Horns of power, pride of the ruling mind, and kingdoms as horns

Just as in the horned beasts, and because the body is laid bare, as the subjects are stripped by their rulers; and Daniel, too, represented the kingdoms by horns. Moreover, the horn signifies the arrogance of the ruling power, as in the saying: “Do not lift up your horn on high.” Having turned away his saving hand from them to the enemies, he made them vulnerable; and these, indeed, he called those who consume all things with flame. One might also say that any thought that excels is a horn, and fire is the “passions of disgrace,” to which the transgressor surrenders, having destroyed every surrounding help, according to the word: “The angel of the Lord shall encamp around those who fear him.” For indeed, in the temple, the enemies dared to commit slaughter, while God was consenting. And well is it said that he acts as an enemy; for God does not punish out of hostility, but wishing to benefit either those who suffer or those who observe. He also calls the temple a tent, according to its original sanctification, and the bow, the punitive power, as in Habakkuk: “You have bent your bow, you have made ready your arrows against the scepters, says the Lord,” clearly referring to the opposing powers and authorities. But the Son, who exists at the right hand of God and as Father, has zealously contended, overthrowing and destroying whatever they had set up as idols in God’s temple (for these are the lust of the eyes), and slaying the demons who had taken their place instead of the idols. He says that burdens are laid upon the houses, which Symmachus had granted as kingdoms. He takes up again the laments, as if one, grieving in mourning, were wandering about. Again he shows how a humble reason and a humble conception have been taken up, after the demolition of dwellings and fortifications, just as those who filled the ruling power. For virtues are indeed the dwellings, for by them we are sheltered; but fortifications are the unyielding reasonings. For this dismantling is not now “the lifting up of high things, those who exalt themselves against the knowledge of God,” nor is humility, by which one “learns the ordinances of God,” for these things are worthy of joy, not of lamentation. The tent, then, is the temple,

And he speaks of a vineyard and a vineyard when referring to Israel, according to the passage in David: “I brought a vine out of Egypt,” and in Isaiah: “The vineyard of my beloved became a wasteland.” And David adds: “Why have you broken down its wall?” and continues with the following words. But Isaiah says: “You have removed its hedge,” and then proceeds with what follows. These things the present Lamentation has also made clear. For having withdrawn his protection, God delivered Israel into the hands of its enemies, no longer encamping angels around it as guardians, because they did not fear God. Moreover, he abolished the appointed times for worship according to the law, as Isaiah declares: “My soul hates your fasts, your Sabbaths, and your appointed feasts.” This he called forgetfulness, yet not as a mere human passion. He also provoked the king and the priests, who, though they were portions of God, became indignant when they saw such things done by the impious, and they stood against them. He gave over the sacred vessels for liturgical use, no longer accepting the sacrifices of the wicked as pleasing, in accordance with the word: “I do not desire burnt offerings of rams, nor the fat of lambs, nor the blood of bulls and goats.” He also gave over the continuous wall of the city—the houses of the polis, that is, the royal palace—just as Symmachus had formerly delivered it. The enemies, having taken these things and the temple as if upon a complete victory, now celebrated with cries of wailing. But the rational soul within us is a spiritual altar, by means of which the passions are slain in sacrifice. For she has utterly removed all her safety, extending the measure of punishment; and this too Zechariah has beheld. And she mourns the wall and the outwork, which are worthy of lamentation, the causes of weeping and of becoming guilty before those who see—“Who can scatter the counsel of the Lord? And who can turn back his high hand?” according to the blessed Isaiah. And whether it be a city or a soul that thus mourns, it is fitting that it become a trampling underfoot for the enemies, and that the angels who once guarded it on other grounds—those who were once with her and now are subject—should mourn for her. For if they rejoice over those who are saved, how could they not mourn over those who have fallen? As if one were beneath the earth or—