Commentary on Zechariah

Commentarii in Zacchariam

Didymus the Blind · c. 313–c. 398 AD · PG

The Nature of Prophetic Word and Divine Wrath§1

1The preceding text for the clarification of Zechariah, who is the eleventh of the Twelve Prophets, with his mind enlightened, having been made god-like by the word that came to him, saw a great vision and announced a prophetic word in many ways and in many forms. Since we are eager to understand this, let us begin with the clarification concerning him, entreating that a word may be given in the opening of the mouth, with you all running together in prayer, we are confident that the one who strives will succeed.

Zechariah 1:1: In the eighth month of the second year, during the reign of Darius, the word of the Lord came to Zechariah, the son of Berechiah, the son of Iddo, the prophet, saying.

In the second year of the reign of Darius the Persian king, in the eighth month of the second year of the beginning of the one ruling, the word of the Lord came to the prophet Zechariah, declaring how a great wrath has come upon the fathers of those being reproved, with God being indignant against those being accused.

And Zechariah, to whom the word of God came, is called by the voice of the Hebrews, but to the memory of the Greeks he is being interpreted as God. For how is it not a memory of God the one who is not missing text of God missing text having? And of that same missing text both Berechiah is and missing text being named after the memory of missing text, the father of Zechariah, missing text Iddo.

A tradition came to us then, to remember the bearers of prophets when they themselves also happen to be healers of God. And it is shown especially how the preceding prophet and his fathers, being of the priestly race and according to the Gospel of Luke: for the father of the Baptist John, Zechariah, and Berechiah, the parent of this one, were given these names. For as the later ones encounter the same kind as those who preceded, especially when they are saints, they possess the same callings.

And they become memories in the prefaces.

Regarding the prophecies of the ancestors called by God to prophesy and the time of their prophecy. And it is stated for the sake of security, so that it does not become a deception through homonymy or pseudonymity.

1.7 The word of God becomes toward someone when he participates in it, just as virtue and knowledge become in a diligent and knowledgeable man. But what the word of God implies and argues against the one established by prophetic word will be clear from the following.

1.8 'These,' he says, 'says the Lord of hosts: The Lord was angry with your fathers, a great anger' (Zechariah 1:3).

1.9 A great anger comes upon those sinning greatly and being impious; for God, giving judgment 'to each according to his works' (Romans 2:6) and according to the practice of the one transgressing the divine laws, does not threaten the same punishment to all, but one proportionate and corresponding to those who have sinned. And the threat breathes much goodness; for if God were to punish defensively those cast into this, he would not foretell, but would bring the punishment upon them without delay.

1.10 The possessor of the divine word stands as a protector to urge the captured toward repentance, saying: 'Thus says the Lord of hosts: Turn to me,' keeping my commandments and coming to know my truth; for thus you will find me having turned to you. For I, being unmoved and unchangeable, always being the same and likewise, seem to turn away from you and to distance myself from you when you endure this.

1.11 He speaks, indeed, to those being reproved as to one to all: 'Because you know, I will cast you away and I will cast you away from serving me; remember the law of your God, and I will remember your children.' And regarding certain sensible things such a thing appears; for the earth, while being motionless upon its own seat, those departing from it by ships, they themselves, distancing themselves, receive the sensation as if it were distancing.

