Book 1
The purpose for all the holy prophets is one and God-loving, to persuade Israel to depart vigorously from the desire to wander, and to choose rather to serve the living and true God, and to delight in the boasts of righteousness, casting as far away as possible the condemnation for their wicked deeds. And many there have been, one after another, as God in a way testified beforehand, and through as many mouths as possible clearly proclaimed in advance, that if they should not choose to live rightly, nor indeed make it of great importance to practice a return to better things from then on, they themselves would pronounce judgment against themselves, and enduring a self-inflicted destruction, they would attribute the causes of their suffering to their own judgments. But if the words of the holy prophets should contain the same narratives, let no one find fault, accusing them of tautology, but rather let him clearly consider this: for there should have been no time in which there were not those able to correct sinners. And just as no one, if he had any sense, would find fault with the fact that at all times there are physicians, who check the same of our afflictions with the same appropriate remedies, so, I think, no one would reasonably rebuke the holy prophets, if they should appear to be going through the same deeds and words. For it was one Lord who spoke to all, and who at all times showed to the wandering those who knew how to bring them back to a straight path, as it were. For they all foretell the wars, the captivities, the desolation of cities, the toils, the sorrows, the lamentations for the dead, the miseries of those who are taken away, the cruelty of the destroyers; and one might see that the narratives proceed with all harshness, for the necessary benefit of those who are wandering. For at times, that which has unrestrainedly inclined towards apostasy and sin is checked by fears. Therefore, the blessed Micah also prophesies in the times of the reigns of Jotham and Ahaz and Hezekiah. And while Jotham was reigning, Pekah son of Remaliah campaigned against Jerusalem, and Rezin king of Syria; but when he died, Ahaz succeeded to the rule, who also, as it was extending for the war he hired the Assyrian with money, and called on him to help, since he was unable to lead out an army against the forces of the attackers; who, having come, captured Damascus and also killed Raasson. Then, at that time, when Jeroboam son of Joash, and after him Azariah, and thirdly Manaeim were reigning in Samaria, Phul king of the Assyrians came up, who, having been persuaded with difficulty by a great deal of money, was brought back to his own land. After Phul, Tiglath-pileser the Assyrian campaigned against the land of the Jews, and he uprooted very many cities of Samaria; and to them he added also all of Galilee as far as Naphtali. These things were therefore spoken of in detail when we composed the exegesis on the blessed prophet Hosea, and we have now made mention of them necessarily because the times of the prophecy of Micah were also set forth. For it was necessary, it was necessary for the eager listener and lover of learning not to be ignorant of the reason for which those who had reigned over Jerusalem were named, I mean Jotham and Ahaz. The time of the prophecy extends even to the reign of Hezekiah, in whose time again was Sennacherib, he also being king of the Assyrians; he took by force the city of the Samaritans, and also plundered the cities of the Philistines, that is, of the Palestinians. Then having taken Lachish—this being a city of the kingdom of Judah— from there he sends Rabshakeh to besiege Jerusalem, who also pays the penalty for his arrogance and verbal abuse against God, when one hundred and eighty-five thousand of the Assyrian army died in one night. The word of the Lord, it says, therefore came to Micah of Morathi. And the word of the Lord came to Micah the Morathite, in the days of Jotham and Ahaz and Hezekiah, kings of Judah. It is necessary to know again that the Hebrews have written "the Morathite" instead of "of Morathi," so that it might not be designated as from a father, but as from a place. For they say that Morathi is a village or a small town that was in the country of the Jews. The other commentators also agree with this version. Therefore, Morathi would not be the Prophet's father; but, as I said, it indicates rather from a place, and Morathite. What, then, were the words that came to him, it is necessary to examine. Concerning what he saw about Samaria and Jerusalem. For he has seen as in a vision the things that will be, and having grasped not only the knowledge of the evils that are about to come or are even at the gates, but inasmuch as it came to sight—I mean as in a vision—fearing the outcome, he necessarily makes his speech about both Samaria and Jerusalem. Hear, all peoples, words, and let the earth and all who are in it pay attention, and the Lord God shall be among you as a witness, the Lord from his holy house. He commands them to prepare for docility, and, as it were, inclining their ear, to understand subtly the power of the divine oracles. And that the narrative is not from human opinion or will, but from the very God who rules over all, he confirms by adding, that the Lord will be among you as a witness. For he says, as it were: Even if I, Micah, make the speech, and even if I should happen to mediate as a man, yet the God of all things himself testifies to you, and I lend my voice to the Lord’s decrees. Therefore he himself will be a witness to you, for whom you have established this renowned and illustrious temple, for whom the divine altar was founded by you, for whom you have been taught by the law to offer worship; who from his own house has always spoken to holy prophets, and before all others to the blessed Moses, who had raised that ancient tabernacle in the wilderness. For he spoke from above the mercy-seat, and as the sacred scripture says: "Moses spoke, and God answered him with a voice." And now he testifies to you, it says, from his house. Therefore hear, O peoples, and let the earth also pay attention. Similar to this is that through the voice of Isaiah: "Hear, O heaven, and give ear, O earth, for the Lord has spoken." For the Most High dwells not in those things made of in temples of stone or in sanctuaries made by hand. But since we say that the holy houses have been raised for the glory of God, for this reason we have believed that the God of all things does not disdain to dwell in them, although He fills the heavens and the earth and the things below. And one might reasonably apply these things also to Christ, who calls to salvation not only peoples who were also of the blood of Abraham, but indeed also the whole earth. For He testified, as it were, through the voice of David, saying "Hear these things, "all you nations; give ear, all you who inhabit the "world." And how can one doubt that the Word has come down to us from heaven as from His own house, which is exceedingly dear to Him? And it is in no way strange to call heaven the house of God, since the divinely inspired scriptures also call the earthly Zion, which is taken as a type of the Church, both His house and His city. For the divine David somewhere sings and says, "Glorious things have been spoken of you, O "city of God." Therefore, as a city, so also would be the house, the Church of Christ who fills all things according to the nature of His Divinity. For behold, the Lord comes forth from his place, and will mount upon the high places of the earth, and the mountains shall be shaken from under him, and the valleys shall melt like wax before the fire, and like water carried down a steep place. This saying is indeed very obscure and full of riddles. But we say this of necessity, that even if things concerning God are signified in words according to our manner, yet the one who is skilled in these things, and knows how to understand "a parable and an obscure saying, the words of the wise and their riddles," will understand subtly, and in a way that is as fitting as possible to the divine and ineffable nature. For its establishment, and thrones, and rising are spoken of through the voice of the saints, and indeed also ways and journeys, and certain other small and human things besides these, but, as I said just now, such contemplations would reasonably be understood subtly and finely by the good and sound-minded. For the words come about as if from a likeness and metaphor of things concerning us. Therefore, when you hear the Prophet saying, For behold, the Lord comes forth from his place, and will mount upon the high places of the earth, and he adds that the mountains will be shaken, and the valleys will be melted down, then indeed, being raised a little above the things of sense, ascend in your contemplations to subtle thoughts. Here, therefore, you will understand the going forth of God as from His own place to be, as it were, a movement from rest, upon some of the things to be done. For he all but says, He who was long-suffering for a long time has at last been moved, and will somehow no longer spare to remain quiet toward those who have offended, and having in a way left behind the gentleness dear to Him, He will at last inflict punishment. For He will mount upon the high places of the earth, that is, He will at last trample upon those in excessive preeminence, that we may understand the kings in both Samaria and in Jerusalem. And the mountains will be shaken, that is, again, they will be moved from their own dignities, those who surpass others and stand very high in glory; for such men are very well compared to mountains. And the valleys shall melt like wax, that is, the humble and the cast down, and those who have the measure of the common herd, but although they are very hard, and do not endure to yield to the divine decrees, as if encountering the fire from the divine wrath, they will be melted down like wax; and they will become like water carried down a steep place, that is, rushing down a slope in a swift and unrestrained course. For as I have already said, the kings of the Assyrians, having savagely ravaged both Samaria itself and the kingdom of Judah, deported some of the kings, and also killed all the leaders, and like a runner and like water coming down a slope they carried away the multitude of the common people to their own land. And this was the water carried down a steep place, and running from Samaria into the land of the Persians and Medes. And the word of God has come forth from of this place. For being God by nature He became man; and He seems somehow to have endured motion, in this respect I mean, although not knowing change, but rather being established in his own nature, and having stability as God. And He stepped on the high places of the earth, and shook mountains, and melted valleys, and caused them to flow like water carried downhill. And the high places of the earth could be understood as the intelligible powers that rise up against all, and the spiritual hosts of wickedness; and the shaken mountains as the demons who were driven from their rule over us. For they have been cast out, and we are henceforth called to be subject to the one who is by nature and in truth God. And the valleys in turn are the swarming multitude of demons, the lowly and cast-down, that which has been melted like wax, and which has flowed like water into the recesses of Hades. For the evil spirits came to Christ, and "they begged him not to command them to depart into the "abyss." For since others had already been sent away before, those who were still left shuddered at the event. But if someone should wish to understand the high places and mountains and valleys as the teachers of the Jews, and indeed also the peoples under them, who on account of their insolence toward Christ were also driven from their own rule; for they were melted, and like wax coming into contact with a flame, so they were with the calamities of the war from the Romans, "But they were made as nothing and as passing water, and as "wax that is melted they are taken away," according to the voice of the psalmist; he will not stray from the proper aim. For the transgression of Jacob is all this, and for the sin of the house of Israel. Saying that the God of all will step upon the high places of the earth, and that the mountains will be shaken by him, and the valleys will be melted like wax and water and will flow down, he then adds, For the transgression of Jacob is all this. See therefore how he speaks hidden mysteries, and does not limit the meaning of the preceding things to what is perceptible, but knows how to narrate indirectly the calamities that were about to befall those in Samaria and those in Jerusalem. For what terror would it hold, and how would the shaking of the mountains grieve those in Samaria, for instance, or the others? And in what way would the valleys be melted, or be like water carried downhill? But he knows, as I said, having suitably indicated the things that would happen to those of Israel. For this reason, therefore, he necessarily brings forward the punishments, not speaking to them as if they were ignorant, as I think, but as it were rebuking them, and excellently persuading them to choose to think what is useful and more fitting. He said, therefore, that For the transgression of Jacob is all this, and for the sin of the house of Israel, so that the entire race of Israel might be understood to have sinned against both God and men. For he seems to call the offenses against God transgression, but those against brothers and kinsmen sin. What is the transgression of Jacob? Is it not Samaria? And what is the sin of the house of Judah? Is it not Jerusalem? Having named Jacob those who are from Jacob, I mean Ephraim who is in Samaria, he makes their accusations clear. And he says that Samaria is the form of the transgression. And we certainly do not say that he accuses the country itself; for it is utterly senseless to think this way; but by Samaria he means the things pertaining to Samaria, such as the heifers, Chemosh, Baal, and the things done in it against certain people through the greed of the rulers. For he said that "They struck the heads of the "poor, and turned aside the way of the humble." And in addition to this they said, "When will the month be over, that we may sell, and "the sabbath, that we may open our treasures, to make the measure "small and the weight great, and to make the balance "unjust?" He says that Jerusalem also became a sin for Judah. And thinking rightly, we will by no means accuse the city itself in these matters; but we will rather suppose that the things done in it became a sin for Judah. For God somewhere accused the Jews of their insolence, and indeed also said clearly, "For according to the number of your cities were "your gods, O Judah, and according to the number of the streets of Jerusalem, "you have set up altars to burn incense to Baal. Why do you speak "to me? All of you have committed iniquity, and all of you have "acted impiously against me, says the Lord Almighty." And He rebukes them also through the voice of Isaiah, saying, "How has the faithful city Zion become "a harlot, full of judgment, in which "righteousness lodged, but now murderers. Your "silver is worthless; your merchants mix wine with water. "Your rulers are disobedient, partners with thieves, loving "gifts, pursuing rewards, not judging for orphans, and "not attending to the judgment of the widow." Therefore the things impiously done in Jerusalem have become a sin for Judah, and not so much the city. It is necessary, then, to love God, and this from the whole soul and heart, and to cast off laziness in doing good, and in no way to harm one's neighbor, but rather to win them over by good deeds, and to reject evil things, but rather to be devoted to the boasts of righteousness. But for those who are supine regarding such venerable things, and have chosen to be contemptuous, He will bring upon them the things of wrath, and like wax He will melt them down, punishing them in fire, and like water He will scatter them, no longer deeming us worthy of mercy and love. And I will make Samaria as a fruit-watcher's hut in a field and as a planting of a vineyard; and I will drag her stones into chaos, and I will uncover her foundations; and they will cut down all her carved images; and they will burn all her wages in fire; and I will bring all her idols to destruction. He clearly recounts what again will be the sufferings of those who have so offended. For Samaria, he says, will be as a fruit-watcher's hut in a field and as a planting of a vineyard. For some guard the things growing in the fields, weaving together huts and sitting in them. Then they drive away all harm from them. But when the fruits are gathered, the guards cease from their labors, they return home, and they overturn the huts themselves. This we shall find Samaria to have suffered. For since she has transgressed not moderately, but rather has also acted impiously against the very God of all, attributing reverence to her own works, she was overturned and has fallen, those having been appointed to guard her long ago having perhaps abandoned her, I mean the holy powers and angels. The blessed prophet Isaiah also said something of this sort about her, "The daughter of Zion will be left behind, as a tent in a vineyard "and as a fruit-watcher's hut in a cucumber field." But how was she left behind? For, as I said, the attending and rescuing rational host of the orders above has departed. Therefore it will be as a fruit-watcher's hut in a field and as a planting of a vineyard. It is as if he were saying: both deserted of cities and houses and transformed into the appearance of fields. Or you will understand it in another way, if you please. The vine-dressers of the vineyards, having taken a place most suitable for them, cut it up with plows, turning it up and down. He threatens that the land of the Samaritans will suffer this, that it will become practically arable land, its cities and houses, as I said, having been removed. Because of this he says, that I will drag her stones into chaos, and I will uncover her foundations. And in addition to this, he says there will be something ridiculous. For those whom they expected to be saviors to them as gods, these are also destroyed together with those accustomed to worship them; and her wages will be burned up, and he says all her idols will go into destruction. The wages for the idols that are burned up along with them, perhaps indicates the votive offerings. For they used to bring to the sanctuaries, distributing from their own wealth for the glory of the idols, and to those who were accustomed to being of no help, or rather having no strength, as if a wage and recompense for what they thought they received from them, they offered thanksgivings. And we remember that also through the voice of Hosea he accused the Synagogue of the Jews, saying thus, "And she did not know that I gave her the grain "and the wine and the oil, and I multiplied for her silver and gold; "but she made silver and gold things for the "Baal;" therefore the votive offerings are clear. But that the senseless Israel reckoned prosperity as wages and a recompense for its zeal in going astray, you will no less understand from God saying again, "And I will destroy her vine "and her fig trees, of which she said, 'These are my wages "'that my lovers have given me.'" For, as I said, she thought that by the nods of idols she boasted in wealth and lived in luxury and prospered. Therefore, the mind of those who go astray is blind. For surely, had it not been ignorant of the God by nature, it would have offered worship to Him rather, and not to any others; to Him it would have offered prayers of thanksgiving; Him it would have confessed as the giver and ruler of every good thing; and having determined to think thus, it would not have become like a watch-post in a field, nor like a planting of a vineyard, but rather would have continued to be blessed with unshakable prosperity, and fortified by heavenly benevolence, having come into a good state of cheerfulness, it would have been admired. Because she gathered from the wages of prostitution, and from the wages of prostitution she amassed. The discourse indeed laughs again, and with great character derides the ignorance of the Jews; for it makes manifest the stupefaction of their inherent madness, and clearly lays bare the things that lie within their mind and heart; For yes, he says, Israel, full of sense, grateful and wise, rightly and justly offered thanksgivings to the stones; it knew those who honored it, the providers of its prosperity, those who had gathered wealth for it, and who prepared it to be in a state of well-being. For it thinks that to prosper is the wage of its spiritual prostitution; and since it has sacrificed to idols, and serves wood and stones, it will be in no want of the things it prays for. It has gathered, as he says, and has grown rich from the wages of prostitution, it has amassed and brought together, it has an unshakable cheerfulness. Therefore, in character and irony, with a threat intertwined, we shall understand the force of what has been said. On account of this she will beat her breast and wail, she will go barefoot and naked, she will make a lamentation like that of dragons and a mourning like that of the daughters of sirens; because her plague has prevailed, because it has come as far as Judah and has reached the gate of my people, as far as Jerusalem. For since she lived, he says, in error, and in no way ceased grieving her own Master, but ascribed to carved images the thanks for which she is well-off and praised, and to this point of impiety, he says, she has now advanced, for this reason she will beat her breast and wail; and she will not grieve for any others perhaps, that is, for foreigners, shedding a tear as if from love, but being struck down by her own calamities. And the nakedness and being barefoot shows the condition of captives; so also the blessed prophet Isaiah, signifying the captivity that was about to befall them, went about Jerusalem, "naked and barefoot," God commanding this thing to happen. She will therefore imitate in her own sufferings the mournings of dragons, and the laments of sirens. For some say that if a dragon is struck, it then laments being in danger, and signifies this by striking the earth with its tail, and is accustomed to make no moderate sound. And sirens the Greeks and their children say are winged creatures that know how to sing melodiously, and are able to bewitch their hearers with the beautiful rhythms of their songs. But the divinely inspired scripture calls sirens the most talkative and sweet-voiced of sparrows, or sometimes even the nightingales themselves, which nest in maritime bays; then, when their nest is taken by the waves, they sing a mournful song, and in a way bewail the loss of their own offspring. Thus he said Samaria will bewail the destruction of her own children. For her plague, he says, has prevailed, and has come as far as Judah, and up to the gates of Jerusalem. And the discourse in these things seems to us to allude to the war by Sennacherib, who, having taken all of Samaria, and having ravaged Judea, besieged Jerusalem, and having arrived at the gates, threatened he wished to burn it; but yet he was not able, with God defending it, during the time of the reign of Hezekiah. Therefore, when having abandoned the one Lord who is so by nature and in truth, we are zealous to cleave to the unclean demons, then we shall by all means and in every way lament for ourselves, and wailing over our own foolish counsels, we shall be stripped of his grace and help, and we shall live a shameful and uncomely life; for this the being unshod signifies. We shall also be subject to Satan striking us, and there will be nothing anymore to prevent us from being in every evil. You in Gath, do not be magnified, you of Enakim, do not rebuild from a house of laughter; sprinkle earth upon your laughter. The saying is circumspect and the meaning of the preceding words and of those which still follow is very hard to grasp. Nevertheless, I will try to explain as far as possible. As the war overran the cities in Samaria, and others under the scepter of Judah and Benjamin were being captured, the neighbors of the foreigners and whatever nations were somewhat bordering the land of the Jews and were neighbors, laughing broadly, were mocking Israel, as having received no help from God. For they thought that the hand of the savior had to suffer weakness and be powerless against the attacks of those who were ravaging them. But it were better to understand that because they had chosen to grieve the savior and had offended God, they experienced terrible things, and were given into the hands of their enemies. And since it was absurd for them to think to themselves, that by the power of their own objects of worship, they had remained in a good state of prosperity, while Israel had perished and been destroyed through the weakness of their savior, for this reason God also delivered the cities of the neighbors to Sennacherib for desolation. And so the Rabshakeh, speaking to those on the wall of Jerusalem, mentioned these very things, saying, "Where is the "god of Hamath and Arphad? Where is the god of the city "of Sepharvaim? Was he able to deliver Samaria from my "hand? Which of all the gods of these nations has delivered "his land from my hand?" Gath, then, is a city of the foreigners called Philistines, and a metropolis of Palestine. But Enakim is likewise another small town situated in the furthest parts of Judea, near the southern desert, yielding indeed to the scepters of Judah, yet no longer thinking the things of the Jews, but rather attached to the neighboring nations, I mean the Moabites and Idumeans. O then, he says, inhabitants of Gath, O you of Enakim, do not make the misfortunes of others occasions for a festival; do not be magnified because of these things, nor because your neighboring house is desolated, that is, that of Israel, for this reason do you laugh broadly, he says, all but dancing over the perished. Do not build from a house of laughter, but as you yourselves are about to suffer worse things, sprinkle as with earth the mockery that will be against you, and lament your own misfortunes. For the Babylonians will dance over you, and your enemies will smile upon you when you have miserably perished. It is wise, therefore, to remember him who says, "If your enemy falls, do not rejoice over him, because "the Lord will see and it will not please him, and he will turn "his anger away from him." But those also do this who do not know Christ. For when the churches are sometimes persecuted, and the saints in them are tested, then indeed, at that very time, they especially marvel at their own gods. But their laughter ends in tears, while Christ makes light of their terrible deeds, and calms the things that have been stirred up, and scares away what causes grief, and broadens gladness and joy for the saints; for the end of labors is glory and delight. And it seems to me that the blessed David says something like this to the God of all: "We went through fire and water, and you brought us out "into a place of refreshment." She who dwells beautifully in her cities did not come forth, she who dwells in Sennaar, to lament for the house next to her; she will receive from you a plague of pain. The Seventy have rendered it Sennaar, but Aquila said Senan, but Symmachus has “prospering,” perhaps this subtly indicating Senan. But if Sennaar should be understood, we say that it is a wide region inhabited in cities and villages by foreigners, yet within the borders of Judea; but if indeed Senan should be understood, it signifies a splendid and renowned city of Egypt. And that it prospers because the land is fertile, and covered with crops, how is it possible to doubt? Sennaar, therefore, he says, or Senan, inhabiting her cities well. But the word will come against those who inhabit them; she did not weep for those near who perished piteously and miserably; she did not go out to mourn the neighboring house, that is, she has not lamented her neighbors. And Sennaar is near Judea, as I said, and certainly also Senan, that is, the Egyptian one. But when Israel was falling and being ravaged, she felt no pain, but mocked, and she herself also rejoiced, just like those from Gath and Enakim. What then of Israel? Will the neighboring nations laugh in vain, and while they are doing these things, will God forbear? Will he endure his glory being mocked by enemies? By no means, he says, but from you or on account of you, she will receive a blow of pain; that is, she also will be ravaged together with the others. And Sennaar has been ravaged, and certainly Egypt too, when Sennacherib overran it. Therefore indeed it is necessary for him who stands well to fear lest he fall, and to cast as far away as possible the smiling upon those who have suffered, "but rather to weep with those who weep" and not to be haughty at the misfortunes of others, but rather to fear exceedingly falling into the same things. Who, dwelling in sorrows, was the first to return to good things? Because evil came down from the Lord to the gates of Jerusalem, a noise of chariots and of horsemen. O Gittites, he says, O inhabitants of Enakim, O of Sennaar or Senan, you were not struck by the misfortunes of your neighbors; the falling and perishing of the once terrible and unbearable Israel became for you an occasion for laughter. And you thought that God who saves them had become weak, but that your handmade things are strong and have reached such a point of strength as to be able to save your cities without effort. Therefore, from the facts, come, let us observe who is God by nature and in truth; who is the all-powerful, and who bestows invincible aid on whomever He may choose. For they were captured and have been ravaged, he says, both the cities of Israel and those among you, and you have endured a common misfortune, as it were. What city, then, indeed, being in pains and in fears about the utmost things—for this is what “dwelling in pains” is—has unexpectedly turned towards good things, that is, to cheerfulness and prosperity? Was it one of yours? By no means, he says, but again my Jerusalem. For evils came down upon it from the Lord, that is, I have grieved and disciplined, and I brought the Assyrian upon them, and from my wrath the affliction against them happened. But it has been quenched and loosed, by my conquering hand and miraculously delivering those who revere my dominion. For the distressing thing stood as far as the gates. And we know that Rabshakeh, having many horsemen, arrived indeed at Jerusalem, but all but touched its very gates, yet did not take it at all; for the Assyrian was consumed in one night. And so those in Jerusalem had lamented, as if about to die at any moment, and had spent a sleepless night weeping; but as the dawn scattered, the miracle was seen. For countless corpses lay on the ground, so that those who had miraculously conquered and been saved through God leaped up to say, "Weeping may tarry for the night, but joy comes in the morning." Do you see then how first and alone among the other cities she began to turn toward good things, although dwelling in pains? For God will not completely overlook his own, but having disciplined them in measure, he saves them again, and of the good repute that befits him he does not take moderate care, even if we offend. For he said somewhere through one of the prophets, "It is not for your sake that I will act, says the Lord, but for my name's sake." Inhabitant of Lachish, she is the beginning of sin to the to the daughter of Zion, because in you were found the impieties of Israel. Lachish, again, is a city subject to the scepter of Judah, a neighbor and bordering the Philistines, and this one is also exceedingly bitter and idolatrous, spurning piety toward God and reverence for the law, but esteeming highly to love to wander and to destroy others besides. Perhaps Sennacherib, having taken this city first among the cities under the scepter of Judah and Benjamin, sent the Rabshakeh from there to Jerusalem. Therefore Lachish, he says, which once was well-inhabited and securely established, has become the beginning of sin to Zion, that is, to Jerusalem. For in it have been found the impieties of Israel, that is, the man-made things and no small number of falsely-named gods. What then does the saying wish to show? It makes a defense in a way to the peoples of the foreigners, and tries to persuade them to be disposed henceforth, that the saving God would not have been weak. But since the cities of Judah have acted impiously toward him, they are delivered up to their enemies. For Lachish, he says, becoming the beginning of sin to Zion, and the first pretext of apostasy, has been given to Sennacherib. Israel therefore has perished, as it is possible to see from Lachish, not because God was sick with cowardice; far from it; but rather because he was sick with wandering, and senselessly attached to the worship of idols. Therefore you shall give ones sent away as far as the inheritance of Gath, vain houses, it became empty for the kings of Israel, until they lead away the heirs; Lachish inhabiting an inheritance shall come as far as Odolam. Israel having fallen under the impulses of wrath, and paying the penalty for its transgressions against God, those from Gath and Enakim dared to laugh at the glory of God. For they thought that, as I have already said, he did not save his own, as one being defeated by the hand of the Assyrians. Then concerning this God wished to persuade, from Lachish, that they were given to the enemies because many impieties of Israel were found upon them, and because they became the beginning of sin to the daughter of Zion, that is, to Jerusalem. When God said these things, the blessed Prophet, understanding very well what was being shown and before the others, accepts the words, and, as it were, crowning them into truth with his own votes, immediately cried out: Therefore you shall give ones sent away as far as the inheritance of Gath, vain houses. Yes, he says, O Master, they will go to their enemies, and they will be sent away by you, leaving the land that bore them, and moving to the land of the Assyrians, not only, he says, those in Samaria, but also those in Gath. For the one group became apostates and insolent, not enduring to follow your ordinances; and the others, mocking those who acted miserably, made what happened a contempt for your glory. You yourself therefore will give ones sent away as far as the inheritance of Gath, vain houses. For the houses of both Ephraim and those from Gath are vain, on account of not enduring to honor God, but assigning worship to carved images, and because they have thought only of the things of the flesh, and being attached to earthly things, they made no account of virtue. Then in the midst he becomes indignant in a way, and the blessed Prophet, as it were, strikes his hands together, coming to the thought of the things that were done from time to time in Samaria. He considers the arrogance of the kings, and that the impious deeds for which Israel transgressed were the result of their perversity. For their inventions were both the heifers and the precincts of the other idols. And they did not cease in