the comparison, for example, it is used when the Apostle says: how they do not grieve us, but we always rejoice (2 Cor. 6:10) 2202, and is used to emphasize the reality when John says: and we have seen His glory, the glory as of the only begotten from the Father (John 1:14) 2203, but in this passage there is no difference, whether the word “as” is used for comparison or for emphasis reality, for, no matter how it is accepted by us, the evil life of the wicked is clearly indicated here. But Scripture specifically calls unbelievers “ungodly.” For the sinner is distinguished from the wicked, because, although every wicked is a sinner, yet not every sinner is wicked. For even a person who lives piously in faith can be called a sinner. Therefore John says: if we say that we have no sin, we deceive ourselves (1 John 1:8) 2204. But the man is rightly called "the wicked," who is alienated from the holiness of religion. The prophet says about such people: the wicked will not rise in judgment (Ps. 1:5) 2205. But the Holy Church is called a place of contemplation. For people are rightly gathered there so that they can see the Light of truth, which is God Himself. Therefore it was said to Moses: I have a place, and you must stand on this rock; when my glory shall pass away (Exodus 33:21–22) 2206. And soon after this: I will remove My hand, you will see Me from behind (Ex.33:23) 2207. For the place is called the Church, the rock is the Lord, and Moses is the multitude of the people of Israel who did not believe when the Lord preached on earth. They stand, therefore, on the rock, contemplating the back of the Lord as He passes by: because in fact, having been introduced into the Holy Church, after the Passion and Ascension of the Lord, they received knowledge of faith in Christ and saw only the departure of Him, whose presence they did not notice when He was with them. Let this be said then of those whom Divine punishment finds in the Holy Church, still remaining in their iniquities; Let them speak of them, whose behavior is described by Paul this way: they say that they know God, but deny in works (Titus 1:16) 2208 and let it be said of them: He will strike them as wicked, on the spot, in the sight of those who behold. For they stood in the place where they seemed to see God. They loved the darkness, in the very place where they should have seen the Light of truth. And although their eyes were open in doctrine, they kept them closed in their deeds. From here it is also well said about Judea: those who contemplate it are blind, because they have not seen how to do in business what they studied in the profession. Where it is also said by Balaam: he falls, but his eyes are open (Numbers 24:16) 2209. For they fell in deeds after keeping their eyes open in contemplation. In the same way, those who open their eyes in faith, but do not see it in their deeds, and who, according to their outward appearance of piety, are in the Church, but in fact, due to their godless behavior, are outside the Church. Of which it is well written elsewhere: I saw how the wicked were buried, who, when they were alive, were in a holy place, and were highly esteemed in the city, as men of righteous deeds (Eccl. 8:10) 2210. 26. For the special peace of peace in the Church conceals within itself many, under the Christian name, who suffer from the plague of their sinfulness. But if the light breath of persecution strikes them, it sweeps them away at once, like dust from a threshing floor. Some people want to be called Christians, because over time the name of Christ has risen to heights, and almost all people now try to be outwardly faithful, and see that others are called believers, and are ashamed not to appear so themselves; but they neglect to be what they boast that they are called. For they ascribe to themselves the reality of inner experience in order to decorate their outward appearance: and they who stand before the heavenly Judge, naked from the unbelief of their hearts, are clothed, in the eyes of men, in the sanctity of a creed, at least in words. 27. But some people maintain faith in their hearts, but are not careful enough to live in faith and truth. For they fall in their conduct in that which they are ashamed of by faith. And how often it happens that they lose, before the Divine court, even what they believe in beneficially, through the evil deeds of their lives. For they continually pollute themselves with evil deeds, and do not believe that the retribution of righteous judgment can overtake them as a punishment for such behavior. And often when they neglect to live strictly, they fall into unbelief, even when no one is pursuing them. For those who do not believe that a strict judgment hangs over them, who imagine that they can sin without being punished for it, how can they in any way be called faithful? For to believe that there will be no punishment for their unrepentant evil is to lose faith. Because when they neglect to support worthy works of faith, they lose even the faith they seemed to possess. And the language of destruction of such enemies is described by the prophet, under the guise of Jerusalem. For it was said to them: Destroy, destroy it, even to its foundations (Ps. 136:7) 2211. Paul says: no one can lay another foundation than that which is laid, which is Jesus Christ (1 Cor. 3:11) 2212. Destroying enemies, and then destroying Jerusalem to the ground, is when evil spirits, first destroying the building of good deeds, also carry away with them the solid foundation of faith in the hearts of believers. For works are built on faith, like a building on a foundation. And to destroy to the ground means, after good deeds are destroyed, to dispel the power of faith. Therefore it is said about Judah by Jeremiah: The sons of Memphis and Taphna have corrupted even your head (Jer. 2:16) 2213. To corrupt even the head means, after the habit of evil deeds has taken root, to be damaged at the very pinnacle of faith. For when evil spirits are associated with the soul in evil deeds, but cannot pollute the integrity of its faith, they pollute the lower members, but cannot reach the head. But the one who is damaged in faith simultaneously defiles even his head. For a malignant spirit, if it is yielded to, reaches even higher members, when, through defiling external behavior, it corrupts the purity of the sublimity of faith with the disease of unbelief. And all these things are hidden from the eyes of people, but are open before God, and many die, without faith, in the abode of faith itself, therefore, let it be rightly said that: He will strike them as wicked, on the spot, in the sight of those who behold. For they manifest themselves, first as people in the Church, as pious people, but because they cannot escape Divine judgment, they are struck down as wicked. And this leads to an increase in their punishment, since each of them, being placed with the believers in the Church, freely despised the truth of the faith. And a heavier punishment follows for them, since the knowledge of a righteous life is also revealed to them in the examples of the righteous. For the righteous and faithful brothers who now stand before them are witnesses to their accusation at the coming judgment. They know, therefore, what they neglect to follow. Therefore it is also added: Verse 27. Who departed from Him, as if on purpose (Job.34:27) 2214. 