1.12 The greatness of the goodness

Greek · §1

Commentarii in Zacchariam Εἰς τ̣ο`̣ν̣ Ζα̣χαρίαν 1.1 Ὁ προκείμενος εἰς σαφήνειαν Ζαχαρίας, τῶν ∆ώδεκα Προφητῶν ἑνδέκατος ὑπάρχ̣ων, ὄμμα διανοίας πεφωτισμένον ἔχων, θεοποι̣η̣θ̣εὶς̣ ·α̣· ὑπὸ λόγου τοῦ πρὸς αὐτὸν γεγενημένου, ὀπτασίας μεγάλας εἶδεν καὶ προφητικὸν λόγον πολυτρόπως καὶ πολυειδῶς ἀπήγγειλεν, ἅπερ νοῆσαι προθυμούμενοι ἀπαρξώμεθα τῆς εἰς αὐτὸν σαφηνείας, παρακαλέσαντες «δοθῆναι λόγον ἐν ἀνοίξει τοῦ στόματος», συντρεχόντων καὶ ὑμῶν τῇ προσευχῇ, θαρροῦντες οὕτω τεύξεσθαι τοῦ σπουδαζομένου. 1.2 Zach. I, 1: Ἐν τῷ ὀγδόῳ μηνὶ ἔτους δευτέρου ἐπὶ ∆αρείου ἐγένετο λόγος Κυρίου πρὸς Ζαχαρίαν τὸν τοῦ Βαραχίου υἱὸν Ἀδδὼ τὸν προφήτην λέγων. 1.3 ∆ευτέρο̣υ̣ ἐνιαυτοῦ ὄντος τῆς βασιλείας ∆αρείου τοῦ Περσῶν βασιλέως, ἐν τῷ ὀγδόῳ μηνὶ τοῦ δευτέρου ἔτους τῆς ἀρχῆς τοῦ κρατ̣ο̣ῦντος, πρὸς τὸν προφήτην Ζαχαρίαν ὁ τοῦ Κυρίου λόγος γέγονεν, διαγορεύων ὡς ὀργὴ μεγάλη ἐπὶ τοὺς πατέρας τῶν ἐλεγχομένων γέγονεν, ἀγαν̣α̣κ̣τ̣οῦντ̣ος Θεου῀̣ κατὰ τῶν ἐγκαλουμένων̣. 1.4 Κ̣α̣λ̣εῖτα̣ι δὲ πρὸς ὃν ο῾̣ λόγος τοῦ Θεοῦ γέγονεν Ζαχαρ̣ίας ῾Ε̣βρα̣ίων φωνῃ῀̣, Ἑλ̣λήνων δὲ μνήμη Θεοῦ ἑρμηνευόμεν̣ος. Πῶς̣ γ̣α`̣ρ̣ ο̣ὐ μνήμη Θεοῦ τυγχάνει ὁ μὴ αλ······α τοῦ Θ̣εοῦ ε̣···ε̣··οις̣ ἐ´̣χων; Τῆς̣ δ' αὐτῆς κατ········οτητος̣ καὶ ὁ Βα̣ρ̣αχίας ἐστὶν καὶ αὐτ·· τη·····ς̣ μνήμης ἐπ̣ω´̣νυμος ὢν̣ πατὴρ τοῦ Ζαχαρίου ··τον̣···· Ἀδδώ. 1.5 Ἦλθεν εἰς ἡμᾶς παράδοσις τότε μνημονεύεσθαι τοὺς τοκέας τῶν προφητῶν ὅταν καὶ αὐτοὶ θεραπευταὶ τοῦ Θεοῦ τυγχάνωσιν. ∆είκνυται δὲ μάλιστα ὡς ὁ προκείμενος προφήτης καὶ οἱ τούτου πατέρες ἐκ τοῦ ἱερατικοῦ γένους ὄντες καὶ ἐκ τοῦ κατὰ Λουκᾶν Εὐαγγελίου· ὁ γὰρ πατὴρ τοῦ βαπτιστοῦ Ἰωάννου Ζαχαρίας καὶ Βαραχίας ὁ τούτου γονεὺς προσηγορεύοντο. Ὡς ἐπίπαν γὰρ οἱ ὕστεροι ὁμόφυλοι τῶν προλαβόντων, μάλιστα ὅταν ἅγιοι ὦσιν, τὰς κλήσεις ἔχουσιν. 1.6 Μνῆμαι δὲ γίνονται ἐν ταῖς προγραφαῖς τῶν προφητειῶν τῶν προγόνων τῶν εἰς τὸ προφητεύειν κληθέντων ὑπὸ Θεοῦ καὶ χρόνου τῆς προφητείας αὐτῶν. Ἔστιν δὲ ὅτε καὶ πατρίδος ὑπὲρ ἀσφαλείας, ὅπως μὴ ἀπατὴ γένηται ἐξ ὁμωνυμίας ἢ ψευδωνυμίας. 1.7 Γίνεται λόγος Θεοῦ πρός τινα ὅταν μετάσχῃ αὐτοῦ, ὡς γίνεται ἀρετὴ καὶ ἐπιστήμη ἐν σπουδαίῳ ἀνδρὶ καὶ ἐπιστήμονι. Τί δὲ ὑπηχεῖ καὶ διαγορεύει ὁ Θεοῦ λόγος τῷ κατὰ προφητικὸν λόγον πεποιωμένῳ, ἐκ τῶν ἑξῆς ἔσται σαφές. 1.8 Zach. I, 3.2: Τάδε, φησίν, λέγει Κύριος παντοκράτωρ· ὠργίσθη Κύριος ἐπὶ τοὺς πατέρας ὑμῶν ὀργὴν μεγάλην. 1.9 Ὀργὴ μεγάλη γίνεται ἐπὶ τοὺς μεγάλα ἁμαρτάνοντας καὶ ἀσεβοῦντας· διδόντος γὰρ τοῦ Θεοῦ κριτοῦ «ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ» καὶ κατὰ τὴν πρᾶξιν τῷ παραβαίνοντι τοὺς θείους νόμους, οὐχ ἡ αὐτὴ πᾶσιν ἀπειλεῖται κόλασις, ἀλλὰ σύμμετρος καὶ ἀναλογοῦσα τοῖς ἡμαρτημένοις. Πνεῖ δὲ πολλῆς ἀγαθότητος ἡ ἀπειλή· εἰ γὰρ ἀμυντικῶς ὁ Θεὸς ἐκόλαζεν τοὺς ὑποβεβλημένους τῷ τοῦτο παθεῖν, οὐ προαπήγγελλεν, ἀλλ' ἀμελλητὶ τὴν τιμωρίαν ἐπῆγεν. 1.10 Προστάττεται ὁ κάτοχος τοῦ θείου λόγου εἰς μετάνοιαν προτρέψασθαι τοὺς ἑαλωκότας, φάσκων· «Τάδε λέγει Κύριος παντοκράτωρ· ἐπιστράφητε πρός με», τὰς ἐντολάς μου φυλάσσοντες καὶ τὴν ἀλήθειάν μου ἐπιγιγνώσκοντες· οὕτω γὰρ εὑρήσετέ με ἐπιστραφέντα πρὸς ὑμᾶς. Ἐγὼ μὲν γὰρ ἄτρεπτος καὶ ἀναλλοίωτος ὤν, ἀεὶ κατὰ τὰ αὐτὰ καὶ ὡσαύτως ὑπάρχων, δοκῶ ἀποστρέφεσθαι ὑμᾶς καὶ μακρύνεσθαι ὑμῶν ὅταν ὑμεῖς τοῦθ' ὑπομένητε. 1.11 Λέγει γοῦν πρὸς τοὺς ἐλεγχομένους ὡς πρὸς ἕνα πάντας· «Ὅτι σὺ ἐπίγνωσιν ἀπώσω καὶ ἐγὼ ἀπώσομαί σε 1 τοῦ ἱερατεύειν μοι· ἐπελάθου νόμου Θεοῦ σου, καὶ ἐγὼ ἐπιλήσομαι τέκνων σου.» Καὶ ἐπὶ αἰσθητῶν δέ τινων φαίνεται τὸ τοιοῦτον· τῆς γὰρ γῆς ἐπὶ τῆς ἑαυτῆς ἕδρας ἀκινήτου μὲν οὔσης, οἱ ἐξαναχωροῦντες αὐτῆς διὰ πλοίων, αὐτοὶ μακρυνόμενοι αὐτῆς αἴσθησιν λαμβάνουσιν ὡς μ̣α̣κρυνομένης. 1.12 Τὸ μέγεθος τῆς ἀγαθότητος

Mathematical properties of 24 and the vision of Zechariah§2

2Standing by, he who says these things says that the Almighty will do such things; for with great mercy and boundless kindness, he calls those who distance themselves from God and from virtue to return and draw near, so that by drawing near to him, they may receive eternal life, according to what is written: 'Draw near to the Lord and he will draw near to you' (James 4:8). These said retreats and proximities occur in relation and disposition, but not in place.