every way provoking the Creator. The Prophet therefore, being distressed, says: It became empty for the kings of Israel, until they lead away the heirs. It is as if he were saying: The kings did not cease from their labors unto vanity, until they had fallen into such misery, that the inheritance assigned to them by God became the possession of others. That the Assyrians were about to rule all the land of the Jews, he receives two cities in situated in the extremities of the whole country, I mean both Lachish and Odollam, which Rehoboam built, and he says, The inhabitant of Lachish, an inheritance, will come as far as Odollam. For he will inherit Lachish, although it was very well fortified; for this is what it is to inhabit; and it extends, he says, even to Odollam. Therefore, if one should choose to be wise and well-reined and hating to oppose the divine commands, he will be in long-lasting prosperity, and will be situated in the good part of his own lots; for he will be full of good hope and will shine forth with the saints in due seasons; but if he should appear harsh and intractable and not yielding to the divine laws, he will be utterly cast out from the hope of the saints and will lose his lot with God, and he will also be the lot of his enemies, according to that which is sung in the psalms concerning some, "They shall be portions for foxes," that is, a portion of wicked, crafty, and malicious powers. The glory of the daughter of Israel, shave yourself and cut your hair for your delicate children; make your widowhood wide like an eagle's, for they have gone into captivity from you. It is as if he were to say again, O once thrice-blessed daughter of Jerusalem, who received a most glorious and conspicuous glory, Jerusalem or Samaria, your delicate children are gone, and the multitude that once lived lavishly has perished, the brilliant and luxuriously-living, who slept "On beds of ivory, and lived lavishly on their "couches; who ate kids from the flocks "and milk-fed calves from the midst of the herds; who clapped "along to the sound of instruments; who considered them "as abiding and not as fleeting; who drank strained "wine and anointed themselves with the finest myrrh;" Therefore, disrobe yourself, O daughter of Jerusalem, that is, put off your glory and be shown naked of that ancient prosperity; then, wailing widely and unusually and striving to imitate the deep grief of eagles; mourn your children, for they will go as captives, and you will be a widow and desolate. And those who are wise in these things and who study the natures of birds as much as possible, say that the eagle is a creature that loves its young; and that it laments terribly when its nestlings have fallen from its nest, or rather, have been snatched by someone. And that the bird would not be without the character of loving its offspring, the divinely inspired Moses will also persuade us, saying, concerning both God and those of the blood of Israel, "As an eagle would shelter his nest and yearned over his young, he spread his wings and took them up and carried them on his back." You see how he said the eagle yearns over its own nestlings, and loves to place them within its wings, overshadowing what was born out of great love. Make your widowhood wide like an eagle's, therefore, he says. And one might fittingly exclaim this not only to the more ancient peoples of the Jews, but also to those who lived at the time of our Savior's sojourn, when, having handed him over to the cross, they fell into terrible and inescapable calamities; and they were scattered to every wind, enduring the pains of captivity in another way, as it were. They were devising troubles and working evils in their beds, and with the daylight they accomplished them, because they did not lift up their hands to God; and they desired fields and seized orphans, and oppressed houses, and seized a man and his house, a man and his inheritance. Whenever the God of all makes long speeches about the punishment of certain ones, so that no one may be thought to be harsh or grievously wrathful, but rather a just Judge, weighing rightly according to the faults of each, and repaying transgressors according to their works, He immediately sets forth their accusations, and lays bare the magnitude of their impiety; Therefore, he says, they have become wicked in their ways and have finally reached such a point of awkwardness as to plan at night and to make an occupation of troubles, that is, to compose against certain ones vexations, and to work evils, that is, again to devise pretexts to fulfill and to be able to harm the weaker. Then, though they should have reconsidered and chosen to do the better thing, giving no time to their own deliberations, at dawn they brought to completion what seemed good to them, although they should rather have lifted up their hands to God, as the morning sacrifice was being offered according to the law. But for them, there were the counsels of the night and the leisurely deliberation, desires for others' fields, the overthrow of houses, oppressions and covetousness, and the plundering of both a man and his inheritance. For this reason they were justly sent away as futile houses, not knowing how to think the things that please God. It is therefore better and incomparably so to rise above such things, and to depart from all wickedness, casting covetousness as far away as possible, and not desiring superfluous things, to seek food and coverings, and whatever is sufficient for the temperate for living. "For those who want "to be rich fall into many foolish and harmful desires, "which plunge men "into ruin and destruction." And in addition to this, it is harmful to spend the leisure hours of the night on thoughts of sin; but it is good to emulate the blessed Psalmist saying to the God of all, "At midnight I arose to give thanks to you for the judgments of your righteousness." and again "O God, my God, to you I rise early, my soul has thirsted "for you, how many ways my flesh for you." and again "If I remembered you upon my bed, in the morning "I would meditate on you." Therefore thus says the Lord: Behold, I am devising against this tribe evils, from which you shall not remove your necks, and you shall not walk upright suddenly, because it is an evil time. For since they themselves devised troubles and worked evils for some, thrusting aside the lifting up of their hands to God as unprofitable and useless, for this reason I also, He says, will devise evils against every such tribe, that is, I will consider in what evils they might be, that is, in incurable calamities; and He says the things that will be brought upon them will be so hard to bear and burdensome that those who suffer them will be in the same state as those who are bent over, and will be bent down in a certain way, being terribly and unbearably weighed down. for it will be an evil time, He says, in which He would inflict upon them the things that come from wrath. And this, I think, is what is wisely sung by someone: "For my iniquities have gone over my head; like a heavy burden they have been heavy upon me." But our Lord Jesus Christ called those who were so weighed down to the laying aside of the things laid upon them, saying, "Come to me, all you who labor and are heavy "laden, and I will give you rest." But those who honored the one who called them by faith shook off the burden; but they have remained laboring and oppressed, and very fittingly, those who have grieved by their disobedience, both scribes and Pharisees, and the other multitude with them, who also would not be able to walk upright. And knowing this, the divine David cried out to God, "Let their eyes be darkened "so that they do not see, and their back "bend down always;" so that not seeing the things above, nor indeed being able to lift up the eye of their mind to the hope of the saints and the beautiful city in the heavens, they may look only at the things on the earth, as it were, bent over and fixing their insolent and God-hating mind on temporary and fleshly things. In that day a parable shall be taken up against you, and a lamentation shall be lamented with a song, saying: We have been utterly despoiled; the portion of my people has been measured with a line, and there was no one to hinder him from turning it away. He says that two things will happen at the same time, both a parable and a lamentation. And the parable seems to signify that somehow in the mouth of all the talk against them, or about them, will arise; for there is always remembrance even of extraordinary evils, and the fame of such things visits both cities and countries, and rushes to the ends of the whole earth. But the lamentation... a tear and the wailings over them, which others might happen to make, or rather, they themselves weeping for their own sufferings among themselves. Therefore he says, We have been afflicted with misery. And what might be understood as the manner of this misery, he makes clear, saying, The portion of my people has been measured with a line, and there was no one to prevent him from turning it away. The lot, he says, which was assigned to my and beloved people; it is clear, that is, to Israel; has been measured by enemies, that is, has been subjected to tributes and taxes. For that which is measured is under tribute and taxes. Then, when this had happened and occurred contrary to expectation, there was no one to prevent it. Where then, he says, are the heifers, Chemosh, Dagon, Beelphegor, Baal, and the manifold handmade things in the precincts of Samaria? They have fallen silent, they have not set themselves against those dividing the portion; they have not helped their own worshippers; they have not brought wrath upon those measuring the land. He says something similar also through the voice of Jeremiah concerning those from Israel, "And in the time of their evils they will say, 'Arise and save us.' And where are your gods whom you made for yourself? Will they arise and save you in the time of your affliction?" But how could they save others, they who would easily suffer whatever anyone might choose to do? For they are "the works of men's hands, silver and gold," and stone and wood, deaf and senseless matter. Let the divine David therefore sing, "May all who make them and all who trust in them become like them." Your fields have been measured out; therefore there will be no one for you to cast a line by lot. He makes clear the meaning of what has been said. For you have become disinherited, he says, and your things have been measured out to others, but it is not permitted for you to measure out your own. And we will find the arrogant Jews having suffered this at the time of the visitation. For having acted insolently toward Christ they lost the lots that had been assigned to them. For he was the firstborn, and the most wise Paul says the promises belong to them, the fathers are theirs, and from them is Christ according to the flesh. But he has fallen from the hope and from all glory in this regard; and the multitude of the Gentiles has rushed in and ascended to their lot. For the promises have become theirs, Christ is theirs, the fathers are theirs. They are called children of Abraham, following "in the steps of the faith" of his "uncircumcision"; "For not all who are from Israel, these are Israel, nor because they are the seed of Abraham, are they all children, but 'the children of the promise, these are counted as seed'." Therefore also the divine John, bringing down the haughtiness and considerable puffing up of the Jews, says, "Produce therefore fruits worthy of repentance, and do not think to say within yourselves that 'We have Abraham as our father'; for I say to you that God is able from these stones to raise up children to Abraham." Therefore the senseless Israel has fallen away from the inheritance, but the flock from the Gentiles has sprung up in its place, and to them Christ assigns the glorious and worthy lot of the good things from above. For they have become fellow citizens of the saints, and members of the household of God, and fellow members of the body of Christ, and made resplendent by the unity with him through the Spirit, they will live a truly much-prayed-for life, in holiness and sanctification and incorruptibility. In the assembly of the Lord do not weep with tears, nor let your eyes shed tears over this; for he who says, "The house of Jacob has provoked the Spirit of the Lord," will not put away reproaches. Are these his practices? Does he then prevent Israel from choosing to repent? Tell me, does God check his gentleness toward them, even if they should wish to learn what is most especially fitting for them, and to do somehow now what is pleasing to him? He does not say this. But it is a custom for some, if they should happen to be convicted of having erred by one of the wise, to measure the manner of their repentance only as far as shedding tears, and to confess their sin, and by this alone to seek forgiveness; but not yet to cease from their present evils. Some of those from Israel did this, so as not even at times to spare their own garments. But what does He say Who looks into the heart and reins? "Return to me with all your heart, in fasting and in weeping and in lamentation, and rend your hearts and not your garments." Therefore, that by merely pouring a tear from their eyes, and pretending to speak good words, while not ceasing from their own desires, they would not make the Judge favorable and gentle toward themselves, he teaches, saying, In the assembly of the Lord do not weep with tears. Do not, he says, make the divine temple a house of mourning; nor weep for this reason, so as to seem to weep only in the house of God; for such a thing is completely unprofitable; nor indeed should some say that, The house of Jacob has provoked the Spirit of the Lord. For he would by no means wipe away the reproaches for the things in which he has transgressed, even if one should choose to use such good words. Are these his practices? And what are these, he says; "They were devising troubles, and working evils in their beds, and with the day they accomplished them, and they did not lift their hands to the Lord; and they coveted fields, and plundered orphans, and oppressed houses, and plundered a man and his house, a man and his inheritance." Therefore, if such, he says, were his practices, how could he ward off the reproaches by merely pouring out a tear, and confessing and saying, The house of Jacob has provoked the Spirit of the Lord? It is necessary, then, for those who have chosen to repent to be rid, on the one hand, of the accusations of wickedness, and thus to weep and confess to God, having already honored doing good. For God will not look simply at a tear, nor at good words, but at character and ways. And then indeed, he says, weeping will be profitable for some, when the ways of doing good appear to run together with the overthrow of wickedness. For when sin is destroyed in us, the genesis of virtue slips in. Are not his words good with him, and have they not walked uprightly? And before, my people stood up in enmity against his peace. He accuses them again, then, as being accustomed to speak excellently, but having a mind inconsistent with their words. For the words among them are upright, he says, and very good; for they confess their faults, they call God kind and good, and they dissemble in many ways, while in their deeds they have not ceased to provoke him. And one might see them having become enemies to themselves, and scaring away their own peace. For my people themselves, he says, have set themselves up as an enemy to their own peace. For though it was possible for them to be in well-being and luxury and in sure glory and to have a steadfast cheerfulness, if God had been honored, they willingly slid into apostasy. For this reason also, having cast away remaining in peace, they stir up, as it were, a self-summoned war upon their own heads. But that it is not entirely unprofitable for those who have sinned to speak good words to God, that is, if one should choose to blush at his own failings, we shall demonstrate from the divinely-inspired scripture itself. For it is written in the second book of Chronicles concerning Rehoboam, "And it came to pass, when the kingdom of Rehoboam was established and when "he was strengthened, he forsook the commandments of the Lord, and all " Israel with him." Then Shishak the ruler of the Egyptians armed himself against Jerusalem, and with his whole army marched out from his own land. And after this, "Shemaiah "the prophet came to Rehoboam and to the rulers of Judah, "who were gathered in Jerusalem from the face of Shi- "shak, and said to them, Thus says the Lord: You "have forsaken me, and I also will forsake you into the hand of Shi- "shak. And they were ashamed, he says, the rulers of Israel and "the king, and said, The Lord is righteous. And when "the Lord saw that they humbled themselves, the word of the Lord came to "Shemaiah, saying, They have humbled themselves; I will not destroy them." Then again he says, "And when he humbled himself, was turned away from him on him the wrath of the Lord, and not for destruction to the "end; for in Judah, it says, there were good words." Do you see, then, how it is not unprofitable to have good words on the tongue, if it is accompanied by reverence, and blushing for the things in which one has sinned. Therefore as Paul says "The kingdom of God is not in word, but in power," and Christ himself somewhere openly said "Not everyone who "says to me 'Lord, Lord,' will enter into the kingdom of heaven, "but the one who does the will of my Father "who is in heaven." It is therefore in vain, then, as I just said, to say good things about God, when that which is approved in deeds does not accompany it. They have flayed his skin, to take away hope, the shattering of war. He again brings the accusations against those appointed to lead for the destruction of the flock. For whereas they should have been sufficiently able to instruct them, and to lead them to the right and uncrooked path, and to hold fast as much as possible to loving piety toward God, while rejecting as useless and a cause of ruin and putting farthest away devotion to carved images, they themselves have become destroyers and corrupters, turning the minds of those under their hand to the very opposite, persuading them to depart from God, and rather to exult in the ways of error. For this reason, offending God, they also slipped away from the hope in him, which if they had continually possessed, nothing would have prevented them from being able to crush their enemies. Therefore he says, as of a sheep, that they flayed his skin, to take away hope, the shattering of war. It is as if he said: Having shown him naked of the coverings that come from hope, and having stripped him, as it were, of my care and assistance, they have made him vulnerable and easily captured. For their hope in God has been taken away, and this for them was the shattering of war. For just as for irrational animals the hide is a safe garment—for the naked flesh is entirely vulnerable—so also for us a safe covering and a hide, as it were, is the power of hope in God, which if we possess, in no way grieving God, we will prevail over our enemies, and we will overcome every war, both carnal and spiritual; and we will also tread "Upon the asp and the basilisk, "and we will trample the lion and the dragon," according to what is written; and we will sing with confidence, "O Lord God "of hosts, blessed is the man who hopes in "you." For this reason the leaders of my people will be cast out from their houses of luxury; for their evil deeds they have been driven out. For since, he says, those who were able to benefit with their guidance and admonitions those subject to them, the guides and fathers, the shepherds and overseers, have flayed his skin, and have taken away the hope in God, through which it was easy for every war to be shattered, for this reason they will justly abandon the good things at home, and being deprived of their most beloved things, and having lost enjoyment and luxury, they will go to their enemies, and will pay a bitter penalty for their indolence and worthlessness. But that the cause of their suffering was not someone else, but they themselves were rather the cause for themselves, he makes clear by saying: For their evil deeds they have been driven out. "For not in vain are nets spread for birds," according to what is written; "for they who partake in murder, "store up evils for themselves." We ourselves then will wrong ourselves, if we should wish to do what is not right; and we are cast out even from houses of luxury. For those who offend God will not see the mansions above and in the heavens, but will remain without a share both of the hope of the saints and of eternal luxury. But the wise and good and those who have set their minds on everything praiseworthy, will not be among these; how could they? But they will have the city, the Church in heaven, and will dwell in the mansions above, delighting in heavenly goods. Approach the eternal mountains. Arise and go, for this is not your rest. The discourse is still addressed to those appointed to lead. He speaks ironically, and as if it were a custom, introducing what is grievous as something useful. For he all but says, O you leaders of the peoples, perhaps it seems burdensome and troublesome to you to live in luxury at home, and to possess the land that bore you, and to live in peace, and to follow a way of life befitting the free. But since this, as it seems, does not seem good to you, go to your enemies, run off to the land of the Persians and Armenians. Approach the eternal mountains, he means Ararat; eternal, either because they were destined to spend long periods of time in them, or because they were famous from of old, perhaps because the ark remained in them. The argument could also apply to the Jews at the time of the Lord's coming, who, following the opinions of the scribes and Pharisees, did not accept the faith. For they were like mountains, more illustrious among them, and lifted up by the boasts of the priesthood, and coming to a share of glory. But those things were temporary; for the shadow has ceased, the worship in types has grown old, and the sacred lineage of that time has become inactive. For the eternal mountains were then revealed, that is, the preachers and deacons of the new covenant, who speak the mystery of Christ, who are renowned and most illustrious, and who are distinguished by the heights of virtue. For God calls them mountains through another prophet, saying thus, "And the mountains shall drip sweet wine, and "all the hills shall be planted." For the word of the theologians is very sweet, and sweeter than honey itself to those who are truly most devoted to God, for whom it would be fitting to say to Christ, the Savior of us all, "How sweet are your words to my throat, "more than honey and the honeycomb to my mouth." Therefore, to these spiritual mountains, those who have not yet believed, if they should draw near, that is, in a spiritual relationship, will find rest. For they will immediately unload the sin that has come upon them, although having no rest in the life according to the law, if it is true that "The letter kills, but the spirit gives life." Therefore let the Jews hear from us ourselves: Arise and go, for this is not your rest. For since you do not have rest in the law, go and move through faith to the teachings of Christ. Because of uncleanness you were destroyed with corruption. By uncleanness he means the infamous defilement of outrageous and abominable idolatry; for it is truly shameful and foul-smelling. Another kind of filth and uncleanness is to defraud brothers, to seize what belongs to another as plunder, and injustice against many in another way. Because of this uncleanness, he says, you have been utterly destroyed, miserably corrupted with the corruption that leads to death. And those who fight against faith in Christ have also been utterly destroyed, and for no other reason than because of uncleanness. Christ himself will make this clear to us, saying to the disbelieving Jews, "Truly, truly, I say to you, if "you do not believe that I am he, you will die in your sins." Is this not, 'Because of uncleanness you were destroyed with corruption'? For they did not wash away their offenses, nor, having been freed from their ancient charges, did they partake of the salvation from Christ, as did those who received the faith. You were pursued with no one pursuing. You have endured a voluntary captivity, he says, or rather, the flight to foreigners, and it is clear that it was also to enemies. For with no one pressuring or compelling, they themselves chose to do those things, and very zealously, through which it was necessary to be punished against their will. The multitudes of the Jews, therefore, were pursued with no one pursuing. For though it was possible for them to continue prospering, and to be in every good thing, having honored Christ, they slipped into apostasy, and have stumbled in many ways: disobeying, being insolent, and what evil thing did they not do and say? Therefore with no one pursuing we will pursue ourselves, and having become responsible for incurable evils to our own souls, we shall no longer piously blame the one of all God the Giver, but rather ourselves, if indeed we are in a good state of both mind and understanding. A spirit has set up a falsehood, it has dripped for you into wine and strong drink. Certain ones in Samaria, sitting before the precincts of idols, practiced divination in many ways, and feigning to have an accurate grasp of future events, they announced things that were pleasing and dear to those who approached, seeking cold and despicable gains, and for a few obols, or "a piece of bread," as it is written, they sold false little words. This especially corrupted and destroyed Israel. He says, therefore, that an evil spirit has set up a falsehood as a snare for Ephraim, and like one of the poisonous drugs, has instilled into wine the demonic error, and has shown him as one who is, so to speak, thoroughly drunk with incontinent impulses towards everything that is most shameful. The evil one, the apostate dragon, also instilled into the Pharisees the false opinion and outlandish error concerning Christ. For at one time he was saying, If this man were from God, he would not break the Sabbath; and at another time they dared to call him a Samaritan, and indeed a drunkard. And if it is true that no one says, Jesus is accursed, except by Beelzebul, how is it not easy to see that especially among them a spirit has set up a falsehood? And it dripped down into their mind and heart the drunkenness that comes through error, for which they have also justly perished, attacking like wild beasts, using every kind of audacity and slander. And it shall be from the drop of this people; Jacob shall be gathered together with all, I will surely wait for the remnant of Israel, I will make their turning away one and the same. Evil things, proceeding little by little towards increase, and having blossomed at first among a few, somehow always seize upon even more, and extend beyond their initial measures. And one might see the truth of what I say, if one chose to consider subtly what happened to Ephraim. For first Jeroboam, and some of those who thought like him, after setting up the heifers in the precincts, have worshipped them, and have heeded the words of the unholy false seers, or rather, false prophets. Then, as the evil crept on, and always added other things to the first, all of Israel was finally brought together and ran together to one purpose, and was possessed by the transgression, and no longer in part, but rather in a great multitude and in every way. Therefore, he says, from the drop which the word of the false seers might drip on them; for very many among Ephraim were accustomed to do this. All of Jacob, he says, will be gathered together, that is, will be brought to one mind, and the disease will be spread among all. But I will not bring upon them the penalties for this in part, but will rather wait for those who will be added to those already corrupted. For this is the meaning of, I will surely wait for the remnant of Israel, and then indeed, then I will make one turning away against all. And this would be an indication of the forbearance inherent in God, who does not punish immediately, but kindly postpones, and awaits the correction and the return of those who have gone astray. But if this should not happen, but the sickness should rather appear to be on the increase, then indeed with difficulty and reluctance He turns away. And in every case, it follows upon His turning away that those who have suffered this must be afflicted. Therefore the divine David also sings in the Psalms, "Turn not your face "away from me, and do not turn aside in anger from your "servant." But it must be known that just as Beelzebul instilled into the scribes and Pharisees the false and abominable opinion concerning Christ, the disease was also distributed, as it were, among all, and the rest of the multitude concurred with the deceptions of the leaders. Therefore, having also endured one sentence, I mean that of condemnation and turning away, they have paid penalties equal to their sins. As sheep in affliction, as a flock in the midst of its fold, they shall be utterly destroyed from among men by slaughter; before their face they broke through, and they passed through the gate, and went out by it, and their king went out before their face, and the Lord will lead them. It is a custom for the holy prophets, even in the visions themselves, often to be in the midst of things foretold as they will be in time, and to see, as it were, present and at work, things that would come to pass many years later. For example, the blessed prophet Isaiah, relating the things concerning Christ, and as it were seeing him being led away to the saving passion, says, "As a sheep he was led to the slaughter, and as a lamb before its shearer is silent." And he asks, as if observing the prints of the nails, and says perhaps to him, our Lord Jesus Christ, "What are these wounds between your hands? And he said, 'Those with which I was struck in the house of my beloved.'" Moreover, the divine Jeremiah, having foretold the coming war against Jerusalem, and already seeing a great multitude of the Jews lying dead—that is, clearly, in prophetic visions—laments, saying, "Woe is me, for my soul faints over the slain." So also the blessed Prophet Micah seems somehow to see the future tumult in the cities of Samaria, with many already terrified, others fleeing, leaping over walls and ditches, and the very hordes of the enemy breaking through gates, and pouring through them along with the conquerors, with God, as it were, defending and inciting those of the blood of Israel, as one who has been grieved. Therefore, he says, they will be so terrified, as if a sheep should happen to be in distress, that is, a whole flock, if it were resting in places, and then some wished to take it, one would see the animals leaping up and down, and where a breach might be made, going and fleeing through it; so, he says, it will be with those against whom the war of the Babylonians should go. And breaking through gates, while they are watching, that is before their face, they will enter and go out through them, that is, effortlessly and without any fear they will pass through into the cities, having the Lord of all as their leader; because it was not the work of their strength to overcome Israel, but rather by the decree of God who delivered Israel over. We say these things happened also to those who had acted insolently toward Emmanuel himself. For their cities and villages were sacked when Vespasian and Titus were then conquering and fulfilling the divine wrath upon them. And he will say, Hear now these things, you rulers of the house of Jacob and you remnant of Israel. Is it not for you to know judgment? You who hate the good and seek evil, snatching their skin from off them and their flesh from off their bones. In the same way they ate the flesh of my people, and stripped their skin from their bones, and broke their bones, and chopped them up like flesh for a cauldron, and like meat for a pot; so they will cry to the Lord, and he will not hear them; and he will turn his face away from them at that time, because they have done evil in their practices against them. He who opens the gates to those who war against Israel, he who smooths all things for them, and overthrows difficulties, so that they may then go with great ease, and effortlessly seize those who resist, is the Lord their leader. He himself will also say to the rulers, and to the remnant of the people. And he has put "he will say" instead of "he will converse with." And to those who manage the offices he charges with indolence, and that having neglected those under their hand, they have become destroyers and corrupters; but to those who have been subjugated, and have been deceived by the perversities of the rulers, he gives to understand that for the sake of the sins against them, justice is cast upon those who have done wrong. For the Creator of all things cares even for those who are led astray, he who created man "for good works, which he also prepared beforehand," as the divine Paul writes, "that we should also walk in them." What then, Is it not for you to know judgment? And he says *judgment*, either the holy and blameless sentence passed upon them, or condemnation; but it would be fitting in these things for the knowledge of the judgment to be understood not as in learning only; for what harm would this have done to those who transgressed those things? Or how would it have grieved the impious? but as through the very experience of what is to come; for those accustomed to transgress, paying the penalty to their punishers, are then said to learn both the excess of the power they possess and the power of the Lord's judgments. Therefore, it is necessary, he says, for you especially to learn the judgment through the things that will happen; you who are always inclined to evil, but spurn what is good; you who make a certain wild and savage assault against my sheep, and yield in nothing to the most cruel of beasts, who flay the sheep, and tear their flesh, and dismember them unsparingly, and as it were boil them in a pot. And through these things he signifies every kind of greed, insatiability, and oppression. And since they have done these things, he says they themselves will cry out; and I would not deem them worthy of my oversight; nor if they should cry out asking for mercy, would I grant it. For they themselves dealt craftily with those under them, and inflicted on them every kind of wickedness, of bitter and unholy devices and deeds. And one might very fittingly apply such things to the scribes and Pharisees, who, being leaders of the peoples and set over the flocks, together with the common folk like certain sheep, cruelly attacked those who believe in Christ, and all but flaying them, they dismembered and devoured the saints, differing in nothing from wild beasts. Therefore they also heard God proclaiming beforehand through the voice of Isaiah: "When you stretch forth your hands to me, I will turn away "my eyes from you; and if you make many prayers, "I will not listen to you; for your hands "are full of blood."