28. For we must understand that sin occurs in three directions. It is committed either out of ignorance, or out of weakness, or out of conscious pursuit of a goal. And we sin more cruelly through weakness than through ignorance, but much more cruelly through the pursuit of a goal than through weakness. Paul sinned out of ignorance, as he himself said: I, who was formerly a blasphemer and a persecutor and an offender, but received mercy because I did so out of ignorance, in unbelief (1 Timothy 1:13). But Peter sinned through weakness when one word from a maid shook everything in him, all the strength of faith, and he denied the Lord with words, denying with his voice the Lord, Whom he held in his heart (Matthew 26:69 2215 and 33 2216). But since the sin of weakness or ignorance is easier to erase, since it is not intentionally committed, Paul changed by introducing important points of knowledge that he did not know, and Peter strengthened the root of faith, saving it from withering away, watering it with his tears (Matthew 26:75) 2217. But these people deliberately sinned, about which the Teacher Himself said: If I had not come and told them, they would not have had sin; and now they have no excuse for their sin... (John 15:22) 2218 and a little later: they saw and hated both Me and My Father (John 15:24) 2219. Not doing good is one thing, but hating the Teacher of good is quite another. Also, it is one thing to commit a sin recklessly, and another to sin deliberately. For sin is often committed in haste, and then after reflection it will be corrected. And it often happens that a person in weakness loves what is right, but cannot do it. But to sin deliberately is both not to love goodness and not to do goodness. Therefore, sometimes it is a greater crime to love a sin than to commit it, and, in the same way, it is more sinful to hate the truth than not to do it. There are some, even in the Church, who are far from good deeds, and pursue this in others, and hate in others what they neglect to do themselves. The sin of these people in truth is not committed from weakness or ignorance, but only from intention: because, precisely, if they wanted to do what is right and were unable, they would at least love in others what they despise in themselves. For if they wanted the same for themselves, they would not hate it when it is done by others. But since they despise their life, and persecute with heaviness the same good qualities that they know and have heard about, it is rightly said: Who departed from Him, as if on purpose. Therefore it is rightfully included: And they will not understand any of His ways (Job 34:27) 2220. 29. He does not say that they did not understand through weakness, but he says “they will not understand,” because people often also despise knowledge of those things for which they are too proud to do. For, as it is said, the servant who did not know the will of his master deserved punishment, and will be beaten with several rods, and the servant who knew the will of his master and did not fulfill it will be beaten with many rods (Luke 12:47–48) 2221. They believe that their ignorance ensures impunity for their sins. But they are undoubtedly overloaded with the darkness of mere pride, and therefore do not distinguish that it is one thing to not know, and quite another to refuse to learn. Not knowing is only ignorance, but refusing to know is pride. And the less they can refer to ignorance in their justification, the more knowledge is placed before them even against their will. Therefore Solomon said: does not wisdom cry, and does not prudence lift up its voice, standing on the top of high places, above the road, at the turns of the way (Prov. 8: 1-2) 2222? We might perhaps be able to walk the path of real life in ignorance of this wisdom, if it did not itself stand in the corners of the path. 30. If she wanted to be hidden, it would be necessary to look for her. But after the secrets of the Incarnation were publicly revealed, after the pictures of humility were shown to the proud, she set herself, as it is said, at the turn of the path, so that we would pass along her; so that if we object and do not want to look, we would touch and stumble over what we neglect to see as we pass by it. Let them say, then, that they will not understand any of His ways. For the ways of Wisdom incarnate are every action He performed. His ways are the paths of life that He has laid out for those who come to Him. He has set out so many paths for those who come to Him, so many examples He has set for holy living. The Prophet saw His ways of humility when he, sighing, said: I will show myself in Your commandments, and I will look at Your ways (Ps. 119:15) 2223. Thus, again, this is what they say about every righteous person who cares to follow the example of the Lord. A man's steps are confirmed by the Lord, and He delights in his way (Ps. 36:23) 2224 and because all arrogant people despise the Lord's acts of humility, it is rightly said that they will not understand His way. These paths must be manifested externally, but must also necessarily be revered in understanding; and what is seen in them is one thing, and what is sought in them is another. For what else is visible to the eyes of beholders in this life, if not humiliation, spitting, insults, and death? But we pass through this humility to the highest glory. Through these humiliations that precede, to the eternal and glorious things that are promised to us. Proud people have seen the ways of the Lord, but they have refused to understand them because they despise the outward appearance that these ways present in themselves, and they have lost the sublime promises that they offer. It is necessary to understand that the ways of the Lord, at the same time, humbly endure everything that passes, and steadily wait and observe what must, following the example of the Lord, join the eternal glory, which is bought by temporary torments and will be received; and a man should not fix his mind on what he suffers here, but on what he seeks in the hereafter. Proud people have kept their eyes closed to these things, because while they are proud of the glory of the present life, they do not see the sublimity of the Lord's humility. For humility reveals to us the light of understanding, pride hides it. For this is a kind of secret blessing of a holy life, and the mind reaches it the less, the more it is swollen: because it itself represses it from itself, the more madly it expands. What follows: Verse 28. So that they may cause the cry of the needy to reach Him, and He will hear the voice of the poor (Job 34:28) 2225. 