Turning to me, and I to you. You do not become like those who begot you according to wickedness, whom the prophets called before the present time, so that you might not suffer the same things as them. And what did they call to them? Or to turn away from faulty customs and evil ways? But not having heard and not having attended to them, they perished along with those deceived by false prophets, so that there are no longer even the foxes or those snatched away by their sorcery. Since therefore neither the prophets nor the deceived are present, you, to whom I bring the word of God, walk the divine ways and do not pursue the evil ones.

For divine and profitable instructions are announced to us in our Spirit—this is the Holy—by my servants the prophets who have it; for these, having the Spirit of truth and being prepared by it for speaking, benefit those who pay attention to them, of whom those called fathers have had experience; because they neither heard nor paid attention to them, they were answered through their works. Just as the Lord has stretched out to do, so it shall happen to them, even if God has stirred them to repentance, so that they might not suffer the things threatened.

In the fourth and sixth month in the twelfth month—this is the month of Sabbath—in the second year of Darius, the word of the Lord came to Zechariah the son of Berechiah, the son of Iddo the prophet, saying (Zechariah 1:7). All things happening and being given by God have order and harmony which has proportion, 'doing great and unsearchable things,' 'arranging all by measure and number.' Moreover, the word of the prophet lying before us, becoming visible more by scientific theory than by being heard, is arranged having much certainty according to number in a tetrad...

And the twenty-fourth of the twelfth month according to the Hebrews. The number 24 is powerful as a square; for this is divided by its parts thus: half 12, a third 8, a fourth 6, a sixth 4, an eighth 3, a twelfth 2, a twenty-fourth 1. That which is born from 24 according to the composition of its parts is a square, for six times six. And nothing is so certain of forms as the square.

The one before us has an exceptional quality, that each of its sides has composed a perfect number, the six. Likewise with 24, and the 12, being composed of its parts, produces a square: half 6, a third 4, a fourth 3, a sixth 2, a twelfth 1; these parts, being composed together, fulfill the sixteen, the latter being also a square, a small square of four. And this has an exceptional quality according to its own sides; for the square is a ten in power thus: 1, 2, 3, 4.

I saw in the night, and behold a man riding a red horse, and he was standing among the two mountains of shade, and behind him red and mixed and variegated and white horses (Zechariah 1:8). When the word of the Lord came to Zechariah by night, there was seen to him a man riding a red horse, standing among the two mountains of shade (Zechariah 1:7). And the man riding the red horse is the Savior who became man. And a red horse is that which surrounds a body; for the human flesh is red by nature, because blood flows through it. But where did he see the man standing, and between whom, and when was the one receiving God to stand watch?

He saw him, then, 'among the mountains of shade.' These two covenants happen to be fruitful and shady because of the density of meanings and the ambiguity of the words concerning theology and incarnation. And since each of those announced in the two covenants has much obscurity with enigma and depth, in a night he saw the approach of the man to the horse, similarly to what was said about him: 'He set darkness as his hidden garment' (Zechariah 6:5); for in this expression, that which is hidden is signified by the obscurity, just as in: 'The abyss was as his enveloping garment' (Psalm 183:6). To see the interpreted man riding the red horse, and the horses coming behind him, very...

