We are commanded then to cry out and to cry forcefully and not to spare our voice, lest we lose our salvation. And do not be sparing, he says. That is, do not pass over the sinner’s wickedness by keeping silent and by being considerate of his shame but inconsiderate of his well-being, for by keeping silent you have made worse the wounds that you ought to have healed by crying out. . . . We know that a trumpet is usually not so much heard as dreaded; it is not so much accustomed to bring pleasure as to inspire fear. A trumpet is necessary for sinners; it not only penetrates their ears but should strike their heart as well; it should not delight with its melody but chastise when it has been heard; it should encourage the bravehearted to righteousness, while it should turn the cowardly from their crimes.

These words about the calling of those from Israel can be transferred and come to be understood in another good and highly useful way. . . . For I think the scope of the prophecy is to be unveiled to those who are prayerful, as will become clear from what follows.^[1] . . . There were those among them who received a reputation for piety and behaved shamefully without being noticed, decorating themselves on the outside and gaining a reputation of gentleness. They undertook fasts and made prayers, thinking that through this they could turn aside God’s anger. . . . Here they learn what their sins are and that they must turn from these if they want to be rewarded by God and become worthy of his sparing them.

Here, however, because they were sinners to whom it was to be proclaimed and because they dwelled in the lowlands, the prophet is not commanded to ascend the mountain. Instead, he is asked only to raise his voice like a trumpet and announce to them that wars are coming. . . . For the Lord draws near to those who draw near to him and to those who rightly follow what is just and thus are able to say, It is good for me to cling to God.^[1] For if Almighty God is the Father of truth and justice, then whoever is deceptive and unjust is unable to draw near to God, of whom it is written: Evil people may not live in your presence, nor will the unjust endure before your eyes.^[2]

Ye offer [your own wills] as whole burnt offerings unto idols; and unto the wretched thoughts, that ye reckon in yourselves as gods, ye daily sacrifice your free will, a thing more precious than all incense, which ye ought rather to consecrate unto Me by your good works and your purity of conscience.

The unjust accuse the Lord of not respecting good works, and then they offer to God only hunger pangs of the stomach but not the work of virtue. Nor do they eat the foods that God created for believers and those who know the truth, to be received with thanksgiving.^[1] . . .

This is what follows in the Septuagint: And you wound all those who are subject to you, [Is 58:3] or afflict, as in the better translation of Theodotion and Symmachus, which we follow with and you are demanding of your debtors. From this he shows that it is not without danger to demand repayment of a poor person who is insolvent or to refuse to return to a freezing debtor the garment that you took as collateral, lest his cry reach God. For one who has mercy on the poor lends to God. In contrast, whoever demands repayment from those who have nothing violates God. . . . The servant of the Lord . . . must not be litigious but be kind and imitate him who said, Learn from me, for I am kind and humble of heart,^[2] such that his humility would not be pretentious but of the heart, a humility that seeks the soul’s conscience rather than human glory. . . .

And we say this not to reprove the practice of fasting, through which Daniel, a man of passions, came to know the future^[3] and the Ninevites placated the wrath of God, and Elijah and Moses, after fasting for forty days,^[4] were filled with God’s friendship. The Lord, moreover, fasted for all those days of solitude in the desert in order to bequeath solemn days of fasting to us.^[5] But it profits nothing to endure an empty stomach and then to do other things that are displeasing to God. . . .

Nor should they disfigure their faces but wash them with water and anoint their heads with oil, about which John the Evangelist wrote, You also have been anointed by the holy One,^[6] through which the anointed were themselves made holy.

Fasting like yours this day will not make your voice heard on high. Is such the fast that I choose a day for a person to humble himself? Do not fast as if with the aim to fulfill your evil intentions, as if you had made a certain vow in order to obtain one thing or another and so that misfortunes might befall your enemies. Through this kind of fasting and prayers, he says, you seek to delight your will and not mine, and, since you despise me, you say on high, Why have we fasted, and you do not see it? Why have we humbled ourselves, and you do not notice?