31. For when these people are proud, those who are oppressed by their pride cry out loud to God. Or, of course, this is also said because they caused this cry of the poor to God, because, by their fall, the poor, that is, the humble in spirit, receive their opportunity to grow. And because this happened after their fall, it is said that they can lead to that, that is, as if on their own: in the same way, we, for example, say that the camp is fighting, meaning, of course, that it is not the camp itself that is fighting, but the people in it. Or of course, so it is said, because every thing that has already been said above can also be attributed to the rulers of the Church who abandon the service of preaching, and participate in worldly activities, exercising their powers, it is said: So that they can cause the cry of the needy to reach Him, and He will hear the voice of the poor. For, of course, being busy with worldly concerns, they abandon the duties of preaching, and cause the sheep that are under them to burst into loud cries. So each of those under them complains about the behavior of the pretended pastor, who, for some reason, takes the place of a teacher and does not carry out the ministry. And again, the “pride of strong men” can be understood as the arrogance of the Jews, and the “cry of the poor” can be understood as the pagans. Also, for example, by “the rich man feasting in luxury” (Luke 16:19–31) 2226, as the Truth Itself testifies, the Jewish people are designated who use the fullness of the Law not for needs for the purpose of salvation, but for the swelling of pride, and who do not renew themselves with the teaching of the commandments, but make a boastful presentation of them. And under the wounded Lazarus the state of the pagans is shown, whom Divine help exalts all the more, the less they rely on their own strength. And he is described as poor and full of wounds, because the pagan world, with a humble heart, openly admits its sins. For, just as in a wound the pus, when healed, comes out from the inside through the skin, in the same way, while the secrets are revealed in the confession of sin, the evil disposition comes out from the hidden parts of the body. When they sin, the cry of the poor is heard; because while the Jews are proud against God, the prayers of the Gentiles have come to God. Therefore, out of fear of the vastness and incomprehensibility of these decisions, he does not want to discuss them with arguments, but strives to bow to them with admiration, and says: Verse 29. For when He gives peace, is there anyone to rebel? if He has turned away His face, who can see Him (Job 34:29) 2227? 32. Let no one then discuss why the pagan world lay so long in unbelief, while the Jewish people stood in faith, and why the sin of unbelief overthrew the Jewish people when the pagan world arose in faith (Rom. 11:20) 2228. Let no one discuss why some are taken to a miraculous gift, while others are rejected into punishment. For if you are surprised or outraged that the Gentiles are accepted when He gives peace, is there anyone to be indignant? If you are amazed at the loss of the Jews, if He has turned His face away, who can see Him? For in this way the highest and secret power becomes a response to a visible cause. That is why the Lord says in the Gospel when it comes to the topic of this question: I thank You, Father, Lord of heaven and earth, that You have hidden this from the wise and prudent, and You have hidden it from infants. Oh Father! (Matthew 11:25–26) 2229, and is immediately added as a kind of reason for this concealment and revelation: for such is Your good pleasure (Matthew 11:26) 2230. In these words, in fact, we recognize a model of humility, so that we may not rashly allow ourselves to discuss the Divine plans regarding the calling of some and the refusal of others. For after He has mentioned both, even He points out the reason, but says, in the first place, that it was so as was pleasing to God; pointing out, in particular, that what is pleasing to the Only Just One cannot be unjust. That is why He speaks about the payment of workers in the vineyard, about equal compensation for those who were not at all equal in the work done, and when the one who worked longer asked for a greater reward for his work, he answered: didn’t you agree with me for a denarius? take yours and go; I want to give this last one the same as I gave you; Don't I have the power to do whatever I want? or is your eye envious because I am good (Matthew 20:13–15) 2231? In all things that outwardly come from Him, His secret and just will is the only explanation of the cause. Let them say, therefore: For when He gives peace, is there anyone to be indignant? if He has turned His face away, who can see Him? And because God judges equally the smallest and the greatest in things, and judges the affairs of individual people in the same way as everyone together, he is included: for all nations, or for one person (Job 34:29) 2232. 33. It is as if we were clearly directed to see that this judgment, which is pronounced for one people, may also be for all the people of mankind by an invisible Judgment; therefore, if one person is secretly chosen and another rejected, this is not unjust. And we see that this happens with both small and large things, so let’s look at this separately with fear in ourselves. For the Divine decision is manifested to one soul, as well as to one city; and again in the same way as it manifests itself to one city, so to a whole country, and as to a whole country, so to the multitude of nations of all mankind. That is why the Lord is so attentive to individuals that it seems as if he is indifferent to the world as a whole; and again, he directs his attention to everything at once, as if indifferent to individual people. But He Who fills everything with His dispensation, fills everything, even when ruling one single thing, is still present in everything, and again, when ruling the world as a whole, is present for each individual, creating everything without movement, by the power of His own nature. Is it not a miracle that the One who creates and controls any thing does not linger on it, and while working, remains in a state of rest? Let them say, then, that His decision is for all nations, or for one person. Because He passes from one person to generation, and from generation to person, and communes to show that Judea justly deserved it: Verse 30. Who commands a hypocritical man to rule for the sins of the people (Job 34:30) 2233. 34. For Judah did not want a true king to reign over her, and, therefore, received a hypocrite, as her merits required. As the Truth Itself says in the Gospel: I came in the name of My Father, and you do not receive Me; but if another comes in his own name, you will receive him (John 5:43) 2234 and, as Paul says: they did not receive the love of the truth for their salvation. And for this reason God will send them strong delusion, so that they will believe lies (2 Thess. 2:10–11) 2235. In what is said: Who commands a hypocritical man to rule for the sins of the people, the Antichrist can also be understood as the main hypocrite above all hypocrites. This is a seducer who may pretend to lead to holiness, but he himself leads to lawlessness. But he is allowed to rule for the sins of the people, for, in truth, they are predestined to be under this government, who, regardless of age, are worthy to be his subjects, and who, by their past and subsequent sins, claim that they are placed under him by a just decision. This Antichrist, who reigns over the wicked, arises not from the injustice of the Judge, but from the sin of the sick. Although most of them have not seen his sovereignty, and yet are enslaved by him in the state in which their sins have placed them. Because they undoubtedly honor him with their evil life, in which they do not see that he is tyrannizing them. Are they not members of it, who strive, by means of imaginary holiness, to appear to be what they are not? For in a special manner he takes on a false disguise, and the cursed man and the evil spirit falsely declare himself to be God (2 Thess. 2:4) 2236. And they, of course, are now already entering his body, who hide their iniquities under the cover of holiness, allegedly striving for faith, which they refuse to show in their deeds. For, as it is said: everyone who commits sin is a slave of sin (John 8:34) 2237, and therefore, the more freely they now commit the sins that they desire, the more severely their sins pull them down and put them in their service. But let none of those who suffer under such a ruler blame him, for his being was subjected to the power of a wicked ruler, undoubtedly through his own merit. Therefore he should rather blame himself for his evil deeds than the injustice of his ruler. For it is written: I will give you kings in wrath (Hos. 13:11) 2238. Why then are we indignant that they are placed over us, if we received them because of the Lord’s wrath against us? If we receive rulers, according to our merits, from the wrath of God, we must draw a conclusion from their behavior regarding the assessment of ourselves. Although even the chosen often find themselves under the power of the outcast. That is why David tolerated Saul for a long time. But it is proved by the subsequent sin of adultery, that even he deserves to be so greatly oppressed by the cruelty of him who was set over him (2 Sam. 12:11) 2239. 35. The characters of rulers are appointed according to the merits of their subjects, and often those who seem to be good at the beginning are soon changed by the assumption of power. As the Holy Scriptures testify, this is observed in the same Saul, how he changed his heart with pride. Therefore it is written: when you were small in your eyes, I made you the head of the tribes of Israel (1 Samuel 15:17) 2240; the behavior of rulers is so dependent on the characters of their subjects that often the behavior of even a truly good shepherd becomes sinful as a result of the wickedness of his flock. For this is why the prophet David, about whom God Himself testified that he valued him very much and who knew the secrets of heaven, became proud, and in the swelling of sudden pride, sinned among people. And yet, although David sinned, the people survived the punishment (2 Samuel 24:1–17) 2241. Why did this happen? Because, in truth, the hearts of rulers are set according to the merits of their people. And the righteous Judge exposes the sinner’s guilt by punishing the very persons because of whom he sinned. But since he was not freed from guilt, since he gave in to pride of his own free will, he himself experienced the punishment for his sin. And it is absolutely certain that the merits of rulers and their subjects are so interconnected that often the behavior of their subjects is aggravated by the fault of their shepherds, and the behavior of the shepherds changes in accordance with the merits of his people. 36. But since rulers have their own Judge, subjects must be very careful not to judge rashly the conduct of their rulers. The Lord Himself, not without reason, overturned the tables of the money changers and the benches of those selling doves (Matthew 21:12) 2242; which meant, undoubtedly, that He judged the conduct of men by their rulers, but also that He studied their conduct in Himself. And yet, even these sins of the subjects, which are obvious to the court, and which the rulers did not condemn, are undoubtedly reserved for His judgment. And everything that is done in the spirit of faith is part of virtue, and it is necessary to patiently endure everything that comes from one who is higher. However, a person can humbly suggest whether any thing that is disliked can be changed. But great care must then be taken to ensure that the excessive desire for justice does not develop into pride: for humility - the mistress of what is right - may be lost if what is right begins to be desired without due caution; a person may begin to despise his boss, whom he perhaps condemns in some part of his behavior. But the mind of the subjects is trained to guard their humility from this swelling of pride, if their own weakness is constantly observed. For neglecting to honestly study our own strengths, and because we consider ourselves stronger than we really are, we therefore undertake to judge those who are placed above us. And the more we neglect to know ourselves, the more clearly we see those whom we are trying to judge and blame. It is an evil that is often committed by subjects against their rulers, and by rulers against their subjects. Because the rulers begin to believe that all their subjects are less wise than themselves, and the subjects, again, begin to judge the behavior of their rulers, and think that they could do better if they had power. So it often happens that rulers look with less judgment at what should be done, because the fog of pride obscures their vision, and the subjects, having assumed higher duties, repeat the same error that they used to condemn the ruler; this happens so that, having made the very mistakes for which they condemned the ruler, they would feel ashamed of it and repent. Just as rulers must take care that their exalted position does not make their minds bulge with pride from apparent special wisdom, so must their subjects be careful not to judge the conduct of their rulers. 37. But even if the behavior of rulers is justly blamed, it is still the duty of the subjects to pay them respect, even when they displease them. And you must watch carefully so that you do not want to imitate the person you need to honor, and do not neglect to respect the one whom you neglect to imitate. For this narrow path of truth and humility must be so maintained that, even when offended by the reprehensible behavior of their rulers, the minds of the subjects cannot depart from observing respect for their rank. This is well illustrated by the example when his sons approached the drunken Noah, who was lying naked, with respect, and, without looking at him, covered him. What is meant by the fact that they covered their naked father with clothes, without allowing themselves to look at his nakedness, except that good subjects, even being offended by the misconduct of their rulers, nevertheless hide them from others? They cover it, standing with their backs and not looking at it, because, judging cases, and honoring the office, they do not want to contemplate the sin that they hide. 38. But there are some who, even having made a small beginning in spiritual conversation, upon observing that their rulers have fixed their thoughts only on worldly and temporary objects, begin to blame the disposition of the highest providence, as if they had been wrongly appointed to rule, since they set an example of being directed towards worldly life. But these people, not careful enough to keep themselves far from blaming their rulers (as their guilt rightly demands) can go on to blame even the Creator. In His dispensation, one and the same act, done out of modesty, can be recognized as correct, but done through pride as wrong. For the power of office cannot be exercised without our participation in the cares of this world, therefore Almighty God, in His wonderful dispensation of mercy, often places the burden of government upon stout and industrious hearts; in order that the tender minds of spiritual people may be freed from worldly cares: that they may be more securely hidden from the bustle of the world, while others are more willing to toil in worldly worries. 39. And often, as has already been said, how tenderly the Merciful God loves some, that He anxiously removes them from external pursuits. Often the father of a family assigns his servants to the work from which he exempts his sons; and his sons are calm and clean, and the servants get dirty with dirt at work. And how correctly this Divine dispensation is indicated in the very structure of the tabernacle. For Moses commanded by the voice of God that curtains of fine linen, both scarlet and blue, should be woven to cover the Holy of Holies. And it was also ordered that coverings of goats' hair and skins be made for covering the tabernacle to withstand rain, and wind, and dirt. What do we understand by the skins and goats' hair with which the tabernacle is covered, if not the rude minds of men, which sometimes, no matter who they are, are placed on high in the Church by the secret judgment of God? And because they are not afraid of worldly concerns, they bear the winds and storms of temptation that arise from the opposition in this world. And what is meant by fine linen, if not the life of holy people, tender and brilliant? And because it is carefully hidden inside the tabernacle under skins and woolen blankets, their entire beauty is preserved. In order for the fine linen to shine and the ornament to be lined with scarlet and blue loops, the skins and goat hair must endure rain, wind, and dirt from the outside world. Therefore, those who have advanced in experience in the bosom of the holy Church should not despise the actions of their rulers when they see that they are engaged in the affairs of the world. For they learn the secrets in safety, thanks to the help of those who fight and suffer in the storms of this outer world. For how will fine linen retain the grace of its radiance if rain touches it? And what would be left of the lush brightness of scarlet and blue if road dirt and dust stained them? Let the strong texture of wool be placed over fine linen to resist dust; and let the brightness of blue and scarlet be hidden beneath it, leaving the beautiful ornament unspoilt. Let those who are concerned only with spiritual things decorate the church. Let those who are not weary of the labors of the world guard it. And let him who now shines with spiritual brightness in the Holy Church not grumble against his boss, who works in worldly activities. For if you are hidden inside as an ornament, why do you blame the goat's hair with which you are protected? 40. But some people ask, and sometimes complain, why it is that while rulers are immersed in worldly concerns solely for the benefit of those under them, many in the Church follow their example. For who can deny that it is very harmful when he sees that pastors are more troubled by worldly concerns than by heavenly objects? But this is not unjust if, as we have said before, rulers are appointed according to the merits of those under them. By the sins they commit secretly and willfully, they themselves demand a bad example to follow in their shepherds: so that the righteous judgment of a proud man who strays from the path of the Creator, gives him the opportunity to stumble through the guidance of his pastor on the path he is walking. Therefore the prophet also said with the zeal of one who declares, and not one who curses: Let their eyes be darkened, so that they do not see, and thou bend down their backs (Ps. 69:24) 2243, as if he had said, let those who are appointed to determine the direction of human actions, do not see in pleasure the light of truth, so that their subjects who follow them may be bent down under the burden of their sins, and lose their an imaginary sense of righteousness. And we know, certainly, that there was an incident in Judea when, at the coming of our Redeemer, many Pharisees and priests came forward with the closed eyes of their minds against the True Light, and the people, following the example of their rulers, wandered in the darkness of unbelief. 41. But here we can reasonably ask why it is said in this place that the Lord makes hypocrites to reign, when in another place through the prophet He complains about this very thing, saying: they reigned, but not from Me: they became princes, and I do not know them (Hosea 8:4) 2244. Anyone who reflects directly may come to the conclusion that the Lord is doing something about which He knows nothing. Therefore, it must be said that knowledge of God is approval from Him, and ignorance of Him is disapproval. Therefore He says to those whom He rejects: I do not know what you are or where you come from; Depart from me, all workers of iniquity (Luke 13:27) 2245. And sometimes it is said that God did something to indicate that He allowed, in His righteous Judgment, to happen what He forbids. That's why He says, for example, that He hardened the heart of the king of Egypt because He allowed him to be hard. Therefore, miraculously, God allows hypocrites to reign and does not know them. He gives them reign for punishment; He does not know them, rejecting them. Therefore, one should first ask the Divine Will internally about every thing that is desired in this life. And when the ear of the heart strives to catch His sound, let it show what it has heard, not in words, but in deeds. And when a position of authority is offered, it is necessary for a person first of all to ask himself whether his behavior is suitable for the proposed place, whether his actions will correspond to what will be required; so that, perhaps, later, the Ruler of All would not reject his sorrowful prayers, simply because He does not know about his appointment to this high post, which itself is the source of all his sorrow. And from everyone to whom much has been given, much will be required, and to whom much has been entrusted, from him will be required more. but He does not look at the faces of princes and does not prefer the rich to the poor, because they are all the work of His hands. Suddenly they die; in the middle of the night the people become indignant, and they disappear; and the strong are not driven out by force. …insane! this night your soul will be taken from you; ... But you, brothers, are not in darkness for the day to overtake you like a thief. For you are all sons of light and sons of day: we are not sons of night nor of darkness. And the sons of those who oppressed you will come to you in submission, and all who despised you will fall at your feet, and they will call you the city of the Lord, Zion of the Holy One of Israel. ...and the strong are not driven out by force. Or do you neglect the riches of God’s goodness, meekness and long-suffering, not realizing that God’s goodness leads you to repentance? But, due to your stubbornness and unrepentant heart, you are storing up wrath for yourself on the day of wrath and revelation of righteous judgment from God. For His eyes are above the ways of man, and He sees all his steps. Do not say: “I sinned, and what happened to me?”, for the Lord is long-suffering. And He gives him everything for safety, and he relies on this, and His eyes see their ways. You can guarantee that the vicious will not go unpunished; the seed of the righteous will be saved. Wash yourself, make yourself clean; remove your evil deeds from before my eyes; stop doing evil. And there is no creature hidden from Him, but everything is naked and open before His eyes: to Him we will give an account. being darkened in mind, alienated from the life of God, due to their ignorance and the hardness of their hearts. His spirit departs, and he returns to his land: on that day his thoughts perish. Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variableness or shadow of turning. the only one who has immortality, Who dwells in the unapproachable light, Whom no man has seen and cannot see. Honor and eternal power to him! Amen. Therefore, He no longer requires a person to go to judgment with God. They do not know the way of the world, and there is no judgment in their paths; their paths are crooked, and no one who walks on them knows peace. And the power of the king loves judgment. You have established justice; You brought judgment and righteousness to Jacob. Although you said that you do not see Him, the judgment is before Him, and wait for it. remember Me; let's go to court; you speak to justify yourself. The plans of the righteous are truth, but the plans of the wicked are deceit. For it is said: in an acceptable time I heard you and on the day of salvation I helped you. Behold, now is the favorable time, behold, now is the day of salvation. I watched and listened: they do not tell the truth, no one repents of their wickedness, no one says: “What have I done?”; everyone turns to his own path, like a horse rushing into battle. Do you see how Ahab humbled himself before Me? Because he humbled himself before Me, I will not bring trouble in his days; in the days of his son I will bring trouble upon his house. Strangers devoured his strength, and he did not notice; gray hair has covered him, but he does not know. but be renewed in the spirit of your mind. and let the fire on the altar burn (and) not go out; and the priest shall light the wood thereon every morning, and place the burnt offering upon it, and burn the fat of the peace offering upon it. But you are a chosen race, a royal priesthood, a holy nation, a special people, to proclaim the praises of Him who called you out of darkness into His marvelous light; and to Him who has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever, Amen. ...and spreads the burnt offering on it, and burns the fat of the peace offering on it. Let the fire burn continually on the altar and not go out. Ebed-melech took the people with him and went into the king's house under the storeroom, and took from there old worthless rags and old worthless rags and lowered them on ropes into the pit to Jeremiah. others experienced insults and beatings, as well as chains and prison, were stoned, sawn apart, tortured, died by the sword, wandered in mantles and goatskins, suffering disadvantages, sorrows, and bitterness. Remember your mentors who preached the word of God to you, and, looking at the end of their lives, imitate their faith. He crushes the strong without examination and puts others in their place. ... and I dissolve my drink with tears. Pride goes before destruction, and arrogance before a fall. And your survivors will remember Me among the nations, where they will be led into captivity, when I bring into contrition their prodigal heart, which fell away from Me, and their eyes, which wandered after idols; and they will feel disgust with themselves for the evil that they did in all their abominations. The Lord exalts the humble, but the wicked he brings down to the ground. You, O Lord, are the hope of Israel; all who forsake you will be put to shame. “Those who turn away from Me will be written in the dust, because they have forsaken the Lord, the fountain of living water.” ... but rejoice that your names are written in heaven. Guard your heart above all else, for from it are the sources of life. For from the heart come evil thoughts, murder, adultery, fornication, theft, false witness, blasphemy. Behold, I am coming quickly; keep what you have, so that no one takes your crown. Therefore, let him who thinks he stands take heed lest he fall. Behold, the days are coming, says the Lord, when the city will be built for the glory of the Lord from the tower of Anameel to the coal gates, and the surveying line will go further straight to the hill of Garib and bypass Goath. for you will spread to the right and to the left, and your descendants will take possession of the nations and people the desolate cities. So the last will be first, and the first last, for many are called, but few are chosen. If our untruth reveals the truth of God, then what shall we say? won't God be unjust when he expresses anger? (I speak from human reasoning). because He makes their deeds known and overthrows them by night, and they are destroyed. Then the king said to the servants: Having tied his hands and feet, take him and throw him into outer darkness; there will be weeping and gnashing of teeth. But how, having come to know God, they did not glorify Him as God and did not give thanks, but became futile in their thinking, and their foolish hearts were darkened. who prevent us from telling the pagans to be saved, and through this they always fill the measure of their sins; but wrath is coming upon them to the end. Let the unrighteous still do injustice; let the unclean one still become unclean; let the righteous still do righteousness, and let the holy one still be sanctified. sent upon them the flame of His wrath, and indignation, and wrath and disaster, an embassy of evil angels; He made the path equal to His wrath, He did not protect their souls from death, and He gave up their cattle to the pestilence. in the fourth generation they will return here: for the measure of the iniquities of the Amorites has not yet been filled. For their grapes are from the vine of Sodom and from the fields of Gomorrah; their berries are poisonous, their clusters are bitter; their wine is the poison of dragons and the deadly poison of asps. Is this not hidden from Me? is it not sealed in My storehouses? With Me is vengeance and recompense, when their foot fails; For the day of their destruction is near; the prepared thing for them will soon come. He strikes them down as lawless people in the sight of others. we are saddened, but we always rejoice; We are poor, but we enrich many; we have nothing, but we possess everything. And the Word became flesh and dwelt among us, full of grace and truth; and we saw His glory, glory as of the only begotten of the Father. If we say that we have no sin, we deceive ourselves, and the truth is not in us. Therefore the wicked will not stand in judgment, nor sinners in the assembly of the righteous. And the Lord said: This is my place; stand on this rock; When My glory passes by, I will set you in a cleft of the rock and cover you with My hand until I pass through. and when I remove My hand, you will see Me from behind, but My face will not be visible (to you). They say that they know God, but deny by deeds, being vile and disobedient and incapable of any good deed. says he who hears the words of God, who has knowledge from the Most High, who sees the visions of the Almighty, falls, but his eyes are open. I saw then that the wicked were buried, and they came and left the holy place, and they were forgotten in the city where they did this. And this is vanity! Remember, O Lord, to the children of Edom the day of Jerusalem, when they said: “Destroy, destroy it to its foundations.” For no one can lay any other foundation than that which is laid, which is Jesus Christ. And the sons of Memphis and Taphna have eaten up your crown. because they turned away from Him and did not understand all His ways. Peter was sitting outside in the courtyard. And a certain maid came to him and said, “You too were with Jesus the Galilean.” Peter answered and said to Him, “Even if everyone is offended because of You, I will never be offended.” (Matthew 26:33)? And Peter remembered the word that Jesus had spoken to him: Before the rooster crows, you will deny Me three times. And going out, he wept bitterly. If I had not come and spoken to them, they would not have had sin; but now they have no excuse for their sin. If I had not done among them works that no one else had done, they would not have had sin; but now they have seen and hated both Me and My Father. they did not understand all His ways. The servant who knew the will of his master, and was not ready, and did not do according to his will, will be beaten a lot; but whoever did not know and did something worthy of punishment will receive less punishment. And from everyone to whom much has been given, much will be required, and to whom much has been entrusted, from him will be required more. Is it not wisdom that calls? and does not reason raise its voice? She stands in elevated places, along the road, at crossroads. I meditate on Your commandments, and consider Your ways. The Lord establishes the feet of such a person, and He favors his path. So the cry of the poor came to Him, and He heard the groaning of the oppressed. A certain man was rich, dressed in purple and fine linen, and feasted brilliantly every day. There was also a certain beggar named Lazarus, who lay at his gate covered with scabs and wanted to feed on the crumbs falling from the rich man’s table, and the dogs came and licked his scabs. The beggar died and was carried by the Angels to Abraham's bosom. The rich man also died and was buried. And in hell, being in torment, he raised his eyes, saw Abraham in the distance and Lazarus in his bosom and, crying out, said: Father Abraham! have mercy on me and send Lazarus to dip the tip of his finger in water and cool my tongue, for I am tormented in this flame. But Abraham said: child! remember that you have already received your good in your life, and Lazarus received your evil; now he is comforted here, and you suffer; and on top of all this, a great gulf has been established between us and you, so that those who want to cross from here to you cannot, nor can they cross from there to us. Then he said: So I ask you, father, send him to my father’s house, for I have five brothers; let him testify to them, so that they too do not come to this place of torment. Abraham said to him: They have Moses and the prophets; let them listen to them. He said: no, Father Abraham, but if someone from the dead comes to them, they will repent. Then Abraham said to him: if they do not listen to Moses and the prophets, then even if someone were raised from the dead, they would not believe it. Does He grant silence, who can disturb? Does He hide His face, who can see Him?... Okay. They were broken off through unbelief, but you hold on by faith: do not be proud, but be afraid. ... I praise You, Father, Lord of heaven and earth, that You hid this from the wise and prudent and revealed it to babes; hey, Father!... ...for such was Thy good pleasure. He answered and said to one of them: friend! I don't offend you; Did you not agree with me for a denarius? take yours and go; I want to give this last one the same as I gave you; Don't I have the power to do what I want? Or is your eye envious because I am kind? ... Will it be for the people, or for one person. so that the hypocrite does not reign to tempt the people. I have come in the name of My Father, and you do not receive Me; but if another comes in his own name, you will receive him. and with all unrighteous deception of those who are perishing, because they did not receive the love of the truth for their salvation. And for this reason God will send them delusion, so that they will believe lies. he who opposes and exalts himself above all that is called God or that is holy, so that he sits in the church of God as God, showing himself to be God. Jesus answered them, “Truly, truly, I say to you, everyone who commits sin is a slave of sin.” And I gave you a king in My wrath, and took you away in My indignation. Thus says the Lord: Behold, I will bring evil against you out of your house, and I will take your wives before your eyes, and give them to your neighbor, and he will sleep with your wives before this sun. And Samuel said, Were you not little in your own eyes when you became the head of the tribes of Israel, and the Lord anointed you king over Israel? The wrath of the Lord again kindled against the Israelites, and he aroused David in them to say: Go, number Israel and Judah. And the king said to Joab the captain of the army that was with him, Go through all the tribes of Israel (and Judah) from Dan to Beersheba, and number the people, so that I may know the number of the people. And Joab said to the king: Let the Lord your God multiply as many people as there are, and a hundred times more, and let the eyes of my lord the king see it; but why does my lord the king want this thing? But the king’s word prevailed to Joab and the captains; and Joab went with the captains of the king's army to count the people of Israel. And they crossed Jordan and stopped at Aroer, on the right side of the city, which is in the middle of the valley of Gad, towards Jazer; and they came to Gilead and to the land of Takhtim-Hodshi; and they came to Dan-jaan and went around Sidon; and they came to the fortress of Tire and to all the cities of the Hivites and Canaanites, and went out to the south of Judah to Beersheba; and they went around the whole earth and after nine months and twenty days came to Jerusalem. And Joab gave the list of the people's census to the king; and it turned out that the Israelites were eight hundred thousand strong men, capable of war, and the Jews were five hundred thousand. And David’s heart trembled after he had numbered the people. And David said to the Lord, I have sinned greatly in doing this; and now I pray to You, Lord, forgive the sin of Your servant, for I acted extremely unreasonably. When David got up the next morning, the word of the Lord came to the prophet Gad, David’s seer: go and tell David, Thus says the Lord: I offer you three punishments; choose for yourself one of them that would happen to you. And Gad came to David and told him and said to him: Choose for yourself whether there will be a famine in your country for seven years, or that you will flee from your enemies for three months, and they will pursue you, or that there will be a pestilence in your country for three days? Now judge and decide what I should answer to Him who sent me. And David said to Gad: It is very hard for me; but let me fall into the hands of the Lord, for great is His mercy; I just wish I didn’t fall into human hands. (And David chose for himself the plague during the wheat harvest.) And the Lord sent the plague upon Israel from the morning until the appointed time; (and the plague began among the people) and seventy thousand people died from the people, from Dan to Beersheba. And the Angel (of God) stretched out his hand against Jerusalem to devastate it; but the Lord regretted the disaster and said to the Angel who was striking the people: enough, now lower your hand. The Angel of the Lord was then at the threshing floor of Orna the Jebusite. And David spoke to the Lord when he saw the angel striking the people, saying: Behold, I have sinned, I (the shepherd) have acted lawlessly; and these sheep, what did they do? let Thy hand turn against me and against my father's house. And Jesus entered the church of God and drove out all those selling and buying in the church, and overturned the tables of the money changers and the seats of those selling doves. Let their eyes be darkened, so that they cannot see, and let their loins relax forever. They appointed kings themselves, without Me; they installed princes, but without My knowledge; out of their silver and their gold they made idols for themselves: hence destruction. But He will say: I tell you, I don’t know you, where you come from; Depart from Me, all workers of iniquity.