Greek · §2

παριστὰς ὁ ταῦτα λέγων λέγει οἷα παντοκράτωρ αὐτὰ ποιήσειν· οἰκτίρμονος γὰρ καὶ σφόδρα ἀγαθότητα ἔχοντος τὸ εἰς ἐπιστροφὴν καὶ συνεγγισμὸν καλεῖν τοὺς μακρύνοντας ἑαυτοὺς ἀπὸ Θεοῦ καὶ τῆς ἀρετῆς, ἵνα σχῶσιν αἰώνιον σωτηρίαν ἐγγίσαντες αὐτῷ καὶ σχόντες ἐγγὺς αὐτόν, κατὰ τὸ γεγραμμένον· «Ἐγγίσατε τῷ Κυρίῳ καὶ ἐγγιεῖ ὑμῖν.» 1.13 Σχέσει δὲ καὶ διαθέσει, ἀλλ' οὐ τόπῳ γίνονται αἱ λεγόμεναι̣ ἐξαναχωρήσεις καὶ ἐγγύτητες. 1.14 Ἐπιστρέφοντες πρὸς ἐμέ, κἀγὼ πρὸς ὑμᾶς. Οὐ γίνεσθε καθὼς οἱ γεννήσαντες ὑμ̣ᾶς κα̣τὰ κακίαν, οἷς π̣ρ̣οφῆται ἐνεκάλεσαν ἔμπροσθεν τοῦ ἐνεστῶτος χρόνου̣, ἵνα μὴ τὰ αὐτὰ ἐκείνοις πάθητε. Τί δὲ ἐνεκάλεσαν αὐτοῖς, ἢ ἐπιστραφῆναι ἀπὸ φαύλων ἐπιτηδευμάτων καὶ πονηρῶν ὁδῶν; Μὴ ἀκούσαντες δὲ μηδὲ προσχ̣όντες, ἀπώλοντο ἅμα τοῖς ἀπατήσασιν ψευδοπροφήταις, ὡς μηκέτ' εἶναι μηδὲ τοὺς φένακας μηδὲ τοὺς συναρπαγέντας τῇ γοητείᾳ αὐτῶν. Ἐπεὶ οὖν οὔτε οἱ προφῆται οὔθ' οἱ ἀπατηθέντες εἰσίν, ὑμεῖς οἷς τὸν τοῦ Θεοῦ λόγον προφέρω τὰς θείας ὁδοὺς βαδίζετε καὶ μὴ τὰς πονηρὰς μεταδιώκοντες. 1.15 Θεῖα γὰρ καὶ ἐπωφελῆ ἐπιτηδεύματα ἀπαγγέλλεται ὑμ̣ι῀̣ν ἐν τῷ ἡμετέρῳ Πνεύματι –τοῦτο δ' ἐστὶ τὸ Ἅγιον–ὑπὸ τῶν ἐχόντων αὐτὸ δούλων μου τῶν προφητῶν· οὗτοι γὰρ τὸ Πνεῦμα τῆς ἀληθείας ἔχοντες καὶ ὑπ' αὐτοῦ εἰς τὸ λέγειν παρεσκευασμένοι, ὠφελοῦσιν τοὺς προσέχοντας αὐτοῖς, ὧν πεῖραν ἔσχον οἱ ἐγκαλούμενοι πατέρες ὑμῶν· ἐπειδὴ οὐκ ἤκουσαν οὐδὲ προσέσχον αὐτοῖς, δι' αὐτῶν τῶν ἔργων ἀπεκρίθησαν· καθὼς παρατέτακται Κύριος τοῦ ποιῆσαι, οὕτως γενήσεται αὐτοῖς, καίτοι τοῦ Θεοῦ διεγείραντος εἰς μετάνοιαν, ἵνα μὴ πάθωσιν τὰ ἀπειληθέντα. 1.16 Zach. I, 7: Τετράδι καὶ εἰκάδι ἐν τῷ δωδεκάτῳ μηνί, –οὗτός ἐστιν ὁ μὴν Σαβάτ– ἐν τῷ δευτέρῳ ἔτει ἐπὶ ∆αρείου, ἐγένετο λόγος Κυρίου πρὸς Ζαχαρίαν τὸν τοῦ Βαραχίου υἱὸν Ἀδδὼ τὸν προφήτην λέγων. 1.17 Πάντα τὰ ὑπὸ Θεοῦ γιγνόμενα καὶ δωρούμενα τάξιν καὶ ἁρμονίαν τὴν κατὰ ἀναλογίαν ἔχει «ποιοῦντος μεγάλα καὶ ἀνεξιχνίαστα», «κανόνι καὶ ἀριθμῷ πάντα διατάττ̣οντος». Ἀμέλει γοῦν καὶ ὁ προκείμενος τοῦ προφήτου λόγος κατ' ἐπιστημονικὴν θεωρίαν γινόμενος ὁρατὸς μᾶλλον ἢ ἀκουσ̣τὸς ὑπάρχει, ὅθεν κατὰ ἀριθμὸν πολὺ τὸ βέβαιον ἔχοντα τέτακται ἐν τετράδι καὶ εἰκάδι τοῦ δωδεκάτου μηνὸς καθ' Ἑβραίο̣υς. 1.18 Ἔστιν ὁ κδʹ ἀριθμὸς δυνάμ̣ει λςʹ· τοῦτον γὰρ ἀπαρτίζει τὰ μέρη τοῦ κδʹ οὕτως· ἥμισυ ιβʹ, τρίτον ηʹ, τ̣έταρτον ςʹ, ἕκτον δʹ, ὄγδοον γʹ, δωδέκατον βʹ, εἰκοστοτέταρτον αʹ. Ὁ γεννηθεὶς ἀπὸ τοῦ κδʹ κατὰ σύνθεσιν τῶν μερῶν αὐτοῦ τετράγωνός ἐστιν· ἑξάκι γὰρ ἕξ. Οὐδὲν δὲ οὕτω βέβαιον τῶν σχημάτων ἐστὶν ὡς τὸ τετράγωνον. 1.19 Ἔχει δ' ἐξαίρετον ὁ προκείμενος ὅτι ἑκάστη πλευρὰ αὐτοῦ κατὰ τέλειον ἀριθμόν, τὸν ἕξ, συνέστηκεν. Ὡσαύτως τῷ κδʹ, καὶ ὁ ιβʹ συντεθεὶς ἐκ τῶν μερῶν ἑαυτοῦ τετράγωνον ἀπογεννᾷ· ἥμισυ ἕξ, γʹ δʹ, δʹ γʹ, ςʹ βʹ, ιβʹ αʹ, ὁμοῦ τὰ μέρη ταῦτα συντεθέντα τὸν δεκαὲξ ἀποπληροῖ, ὄντα καὶ αὐτὸν τετράγωνον· τετράκι τέσσερα. Ἔχει δὲ οὗτος κατὰ τὰς ἰδίας πλευρὰς ἐξαίρετον· ἡ γὰρ τετρὰς δυνάμει δεκάς ἐστιν οὕτως· αʹ βʹ γʹ δʹ. 1.20 Zach. I, 8 : Ἑώρακα τὴν νύκτα καὶ ἰδοὺ ἀνὴρ ἐπιβεβηκὼς ἐφ' ἵππον πυρρόν, καὶ οὗτος εἱστήκει ἀνὰ μέσον τῶν δύο ὀρέων τῶν κατασκίων, καὶ ὀπίσω αὐτοῦ ἵπποι πυρροὶ καὶ ψαροὶ καὶ ποικίλοι καὶ λευκοί. 1.21 Τοῦ λόγου Κυρίου γεναμένου πρὸς Ζαχαρίαν νυκτός, ὤφθη αὐτῷ ἀνὴρ ἐπιβεβηκὼς ἵππον πυρρόν, ἑστὼς ἀνὰ μέσον τῶν δύο ὀρέων τῶν κατασκίων. Ἔστιν δὲ ὁ ἀνὴρ ὁ ἐπιβεβηκὼς τὸν πυρρὸν ἵππον ὁ ἐνανθρωπήσας Σωτήρ. Ἵππος δὲ πυρρὸς ὃ περίκειταί ἐστιν σῶμα· πυρρὰ γάρ ἐστιν 2 κατὰ φύσιν ἡ ἀνθρωπίνη σάρξ, διὰ τὸ ἐπιπολάζειν αὐτῇ αἷμα. Ποῦ δὲ εἶδεν ἑστῶτα τὸν ἄνδρα καὶ ἀνὰ μέσον τίνων καὶ πότε ὁ θεολημπτούμενος ἐπιστατέον. 1.22 Εἶδεν τοιγαροῦν αὐτὸν «ἀνὰ μέσον τῶν ὀρέων τῶν κατασκίων». Τυγχάνουσι δὲ ταῦτα αἱ δύο διαθῆκαι, καρποφόρα καὶ κ̣ατάσκια ὄντα διὰ πυκνότητα νοημάτων καὶ τὸ ἀμ̣φιλαφὲς τῶν περὶ τῆς θεολογίας καὶ ἐνανθρωπήσεως λέξεων. Καὶ ἐπεὶ ἀσάφειαν ἔχει πολλὴν ἕκαστον τῶν ἐν ταῖς δύο διαθήκαις μετ' αἰνιγμοῦ καὶ βαθύτητος ἀπηγγελμένων, ἐν νυκτὶ εἶδεν τὴν ἐπίβασιν τοῦ ἀνδρὸς πρὸς τὸν ἵππον, παραπλησίως τῷ λεχθέντι περὶ αὐτοῦ· «Ἔθετο σκότος ἀποκρυφὴν αὐτοῦ»· καὶ ἐν τούτῳ γὰρ τῷ ῥητῷ τὸ ἐξ ἀσαφείας ἀπόκρυφον σημαίνεται, ὥσπερ καὶ ἐν τῷ· «Ἄβυσσος ὡς ἱμάτιον περιβόλαιον αὐτοῦ.» 1.23 Πρὸς τῷ ἰδεῖν τὸν ἡρμηνευμένον ἄνδρα ἐπιβεβηκότα τῷ πυρρῷ ἵππῳ, καὶ τοὺς ὀπίσω αὐτοῦ ἐρχομένους ἵππους πάνυ