Now fasting is a very worthwhile and excellent thing, and prayer is most useful. And humbling oneself in God’s eyes has much to commend it.^[1] . . . The God of the universe says, return to me with fasting, wailing, mourning. For he readily has mercy on those doing penance through travail. But it is unusual that those wishing to receive mercy in another way should annoy the legislator and provoke him to wrath by not liking to do the things commanded. For it is necessary that all saints who wish to draw near to God not only do the good works to be done but also that they be free from all reproach.

They think that abstaining from food is the height of virtue, and they accuse me of not automatically deeming them worthy of all providence. As for the phrase they desire to be near to God, Symmachus translates, they wish^[1] the nearness of God and Aquila, they will^[2] the drawing near of God. The text shows that they have no desire to draw near to God, but want him to come near to them through his protection and care, even while choosing a life unworthy of him.

What if your flesh obeys you, and you do not obey God? Aren’t you condemned by your own flesh, when it submits to you? Doesn’t it bear witness against you, precisely by submitting to you?

The Word blamed the children of Israel on account of such a fast as this,^[1] exhorting them by Isaiah the prophet and saying, This is not the fast or the day that I have chosen, that a person should humble his soul. That we may be able to show what kind of persons we should be when we fast, and of what character the fast should be, listen again to God commanding Moses. . . . In the tenth day of this seventh month, there shall be a day of atonement; a convocation, and a holy day shall it be to you; and you shall humble your souls, and offer whole burnt offerings to the Lord.^[2] And afterwards, that the law might be defined on this point, he proceeds to say, Every soul that shall not humble itself shall be cut off from the people.^[3]

If you have fasted two or three days, do not think yourself better than others who do not fast. You fast and are angry; the other eats and wears a smiling face. You work off your irritation and hunger in quarrels. He uses food in moderation and gives God thanks.

You see then that fasting is certainly not considered by the Lord as a thing that is good in its own nature, because it becomes good and pleasing to God not by itself but by in conjunction with other works. Again, in light of surrounding circumstances it may be regarded as not merely vain but actually hateful, as the Lord says: When they fast, I will not hear their prayers.^[1]

Do you see, dearly beloved, what true fasting really is? Let us perform this kind and not entertain the facile notion held by many that the essence of fasting lies in going without food till evening. This is not the end in view, but that we should demonstrate, along with abstinence from food, abstinence also from whatever is harmful, and should give close attention to spiritual duties. The person fasting ought to be reserved, peaceful, meek, humble, indifferent to the esteem of this world.

If we carefully heed the fact that Christ hungers in the person of the poor, beloved, it will be profitable for us. . . . Listen and see, a coin and a kingdom. What comparison is there, beloved? You give the poor a coin and receive a kingdom from Christ; you bestow a mouthful and are given eternal life; you offer clothes, and Christ grants the forgiveness of your sins.

But the affliction of the body entreats for the indulgence of sinners. Divine Scripture teaches us to forgive our debtors so that the heavenly Father would also forgive our debts.^[1] The old history instructs in the seventh year of remission, or in the fiftieth, which is the true jubilee, to return all possessions to the Lord and to restore to one’s servants their original freedom and to render void every name that was used as a warranty.^[2] But if this was commanded in the law, how much more in the gospel, where all goods are doubled and where we are ordered by no means to take an eye for an eye or a tooth for a tooth but instead to offer our cheek to the assailant! . . .

When you see people freezing outside the church in the frigidity of unbelief, without the warmth of faith, impoverished and homeless, lead them home into the church and clothe them with the work of incorruption, so that, wrapped in the mantle of Christ, they will not remain in the grave.

He is finding fault, you see, with the fasts of the quarrelsome; he is looking for the fasts of the kindhearted. He is finding fault with those who oppress others; he is looking for those who give relief. He is finding fault with those who stir up strife; he is looking for those who set free. That is why, you see, during these days you restrain your desires for lawful things; it is in order not to commit unlawful things. If you refrain from your marriage rights during these days, then surely you should not drown yourself in wine or adultery on any day.

