Divine Assistance

Ερώτησις ΙϚ' Τί δήποτε τοὺς κυνὶ παραπλησίως πεποκότας μόνους ἐκέλευσε παρατάξασθαι; Δεδήλωκε τὴν αἰτίαν αὐτὸς ὁ Δεσπότης Θεός· Πολὺς γὰρ, φησὶν, ὁ ὄχλος ὁ μετὰ σοῦ, ὥστε παραδοῦναι με τὴν Μαδιὰμ ἐν χειρὶ αὐτῶν, μήποτε καυχήσηται Ἰσραὴλ ἐπ' ἐμὲ, λέγων· Ἡ χείρ μου ἔσωσέ με. Τῶν πλείστων τοίνυν ἀπολυθέντων, τοὺς ὑπολειφθέντας τῷ ποταμῷ προσαχθῆναι προσέταξεν, εἴτα τῶν πλειόνων εἰς γόνυ κλιθέντων, καὶ πεπωκότων συντόμως· τῶν δὲ τριακοσίων τοῦτο μὲν δι' ὅκνον οὐ πεποιηκότων, τῇ δὲ χειρὶ τὸ νᾶμα προσενεγκόντων τῷ στόματι, τούτους μόνους ἐκέλευσεν, ὡ ἀργοὺς καὶ νωθεῖς, κατὰ τῶν ἀντιπάλων ὁρμῆσαι· ἵνα γένηται δήλη πᾶσιν ἡ θεία ῥοπή. Οὔτω καὶ διὰ δώδεκα ἁλιέων καὶ τελωνῶν, καὶ σκυτοτόμου ἑνὸς, τὴν τῶν δαιμόνων κατέλυσε φάλαγγα, καὶ τῶν ἀνθρώπων τὴν φύσιν διέσωσε. Τούτο χάριν ὁ προφήτης Ἡσαῗας τούτοις ἐκεῖνα παρέβαλλεν, καὶ ἔφη· Τὴν γὰρ ῥάβδον τῶν ἀπειθούντων διεσκέδασε Κύροις, ὡς τῇ ἡμέρᾳ τῇ ἐπὶ Μαδιάμ. Ὥσπερ γὰρ ἐνταῦθα γυμνοῖς ἐχρήσατο στρατιώταις, τῇ μὲν λαιᾷ φέρουσι κεκρυμμένας ἐν ἀμφορεῦσι λαμπάδας· τῇ δεξιᾷ δὲ τὰς σάλπιγγας· οὕτω τοὺς ἵεροὺς ἀποστόους γυμνοὺς εἰς τὴν οἰκουμένην ἀπέστειλε, φέροντας τὴν λαμπάδα τῶν θαυμάτων, καὶ τὴν σάλπιγγα τῶν κηρυγμάτων. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τους Κριτάς Source: Migne PG 80.504a-b

Question 16 Why were those who acted like dogs alone sent into battle? The Lord God Himself revealed the reason: 'There are too many men with you that I give the Midianites into their hands, lest Israel glory against me, saying, 'My own hand has liberated me.' 1 Then, with the greater part dismissed, He commanded that those who remained should be led to the river, from which the majority, those who swiftly bent the knee to drink, He sent away, and the thirty who through hestiation did not do this, who brought water to the mouth with the hand, these alone, unready and sluggish, He commanded go forth against the enemy, that the Divine aid be apparent to all. 2 Indeed in this way, by the twelve fishermen and tax collectors, and a shoe maker, He scattered the army of demons and saved human nature. Whence the Prophet Isaiah, arranging both together, says: 'The Lord scattered the staff of the faithless as on the day of Midianites.' 3 For as He once used unarmed soldiers, bearing in their left arms torches hid in urns, and in the right trumpets, 4 so He sent out the holy Apostles unarmed into the world, bearing the light of miracles, and the trumpet of preaching. Theodoret of Cyrrhus, Questions On Judges 1 Judges 7.2 2 Judges 7.4-6 3 Isaiah 9.4 4 Judges 7.8