Isaiah's multifaceted ministry and the indwelling Christ§3

3It has been viewed theologically. And those following him come behind him; for Moses, the great theophany, not yet being able to see his face knowningly, has been set to see those behind him, that is, those with him, and not other things existing of the creation of God. For having neglected to show those after God, which are called behind him, he wrote down the Creation, beginning from: 'In the beginning God made the heaven and the earth' (Gen 1:1).

A different color of the horses behind the one appearing is written down, since some of them are men, and others are divine 'spirits, being sent for service for those about to inherit salvation.' For those who have handed over the human things of the Word's appearing and becoming flesh, are red, especially since even he, behind whom they exist, says 'a garment of red from Bozrah,' as it was said to him by those who saw: 'Why are your garments red?' saying his garments which surround the flesh and the blood sprinkled upon it. These things have been made more clear in the commentaries of the prophet Isaiah.

After the red horses behind the one being praised, various and dappled and white horses appeared. And perhaps the various and dappled ones are those who lead the teaching in many ways concerning the sensible and the intelligible, which the divine words say are 'visible and invisible,' while the white ones are those announcing the theological things apart from all matter. It must be said according to another thought that the various and dappled ones are those fitting in teaching to the various condition of those being instructed. Or was not Paul a various horse, being a follower of the Christ speaking in him, when to the Jews he became a Jew to win these, and to the lawless as lawless, to turn them from the lawless disposition, and to those under law as under law, so that he might win them also, persuading them to transcend 'the law of shadow' (Heb 10:1)? After having said these things, he says: 'I have become all things to all, so that I might save all' (1 Cor 9:22).

And not only those after the appearing, but also those before it had this variety, participating in 'the manifold wisdom of God' (Eph 3:10), of which it is enough to mention two, so that the discourse may not become long, d...

Having been present and having moved to the others by thought. 1.28 Isaiah, having received all the kinds of helpful words from God through divine visions, possessed them all at once. For as a prophet, seeing the things that were to come with a prophetic eye (Isa 7:14), he said: 'Behold, the virgin shall conceive in her womb, and shall bear a son.' As a lawgiver, he commanded and forbade, saying: 'Cease from your evils, learn to do good' (Isa 1:16). But he also wrote history concerning King Sennacherib of the Assyrians and Hezekiah, who held sway over the Hebrews. Along with these was song, where he says: 'I will sing indeed to the beloved a song of the beloved to my vineyard' (Isa 12:5), and where: 'On that day they shall sing this new song: Behold, a strong city, and our salvation' (Isa 25:1).

1.29 Likewise David, as a singer, said: 'O God, a new song we will sing to you'; as a lawgiver: 'Turn away from evil and do good' (Ps 17:14); as one foretelling the future, he cried out: 'The God of gods shall be seen in Zion' (Ps 50:5). Nor did the historical narrative fail, having detailed many things that happened sensuously against the Egyptians and Pharaoh for the sake of the Israelites in many psalms. 1.30 What then are the spiritual horses that worked behind the man mounted on a red horse? In the following words of the prophet at hand, let us see.

1.31 Zach. I, 9: 'And I said, What are these, Lord? And the angel speaking in me said to me, I will show you what these are.' 1.32 The prophet himself says to the angel speaking in him: 'What are these, Lord?' And the angel speaking in him—that is, the angel standing by the prophecy—is he, or according to another thought, is it the Savior himself, about whom the prophet says: 'His name shall be called Angel of Great Counsel' (Isa 9:6). And the teacher speaks in the listener when he participates in him or is by disposition in him.

1.33 The testimony of the former is: 'But Christ lives in me,' and also: 'Of the Christ speaking in me.' By this understanding also the singer said: 'I will listen to what the Lord God will speak in me,' and Habakkuk: 'I will stand watching to see what the Lord will speak in me' (Hab 2:1). And of the latter: 'Priests, speak to the heart of Jerusalem,' not of every teacher speaking to the heart of those listening, but of the one directing his mind to the...