In this way, in humility and charity, by fasting and giving, by restraining ourselves and forgiving, by paying out good deeds and not paying back bad ones, by turning away from evil and doing good, our prayer seeks peace and obtains it.

When you refrain from doing these things, then the things you lack will be yours. For the bearing of fruit toward the neighbor refers to the noble things of love. Love is the fulfillment of the law, as it stands written. For the fulfilling of love toward brothers and compassion are the marks of a reward with God. Seeing how to abstain from evil and doing good are not the same thing. For it does not suffice for glory with God to flee evil but to try in all ways to meet needs and do good works and hold fast to diligence in godliness . . . thus the old law being a schoolmaster to Christ^[1] did not introduce the fulfillment of the good for those at that time but rather taught them to restrain from evil. Thus, do not kill, do not commit adultery, do not swear^[2] have this force. But the perfect fulfillment of all goodness in the oracles is kept through Christ, through which we learn to fulfill those works of love toward God and our fellows.

This oracle has great force. For it does not simply say, Light will be given to you by God, but it will be like lightning whose course and progress is sent by God, through which is clearly shown the desire of those who pray. By saying first light, it instructs us that it will appear before time. For God, the guardian of all things, knew, as the giver of spiritual gifts, the time suited to each person for his blessings. But if anyone is fair and good and also caring and benevolent—to that person a reward will be given as a first thing, so that in him there will arise just like an ear of corn his health (that is, the departing of all infirmities and the returning of good health). For the one who is free of diseases is fruitful in all ways, with an easy and cheerful production of good things. So the light of the divine understanding and our healthiness both arise within us, as God removes the burden of all sickness and also sets in us in its place the will to do good works and to abound in righteousness.

The light is desirable, but more desirable still is the dawn that appears after the night. This he has called the morning light. . . . Aquila has, Then your light will break through like the dawn. For just as the dawn tears away the curtain of the night, so, he says, the night of your misfortunes, your life lived under the law, will disperse, and the light of my providence will be supplied to you. . . . Your righteousness will go out before you, and the glory of the Lord will surround you. He makes it clear that the divine works follow our works. For with our righteousness in the vanguard, the glory of the Lord of the universe is given access, shining on us as we look for it.

And your healing, it says, will arise quickly. Aquila translates this word for word: And the scar of your wound will be formed quickly, so that the wounds of our sins may be closed by the quickly formed scar at the rising of the sun of justice.

Let us, therefore, in righteousness and holiness remain true to the things we have believed, in order that we may boldly ask of God, who says, While you are still speaking, I will say, ‘Behold, I am here.’ ^[1] For this word is the sign of a great promise, for the Lord says he is more ready to give than the one asking is to ask. So then, since we share in such great kindness, let us not begrudge each other the gaining of such great blessings. For these words bring pleasure to those who do them to the same degree that they bring condemnation to those who disobey. 2

God is always one and the same; but people have come to be afterwards through the Word, when the Father himself willed it; and God is invisible and inaccessible to originated things, especially to people on earth. When then people in infirmity invoke him, when in persecution they ask help, when they pray as they endure injuries, then the Invisible, being a lover of people, shines forth on them with his beneficence, which he exercises through and in his proper Word. And forthwith the divine manifestation is made to every one according to his need, and is made to the sick, and to the persecuted a refuge and house of de-fense.

Whenever you keep the ways of the Lord and do His will, then put your hope in the Lord and call on Him. . . .

When temptation overtakes the iniquitous person, he has no confidence wherewith to call upon God, nor to expect salvation from Him, since in the days of his ease he stood aloof from God’s will.

Were he distant from us in place, you might well doubt, but if [God] is present everywhere, to him that strives and is in earnest he is near. . . . What father would ever be thus obedient to his offspring? What mother is there, so ready and continually standing, in case her children call her? There is not one, no father, no mother, but God stands continually waiting . . . and never, when we have called as we ought, has he refused to hear.

One who is not bound by such chains of sin is found only with difficulty. And a soul is rarely discovered who does not have this extremely heavy collar around its neck, oppressing it with such terrestrial work that it cannot gaze at heaven at all, but only the earth. This also recalls the woman in the Gospel whom Satan conquered for eighteen years, keeping her bent over and unable to look toward heaven.^[1] . . .

Similarly, if we refrain from doing the things just mentioned and if we accomplish the deeds that are to be outlined, so that we would give food to the hungry . . . with our very soul, helping them in whichever way we are able to help, and this not begrudgingly or under compulsion,^[2] but giving from the soul, thus we receive more benefits than we give, for God loves a cheerful giver.^[3] This means that we should saturate the hungry or afflicted soul, instead of restoring it just partially, and if we suffer with the suffering and mourn with those who mourn, then our light will arise in the darkness, that light that said, I am the light that came into the world so that all who believe in me would not remain in the darkness^[4] but have the light of life.^[5] For the lamp of our body is the eye; if it is good, our entire body will be illuminated.^[6] . . .

We can identify this fountain^[7] with none other than that to whom it was said, With you is the fountain of life,^[8] which irrigates his church unceasingly, along with the heart of every believer.

[My father] actually treated his own property as if it were another’s, of which he was but the steward, relieving poverty as far as he could and expending not only his superfluities but his necessities—a manifest proof of love for the poor, giving a portion not only to seven, according to the injunction of Solomon,^[1] but if an eighth came forward, not even in his case being stingy but more pleased to dispose of his wealth than we know others are to acquire it. . . . This is what most people do: they give indeed, but without that readiness that is a greater and more perfect thing than the mere offering. For he thought it much better to be generous even to the undeserving for the sake of the deserving than from fear of the undeserving to deprive those who were deserving. And this seems to be the duty of casting our bread on the waters,^[2] since it will not be swept away or perish in the eyes of the just Investigator but will arrive yonder where all that is ours is laid up and will meet with us in due time, even though we think it not. But what is best and greatest of all, [my father’s] magnanimity was accompanied by freedom from ambition.

As for Here I am, this does not mean a voice but the operation through actions. For you are taught by events that the God whom you called on is with you.

You will have God present, who will offer you a share of his goodness. We think by bones is meant the thoughts; for these receive joy. For if anyone takes God’s promise to his bones, he will not miss the intention^[1] of the prophecy. For the body is enriched by joy in the soul. For a joyful heart cheers the face.^[2]

Those who were of Israel by blood are written as a type when God sent down manna from heaven.^[1] For this figure can be thought of as the bread of angels and as heavenly bread. For there are those in whose minds the divine light shines brightly and who work hard and irreproachably to know the holy Scriptures—we say that these people are filled and brimming with the heavenly nourishment of God. . . . Now whoever receives knowledge and is filled by his divine mysteries, that person’s bones have flesh put on them. For the oracle here is constructed in fleshly terms. Their soul became like a lush garden, that is, luxuriant and tree-filled and with many types of flowers abounding and providing all sorts of fruit. For gardens that lack water are exceedingly ugly, being dry and barren of all fruit. . . . For just the hardiest among trees has the most beautiful fruit, so also fairest and finest virtues exist in God’s sight among the souls of the saints.

The prophetic word comes to us through two further metaphors, and the beautiful form of hidden ideas is displayed. For it is about a deserted town and its defenseless state that a form of words is molded.^[1] It declares, your deserts will be lived in perpetually, that is, you will not be naked of good thoughts indwelling your heart, nor will you be defenseless or unguarded and insecure. For Christ will be your enduring foundation and support, and like a city you will have countless people dwelling there. For the souls of the saints are full of holy words and thoughts. And many will come to it as the level of perfection, running up and down, declaring it to be full of good things. And you will be called a builder of walls. . . . You must know that there are evil and contrary powers invading the vulnerable soul, giving rise to awful desires and in a despotic way carrying off whatever they want and strolling round the barren garden. But they will stop this interference when a wall is erected, that is, the divine fear set up within [the soul].