How should you not get twigs out of a horses forelock?

Why should you not make them drink with your wine?
But why should this, then, be taken as a sort of punishment?
Why should a man's eye be turned into an idol, so as to see what he does not wish or have any cause for?
I pray you that this has nothing to do with our present question.

And I will add this: the Lord has not appointed the Jews a punishment by the fact that His Spirit made an appearance upon the Jews, nor that He gave them the Holy Spirit as a remedy for the sin of Israel.

But if the Lord, for His own purpose, gave a healing to David when he was sick, why does He give his eyes to his brother Esau when Esau is already guilty of the same sin?
For this, too, is no other than a violation of justice, and to deny it, as if the Lord were so foolish as to allow His Spirit to operate upon the Jews (as, perhaps, He is, who once more teaches us a few words) , would be a contempt of His mercy.

It is the Lord's will that those who are guilty of his sin should receive a remedy without prejudice to the rest of the members. And it is just that a man of such a nature should be deprived of the sight of his brother, and of his sight also, who has committed the same sin.

And we know not who the righteous one is. For what can be compared with this?
He can judge between the righteous and the unbelieving one, and not only by speech; he has also a right to a judgement.

He is like a judge of the dead who, judging them both equally, decrees death for the soul and life for the body. In which way he will not be like other men. When I look at a man, he will be what I do not wish my eye to be.

But, as I say, if the Lord did not give a remedy to David when he was sick, and if David, for the fact that he believed Him, had been forgiven the sin of his brother Esau, who had committed the very same sin, the Lord would not have given his eyes to Esau when, as he is guilty, he has the same sin which David had received from his brother, and therefore has been rendered guilty of the very same sin, so that they are bound together in the very same judgment?
For it is evident that the Lord forgave Esau, not so that He might be pleased to see him, but in order that, by so proceeding, that very sin which has been committed by his brother might be laid open to the judgment of the Lord.

But this is not of itself sufficient. For even as if I were to have two stones of the same size— one a little and one a little larger than the other, and you said to him, "Take your little, and set it on one side and your larger one on the other, " or to have a knife to cut the head off the lamb at the same time that I cut the body, you would not permit me to do what is best for him, but that you would allow me to see only what you wished me to see, which is the head.

For that is what you wished me to see, just as if I were to let your hand go off a stone of similar size, and to hand over your other hand to my neighbour, you would regard it as a little thing, and you would not permit me to make use of your hand, if you wished to see me who was in this dilemma.

It is a great mercy that He has given you this stone of our size so that, if I should be in need of a knife, He may grant me one that is larger than the others, so that I may be permitted to cut it, as He did the head, according to my desire.

It is a great mercy that He has provided such a body for us so that, if you wished to see me, you might find me with it. It is a great mercy that He has given me eyes in order that I may see what I wish.

If I must see my brother who has sinned by our sin, why should he not be left in a corner where he can get no help, and be left to suffer the punishment from others, as his other brother now is when he is sick, who is at the same time the cause of