Wisdom of Solomon 16
Commentary from 6 fathers
Instead of which punishment, dealing graciously with thine own people, thou preparedst for them meat of a strange taste, even quails to stir up their appetite:
ἀνθ᾿ ἧς κολάσεως εὐεργετήσας τὸν λαόν σου, εἰς ἐπιθυμίαν ὀρέξεως ξένην γεῦσιν, τροφὴν ἡτοίμασας ὀρτυγομήτραν,
Вмѣ́стѡ мꙋче́нїѧ бла́го сотвори́лъ є҆сѝ лю́демъ твои̑мъ, въ похотѣ́нїе жела́нїѧ стра́нное вкꙋше́нїе, пи́щꙋ ᲂу҆гото́валъ є҆сѝ кра́стєли,
To the end that they, desiring food, might for the ugly sight of the beasts sent among them lothe even that, which they must needs desire; but these, suffering penury for a short space, might be made partakers of a strange taste.
ἵνα ἐκεῖνοι μὲν ἐπιθυμοῦντες τροφὴν διὰ τὴν εἰδέ χθειαν τῶν ἐπαπεσταλμένων καὶ τὴν ἀναγκαίαν ὄρεξιν ἀποστρέφωνται, αὐτοὶ δὲ ἐπ᾿ ὀλίγον ἐνδεεῖς γενόμενοι καὶ ξένης μετάσχωσι γεύσεως.
да ѻ҆́ни ᲂу҆́бѡ вожделѣ́вшїи пи́щи, показа́нїемъ по́сланыхъ, и҆ ѿ нꙋ́жнагѡ хотѣ́нїѧ ѿвратѧ́тсѧ, сі́и же вма́лѣ скꙋ́дни бы́вше, и҆ стра́нна приѡбща́тсѧ вкꙋше́нїѧ.
For it was requisite, that upon them exercising tyranny should come penury, which they could not avoid: but to these it should only be shewed how their enemies were tormented.
ἔδει γὰρ ἐκείνοις μὲν ἀπαραίτητον ἔνδειαν ἐπελθεῖν τυραννοῦσι, τούτοις δὲ μόνον δειχθῆναι πῶς οἱ ἐχθροὶ αὐτῶν ἐβασανίζοντο.
Подоба́ше бо на ѻ҆́ныхъ ᲂу҆́бѡ неизбѣ́жнѣй нищетѣ̀ наитѝ мꙋчи́тельствꙋющихъ, си̑мъ же то́кмѡ показа́ти, ка́кѡ вразѝ и҆́хъ мꙋ́чишасѧ.
For when the horrible fierceness of beasts came upon these, and they perished with the stings of crooked serpents, thy wrath endured not for ever:
Καὶ γὰρ ὅτε αὐτοῖς δεινὸς ἐπῆλθε θηρίων θυμὸς δήγμασί τε σκολιῶν διεφθείροντο ὄφεων, οὐ μέχρι τέλους ἔμεινεν ἡ ὀργή σου·
И҆́бо є҆гда̀ тѣ̑мъ на́йде же́стокъ ѕвѣре́й гнѣ́въ, и҆ ᲂу҆грызе́ньми сверѣ́пыхъ и҆стреблѧ́хꙋсѧ ѕмїє́въ,
But they were troubled for a small season, that they might be admonished, having a sign of salvation, to put them in remembrance of the commandment of thy law.
εἰς νουθεσίαν δὲ πρὸς ὀλίγον ἐταράχθησαν, σύμβουλον ἔχοντες σωτηρίας εἰς ἀνάμνησιν ἐντολῆς νόμου σου·
но не до конца̀ пребы́сть гнѣ́въ тво́й: въ наказа́нїе же вма́лѣ смꙋще́ни бы́ша, зна́менїе и҆мѣ́юще спасе́нїѧ, на воспомина́нїе за́повѣди зако́на твоегѡ̀:
For he that turned himself toward it was not saved by the thing that he saw, but by thee, that art the Saviour of all.
ὁ γὰρ ἐπιστραφεὶς οὐ διὰ τὸ θεωρούμενον ἐσώζετο, ἀλλὰ διὰ σὲ τὸν πάντων σωτῆρα.
ѡ҆брати́выйсѧ бо не (ве́щїю) зри́мою цѣлѧ́шесѧ, но тобо́ю всѣ́хъ сп҃си́телемъ.