Greek · §3

θεολογικῶς τεθέαται. Ὀπίσω δ' αὐτοῦ ἔρχονται οἱ ἑπόμενοι αὐτῷ· καὶ Μωϋσῆς γοῦν, ὁ μέγας ἱεροφάντης, οὔπω τέως τὸ πρόσωπον αὐτοῦ γνωστῶς ἰδεῖν δυνάμενος, τέθειται ἰδεῖν τὰ ὀπίσω αὐτοῦ, τοῦτ' ἔστιν τὰ μετ' αὐτόν, οὐχ ἕτερα ὄντα τῆς δημιουργίας τοῦ Θεοῦ. Ἀμέλει γοῦν δειχθέντων αὐτῷ τῶν μετὰ τὸν Θεόν, ἃ ὀπίσω αὐτοῦ καλεῖται, Κοσμοποιίαν ἀνέγραψεν, ἀρχομένην ἀπὸ τοῦ· «Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν.» 1.24 ∆ιάφορος δὲ χροιὰ τῶν ὀπίσω τοῦ φανέντος ἵππων ἀναγέγραπται, ἐπείπερ οἳ μὲν αὐτῶν ἄνθρωποι, οἳ δὲ θεῖα «πνεύματα τυγχάνουσιν, εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν». Ὅσοι γὰρ τὰ ἀνθρώπινα τοῦ ἐπιδημήσαντος καὶ γεναμένου σαρκὸς Λόγου παραδεδώκασιν, πυρροί εἰσιν, μάλιστα ὅτι καὶ αὐτός, οὗ ὀπίσω ὑπάρχουσιν, «ἐρύθημα ἱματίων ἐκ Βοσὸρ» φέρει, ὡς λεχθῆναι πρὸς αὐτὸν πρὸς τῶν θεασαμένων· «∆ιὰ τί τὰ ἱμάτιά σου ἐρυθρά;» ἱμάτια αὐτοῦ λέγοντες ἣν περίκειται σάρκα καὶ τὸ παρεσπαρμένον αὐτῇ αἷμα. Ἐντελέστερον σεσαφήνισται ταῦτα ἐν τοῖς ὑπομνήμασιν Ἠσαΐου τοῦ προφήτου. 1.25 Μετὰ τοὺς πυρροὺς ἵππους ὀπίσω το̣ῦ ὑμνουμένου, ποικίλοι καὶ ψαροὶ καὶ λευκοὶ ὤφθησαν ἵπποι. Καὶ τάχα μὲν ποικίλοι καὶ ψαροὶ τυγχάνουσιν οἱ πολυτρόπως ἄγοντες τὴν διδασκαλίαν περὶ τῶν αἰσθητῶν καὶ νοητῶν, ἅπερ «ὁρατὰ καὶ ἀόρατα» εἶναί φασιν οἱ θεῖοι λόγοι, λευκῶν ὑπαρχόντων ἵππων τῶν τὰ θεολογικὰ χωρὶς πάσης ὕλης ἀπαγγελλόντων. 1.26 Ῥητέον κατὰ διάνοιαν ἄλλην ποικίλους καὶ ψαροὺς εἶναι τοὺς ἁρμοζομένους ἐν τῷ διδάσκειν πρὸς τὴν ποικίλην ἕξιν τῶν παιδευομένων. Ἢ οὐ ποικίλος ἵππος ἦν Παῦλος, ὀπαδὸς ὢν τοῦ ἐν αὐτῷ λαλοῦντος Χριστοῦ, ὅτε τοῖς Ἰουδαίοις Ἰουδαῖος ἐγίνετο ἵνα κερδήσῃ τούτους, καὶ τοῖς ἀνόμοις ὡς ἄνομος, ἵνα ἀποστήσῃ αὐτοὺς τῆς τῶν ἀνόμων προαιρέσεως, καὶ τοῖς ὑπὸ νόμον ὡς ὑπὸ νόμον, ἵνα καὶ αὐτοὺς κερδάνῃ, πείθων ὑπερβαίνειν «τὸν τῆς σκιᾶς νόμον»; Μετὰ τὸ ταῦτα γοῦν εἰπεῖν λέγει· «Τοῖς πᾶσιν γέγονα πάντα, ἵνα πάντας σώσω». 1.27 Οὐ μόνοι δὲ οἱ μετὰ τὴν ἐπιδημίαν ἀλλὰ καὶ οἱ πρὸ αὐτῆς εἶχον τὸ ποικίλον τοῦτο, μετέχοντες «τῆς πολυποικίλου σοφίας τοῦ Θεοῦ», ἀφ' ὧν ἀρκεῖ δύο μνημονεῦσαι, ἵνα μὴ μακρὸς ὁ λόγος γένηται, δυνατοῦ ὄντος καὶ ἐπὶ τοὺς ἄλλους τῇ νοήσει μεταβῆναι. 1.28 Ἠσαΐας ὁ θείας ὁράσεις θεόθεν λαβὼν πάνθ' ὁμοῦ τὰ εἴδη τῶν ὠφελούντων λόγων εἶχεν. Ἠμὲν γὰρ προφήτης καὶ ὁρῶν τὰ ἐσόμενα ὀφθαλμῷ προφητικῷ, ἔφασκεν· «Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει, καὶ τέξεται υἱόν.» Ἠδὲ νομοθέτης προσέταττεν καὶ ἀπηγόρευεν φάσκων· «Παύσασθε ἀπὸ τῶν πονηριῶν ὑμῶν, μάθετε καλὸν ποιεῖν.» Ἀλλὰ καὶ ἱστορίας ἀνέγραφεν περὶ τοῦ Σενναχηρεὶμ βασιλέως τῶν Ἀσσυρίων καὶ Ἐζεχίου τοῦ κρατοῦντος τῶν Ἑβραίων. Πρὸς τούτοις καὶ ᾠδός, ὅπου μὲν λέγων· «Ἄισω δὴ τῷ ἠγαπημένῳ ᾆσμα τοῦ ἀγαπητοῦ τῷ ἀμπελῶνί μου», ὅπου δέ· «Τῇ ἡμέρᾳ ἐκείνῃ ᾄσονται τὸ ᾆσμα τοῦτο καινόν· Ἰδοὺ πόλις ὀχυρά, καὶ σωτήριον ἡμῶν.» 1.29 3 Ὡσαύτως ὁ ∆αυὶδ ὡς μελῳδὸς ἔφασκεν· «Ὁ Θεός, ᾠδὴν καινὴν ᾄσωμέν σοι»· ὡς νομοθέτης· «Ἔκκλινον ἀπὸ κακοῦ καὶ ποίησον ἀγαθόν»· ὡς προθεσπίζων τὰ μέλλοντα ἐβόα· «Ὀφθήσεται ὁ Θεὸς τῶν θεῶν ἐν Σιών.» Οὐ παρῆκεν δὲ οὐδὲ τὸ ἱστορικὸν διήγημα, πολλὰ τῶν αἰσθητῶς γεναμένων ὑπὲρ τῶν Ἰσραηλιτῶν καὶ κατὰ τῶν Αἰγυπτίων καὶ τοῦ Φαραὼ διεξεληλυθὼς ἐν πλείοσιν ψαλμοῖς. 1.30 Τί δὲ οἱ ὀπίσω τοῦ ἀνδρὸς τοῦ ἐπιβεβηκότος ἐπὶ ἵππον πυρρὸν οἱ πνευματικοὶ ἵπποι εἰργάσαντο, ἐν ταῖς ἑξῆς λέξεσιν τοῦ ἐκκειμένου προφήτου ἴδωμεν. 1.31 Zach. I, 9: Καὶ εἶπα· Τί οὗτοι, Κύριε; καὶ εἶπεν πρός με ἄγγελος ὁ λαλῶν ἐν ἐμοί· Ἐγὼ δείξω σοι τί ἐστιν ταῦτα. 1.32 Φησὶν αὐτὸς ὁ προφήτης τῷ ἀγγέλῳ τῷ ἐν αὐτῷ λαλοῦντι· «Τί οὗτοι, Κύριε;» Ἄγγελος δὲ ὁ ἐν αὐτῷ λαλῶν ἤτοι ὁ ἐφεστὼς τῇ προφητείᾳ ἄγγελός ἐστιν, ἢ κατὰ ἄλλην ἐπίνοιαν αὐτὸς ὁ Σωτήρ, περὶ οὗ ὁ προφήτης φησίν· «Καλεῖται τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς ἄγγελος.» Λαλεῖ δὲ ἐν τῷ ἀκροατῇ ὁ διδάσκαλος ὅτε μετέχεται ὑπ' αὐτοῦ ἢ κατὰ διάθεσίν ἐστιν ἐν αὐτῷ. 1.33 Μαρτύριον τοῦ προτέρου τό· «Ζῇ δὲ ἐν ἐμοὶ Χριστός», καὶ ἔτι· «Τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ.» Ταύτῃ τῇ νοήσει καὶ ὁ ὑμνῳδὸς ἔφη· «Ἀκούσομαι τί λαλήσει ἐν ἐμοὶ Κύριος ὁ Θεός», καὶ ὁ Ἁμβακούμ· «Ἀποσκοπεύσω τοῦ ἰδεῖντί λαλήσει Κύριος ἐν ἐμοί.» Τοῦ δ' ὑστέρου· «Ἱερείς, λαλήσατε εἰς τὴν καρδίαν Ἰερουσαλήμ», οὐ παντὸς διδασκάλου εἰς τὴν καρδίαν λαλοῦντος τῶν ἀκροωμένων, ἀλλὰ τοῦ διατιθέντος τὴν διάνοιαν τῶν