Falling And Rising

Vir enim in nobis sensus rationalis intelligitur. Caro autem quasi in typo mulieris accipitur. Si enim mulieri, id est, carni nostrae, blandiente libidine, vel aliis operibus, consenserimus, gratia spiritus, quae Nazaraei crine significatur, nudati spoliamur atque decipimur. Ita enim superbis et peccatoribus, violata Christi gratia, sicut Samson incisa coma, diabolus illudit. Sed quid est quod Samson ille ab Allophylis captus, postquam oculos perdidit, ad molam deputatus est? Quia nimirum maligni spiritus, postquam tentationum stimulis intus aciem contemplationis offodiunt, foris hominem in circuitum laborum mittunt. Quod si aliquando idem homo agendo poenitentiam redeat, illi velut coma reducitur, id est, gratia reflorescente, reparatur ad viritutem; deinde cupiditatis ac luxurise subversis columnis, victores hostes dejicit, et reparato certamine in finem fortissime de daemonibus triumphabit. Sanctus Isidorus Hispalensis,Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Librum Judicum, Caput X Source: Migne PL 83.390 b-c

The man Samson is understood as the rational sense in us. The flesh, however, is received as the type of woman. For if to a woman, that is, our flesh, to the allure of lust, or some other works, we consent, we are cut off from the grace of the spirit, which the hair of the Nazarite signifies, and stripped naked, For thus by the proud and sinners, violating the grace of Christ, as Samson's hair was shorn, does the devil ensnare. But why is Samson, having been captured by the Philistines, after his eyes have been put out, bound to the mill? Because certainly the wicked spirit, after the sharp point of the goad of temptation has expelled contemplation within, then drives man out to the circuit of exterior labours. But if the same man would return by the making of penance, so his hair grows back, that is, grace is renewed, and he is restored to virtue, and then overturning the columns of luxury and lust, he casts down the victorous enemy, for returned to the struggle, in the end, he shall strongly triumph over demons. Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On Judges, Chap 10 1

Judges And Apostles

Historia Judicum non parva mysteriorum indicat sacramenta. Primum, quod est Josue succedunt Judices, sicut et post Christum succedunt Apostoli, et Ecclesiarum rectores ad gubernandos et regendos fideles, quos ipse ad spem aeternae repromissionis perducit. Per omnia autem in hoc volumine delicta Judaici populi, et servitutes, clamor quoque eorum, et miserationes Dei describuntur. Sanctus Isidorus Hispalensis, Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Librum Judicum, Cap I Source: Migne PL 83.379c

The history of the Judges does not speak of a trivial sacred matter of the mysteries. First, Joshua being succeeded by the Judges is as the succession of the Apostles after Christ, they becoming faithful leaders of the Churches for guidance and rule, those whom He led to the hope of the eternal promise. So all through this book is described the errors of the people, their falling into servitude and their crying out, and the mercy of God. Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On The Book of Judges, Chap 1

Sins And Enemies

Nam multis annis pro suis offensis multis regibus servierunt, et iterum conversi liberati sunt. Sed quid est, quod saepe peccantes in manu hostili traduntur, nisi quod nostra peccata, quando delinquimus, vires hostibus praebent, et quando nos facimus malum in conspectu Domini, tunc confortantur adversarii nostri, id est, daemones, spiritualium nequitiarum virtutes? Sanctus Isidorus Hispalensis, Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Librum Judicum, Cap I Source: Migne PL 83.379c-d

For many years, for their many wrongs, they were under the power of kings, 1 and again turning from their wrongs they were liberated. But what is this, that sinning often they were given into the hand of the enemy, unless that our sins, when we err, give strength to the enemy, and when we do evil in the sight of the Lord, then our adversaries are strengthened, that is, demons, powers of spiritual iniquity? Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On The Book of Judges, Chap 1 1 Judges 3

A Woman Rises Up

Ερώτησις. ΙΒ' Τί δήποτε γυνὴ προφητευει; Ἐπειδὴ ἀνδρῶν καὶ γυναικῶν μία ἡ φήσις. Ἐκ γὰρ τοῦ Ἀδὰμ ἡ γυνὴ δυεπλάσθη, καὶ λόγου μετείληχεν ὡς ἐκεῖνος. Διὸ καὶ ὁ Απόστολός φησιν, Ἐν Χριστῷ Ἰησοῦ οὐκ ἔνι ἄῥῥεν καὶ θῆλεν. Οῦτω καὶ Μωσῆς προφήτης, καὶ Μαριὰμ προφῆτις. Οἴμαι δὲ καὶ τὴν Δεββώραν εἰς ἔλεγχον τῶν τότε ἀνδρῶν τῆς προφητείας ἀξιωθῆναι. Οὐδενὸς γὰρ ἐξ ἐκείνων εὐρεθέντος ἀξίου τῆς χάριτος, αὕτη τῆς τοῦ παναγίου Πνεύματος τετύχηκε δωρεᾶς· καὶ οὕτω δήλη ἧν, ὅτι τῆς ἄμωθεν ἡξίωτο χάριτος, ὡς τὸν βαρὰκ μὴ τολμῆσαι δίχα ταύτης εἰς τὴν παράταξιν ἐξελθεῖν· τοῦτο δὲ καὶ ἐν τῇ ᾠδῇ αὐτῆς ἔφη· Ἐξέλιπον οἱ κρατοῦντες ἐν τῷ Ἰσραὴλ, ἕως οὕ ἐξανέστη Δεββώρα μήτηρ ἐν Ἰσραήλ. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τους Κριτάς Source: Migne PG 80.497c-500a

Question 12 Why was it that a woman made prophecy? Because there is one nature of men and women. For from Adam the woman was formed and was made a participant in reason, as even he was. Thus the Apostle says, 'In Jesus Christ there is neither male nor female.' 1 So Moses was a prophet and Miriam a prophetess. And I think that Deborah was given the gift of prophecy to shame men. For when among men none could be found worthy to receive the grace, so she was endowed with this gift by the Holy Spirit. And so clearly was she in receipt of the supernal grace that Barac would not dare go to the mountain without her, whence she sings concerning herself: 'Israel was bereft of mighty men, until Deborah rose up, a mother in Israel.' 2 Theodoret of Cyrrhus, from Questions On Judges 1 Galat 3.28 2 Judges 5.7

Deborah's Teaching

Debbora enim prophetis, uxor Lapidoth, judicabat populum in illo tempore, et sedebat sub palma inter Rama et Bethel in monte Ephraim, ascendebantque ad eam filii Isreal in omne judicium. Debbora, quae interpretatur apis, sive loquela, in prophetia et forma accipenda est de qua scribitur: Quam dulcia faucibus meis eloquia tua. Consideremus ubi locus prophetiae esse describitur. Sub palma, inquit, sub palma sedem habet prophetia, quia quos suis institutionibus erudit, ad palmam supernae vocationis adducit. Inter medium autem Rama et inter medium Bethel sedere prophetia dicitur, quia Rama interpretatur excelsa, Bethel autem domus Dei, utique quia nos in domo Dei positos, non quae in terra sunt quaerere docet, sed quae in coelis sunt. Sanctus Isidorus Hispalensis,Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Librum Judicum, Cap II Migne PL 83.380

Deborah the prophetess, wife of Lapidoth, judged the people in that time, and she sat beneath a palm between Rama and Bethel on mount Ephriam, and there came up to her for judgement the sons of Israel. 1 Deborah, is interpreted bee, or speech, and in prophecy and form it is understood concerning her that it is written: 'How sweet in my throat your words'. 2 Let us consider the place where the prophetess is said to be. Beneath a palm, it says, beneath a palm the prophetess had her seat, because instructing them with her teaching she guided them to the palm of supernal calling. And between Rama and between Bethel it is said the prophetess sat, because Rama is interpreted exalted, and Bethel the house of God, as then we who are placed in the house of God teach that one should not seek the things of earth, but the things of heaven. Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On The Book of Judges, Chap 2 1 Judges 4.4-5 2 Ps 118.103

Gideon And Christmas

Cum his Gedeon ad praelium pergit, eosque non armis, sed tubis, lampadibus, et lagenis armavit. Nam, sicut illic scriptum est, accensas lampades miserunt intra lagunculas, et tubas in dextera, lagenas autem in sinistra tenuerunt, et ad hostes suos cominus venientes cecinerunt tubis, confregerunt lagunculas, lampades apparuerunt, et hinc tubarum sonitu, illinc lampadarum coruseatione territi hostes in fugam versi sunt. Quid hoc est, quod tale bellum per prophetam ad medium adducitur? An indicare nobis propheta studuit quod adventum Redemptoris nostri contra diabolum illa sub Gedone duce pugnae victoria designavit? Talia illic nimirum acta sunt, quae quanto magis usum pugnandi transeunt, tanto amplius a prophetandi mysterio non recedunt. Quis enim unquam cum lagenis et lampadibus ad praelium venit? Quis contra arma veniens, arma deseruit? Ridicula nobis haec profecto fuerant, si terribilia hostibus non fuissent. Sed victoria ista attestante, didicimus ne parva haec quae acta sunt perpendamus. Gedeon itaque ad praelium veniens? Redemptoris nostri signat adventum, de quo scriptum est: Tollite portas, principes, vestras, et elevamini portae aeternales, et introibit rex gloriae. Quis est iste rex gloriae? Dominus fortis et potens, Dominus potens in praelio. Hunc Redemptorem nostrum non solum opere sed etiam nomine prophetavit. Gedeon namque interpretatur circuiens in utero. Dominus enim noster per majestatis potentiam omnia circumplectitur, et tamen per dispensationis gratiam intra uterum Virginis venit. Quid est ergo circuiens in utero, nisi quia omnipotens Deus Christus intra uterum fuit per infirmitatis substantiam, et extra mundum per potentiam majestatis? Madian vero interpretatur de judicio Sanctus Isidorus Hispalensis, Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In librum Judicum, Cap V Migne PL 83.383-384

With this company Gideon went to war, men who had no arms but were equipped with trumpets and torches and jars. For, as it is written, burning torches they placed within their jars and trumpets they held in their right hands and jars in their left, and coming near to their enemies they blew their trumpets and broke their jars and their torches appeared, and with this roar of sound and the blazing of the torches the terrified enemy were turned to flight. 1 And then what is this, that such tale of battle is brought to us by the Prophet? 2 Does the Prophet not wish to indicate to us that this victory in battle under the leadership of Gideon is as the advent of the Lord against the devil? Certainly such are the deeds, and the more they pass the common custom of combat, so the more they acquire the mystery of prophecy. For who goes to battle with jars and torches? Who comes against arms lacking arms? Undoubtedly to us these things would be ridiculous if they had not terrified the enemy. But victory being recorded, we learn not to judge these deeds to be slight. Gideon goes to war in such a manner? It signifies the advent of the Lord, concerning which it is written, 'Open your gates, princes, lift up the eternal doors, and the king of glory shall enter. Who is this king of glory? The Lord strong and powerful, the Lord powerful in battle.' 3 And our Redeemer is not only prophesied by the deed but by the name, for Gideon interpreted means 'surrounded in the womb.' For our Lord is surrounded by all power of majesty, however by the dispensation of grace he came into the Virgin's womb. Why is He thus surrounded in the womb unless because in the womb the Divine Christ was in the infirmity of our substance as beyond the world in the power of majesty? And Madian, the place of battle, interpreted is 'concerning judgement'. Saint Isidore of Seville, from Expositions of Sacred Mysteries or Questions on the Old Testament, On the Book of Judges, Chap 5 1 Judg 7.17-21 2 cf Is 9 1-7 3 Ps 23.7-8

Victory And Defeat

Ista palo Sisaram hostem interficit, id est, ligni crucis virtute diabolum interimit, quod Barac, id est, prior populus per legis praecepta facere non potuit; sola enim ista per lignum, in quo spiritualibus sacramentis credentium salus est, fidei hostem affigit; quem deinde mortuum pellibus obtegit, id est, inclusum in carnalium cordibus derelinquit. Non enim latent mortifera ipsius, nisi in corruptibilitate vitae viventibus, et peccata mortalia perpetrantibus, qui, dum prave viventes, segregantur a corpore Christi, efficuntur membra diaboli. Sanctus Isidorus Hispalensis,Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Librum Judicum, Cap II

And this woman Jael kills the enemy Sisara with a peg, 1 that is, with the power of the wood of the cross she slays the devil, which Barac, that is, the prior people, were not able to do through the commands of the Law, for only through this wood, in which is the salvation of the faithful with spiritual sacraments, is the enemy of the faith defeated. And she then wraps the dead man in pelts, that is, he perishes closed up in the carnal thoughts of the heart. For the death bearing nature of this is not hidden, unless to those living corrupt lives, and those committing mortal sins, those who while living in a depraved way, separated from the body of Christ, are made into members of the devil. Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On The Book of Judges, Chap 2 1 Judg 4.17-21