In the meantime, the priestly Levitical order must show the way to the people of God—who are leaving Egypt! It is they, in fact, who teach the people to flee Egypt, which is to say from the errors of the world, and to pass through the immense desert, that is, to pass through various kinds of temptations without being harmed by the serpents, which are the bites of demons, and to avoid the poison of perverse counsel. And if it happens that someone is bitten by a serpent in the desert, they also show him the bronze serpent hanging on the cross. The one who sees it, who believes, that is, in him whom the serpent symbolized, by this very fact will escape the devil’s poison.
Homilies on Joshua 4:2
And in this thou madest thine enemies confess, that it is thou who deliverest from all evil:
καὶ ἐν τούτῳ δὲ ἔπεισας τοὺς ἐχθροὺς ἡμῶν, ὅτι σὺ εἶ ὁ ῥυόμενος ἐκ παντὸς κακοῦ·
И҆ въ се́мъ же показа́лъ є҆сѝ врагѡ́мъ на́шымъ, ꙗ҆́кѡ ты̀ є҆сѝ и҆збавлѧ́ѧй ѿ всѧ́кагѡ ѕла̀:
For them the bitings of grasshoppers and flies killed, neither was there found any remedy for their life: for they were worthy to be punished by such.
οὓς μὲν γαρ ἀκρίδων καὶ μυιῶν ἀπέκτεινε δήγματα, καὶ οὐχ εὑρέθη ἴαμα τῇ ψυχῇ αὐτῶν, ὅτι ἄξιοι ἦσαν ὑπὸ τοιούτων κολασθῆναι·
тѣ́хъ бо а҆крі̑ды и҆ мꙋ̑хи поби́ша ᲂу҆грызе́нїемъ, и҆ не ѡ҆брѣ́тесѧ цѣльба̀ дꙋша́мъ и҆́хъ, ꙗ҆́кѡ досто́йни бѧ́хꙋ ѿ таковы́хъ мꙋ́читисѧ.
But thy sons not the very teeth of venomous dragons overcame: for thy mercy was ever by them, and healed them.
τοὺς δὲ υἱούς σου οὐδὲ ἰοβόλων δρακόντων ἐνίκησαν ὀδόντες, τὸ ἔλεος γάρ σου ἀντιπαρῆλθε καὶ ἰάσατο αὐτούς.
Сынѡ́въ же твои́хъ нижѐ ꙗ҆дови́тыхъ ѕмїє́въ зꙋ́бы ѡ҆долѣ́ша: млⷭ҇ть бо твоѧ̀ прихожда́ше и҆ и҆сцѣлѧ́ше и҆̀хъ.
For they were pricked, that they should remember thy words; and were quickly saved, that not falling into deep forgetfulness, they might be continually mindful of thy goodness.
εἰς γὰρ ὑπόμνησιν τῶν λογίων σου ἐνεκεντρίζοντο καὶ ὀξέως διεσώζοντο, ἵνα μὴ εἰς βαθεῖαν ἐμπεσόντες λήθην ἀπερίσπαστοι γένωνται τῆς σῆς εὐεργεσίας.
Въ па́мѧть бо слове́съ твои́хъ бѧ́хꙋ ᲂу҆сѣ́чени и҆ ско́рѡ и҆сцѣлѧ́хꙋсѧ, да не во глꙋбинꙋ̀ впа́дше забве́нїѧ ѿлꙋча́тсѧ твоегѡ̀ бл҃годѣѧ́нїѧ:
For it was neither herb, nor mollifying plaister, that restored them to health: but thy word, O Lord, which healeth all things.
καὶ γὰρ οὔτε βοτάνη οὔτε μάλαγμα ἐθεράπευσεν αὐτούς, ἀλλὰ ὁ σός, Κύριε, λόγος ὁ πάντα ἱώμενος.
ниже́ бо ѕе́лїе, нижѐ ѡ҆бѧза́нїе и҆сцѣлѝ и҆̀хъ, но сло́во твоѐ, гдⷭ҇и, и҆сцѣлѧ́ющее всѧ̑.
Illness of the soul is much more serious than that of the body. Bodily ills cause temporal death, but illness of the spirit brings eternal death. Indeed, when in paradise Adam transgressed the divine commandment, he did not contract an illness of the body but an illness of the soul, by which he would have perished eternally if the grace of Christ had not rescued him from death. Listen to the prophet who proclaims this, when he says, “By his wounds we have all been healed.” The wounds and the passion of the Lord were the remedy that healed humanity. In fact, illnesses of the soul are not healed by the medical arts but only by the grace of Christ. The fever of sin and the wounds of guilt are sicknesses of the soul, which do not enter the body from the outside but from within the soul. These wounds of the soul are not healed by human beings but by God—not by the incision of an earthly knife but by the sword of the divine Word that penetrates into the depths of the soul. Listen to the prophet declare that “it was not an herb or an ointment that cured them but your word, O Lord, which heals everyone.” And the words of David, “He sent his word to heal them.” And rightly the prophet prays to the Lord about the iniquity of the Jewish people in these terms, “Is there no balm in Gilead, no physician there? Why therefore does not the health of your people recover?” The prophet does not speak of just any balm but of a heavenly remedy, nor of a human physician but of a physician who is God.