The Rest of the Dwelling and the Virgin Bride§4

4While learning according to intellect and the quality of the lessons. For they are doing only this thing, making a dull, meaningless sound in the ear, not benefiting the understanding of those being instructed; and what one says to him is not always the thing that truly touches the heart.

And the man who stood in the midst of the mountains answered and said to me: 'These are those whom the Lord has sent to go around the earth' (Zechariah 1:10). If anyone were to seek what comes from where, having seen the prophet's horses—red, varied, speckled, and white—the speaking angel promises him what was seen.

Not then, since there is a twofold vision concerning these, one more introductory and one having ascended higher, to the one who has known the introductory showing, the divine instructor promises the more perfect one, having received the perfect love of the revelation. The man who stood in the midst of the mentioned mountains answered twice: 'These are those whom the Lord has sent to go around the earth' (Zechariah 1:10).

According to a second vision, the people from the Hebrews and the nations happen to be overshadowed by two mountains, of whom, standing in the midst, the man already interpreted initiates into the mystery who those sent to go around the earth are. And they are excellent teachers from among men and angels, as it has been said nearby.

It is not in vain that they were sent to go around the earth by the Lord, not all of those promising to teach or those going around having been sent by the Lord. 'Going indeed around the earth' is the devil, as he himself said, in the examining of Job and the other athletes of God, doing this by especially bad intention, but not having been handed over by God.

What then do the sent ones say they have seen in the going around, or that the whole earth is inhabited and is at rest, as the following wording presents it thus. And they answered the angel of the Lord who stood in the midst of the mountains, and they said: 'We have gone around all the earth and behold, all the earth is inhabited and is at rest' (Zechariah 1:11).

Since not every angel is of the Lord, it is not even of him those having left the heavenly dwelling, so it is fitting that the ones going around answer the angel of the Lord as if the whole earth is being inhabited.

And it rests. Regarding the apostates, even if they are simply called angels, they do not serve the Lord, which is still clearly shown from the scriptures, where it says: 'God did not spare angels who sinned' (Hebrews 11:34 / 2 Peter 2:4), for he did not say that; but where it is said by the Apostle speaking in Christ: 'We shall judge angels' (Jude 1:6 / 2 Peter 2:4).

One should consider what it means for the whole earth to dwell and to be at rest. Since the rational soul is self-moving and ever-moving, when it moves well and blessedly, it is calm and rests from disordered shaking, and it bears this stability from divine reverence.

For it is written: 'The earth was afraid and was still when God arose to judgment' (Psalm 46:2), and: 'He who dwells on hope is still from every evil' (Proverbs 1:33), according to the inspired writing of the Proverbs. By this understanding, regarding the agitator Cain, moved as if God says: 'You sinned, be still' (Genesis 4:7), he is not only saying: 'Having sinned with disordered shaking, put an end to the disordered impulse'; for then you will be praised to be still, 'turning away from evil and doing good' (Proverbs 4:27).

To him who thus rests, dwelling follows. As for how this is, the prostitute woman introduced in Proverbs—whoever this is—'does not have feet that rest in the house' (Proverbs 7:11), having them wandering outside, being a wayward and serious woman, dwelling in the house of a noblewoman and a lady, guarding the lawful marriage rites toward the bridegroom, which is immediately followed by bearing children. For it is said in the Psalms concerning the bride of God the Word: 'He who dwells in the house, having once been a virgin, so that he may become a mother of legitimate children, rejoicing' (Psalm 45:4).

The angel of the Lord answered and said: 'Lord Almighty, how long will you not have mercy on Jerusalem and the cities of Judah, which you overlook, until this seventieth year?' (Zechariah 1:12).

Having seen prophetically the angel of the Lord Almighty the whole earth dwelling and resting, and all the nations having believed in the Lord who came among them, he deems it worthy to be granted the knowledge of the King of all, until when and when Jerusalem and the cities of Judah beneath it will be shown mercy, the seventieth year of the captivity already having entered, through which they seemed to be passing by. And since many times Jerusalem in various ways...

Greek · §4

μανθανόντων κατὰ νόησιν καὶ ποιότητα τῶν μαθημάτων. 1.34 Εἰσὶ γὰρ αὐτὸ τοῦτο μόνον ποιοῦντες, βομβοῦντες τὴν ἀκοήν, οὐκ ὠφελοῦντες τὴν διάνοιαν τῶν παιδευομένων· καὶ ὃ μὲν ἔν τινι λαλῶν καὶ λαλεῖ αὐτῷ, οὐ παντὸς τοῦ κρούοντος τὴν ἀκοὴν ἐν τῇ καρδίᾳ λαλοῦντος. 1.35 Zach. I, 10: Καὶ ἀπεκρίθη ὁ ἀνὴρ ὁ ἐφεστηκὼς ἀνὰ μέσον τῶν ὀρέων καὶ εἶπεν πρός με· Οὗτοί εἰσιν οὓς ἐξαπέσταλκεν Κύριος τοῦ περιοδεῦσαι τὴν γῆν. 1.36 Ζητήσειεν ἄν τις τί δήπουθεν, ἑωρακότος τοῦ προφήτου τοὺς ἐρχομένους ἵππους πυρρούς, ποικίλους, ψαρούς, λευκούς, ὁ ἄγγελος ὁ λαλῶν ἐν αὐτῷ ὑπισχνεῖται δείξειν αὐτῷ τὰ ὀφθέντα. Μήποτ' οὖν, ἐπεί ἐστιν περὶ τῶν αὐτῶν διττὴ θέα, εἰσαγωγικωτέρα καὶ ὑπεραναβεβηκυῖα, τῷ ἐγνωκότι τὴν εἰσαγωγικὴν δεῖξιν, τὴν τελειοτέραν ὑπισχνεῖται ὁ θεῖος παιδευτής, τοῦ τὴν ἀποκάλυψιν ἐσχηκότος τέλειον ἔρωτα δεξαμένου. 1.37 Ὁ ἀνὴρ ὁ ἑστὼς ἀνὰ μέσον τῶν εἰρημένων ὀρέων δύο ἀπεκρίνατο· «Οὗτοί εἰσιν οὓς ἐξαπέστειλεν Κύριος περιοδεῦσαι τὴν γῆν.» 1.38 Κατὰ δευτέραν θεωρίαν κατάσκια ὄρη δύο ὁ ἀπὸ Ἑβραίων καὶ ἐθνῶν λαὸς τυγχάνουσιν, ὧν ἐν μέσῳ ἑστὼς ὁ ἤδη ἡρμηνευμένος ἀνὴρ μυσταγωγεῖ τὸν προφήτην τίνες εἰσὶν οἱ ἀπεσταλμένοι περιοδεῦσαι τὴν γῆν. ∆ιδάσκαλοι δέ εἰσιν ἄριστοι ἐξ ἀνθρώπων καὶ ἀγγέλων ὡς ἔναγχος εἴρηται. 1.39 Οὐ μάτην δὲ πρόσκειται τὸ ἀπεστάλθαι αὐτοὺς τοῦ περιοδεῦσαι τὴν γῆν ὑπὸ τοῦ Κυρίου, οὐ πάντων τῶν διδάσκειν ἐπαγγελλομένων ἢ περιοδευόντων ὑπὸ Κυρίου ἀποσταλέντων. «Περιοδεύων γοῦν τὴν γῆν» ὁ διάβολος, ὡς αὐτὸς ἔφη, ἐπὶ τῷ ἐξετάσασθαι τὸν Ἰὼβ καὶ τοὺς ἄλλους Θεοῦ ἀθλητάς, ἰδίᾳ κακίστῃ προαιρέσει τοῦτο ποιεῖ, ἀλλ' οὐκ ἐγχειρισθεὶς ὑπὸ τοῦ Θεοῦ. 1.40 Τί δέ φασιν οἱ ἀποσταλέντες τεθεάσθαι ἐν τῷ περιοδεῦσαι, ἢ ὅτι πᾶσα ἡ γῆ κατοικεῖται καὶ ἡσυχάζει, ὡς ἡ ἑξῆς παρίστησιν λέξις οὕτως ἔχουσα. 1.41 Zach. I, 11: Καὶ ἀπεκρίθησαν τῷ ἀγγέλῳ Κυρίου τῷ ἐφεστῶτι ἀνὰ μέσον τῶν ὀρέων, καὶ εἶπαν· Περιωδεύκαμεν πᾶσαν τὴν γῆν καὶ ἰδοὺ πᾶσα ἡ γῆ κατοικεῖται καὶ ἡσυχάζει. 1.42 Ἐπεὶ μὴ πᾶς ἄγγελος τοῦ Κυρίου ἐστίν, οὐκέτ' αὐτοῦ τυγχανόντων τῶν ἀπολιπόντων τὸ οὐράνιον οἰκητήριον, εἰκότως τῷ ἀγγέλῳ Κυρίου ἀποκρίνονται οἱ περιοδεύοντες ὡς πᾶσα ἡ γῆ κατοικεῖται καὶ ἡσυχάζει. Ὅτι δὲ οἱ ἀποστάται, κἂν ἁπλῶς ἄγγελοι καλῶνται, ἀλλ' οὐ τοῦ Κυρίου χρηματίζουσι, ