Book 3
Hear the word of the Lord, O children of Israel, for the Lord has a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God upon the earth. Cursing and lying and murder and theft and adultery are poured out upon the land, and blood touches blood. It is necessary for us, wanting to make clear the meaning of what lies before us, almost to take up again what was in the beginning, and as it were to ruminate on the whole scope of the prophecy. Therefore, as far as possible, and bringing it together in brief, I say this. For it was "the beginning of the word of the Lord in Hosea." But in interpreting such things, we rightly said that the words came from God to the blessed prophet Hosea, as though initiating him and foretelling what was to come through types and words. For this reason Gomer was taken in the beginning, and she bore both Not-my-people, and She-who-has-not-obtained-mercy. Then after her a second adulterous and wicked woman was taken, and on each of these things the prophet, as I said, was instructed subtly and accurately. As he had therefore gathered within himself a sufficient power of the mystery, he begins at last to proclaim to those of the blood of Israel the things that are to come, and to make plain the reason for the disaster that would all but befall them, and to make very clear the things at which God was grieved, so that those being punished might know that they justly suffered whatever should happen to them. For since they were about to be captured by enemies, and to be set forth as a laughing-stock to those who had the highest opinion of them, and who thought Israel to be the most difficult of all other nations to conquer, lest they should think in themselves that the hand which defends and saves had grown weak, but should rather repent, and choose to return to better things, understanding that they had foolishly offended the one who knows how to save, for this reason they had also fallen under divine wrath, he necessarily proclaims their charges to them even before the expected events, and says Hear the word of the Lord, O children of Israel, for the Lord has a controversy with the inhabitants of the land. But God judges men, rebuking, not being judged, and setting forth the bare charges to those who have acted impiously against him, according to that which is sung somewhere in the psalms: "I will reprove you, "and set before your face" your iniquities, so that they may not say that the wrath was brought upon them in vain, but rather as in the order of a debt, and as necessarily befalling those who are accustomed to transgress in the greatest matters. And what does he say, judging or rather refuting? There is no truth, nor mercy, nor knowledge of God upon the earth. Therefore, to say that there is no truth would very likely imply that among all at that time there was much false accusation, and perjury and deceit and treachery, the most shameful of all evils; and that they were without love for one another and without compassion, unyielding and relentless, and had hardened their minds, would indicate that there is no mercy; and that they were lovers of pleasure rather than lovers of God, and were wholly devoted to falsely named gods, he will again make clear by saying that there is no knowledge of God upon the earth. And besides, it would be fitting for those entangled in such terrible absurdities, to seem somehow no longer even to know God; if indeed we say we know him by thinking rightly those who follow his divine will. He adds to this, that cursing and lying and murder and theft and adultery are poured out upon the earth, and they mingle blood upon blood. Do you hear how those of whom the discourse is have come to the end of all evil, and henceforth beyond unholy undertakings, leaving nothing of the most exceedingly outrageous things unpracticed? And what is still more unreasonable than this, he says they mingle blood upon blood. And this would be a clear sign, that neither is any respite introduced for their evils, nor indeed do the perpetrators come to a repentance of what they have dared; but sin is drawn out, as it were, continuous and in succession. But let these things have been said for the more readily available clarification. But again the blessed prophet seems to make for us a more mystical narrative, and to accuse Israel for its drunken outrages against Christ, and its murders against him and the saints. For the Lord has a judgment against the inhabitants of the land. For what reason, and on what grounds? For our Lord Jesus Christ appeared to us, and was sent, as he himself says, "to the lost sheep of the house of Israel," that by the torch-bearing of the Spirit he might enlighten those in darkness, that having delivered them from the shadow of the law, he might set them on the ways of true worship, that having justified by faith those entangled in sins, he might unite them through himself to God the Father. But it did not seem right to those of Israel; for they cast out, they rejected the one who had come from heaven for these purposes, they were not willing to have among themselves the truth, the mercy, the knowledge of God the Father. For that Christ is truth and mercy, I think will not require long arguments for proof, since the God-inspired scripture is sufficient for this, from top to bottom naming for us Christ as mercy and truth. But that he is also the knowledge of God, one could learn quite effortlessly, since he cried out most clearly and plainly, "He who has seen me has seen the Father." Therefore, he says, the Lord has a judgment against the inhabitants of the land; and it is clear that he means the land of the Jews; because truth and mercy and the knowledge of the Father are not among them. He is judged, then, against those who do not have such things; but those who have accepted the faith have escaped being judged by him, or rather from him. And this itself would be clear, from Christ saying again, "Truly, truly, I say to you, He who believes in me has eternal life, and does not come into judgment." What then is poured out upon the land? Cursing and lying and murder and theft and adultery; and they mingle blood upon blood. And what is the cursing? Slander and insult; for the peoples of the Hebrews in no way ceased insulting Jesus, assailing him with an unguarded and unbridled tongue, so as to call him at one time a Samaritan, at another a drunkard, and one born of fornication. For in their view they supposed the holy Virgin had committed adultery; therefore, the cursing is in these things. And they also lied against his glory, saying that he had a demon, and attributing the divine signs to the powers of Beelzebul. But that they might be convicted of also having a murderous disposition against him, one would know from the fact that Emmanuel was often stoned by them; and was taken even to the very brow of the mountain, that he might be cast down. And the accusations are not limited to these things. And the matter of theft was also held in very high esteem. For they hired against him the traitor Judas, the one most greedy for base gain and most thievish. And the Pharisees, having become like certain wicked adulterers of the Synagogue of the Jews, drove away from it the bridegroom from heaven, that is, Christ; and committed fornication with it, persuading it to serve their own pleasures. And they also mingled blood upon blood. How, or in what way? For having killed the holy prophets, they added to them the very Lord of the prophets. And so the blessed Stephen in the Acts of the Apostles rightly reproaches them, saying, "Which of the prophets did your fathers not persecute? And they killed those who foretold about the of the coming of the Just One, of whom you have now become betrayers and "murderers." But the Savior also, reproaching the Pharisees and scribes for their bold deeds, said, "You also fill up the measure of your fathers." Therefore the land will mourn, and will be diminished with all who dwell in it, with the beasts of the field and with the creeping things of the earth and with the birds of the sky, and the fish of the sea will fail, so that no one may judge and no one may reprove. For since, he says, they have lived such a God-hated and very harsh life, impious and unbridled, and have thought and done what is not lawful, acting insolently toward God; for this reason, and very justly, they will go away to destruction, with the land, as it were, mourning; for it will be laid waste, and will change its form, and will wear a joyless look, with cities having been burned, and houses shaken down, and fields cut down; and the inhabitants will be disposed along with the land, both lamenting together and wailing together. For they too will mourn, that is, they will become very far removed from all cheerfulness and prosperity. And who are the inhabitants? Both beasts and creeping things, and in addition to these, flying creatures. And surely we will not think, if we understand correctly, that the prophetic word cries out to us against wild beasts, or creeping things, or birds; for it is utterly simple-minded, and full of foolishness to think in this way; for we think rather, having decided to think correctly, that the ways of the Jews are likened to the things just mentioned by us. and through the beasts, the word might signify the most powerful and those sufficiently able to terrify others, the savage and aggressive, and those accustomed to commit murder, and having very much that is uncivilized; but through the creeping things, those who have practiced bitterness in their ways to the extreme, and have already reached the end of all wickedness. For in this way, I suppose, the wise John also reproved the most wicked crowd of Pharisees and scribes, crying out and saying, "serpents, brood of vipers;" and through the birds you will understand well those readily stirred up to apostasy from God, or else suffering from accursed arrogance, and being carried aloft somewhere and being accustomed to think lofty thoughts. And he seems to call fish the rabble and the herd-like, those submerged in the cares of life, and having a mind as if underwater, the voiceless and most irrational; for the creature of the fish is most voiceless. And in another way, those who, as it were, swallow the weaker; for eating one another is especially honored among fish. Therefore, he says, the land will mourn together with its inhabitants. And what is the reason for this? So that no one may judge, nor may anyone reprove. For since curse and falsehood, For since, he says, they have lived such a God-hated and very harsh life, impious and unbridled, and have thought and done what is not lawful, acting insolently toward God; for this reason, and very justly, they will go away to destruction, with the land, as it were, mourning; for it will be laid waste, and will change its form, and will wear a joyless look, with cities having been burned, and houses shaken down, and fields cut down; and the inhabitants will be disposed along with the land, both lamenting together and wailing together. For they too will mourn, that is, they will become very far removed from all cheerfulness and prosperity. And who are the inhabitants? Both beasts and creeping things, and in addition to these, flying creatures. And surely we will not think, if we understand correctly, that the prophetic word cries out to us against wild beasts, or creeping things, or birds; for it is utterly simple-minded, and full of foolishness to think in this way; for we think rather, having decided to think correctly, that the ways of the Jews are likened to the things just mentioned by us. and through the beasts, the word might signify the most powerful and those sufficiently able to terrify others, the savage and aggressive, and those accustomed to commit murder, and having very much that is uncivilized; but through the creeping things, those who have practiced bitterness in their ways to the extreme, and have already reached the end of all wickedness of wickedness. For in this way, I suppose, the wise John also rebuked the most wicked multitude of the Pharisees and scribes, crying out and saying, "O vipers, generation of vipers;" and through the birds you will understand very well those who are readily stirred up to apostasy from God, or those who are sick with accursed arrogance, and are accustomed to be carried aloft and to think lofty thoughts. And he also seems to call fish the rabble and the gregarious, those immersed in the cares of life, and having, as it were, an underwater mind, the voiceless and most irrational; for the nature of fish is most voiceless. And in another way, those who, as it were, devour the weaker; for devouring one another is especially honored among fish. Therefore, he says, the land will mourn together with those who dwell in it. And what is the reason for this? So that no one may judge, nor may anyone reprove. For since a curse and falsehood, and theft and murder, and adultery have been poured out upon the land, and they mingle blood with blood, for this reason falsehood and deceit and slander will henceforth mourn and be idle. For groaning at what has happened contrary to hope, and weeping for the disaster at hand, they will unwillingly abstain from such transgressions. For to judge and to reprove would be nothing else, as I think, than to accuse and condemn some, that is, to bear false witness. This is what another of the holy prophets of the blood of Israel cried out to us, saying, "Woe is me, O soul, for the godly man has perished "from the earth, and he who acts rightly among men is no more; all "are judged for blood, each oppresses his neighbor with "oppression." But these things in a historical sense; but directing the word of the prophecy to the innermost meaning, we say this. For since in the land of the Jews, that is, among the Jews themselves, there is "no truth nor mercy nor knowledge of God;" and we have said that Emmanuel is and is called these things; but rather a curse and falsehood have prevailed, and theft is honored, and they mingle blood with blood; for having killed the prophets, as I said, they also killed Jesus himself; therefore the land, being burned by Roman hands, will mourn together with its inhabitants. And these things will be, he says, so that no one may judge, nor may anyone reprove. which is clearly blaming the Jews, as having judged unholily and convicted, or rather, borne false witness against Christ. For the leaders brought him to Pilate, judging and accusing him. And some came forward and testified against him, and they all but dared to convict him; the wretched ones speaking falsely, at one time, that he perverts the people; at another, that we have heard this man say that in three days he will destroy the temple of God, and raise it up again. Therefore, he says, justice will be taken away, and conviction, that is, testimony against, and a vote that is not true; there being no king, nor a ruler accustomed to judge. For this reason, as I think, the prophetic word also likens the peoples of the Jews to the kingless animals, I mean beasts and reptiles and birds and fish. Thus also the blessed prophet Habakkuk said somewhere to the God of all, "Why do you look on those who despise? "Will you be silent when the wicked swallows up the righteous? And "will you make men like the fish of the sea, and "like the reptiles that have no ruler." But my people are as a priest spoken against, and he shall be weak for days, and a prophet shall also be weak with you. Observe for me, then, the blessed Prophet bringing forth in another manner the things said to him by God. For he heard clearly that "For many days the sons of Israel shall sit, "with no king and no ruler, with no sacrifice and no "altar, nor priesthood nor manifestations;" but he himself, as if anticipating the unbridled anger of his hearers, reproves covertly, and overshadows his word with measured obscurities. For that they will continue for times without leaders and a king, and will remain untutored, slightly he hints, comparing them to the ungoverned among animals. But that they will also be cast out from sacrifices and sacred ministry, he suggests, saying, that they have become equal to the contested priests. And who might these be again? Or who is the contested priest? The one having a blemish, and a bodily infirmity; for this very reason also being excluded from the ministry. For either on account of a leg, or an injury of the eyes, or on account of a broken foot, or for another reason, some were sent away from the duty of being a priest, although they were from the tribe and blood of Levi. For thus the law through Moses has prophesied. Thus therefore, he says, shall my people be. For although being holy on account of the fathers, and deemed worthy to sacrifice, he will sit outside the holy tabernacle, outside the ministry and sacred rites. For he will not offer sacrifices, nor indeed will he offer a sweet-smelling savor to God; for he has no longer moderately suffered the injury to his mind, and his heart has been maimed, and he has justly become already rejected, and detested. But that it will also befall those of Israel that the prophets will be silent, he has indicated, saying, And a prophet will also grow weak with you, surely according to that which was said by God to the blessed Ezekiel: "And I will bind your tongue, and you shall be mute, and "you shall not be to them a man who reproves, that is, who rebukes, because "it is a rebellious house." But all these things will happen because of their impiety toward Christ, and the crimes against the prophets. Yet he says that Israel will not be weak forever, but for days; for a time of salvation and of repentance as in faith has been reserved for him. I have likened your mother to the night, my people has been likened as one having no knowledge; because you have rejected knowledge, I will also reject you from being my priest; and you have forgotten the law of your God, I also will forget your children. The word, therefore, is as if to the immoderate and unholy multitude of the Jews. Indeed, he calls her mother the Synagogue, just as indeed also the Church of those justified in Christ. Therefore, he justly compares the Synagogue of the Jews to darkness and gloom. For this reason also the most wise Paul says very well concerning himself and those who have been enlightened in the faith, "We are not of the night nor of "darkness, but sons of light and of day." But my people, he says, is like those who have no knowledge, although it was enriched with the guidance through the law. For it has been called to the knowledge of the truly existing God, it has been fully convinced by miracles, and nothing at all has been left out of all that is able to enlighten those in darkness, and it is not unable to impart admirable knowledge to the more teachable. But since, he says, you rejected knowledge, that is, Christ, through whom and in whom the Father is both accessible and known, you will henceforth be cast out from being holy, and from offering sacrifices, as profane. And since you slipped into forgetfulness of the divine laws, neither understanding the things of Moses spiritually, nor indeed applying a keen and quick mind to the teachings through Christ, I also will be brought into a kind of forgetfulness of your children, that is, I will no longer remember, at least so as to deem them worthy of forbearance and care; for to those whom God deems worthy to remember, to these he bestows his own loving-kindness. But Israel also in another way forgot the divine law, and rejected knowledge by practicing idolatry. According to their multitude, so they sinned against me; I will turn their glory into shame. The divine and ineffable nature is the source and origin of all gentleness, and goodness itself; yet it does not entirely endure those who transgress; but upon those who proceed unrestrainedly to this, it inflicts the punishments that are fitting for them. He insists, then, that Israel has come to this point of depravity, so that their desperation is no longer bearable, and their sin is seen as equal in number to them. For they were "as the stars of heaven in multitude, and as the sand which is "on the seashore," according to what is written; but he said that their transgressions were in no way less than their multitude. This, I think, is the meaning of *According to their multitude, so they sinned against me*. But since they had slipped into this of misery and ill-counsel, and they have not ceased to offend God, I will turn their glory into dishonor, that is, in that very thing in which they have decided to take great pride, in this very thing they will be put to shame. How or in what way? For they will fall from their boasts in their great multitude, as war consumes along with the fighting men also every other age group; for houses and cities will remain empty of men. And for this very reason the prophet Jeremiah lamented Judea, saying, "How the city that was full of peoples sits alone! She who was ruler among "the provinces has become a tributary." And in another way, by offending God, we will be laid as far as possible from all good repute by doing what is not lawful; and in those very things for which one ought to be ashamed, in these very things we are at times boasting, and raising a high brow, so that it is justly said also concerning us, "whose glory is in their shame." Therefore, according to this sense you may again understand what was said, I will turn their glory into dishonor. For that some are delivered over "to a reprobate mind, to do those things which are not fitting," how can one doubt, since the blessed Paul has clearly stated it. They will eat the sins of my people, and in their iniquities they will take their souls. And it will be, as with the people, so with the priest. Having written the causes of the wrath against the multitude, he transfers the discourse to the sacred order. And what has just been said by us would fit the discourse, I think, "I will turn their glory "into dishonor." For the glory of the Jewish Synagogue is the renowned priesthood, and the preeminent and holy race in it, that is, the Levitical; for some ruled from the tribe of Judah, but human affairs were secondary to the priesthood and very much inferior. Therefore, the glory of the Jewish Synagogue is the sacred and chosen race. It will therefore be clothed with dishonor, he says, and will change to what is unseemly. And for what reason? Because having neglected what was most fitting for them, they were carried away to apostasy. They have not kept their own authority, they did not know the way of the priesthood, they have not understood that they will eat the sins of my people, and in their iniquities they will take their souls. But since the saying has much obscurity, come again, let us say as best we can how it ought to be understood. A male goat from the goats was therefore slaughtered for sin; and for this reason the sacrifice was also called sin. But the priests of the time, bringing the male goat to the altar, offered up the entrails and the fat, but ate the rest themselves, as the divine law commanded this. Therefore the priest is taken as a mediator, as it were, between God and men, receiving the gift-offerings from the peoples, and sharing them with the altar, as it is written; performing a sacred service, as it were, for the trespasses of the people, just as indeed our Lord Jesus Christ also did. That what I say is true, I will set forth the law concerning the male goat itself. It is as follows: "And Moses diligently sought the male goat for "the sin, and behold, it had been burned up. And Moses was angry with Eleazar and "Ithamar the sons of Aaron who were left, saying, 'Why did you not eat the sin offering in a holy place? "'For it is most holy, and this He has given you to eat, that you might "take away the sin of the congregation, and make atonement "for them before the Lord.'" Do you see how those who stand by the divine altar mediate by eating the offerings for sins, and with purest prayers assuage the wrath against sinners, and almost consecrating their own souls for the trespasses of the people to God as a fragrant offering? Just as indeed the divine Aaron did, when the destruction of the people began. For it is written thus: having seized the censer, and put on the incense, "he stood," it says, "between the dead and the living, and the plague was stayed." Thus mediating also, the blessed Moses was appeasing God, when the children of Israel had made a calf in the wilderness; for he, as it were, submitted himself to the with justice, beseeching and saying, "If you will forgive their sin, forgive; but if not, "blot me out of this book which you have written." They shall therefore eat the sins of my people, that is, the sacrifices offered for sins. and in their iniquities, that is, in the time of their iniquity; it is clear, that of those from Israel or of the peoples; they themselves shall take their own souls, instead of, they shall offer to God. For the divinely inspired scripture accepts the word as signifying such a thing; for what is offered to God, and prepared for sacrifice, was said to be taken. And the word is especially set to signify this, as I just said. And indeed in Numbers, when he was setting the laws concerning the red heifer, God said somewhere to the hierophant Moses, "This is the ordinance of the law, which the Lord has commanded, saying: Speak to the sons of Israel, and let them take for you a red heifer without blemish." Do you hear 'let them take'? that is, let them offer or let them bring. But concerning the leper who is about to be cleansed, he says again thus: "And the priest shall go forth out of the camp, "and the priest shall look, and, behold, the plague of leprosy is healed from "the leper. And the priest shall command and they shall take for the "one who has been cleansed two living, clean small birds." Therefore, when it says 'they shall take' also of the priests, the word would reasonably be understood instead of 'they shall offer'. Therefore in the time of iniquities, clearly of the people, they themselves shall take, that is, they shall offer as a spiritual sacrifice and a sweet savor to God their own souls, clearly living rightly, and having a most lawful life, and having been most zealous to think and do what is fitting for priests. For such a one is sufficient to save peoples who have offended God and wronged the law. But those chosen for this, he says, have slipped down with the others. For this reason the sacred rites will justly cease, the chosen and honored race will be stopped, the people shall be as the priest. For there will no longer be anything between the people and the priest. And this then was, "Their glory I will turn into "dishonor." And I will punish him for his ways, and I will repay him for his plans. Ways, it seems, he calls the goings as in works; and plans, in turn, the stumblings from strange reasonings. Since, therefore, he says, he has not walked rightly, having departed from the straight path, and having driven, as it were, on a path of all unholiness, and has planned the most shameful and outlandish things of all, dishonoring the God of all, and turning aside himself to worship idols, I will punish him, that is, I will bring a punishment that is of equal weight to his transgressions And that for those who depart from the love of God, to be in every evil will in every way and entirely come to pass, how is it possible to doubt? For he will neither travel a straight and blameless path, nor would he ever plan wisely, not having the divine wisdom and power to assist him. And they shall eat, and shall not be satisfied; they have committed fornication, and shall not prosper. He has again kept the remnant for those of the blood of Israel. For that the matter will not entirely disappear for the priests, he makes clear, saying: that they will eat, but they will not be filled. For whether someone should consider those ancient migrations and captivities of Israel, or the desolation of Judea at the time of Christ by the hand of the Romans, he will find both Israel itself and the worship according to the law preserved in remnants. For when at that time they were carried away both by Shalmaneser and by Tiglath-pileser to the Assyrians and Medes, no less did the few and small and remaining of those from Israel bring the customary things to the priests, honoring those at hand; and not being entirely outside of what was customary. In the same way, also in the final war, I mean the one under Caesar Augustus, when their country was laid waste, they were scattered to every wind, and in every country and city; yet still moderately honoring the sacred and chosen a race, they offered according to their ability; and they are still in these things, although the ancient sacrifices have been overturned; for to those who are outside Jerusalem it is still unlawful to sacrifice. Therefore, he says, they will eat and not be filled, that is, they will receive little and with difficulty, and what is not sufficient for satiety. And this shows no less the removal of their ancient honor, and the loss of their former cheerfulness. But since they have committed fornication, he says, they shall not be guided aright. For it is impossible, as I said, for those who depart from God; for this, I think, is the name and substance of spiritual fornication; either to have a full supply of divine goods, or to be able to gather the foods from heaven and from above, or to be guided aright in counsels or in deeds. For God is the giver of every good thing to us, and the rudder of the mind that is in us. Because they have forsaken the Lord to keep, fornication and wine and drunkenness, the heart of my people has received. Here he states the reasons why the ministers will neither be filled with food, nor yet be guided aright. For since, he says, they themselves also departed from the Lord, and the teachers slipped away with those being taught, those appointed to lead with those under their hand and authority, for this reason they will justly be under divine wrath, and will suffer punishment for their incessant transgressions. For they have kept fornication, that is, they have arranged for error to be preserved for those under their hand, although they ought rather to cast it out from their midst and make it disappear. For the sobriety of teachers is to eagerly remove from the midst what harms the people, and to destroy without delay what is hateful to God. But if they do not endure to do this, and they themselves allow the works of error to remain and be preserved, as it were, or rather they even establish them from the opposite things, then certainly the mind of those being instructed will receive wine, as it were, and drunkenness. For from where, or how could the disciples be sober, and be able to open the eye of their mind to the true God by nature, if their instructors and the proposers of what is advantageous also still confirm them in the need to wander? And this, I think, is what was clearly said through another prophet: "The priests did not say, Where is the Lord? And those who held to my law did not know me, and the shepherds acted impiously against me, and the prophets prophesied by Baal;" and again, "My sons and my sheep are not, there is no place for my tent, a place for my skins. For the shepherds have become foolish, and have not sought the Lord; for this reason the whole pasture did not understand, and they were scattered." They inquired by signs, and by their staves they reported to him. In what way they have forsaken the Lord, and have kept fornication, he makes clear. For he shows the teacher to be a fellow-willer with those who are led astray; and those whom it was fitting, or rather even necessary, to follow the divine laws, and to bring those under their yoke to this, these, as I said, he clearly shows as fulfilling the crimes of error. For some went to them wishing to learn, he says, either things to come, perhaps, or things concerning themselves, and in what times or situations they might be. But they impiously persuaded those who came to them no longer to wish to seek such things from God, but they inquired by signs, that is, they sought to learn through certain signs and observations from unclean spirits; just as, indeed, Balaam once attempted to divine against those of Israel. For Balak son of Beor ordered him to do this. And he said, "Make for me here seven altars, and slaughter for me seven bullocks and seven rams," and I will go to meet the omens. For either they examine the smoke rising from the sacrifices, where and how high and upwards they shoot; or the wretches examine the twitchings in the liver; or they curiously observe the flights of birds of omen. And augury, and divination, and such things of the accusations of the evils of the impiety that has come to an end, and they come into the lowest recesses of idolatry. And in their rods they reported to him. To those from Israel who came to them, he says, and were eager to know something of their own affairs, they reported to them not only in symbols, but also in their rods. This is another method of deceit; the matter is rhabdomancy; and perhaps it is an invention of the meddling of the Chaldeans. For thus Nebuchadnezzar divined against Jerusalem, as the inspired prophet Ezekiel also says. For setting up two rods, then enchanting them with some of their secret spells, they caused them to incline by the energies of demons; and they watched them as they fell, to see where they would be carried again, whether forward or backward, or to the right or to the left; and so then they reported what seemed best to the ones who approached. This is what "they reported in rods" means. Truly terrible, then, when the instructors of others, who were able to lead them to what is dear to God, also caused them to wander, and as the prophet says, "They have fixed madness "in the house of the Lord." For he calls false divination madness. For those accustomed to doing this pretend not even to know, then, where they are. For some said that they were mad and possessed, as if filled with the divine. For they did not know that the heart of the deceived is like a house, and a cave of unclean spirits. They have been led astray by a spirit of fornication, and they have gone whoring from their God. Upon the tops of the mountains they sacrificed, and upon the hills they burned incense, under oak and poplar and a shady tree, because its shade was good. That such things are not done without unclean and wicked spirits, he teaches clearly. For every form of depravity comes from them, and nothing of the most shameful things is left unpracticed by those who have chosen to fulfill what seems good to them. Therefore, he says, they have been led astray by a spirit of fornication, and have become as far away as possible from God, being lovers of pleasure, and making the works of idolatry an occasion for love of the flesh. For they sacrificed, occupying hills and mountains, and on earthly high places they served the groveling nature of demons. Then, raising altars under oak and poplar, they offered libations, sending honors to nymphs, perhaps to the hamadryads, according to the myths of the Greeks. For the poets and prose writers of the Greeks say that the unclean demons, whom they named nymphs, love plants and trees, according to what seemed good to them, I know not how. Therefore it seemed good to them, he says, to accept the shades, and to revel under the most flourishing groves; and to praise and say, "because its shade was good." Therefore, the lover of pleasure cannot also be a lover of God. And Paul will testify, saying of some, that they are "lovers of pleasure "rather than lovers of God." "Blessed therefore are those who mourn "now," as the Savior says, and who have been zealous to honor and love especially patient endurance in beneficial labors. Therefore your daughters shall commit fornication, and your daughters-in-law shall commit adultery. And I will not visit upon your daughters when they commit fornication, nor upon your daughters-in-law when they commit adultery; because they themselves were mingled with harlots, and sacrificed with the initiated. For since it seems admirable to you, he says, to revel under a plant and in shades, and you have made a pleasure of what grieves me, that is, the accursed error and impurity; for this reason your daughters shall commit fornication; and your daughters-in-law, that is, the wives of your sons, shall be adulteresses. And even if these things should happen, he says, I too will be quiet, and I will not visit. And through these things he seems to foretell the harms that would come from the war upon those who had sinned, and the things that follow captivities. For those who have once conquered and been victorious do what they please to the captured, using unbridled authority, and with unreprovable impulses proceeding to anything whatever that comes to them according to their pleasure, and neither taking law into account, nor enduring to consider what is reasonable or fitting; but as if hardened, and having a mind much inclined towards savagery, they deem those who have acted wretchedly worthy of no pity. It has therefore clearly indicated that the children of those who have fornicated will be set before their enemies for insolence and shameful acts. But if someone should choose, he will also understand it in another way. For the God of all visits those whom He might wish to honor and to love; and if He sees them carried away into indolence, and willing to do what is not right, He rebukes them moderately, persuading them to return to better things and to what is necessary for their benefit; for this reason the divine Paul also says to those called to an approved life: "If you endure discipline, God is treating you as sons. For what son is there whom his father does not discipline?" and indeed the most wise writer of proverbs testifies and says, "For whom the Lord loves, he disciplines; and he scourges every son whom he receives." Therefore those whom He disciplines, He also deems worthy of His oversight, as being in every way good and beloved; but He in no way watches over those who have greatly offended Him, almost saying, "I do not know you." "For the eyes of the Lord are on the righteous," as it is written. Therefore, even if they sin, He says, I will not visit, that is, I will not care for, I will not turn them to myself, I will consider them worthy of nothing. For what reason? For you yourselves, He says, who are in the rank of fathers, have stood so far from wishing to rebuke both yourselves and your children, even if they should lay claim to the utmost depravity, as to mingle with prostitutes. For you have sacrificed together with the initiated. And he calls prostitutes specifically the priestesses of Beelphegor. Beelphegor is the one called Priapus. And the women who honor so shameful an abomination are consequently prostitutes by confession. And again he calls "the initiated" the hierophants of Beelphegor, and they were men not enduring to be what they are, but rather changing to an effeminate mindset, being unholily effeminate in words and ways. And some call such men womanish and soft, who, using women's ululations and cymbals, and running around certain ones together with little torches, pretended to initiate, fulfilling the shameful rites of Beelphegor. Therefore, he says, they sacrificed with the initiated, that is, they have been initiated into their rites, and together with those so corrupted they offered sacrifices to Beelphegor. And the people that understands was entangled with a prostitute. He transfers the discourse to Judah, that is, those from the tribe of Judah and Benjamin, who still inhabited Jerusalem, and had the divine altar; for the temple still stood; they claimed to keep the commandments of Moses, and to have the understanding that comes through the law. But they themselves also have served "Astarte, the abomination of the Sidonians." And they say that Astarte is the one among the Greeks called I know not how Aphrodite. And the statue stands naked, and as in the form of a prostitute, shamelessly exposing to the eyes of all even the unseemly parts of the body. Therefore not only, he says, Israel, although sick with the greatest folly. "mingled with prostitutes, and sacrificed with the initiated;" but also the people itself that understands, that is, the one pretending still to preserve the understanding from the law, was entangled with a prostitute. For they have worshipped, as I said, Astarte. For Solomon built a sanctuary for her, fulfilling what was pleasing to a wanton and foreign woman. But you, Israel, do not be ignorant, and Judah, do not enter into Galgala, and do not go up to the house of iniquity, and do not swear, "As the Lord lives." I have already said many times that the words of the prophets call the ten tribes in Samaria, Israel; and sometimes they call the two tribes in Jerusalem Judah and Benjamin, I mean the tribe of Judah, and that of Benjamin. The discourse therefore at present has been about both, and it refutes the disease of the multitude of each. For see how he rebukes Israel as utterly without understanding and foolish, for this very reason having become also an apostate, if indeed the crime of utmost lack of understanding might be reasonably thought, to love being devoted to the worship of idols, and to be estranged from the love of God. Here, therefore, "do not be ignorant" means, "do not be foolish," nor be full of a senselessness that has reached its end. And again he rebukes those in Jerusalem, that is, Judah, as a hypocrite and one who acts impiously, by going on both, or rather by limping on both hams, according to the prophet's voice. For he pretended to practice and to love piety towards God, and he performed the sacrifices according to the law; but he was by no means free from hastening to worship even the demons themselves, even if not very openly, yet at least secretly and covertly. And so the blessed prophet Ezekiel was commanded to dig in the wall; then he saw all the idols of the house of Israel depicted on the walls. And what does the God of all say to him? "Have you seen, son of man, what the elders of the house of Israel are doing here? Each of them in their secret chamber, because they said, 'The Lord has forsaken us, the Lord does not see the land.'" And the prophet says that he saw women sitting and mourning for Tammuz, who is Adonis in the Greek language. See, then, how although they frequented the divine temple, and pretended to partake in the worship according to the law, they were secretly defiled, being divided towards strange and demonic worship, and things hateful to God. Therefore, you, Israel, who have completely turned aside, he says, "do not be ignorant," that is, refrain from ignorance, cease from such a vain and profane mind; receive the understanding that is through the law and the prophets, that is, the one that is through Christ and is evangelical. And, Judah, do not enter into Gilgal; for it is a city that greatly practices idolatry; and do not go up to the house of iniquity, and do not swear, "The Lord lives." For it is one of the absurd things to make God an oath, and to have on the tongue "the living Lord," but also to be devoted to idols, and to choose to worship lifeless heifers. For Jeroboam placed one in Bethel, and the other in Dan. Therefore, he does not permit them to pretend piety towards God by naming the Lord, but to be carried away to strange false worship, by going up to Gilgal, and to the house of iniquity. And he calls Bethel the house of iniquity. For what reason? For Bethel is interpreted as "house of God." But it became a house of an idol, with both the thing itself and its very name having been, in a way, wronged. For, as I said, the house of God has become the house of an idol. And so he said somewhere through the voice of Jeremiah concerning the multitude of those from Israel: "What has the beloved done in my house? An abomination?" And the God of all might rightly say concerning those of Judah and Benjamin, "This people draws near to me, with their lips they honor me, but their heart is far from me." For as a gadfly-stung heifer, so was Israel stung by a gadfly; and now the Lord will feed them as a lamb in a wide place. One of the saints wisely leads us to the pursuit of what is profitable, saying, "Son, let not your heart envy sinners, but be in the fear of the Lord all the day long." For whom one would blame, how could he choose to emulate? The God of all says something of this sort to Judah: Let not Israel's being stung by a gadfly become for you a pretext for apostasy, and as it were to run away from the herd like heifers, upon which if a gadfly, that is, a horsefly, should settle; this is a type of insect that bites intolerably; it carries one away from the herd, and then causes it to be carried away in a swift course, wherever it may happen. Or shall we not find that Israel has suffered this? For he departed from Jerusalem, and leaving his own shepherd, that is, God, he made a terrible and accursed apostasy. Therefore, do not be envious, O Judah, he says; for even if Israel, stung by a gadfly like the heifers, has gone off to apostasy, yet the attempt will not be without penalty for him. For he will go away captive, and leaving the land that bore him, that of the Persians and Medes he shall no longer be grazed insolently, and as it were, unbridled and herd-despising; for such a goaded heifer always is. But he will be on equal terms with the most gentle lambs. For the state of captives is always humble and very fearful, and not far from the expectation of suffering ill, and burdened by the greed of the conquerors. He calls the land of the Persians and Medes spacious, as if saying something like this: he will be grazed in a wide and incomprehensible land, and he will change many countries, not always having the same master, but being removed to that of the one who receives him. The soul of a man might suffer this very thing, having disregarded the love for God. For it will be carried about to anything whatsoever that is loved by demons, captive and cowardly and weak, and indeed it will justly hear God saying, "Your apostasy will chastise you, and your wickedness will convict you." Ephraim is a partaker of idols; he has laid stumbling blocks for himself. He chose the Canaanites; committing fornication, they fornicated exceedingly. They loved dishonor from their snorting. You are a whirlwind in her wings, and they shall be ashamed of their altars. Still the prophet's word is to Judah, pretending, as I said, to be concerned with the law, and not holding piety towards God in small account, but having secretly assented to the necessity of honoring the images of demons. Therefore, he says, Ephraim, that is, Israel, has become an admitted partaker of idols. And he is named thus from the ruling tribe among him, I mean that of Jeroboam; for he was from the mountain and tribe of Ephraim. And just as he calls the one in Jerusalem Judah, having kept the name for the royal tribe, so also in the case of Israel, when he names Ephraim, he makes the designation from the royal tribe. So then, he says, Ephraim partook of idols. For he worshipped the object of reverence of the Egyptians; and their object of reverence was Apis, that is, a calf. And he partook no less of the impiety and immeasurable madness of the Canaanites, who are known to attend to and worship the shameful idol, Baal-peor. But by doing this also, Ephraim has set stumbling blocks for himself. For he has offended God, who defends and knows how to save. He chose the Canaanites, instead of, he has made the customs of the Canaanites electable and worthy of being taken up; and these are neighbors of the land of the Jews, impious and idolaters. And in addition to these things, they of Israel, committing fornication, fornicated exceedingly; it is clear that it is because they practiced spiritual fornication beyond measure and beyond what is reasonable, and the charges against them come to the end of the shamefulness of their apostasy. And they have loved dishonor out of their snorting, that is, out of their high boasts, which they had in God and in the glory from him. Therefore they have truly become dishonored and cast down, pitiable and trampled, having slipped from their ancient boasts; for they will no longer be called free, but will rather walk into insolence and dishonor, and will be under bitter masters. But even if, he says, the most senseless multitude of Ephraim was subjected to all these things, yet, O Judah, you have become to it like a whirlwind in the wings of a bird. And it is surely clear to everyone that in every way whatsoever things that fly, when a violent wind pushes them, and not just forcing them, then make a swifter flight. Therefore Israel, having inclined towards apostasy, ran aground, but you became for him a whirlwind in the wings. How, or in what manner? For since he has seen you who are still being instructed by the law, who sits at the divine temple, and who performs the sacrifices according to the law, being lazy and falling back, and being held in the same offenses, he made his departure swifter. But to their shame; they will find, their altars to be the cause of disgrace and dishonor. Therefore, when those who seem to stand, who ought to live well and irreproachably, are sluggish and lazy about this we are found; or rather, having chosen equally with others to reject what is pleasing to God, we shall not only wrong ourselves, but by also destroying others, we shall endure a double punishment. For when it was necessary to be set before those who have been led astray, or those who are unwilling to live rightly, as an image and model of virtue, we have become an occasion of stumbling. What then does Christ say? "Whoever causes one of these little ones who believe "in me to stumble," He says, "it would be better for him if a millstone "were hung around his neck and he were drowned in the "depth of the sea." Hear this, O priests, and pay attention, O house of Israel, and give ear, O house of the king; for the judgment is for you, because you have become a snare at Mizpah, and like a net spread upon Tabor, which those who hunt the prey have fixed. He had previously accused Judah of having become a perversion of spirit to Israel, in the manner just mentioned by us; but now he shifts the word of rebuke to the inventors of deceit and error, and those who caused them the disease of madness. And these were the falsely-named priests, not of the blood of Levi, but holding a purchased priesthood, and having bought with money the right to officiate for idols. For it is written concerning Jeroboam, that "Whoever wished filled his hand, and became "a priest of the high places." The argument, therefore, rightly proceeds against both the priests themselves and against the house of the king, with Israel itself also being included in the charges. For some of them both said and did things for the establishment of idolatry, setting up altars, offering libations and sacrifices, and widening the path of destruction for the deceived; and the kings were the inventors of the error. Therefore he says to them, that you have become a snare at Mizpah. And by Mizpah he means the multitude overseen both by the priests, if they were indeed priests, and by the leaders themselves; for they watch over their subjects; or they are looked up to by those under their hand, and wherever it might seem good to the rulers, they turn aside their subjects; and what is yoked under them follows the wills of the leaders. You have therefore become, he says, like a snare to the multitude overseen by you, or perhaps to the one looking to you. And you have become like a net spread upon Tabor. This is a very conspicuous mountain located in Galilee, having a very large and abundant catch of beasts and birds, because it is raised high and is extremely overgrown with oaks and thickets. But I am your instructor; I have known Ephraim, and Israel is not far from me. The priests, therefore, and indeed those of the royal blood, have become a net and snares and a prey to the peoples, commanding them to burn incense to demons, and doing so themselves before others, and persuading them to think what is not lawful, and leading others to the impiously invented ways of error, I mean the high places, Baal-peor, the abomination of the Sidonians, Baal, Chemosh; and He promises that He Himself will be their instructor, and not for long, as He is about to inflict upon them evils from His wrath and anger. And the word has its accuracy. For those of the royal house, being held in terrible and inescapable calamities, some have utterly perished, according to the testimony of the sacred writings; while others departed to be subjected to the greed of the Babylonians and Medes. And the falsely-named priests and those who were priests for money have died miserably, or rather even piously, some by Jehu, others by Josiah, who was of the tribe of Judah, that is, of David. For this the man of God also prophesied, when Jeroboam was once sacrificing and standing at the altar, saying: "O altar, "altar, thus says the Lord: Behold, a son shall be born "to the house of David, Josiah by name; and he shall sacrifice "on you the priests of the high places, who burn incense on you, "and he shall burn the bones of men on you." Therefore, He threatened to discipline in wrath and anger those who had become a snare at Mizpah, I mean both the priests and those of royal blood; But in no way did he leave the deceived one unblamed, that is, Israel. For this reason he says: I have known Ephraim, and Israel is not far from me. This is indeed equivalent to that, "Who is this that hides counsel from me, and holds words "in his heart, and thinks to hide from me?" For I have known Ephraim, he says, and I have not departed from Israel. "For I am a "God who draws near, says the Lord, and not a God from afar. "If a man shall hide himself in secret places, shall I not see "him?" And again, "Shall anything be hidden from me?" "For the word of God is living and active, and sharper than "any two-edged sword, and piercing even to the dividing of "soul and spirit, of joints and marrow, and is a discerner "of the thoughts and intentions of the heart; and no creature is "hidden from his sight, but all things are naked and laid bare "to his eyes, to whom we must give account." Because now Ephraim has committed fornication, Israel has been defiled. They have not directed their plans to turn to their God, because a spirit of fornication is in them, and they have not known the Lord. For since the God of all sees into the reins and hearts, and nothing is at all hidden from him, he has known that Israel, that is, Ephraim, has indeed committed fornication and has reached the extreme of worthlessness; yet not so much as to say did he admit into his mind and heart that he ought to repent, on account of being overcome by the spirit that persuades him to fornicate, and not being willing to seek the true Master. It is true therefore, as the Savior says, "No one can serve two "masters; for either he will hate the one and love the other, "or he will be devoted to the one and despise the other." And the pride of Israel will be humbled to his face, and Israel and Ephraim will grow weak in their iniquities; and Judah will also grow weak with them. He here calls pride the cursed arrogance; for the arrogant man is insolent. Therefore he says that the arrogance of Israel will be humbled when he suffers those things, and very justly, which were going to show him to be humble, pitiful and cast down, and bereft of boasts in God, and deprived even of their ancestral freedom from above. But that the pride will be turned to his face must be understood because every form of dishonor is somewhat like blows to the face. And he says that those of Israel will grow weak together with Judah. For after the kings of both Syria and the Persians had ravaged Samaria, they did not permit Judah to remain unscathed, adding to the cities of Israel also some of those belonging to the men of Judah and Benjamin. And that their impiety and pride towards God was confessedly the harbinger of every misfortune for them, he has taught by saying that the suffering of weakness would not happen to them otherwise, but only because it was in their iniquities. Therefore piety towards God is indeed useful and most precious, through which one might be able to rule over nations, and to be strong to accomplish all things easily. And the Savior spoke truly when he said, "Without me you can do nothing." And David, having chosen to think rightly, somewhere also sings, "The Lord is my strength and my song." They shall go with sheep and calves to seek the Lord, and they shall not find him; because he has withdrawn from them; because they have forsaken the Lord; because strange children have been born to them. Now the rust will devour them and their portions. It is seen to be true through events, that as the divine Paul says, "It is impossible for the blood of bulls and goats to take away "sins," and God is unapproachable through the law. And by law I mean the worship according to the law, through blood and sacrifices. Therefore, even if those of Israel should offer the customary sacrifices, asking for forgiveness for their unholy offenses, that is, seeking reconciliation with God, they would not attain it, he says, nor would they accomplish being able to find God, nor would he be accessible to those repenting in this way. For he is found only through the life in Christ, which Let the word of faith be understood as a first assault, and in addition to this the saving baptism, which brings about familiarity with God in the Spirit. Therefore Israel would not find the Lord through the worship according to the law. For he has turned away from them, because they also have abandoned him, leaping away so far as to become fathers of strange children. And by strange children he means those who, as it were from the womb and from their very swaddling clothes, are dedicated to the opinions of idols, with their parents perhaps offering thank-offerings and sacrifices for their birth-pangs to demons. Therefore, strange children are those not in God; or also in another way, those from foreign women. For the men of Israel mingled indiscriminately with the daughters of the nations, who were still idolaters, although the law clearly said that one must not be joined in marriage to foreigners. "For your daughter," it says, "you shall not give to his son, and his daughter you shall not take "for your son. For he will turn your son away from me, and "going he will serve other gods." But since they have done these things, the blight will devour them. And through this it signifies again enigmatically the mistreatment and harm that will come to them from the attack of war, which is not incapable of destroying terribly, like a blight, both them and their possessions; for this is what their lots are. But that the war is not for postponement and truce, but immediate and at their heels, he has fully informed them by saying, Now the blight will devour them. It is as if he were to say, The experience of grievous things will come after the words; the disaster is already near and at the gates. Therefore it will remain for those who grieve God neither to be able to find him, even if they should choose to seek; and to become fathers of strange children, that is, not to have noble and genuine fruits; and these would be the fruits of virtue and a holy life; but rather to be destroyed, as if shattered by some blight of their own evil and misery, and in addition to these things to be deprived of their lots from God; concerning which the divine David also sings in psalms to God the Savior of all, "In your hands are my lots." For all our lot and every portion is in the power of God, and he himself is the distributor of crowns. Blow a trumpet on the hills, sound it on the high places, proclaim it in the house of On. Benjamin was distraught; Ephraim became a desolation in the days of rebuke. Among the tribes of Israel I have shown faithful things. It has been clearly stated before that, in addition to the golden calves, the accursed Jeroboam introduced other ways of idolatry, destruction, and error to those of Israel. For they worshipped on mountains and hills Chemosh, Baal-peor, "under oak and poplar and a shady tree;" and there were, as I said, also in Bethel and in Dan the golden calves. But this was the error of Israel; but Judah, that is, Benjamin, that is, those from the tribe of Judah and Benjamin, had erred no less, and had served "Ashtoreth "the abomination of the Sidonians; and they also worshipped the sun." And this will be clear to us again through the voice of Ezekiel. For he was brought, as he himself says, to Jerusalem, "in a vision of God;" then he beheld the error of the inhabitants. "For I saw," he says, "about twenty-five men, their backs "toward the temple of the Lord, and their faces opposite, "and these were worshipping the sun toward the east." See then how they divided destruction among themselves, offending in many ways and grieving God. Therefore, to those wishing to ravage, and who were expected at any moment, Samaria, and who were about to disturb Jerusalem not moderately, I mean both the Assyrians and the Persians, and those from Damascus, I mean the Syrians; for both attacked at times, being provoked to this at different times and in different ways; he all but reproaches the delay of the attack, and has now commanded the war to begin, sounding the trumpets, and instilling the first fruits of terror into the souls of those who have gone astray. Since For he said, "Now mildew will devour them and "their portions;" and we said that the ill-treatment and devastation from the war was called mildew; teaching that it has come to the gates, and will happen, and not long from now, he has commanded to sound the trumpet well, as I said, and before all else against the places of the idols, either as being about to be burned down and shaken at any moment, that is, because they themselves have become the pretext for the war and for the incurable calamity for those who have been led astray. When, therefore, he says that it is necessary to sound the trumpet against the hills and against the high places and in the house of On, you will understand the places of the idols. It should be known, that the Seventy did not agree with the other interpreters regarding "in the house of "On." For some have said, to the house of the useless, that is, of any idol; but others, "in the house of On." We shall suppose, therefore, that the prophetic word now wishes to signify this to us, that they must sound the trumpet, not only against the hills and the high places, that is, not only against the idolatry of Israel, namely of the ten tribes in Samaria, but also against that which is in Jerusalem among both Judah and Benjamin. For they were worshiping, as I said, the sun; and On is the sun; casting God behind them, and turning away from his things. For this, I think, is what is meant by having their backs to the temple of the Lord, and their faces opposite, clearly, to the sun. When, therefore, you hear "in the house of On," you will understand the house or precinct of any falsely-named and man-made god, that is, of the sun. And it would not seem absurd or incredible to anyone for those who worship the sun to be understood and named the house of the sun, just as, of course, those who think and do His will and offer worship to Him would be understood as the house of God. But if someone should wish the golden calf also to be called On, in this way too the argument will bear a plausible meaning. For the God-hated Jeroboam made the calves after the worship of the Egyptians, I mean Apis. And the Egyptians have honored Apis, saying that he is the child of the moon; therefore he also had a crescent-shaped sign on his forehead; and they believe him to be, as it were, the offspring of the sun, because, according to their opinion, the moon is illuminated by the sun. Therefore, they honored Apis as the child of the moon, and the offspring of the sun; and the resourceful dragon, that is, Satan, led them away into this error and wretchedness of reasoning. Therefore, he has commanded to sound the trumpet against the hills and the high places and in the house of On, that is, of the golden calf. And what the charges against both were, and the reason why they must be punished, he makes clear, adding immediately, "Benjamin is beside himself," instead of "He has departed from his own customs," that is, "He has lost his best mind;" for this is what "being beside oneself" would truly be understood to mean in the case of evil things. And Ephraim has also been destroyed. But he does not say these things in this way. For in the days of rebuke for the transgression of both, I have shown faithful things, having declared my words to be firm and true. For what I have already foretold has happened to them, and none of my words have been proven false. For since they departed from their ancient customs, and went out of their good mind, they were also driven out of their own country, and have fallen away from the love of God, and from all prosperity at the same time. And in another way, it follows for those who abandon God that they must also depart from every good thought, and indeed from every deed turned toward virtue. And they will go to destruction, as God reproves and rebukes them, and demands punishment for their negligence. It is useful, therefore, and necessary for life, to be with God, and all but cry out that verse in the psalms, "My soul clings close behind "you." For then the right hand of the one who is all-powerful will readily take hold and help, from which no one will snatch, according to the voice of the Savior. The rulers of Judah have become like those who move boundary markers; upon them I will pour out my wrath like water. This is, enigmatically, the meaning of "Benjamin is beside himself." For they have become, he says, equal to those they move boundaries, and wish to transgress those established long ago. For those who transfer to others the things fitting for God alone, and justly dedicated to him, I mean love, honor, and worship, by worshipping the sun, for example, or the moon and the stars, would likely be doing nothing other than in every way moving boundaries. That Judah, that is, Benjamin, has dedicated to the sun and moon and stars the glory fitting for God, would be clearly understood, from God saying to the prophet Jeremiah, "Or do you not see what these are doing in the "cities of Judah and in the streets of Jerusalem? Their sons "gather wood; and their fathers kindle a fire, and their wives "knead dough, to make cakes for the host of heaven, and they poured "libations to other gods to provoke me to anger." Therefore, the leaders from the tribe of Judah have moved the boundaries, that is, those who are clothed with the highest and royal glory, whom the common multitude was likely to choose to follow when they were led astray. But he says, like a most violent flood, I will pour out my fury upon them. For the things from divine wrath are intolerable and unbearable and completely irresistible, just as, of course, the great and abundant flow of waters is also something hard to withstand. Ephraim oppressed his adversary and trampled judgment, because he began to walk after vanities. And I will be like confusion to Ephraim, and like a goad to the house of Judah. In what way Benjamin went astray has been clearly shown. For he said that "the rulers of Judah have become like those who move "boundaries." And how "Ephraim came to ruin," he explains again, adding, "Ephraim oppressed his adversary." And the word now seems to have been composed for us with a certain character. What, then, is the accusation against those from the tribe of Ephraim, or what adversary does the divine oracle say to us that Ephraim oppressed? I will try to explain as far as possible. For those from the tribe of Judah and Benjamin still had some reverence and regard for the laws given through Moses, and practiced righteousness. For not all had turned aside, but there were not a few weeping and lamenting the apostasy of those who had gone astray, and being not moderately distressed, since some, dishonoring the God of all, practiced the ways of idolatry. And indeed, as the blessed prophet Ezekiel says, some were sent against Jerusalem, with axes raised, and they clearly heard God saying that they must follow the one girded with the linen robe, and spare no one. And I saw, he says, "And behold, six men "came from the direction of the gate which faces north, and "each had an axe in his hand, and he said to the man," he says, "who was girded with the linen robe, 'Go through the midst of Jerusalem, "and set a mark on the foreheads of the men who sigh "and groan over all the iniquities that are done in its midst.' "And to these he said in my hearing, 'Go into the city after him, "and strike and do not spare and do not pity; and kill "old man and young man and infants and women to destruction, "but do not go near anyone on whom is the mark.'" Do you hear that some were marked as being outside of judgment and wrath and every accusation, on account of choosing to think rightly, and indeed to live according to the law, and to lay hold of righteousness, and to love the love for God blamelessly? But in Samaria, Israel ran completely aground, not even, so to speak, deeming the things of Moses worthy of memory, but practicing a life as if at war, and in every way set against them, so as to consider the law of God an enemy, so to speak, as not even wishing to know it, but dishonoring the tutor, even though he knew how to save, and was well able to bring them to a straight and blameless life. This, then, it seems, the prophetic word hints at to us, and it is composed with character, as I said. 'For Ephraim,' he says, 'oppressed his adversary,' instead of, 'a victory' Ephraim has conquered a most strange thing and a harbinger of destruction, he has oppressed it as his own enemy, that is, he has generally contended against the law which he has hated. But since the meaning is obscure, he clarifies it in another way, saying: he has trampled on judgment, that is, he has not cared at all for the righteousness in the law; for what is trampled upon is always somehow understood to be in dishonor, and is found to be worthy of no account. And so our Lord Jesus Christ says, "Salt is good; but if the salt has lost its flavor, with what will it be seasoned? It is no longer good for anything except to be thrown out and trampled underfoot by men." Therefore when he says judgment, you will understand the law. Thus also the divine David, naming it, cries out to God, "You have executed judgment and righteousness in Jacob." For the law is of God, even if spoken through angels. But what the pretext was for both considering the law an enemy and trampling on judgment, he showed again, immediately adding that he began to go "after vain things. The beginning of such a disease, he says, is to choose to honor vain things, and to follow idols. For it is impossible to be able to follow God and at the same time the wicked and unclean spirits; for this reason the divine Paul also writes: "You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the Lord's table and of the table of demons." For the God-loving man is single-minded; but the two-faced and shaken one who knows how to walk on both sides, is insecure, and walks easily wherever he may happen to go. Therefore the rulers of Judah have become, he says, like those who move boundaries, and Ephraim has oppressed his adversary, and he has trampled on judgment; but I will henceforth be like a disturbance to Ephraim and like a sting to Judah. And what this is, it is necessary to investigate. Now, some of the other interpreters, instead of "disturbance," have said "devourer"; and instead of "sting," "rottenness"; but the Seventy have named it "disturbance" and "sting." For when Ephraim, that is, the ten tribes, was not moderately troubled by the war that had burst upon them, on the one hand by the neighbor from Syria, I mean, and on the other by the Persian one coming from the land of the Assyrians, Judah was in pain and not in moderate fear, but rather also in great agony. For he expected, and not in the distant future, to be caught in the same, or perhaps even much worse, evils; for as the war weighed heavily, and descended upon the cities around Samaria, there was every necessity that the neighboring ones should be destroyed along with them, I mean those of Judah and Benjamin. Therefore, the "disturbance" indicates the attack of the war, and the "sting" in these things indicates the pain from grief and despondency, from which those who are willing to think the things of Christ would surely be free; through whom and with whom to God the Father be glory with the Holy Spirit for ever and ever. Amen.