Sermons 31:2
For thou hast power of life and death: thou leadest to the gates of hell, and bringest up again.
σὺ γὰρ ζωῆς καὶ θανάτου ἐξουσίαν ἔχεις καὶ κατάγεις εἰς πύλας ᾅδου καὶ ἀνάγεις.
Ты́ бо живота̀ и҆ сме́рти вла́сть и҆́маши, и҆ низво́диши да́же до вра́тъ а҆́да, и҆ возво́диши.
A man indeed killeth through his malice: and the spirit, when it is gone forth, returneth not; neither the soul received up cometh again.
ἄνθρωπος δὲ ἀποκτέννει μὲν τῇ κακίᾳ αὐτοῦ, ἐξελθὸν δὲ πνεῦμα οὐκ ἀναστρέφει οὐδὲ ἀναλύει ψυχὴν παραληφθεῖσαν.
Человѣ́къ же ᲂу҆бива́етъ ᲂу҆́бѡ ѕло́бою свое́ю: и҆зше́дшагѡ же дꙋ́ха не возврати́тъ, нижѐ па́ки призыва́етъ дꙋ́шꙋ взѧ́тꙋю.
But it is not possible to escape thine hand.
Τὴν δὲ σὴν χεῖρα φυγεῖν ἀδύνατόν ἐστιν·
Твоеѧ́ же рꙋкѝ и҆збѣжа́ти невозмо́жно є҆́сть:
For the ungodly, that denied to know thee, were scourged by the strength of thine arm: with strange rains, hails, and showers, were they persecuted, that they could not avoid, and through fire were they consumed.
ἀρνούμενοι γάρ σε εἰδέναι ἀσεβεῖς, ἐν ἰσχύϊ βραχίονός σου ἐμαστιγώθησαν, ξένοις ὑετοῖς καὶ χαλάζαις καὶ ὄμβροις διωκόμενοι ἀπαραιτήτοις καὶ πυρὶ καταναλισκόμενοι.
ѿмета́ющїисѧ бо тебѐ вѣ́дѣти нечести́вїи, въ крѣ́пости мы́шцы твоеѧ̀ бїе́ни бы́ша стра́нными дождьмѝ и҆ гра́дами, и҆ бꙋ́рѧми гони́ми неизбѣ́жнѡ, и҆ ѻ҆гне́мъ растаева́еми.
For, which is most to be wondered at, the fire had more force in the water, that quencheth all things: for the world fighteth for the righteous.
τὸ γὰρ παραδοξότατον, ἐν τῷ πάντα σβεννύντι ὕδατι πλεῖον ἐνήργει τὸ πῦρ, ὑπέρμαχος γὰρ ὁ κόσμος ἐστὶ δικαίων·
Пресла́вное бо, въ водѣ̀ всѧ̑ ᲂу҆гаша́ющей мно́жае дѣ́йствоваше ѻ҆́гнь: спобо́рникъ бо є҆́сть мі́ръ ѡ҆ пра́ведныхъ.
For sometime the flame was mitigated, that it might not burn up the beasts that were sent against the ungodly; but themselves might see and perceive that they were persecuted with the judgment of God.
ποτὲ μὲν γὰρ ἡμεροῦτο φλόξ, ἵνα μὴ καταφλέξῃ τὰ ἐπ᾿ ἀσεβεῖς ἀπεσταλμένα ζῷα, ἀλλ᾿ αὐτοὶ βλέποντες ἴδωσιν, ὅτι Θεοῦ κρίσει ἐλαύνονται·
Ѻ҆вогда́ бо ᲂу҆́бѡ ᲂу҆кроща́шесѧ пла́мень, да не сожже́тъ по́сланныхъ живо́тныхъ на нечєсти́выѧ: но сі́и зрѧ́ще да вѣ́дѧтъ, ꙗ҆́кѡ ѿ бж҃їѧ сꙋда̀ стра́ждꙋтъ гоне́нїе.
And at another time it burneth even in the midst of water above the power of fire, that it might destroy the fruits of an unjust land.
ποτὲ δὲ καὶ μεταξὺ ὕδατος ὑπὲρ τὴν πυρὸς δύναμιν φλέγει, ἵνα ἀδίκου γῆς γεννήματα διαφθείρῃ.
Ѻ҆вогда́ же и҆ междꙋ̀ водо́ю вы́ше си́лы ѻ҆́гненныѧ палѧ́ше, да беззакѡ́нныѧ землѝ порождє́нїѧ растли́тъ.
Instead whereof thou feddest thine own people with angels’ food, and didst send them from heaven bread prepared without their labour, able to content every man’s delight, and agreeing to every taste.
ἀνθ᾿ ὧν ἀγγέλων τροφὴν ἐψώμισας τὸν λαόν σου καὶ ἕτοιμον ἄρτον αὐτοῖς ἀπ᾿ οὐρανοῦ ἔπεμψας ἀκοπιάτως πᾶσαν ἡδονὴν ἰσχύοντα καὶ πρὸς πᾶσαν ἁρμόνιον γεῦσιν·
Вмѣ́стѡ же си́хъ а҆́гг҃льскою пи́щею пита́лъ є҆сѝ лю́ди твоѧ̑, и҆ ᲂу҆гото́ванъ хлѣ́бъ съ небесѐ посла́лъ є҆сѝ и҆̀мъ без̾ трꙋда̀, всѧ́кое ᲂу҆слажде́нїе въ себѣ̀ и҆мѣ́ющь и҆ ко всѧ́комꙋ сли́чный вкꙋше́нїю.
For thy sustenance declared thy sweetness unto thy children, and serving to the appetite of the eater, tempered itself to every man’s liking.
ἡ μὲν γὰρ ὑπόστασίς σου τὴν σὴν γλυκύτητα πρὸς τέκνα ἐνεφάνισε, τῇ δὲ τοῦ προσφερομένου ἐπιθυμίᾳ ὑπηρετῶν πρὸς ὅ τις ἐβούλετο μετεκιρνᾶτο.
Сꙋщество́ бо твоѐ сла́дость твою̀ ко сынѡ́мъ пока́зоваше, и҆ ᲂу҆гожда́ѧ є҆ди́нагѡ коегѡ́ждо во́ли, ꙗ҆́коже кто̀ хотѧ́ше, превраща́шесѧ.
That the Son is from the Father—that is, that he is of the same being as the Father—is proven by the following testimonies. The apostle says, “He is the splendor of his glory and the imprint of his being, sustaining all things by his powerful word.” And God the Father, reproaching the bad faith of unbelievers who did not want to listen to the voice of the Son who, while remaining in his being, had spoken through the prophets, said, “They did not listen to the voice of my being.” And reproaching with fearsome words because the voice of his being had been despised, he speaks again to the same prophet, saying, “Weeping on the high mountains and grief on the desert roads, because they have failed, no longer being human. They did not listen to the voice of my being, from the birds of the air to the beasts.” And again reproaching those who, deviating from the profession of one being, did not want to remain in the being itself of faith, he says, “If they had remained in my being, I would have brought them back from their evil ways and their wicked thoughts.” And it is again stated clearly that the Son must not be professed as being other than the being of the Father but that, with faith, he must be contemplated in his very being with the eyes of the intellect, when the prophet says, “Who has been in the being of the Lord and has seen his word?” Thus, that the being of the Father is the Son was already clearly proclaimed by the oracles of the prophets, Solomon saying, “You in fact showed us your being and your sweetness that you have toward your children.” The Lord showed that these were poured out from heaven on the people of Israel in the figure and semblance of heavenly bread, saying in the Gospel, “It was not Moses who gave you the bread from heaven, but it is my Father who gives you the bread from heaven.” He declares himself to be the bread when he says, “I am the living bread, who came down from heaven.” Of him the prophet David also says, “Human beings ate the bread of angels.”
Book of the Catholic Faith 58-59
But snow and ice endured the fire, and melted not, that they might know that fire burning in the hail, and sparkling in the rain, did destroy the fruits of the enemies.
χιὼν δὲ καὶ κρύσταλλος ὑπέμεινε πῦρ καὶ οὐκ ἐτήκετο, ἵνα γνῶσιν ὅτι τοὺς τῶν ἐχθρῶν καρποὺς κατέφθειρε πῦρ φλεγόμενον ἐν τῇ χαλάζῃ καὶ ἐν τοῖς ὑετοῖς διαστράπτον·
Снѣ́гъ же и҆ ле́дъ терпѧ́хꙋ ѻ҆́гнь и҆ не растаѧва́хꙋ: да ᲂу҆вѣ́дѧтъ, ꙗ҆́кѡ плоды̀ врагѡ́въ и҆стреблѧ́ше ѻ҆́гнь горѧ́щь во гра́дѣ и҆ въ дожде́хъ блиста́ющь:
But this again did even forget his own strength, that the righteous might be nourished.
τοῦτο πάλιν δ᾿ ἵνα τραφῶσι δίκαιοι, καὶ τῆς ἰδίας ἐπιλελῆσθαι δυνάμεως.
то́йже па́ки, да пита́ютсѧ пра́веднїи, (ѻ҆́гнь) и҆ свою̀ забы̀ си́лꙋ.
For the creature that serveth thee, who art the Maker increaseth his strength against the unrighteous for their punishment, and abateth his strength for the benefit of such as put their trust in thee.
ἡ γὰρ κτίσις σοι τῷ ποιήσαντι ὑπηρετοῦσα ἐπιτείνεται εἰς κόλασιν κατὰ τῶν ἀδίκων καὶ ἀνίεται εἰς εὐεργεσίαν ὑπὲρ τῶν εἰς σὲ πεποιθότων.
Творе́нїе бо, тебѣ̀ творцꙋ̀ всѣ́хъ слꙋжа́щее, распростира́етсѧ на мꙋ́кꙋ проти́вꙋ непра́ведныхъ и҆ легча́е твори́тсѧ во благодѣѧ́нїе ра́ди на тѧ̀ надѣ́ющихсѧ.
The Holy Spirit did not beatify the dove or the wind or the fire, nor did he unite them to himself and to his own person so as to remain in that state forever. Otherwise the nature of the Holy Spirit would be variable and convertible, if those phenomena had not happened by a change in the creatures, but the Holy Spirit was mutably changed from one thing into another, as water changes into ice. Rather, those creatures appeared when it was fitting that they appear, because the creature serves the Creator and was changed and transformed according to the will of him who remains immutable in himself, so as to signify and reveal himself as it was necessary to signify and reveal himself to mortals. Thus, though the Scripture would call the dove the Holy Spirit and would say of the fire, “And tongues as of fire appeared, which parted and came to rest on each of them, and they began to speak in different tongues as the Spirit gave them utterance”—thus indicating that the Spirit was manifested through the fire just as through the dove—we can nevertheless not say that the Holy Spirit is God and dove or God and fire in the same way that we say that the Son is God and man.
On the Trinity 2:6.11
Therefore even then was it altered into all fashions, and was obedient to thy grace, that nourisheth all things, according to the desire of them that had need:
διὰ τοῦτο καὶ τότε εἰς πάντα μεταλλευομένη τῇ παντοτρόφῳ σου δωρεᾷ ὑπηρέτει πρὸς τὴν τῶν δεομένων θέλησιν,
Сегѡ̀ ра́ди и҆ тогда̀ во всѧ̑ преѡбразꙋ́емое всѣ́хъ корми́тельницѣ блгⷣти твое́й слꙋжа́ше къ во́ли тре́бꙋющихъ:
Was it the work of angels when sensible creatures, docile to the will of the Creator, took forms adapted to the circumstances—bodily forms appearing to the eyes of human beings and voices resounding in their ears? Of such docility it is written in the book of Wisdom, “In fact, the creature that obeys you who made it, exerts itself to punish the unrighteous and restrains itself to benefit those who trust in you. At that time, then, adapting itself to all these changes, it served your goodness that nourishes all, according to the desire of those who aspired to you.” The power of the divine will reaches, by means of spiritual creatures, even to the visible and sensible effects of bodily creatures. Indeed, where is the will of the Wisdom of almighty God not effective, whose power extends from one end of the earth to the other and governs all with goodness?
On the Trinity 3:1.6
That thy children, O Lord, whom thou lovest, might know, that it is not the growing of fruits that nourisheth man: but that it is thy word, which preserveth them that put their trust in thee.
ἵνα μάθωσιν οἱ υἱοί σου, οὓς ἠγάπησας, Κύριε, ὅτι οὐχ αἱ γενέσεις τῶν καρπῶν τρέφουσιν ἄνθρωπον, ἀλλὰ τὸ ρῆμά σου τοὺς σοὶ πιστεύοντας διατηρεῖ.
да наꙋча́тсѧ сы́нове твоѝ, и҆̀хже возлюби́лъ є҆сѝ, гдⷭ҇и, ꙗ҆́кѡ не рождє́нїѧ плодѡ́въ пита́ютъ человѣ́ка, но сло́во твоѐ тебѣ̀ вѣ́рꙋющихъ соблюда́етъ.
For that which was not destroyed of the fire, being warmed with a little sunbeam, soon melted away:
τὸ γὰρ ὑπὸ πυρὸς μὴ φθειρόμενον ἁπλῶς ὑπὸ βραχείας ἀκτῖνος ἡλίου θερμαινόμενον ἐτήκετο,
Є҆́же бо ѻ҆гне́мъ нерастлѣ́но ско́рѡ ѿ ма́лыѧ лꙋчѝ со́лнечныѧ грѣ́емое растаѧва́шесѧ:
That it might be known, that we must prevent the sun to give thee thanks, and at the dayspring pray unto thee.
ὅπως γνωστὸν ᾖ ὅτι δεῖ φθάνειν τὸν ἥλιον ἐπ᾿ εὐχαριστίαν σου καὶ πρὸς ἀνατολὴν φωτὸς ἐντυγχάνειν σοι.
да зна́емо бꙋ́детъ (всѣ̑мъ), ꙗ҆́кѡ подоба́етъ предвари́ти со́лнце на благодаре́нїе тебѣ̀ и҆ къ восто́кꙋ свѣ́та тебѣ̀ поклони́тисѧ.
It seems to me that, to complete the argument of the prayer, it would not be out of place after this to discuss briefly the disposition and the attitude that one who prays must have, as well as the place where one should pray and the direction he should face (if circumstances permit) and the choice of the appropriate time for praying, and topics of this kind. Disposition refers to the soul, attitude to the body. Thus Paul says … one must pray “without anger or dissension.” The attitude consists in “raising pure hands,” expressions that seem to me to be derived from the psalms, which say, “May the raising of my hands be like the evening sacrifice.” Regarding the place, “I want therefore that people pray in every place.” Regarding the orientation, the Wisdom of Solomon says, “To make it known that one must rise before the sun to give you thanks and worship you before the dawning of the light.”
On Prayer 31:1
For the hope of the unthankful shall melt away as the winter’s hoar frost, and shall run away as unprofitable water.
ἀχαρίστου γὰρ ἐλπὶς ὡς χειμέριος πάχνη τακήσεται καὶ ρυήσεται ὡς ὕδωρ ἄχρηστον.
Неблагода́рнагѡ бо ᲂу҆пова́нїе ꙗ҆́кѡ зи́мный и҆́ней раста́етъ, и҆ и҆злїе́тсѧ ꙗ҆́кѡ вода̀ неключи́ма.
No one has done more so that we might be good, great and thankful in everything than God who created us. Thus he often lavishes blessings on us beyond our will, blessings that we are for the most part unaware of. If this surprises you, let me point out that this happened, not just to anyone, but to blessed Paul. That blessed one, in fact, being in many dangers and trials, often begged God that temptations would depart from him. God nevertheless did not respond to his request, except to the extent that it was advantageous for him, and to show this he said, “My grace is enough for you. Indeed, my power is fully manifested in weakness.” Thus, before telling him the reason why, he pours out blessings without Paul wanting or knowing about it. What is so unusual, then, if he commands us to be grateful in return for such tender care? So let us obey him, having this attitude always. In fact, nothing ruined the Jews more than their ingratitude, and this behavior alone brought on all those misfortunes, one after the other. Indeed, even prior to those misfortunes, it ruined and corrupted their souls. “The hope of the ingrate is like winter frost,” it says. It dulls the soul and makes it die, just like the body. This is born of arrogance and from believing oneself to be deserving of something. The contrite person, however, will give thanks to God not only for blessings but also for what seems to be against him, and, when he suffers, he will not think himself to have suffered unjustly. We too, then, the more we embrace virtue, the more we will humble ourselves, because virtue consists above all in this.
Homilies on the Gospel of Matthew 25:4-5
Therefore by the like were they punished worthily, and by the multitude of beasts tormented.
ΔΙΑ τοῦτο δ᾿ ὁμοίων ἐκολάσθησαν ἀξίως καὶ διὰ πλήθους κνωδάλων ἐβασανίσθησαν.
Сегѡ̀ ра́ди ѿ подо́бныхъ пострада́ша досто́йнѣ, и҆ мно́жествомъ ѕвѣре́й казне́ни бы́ша.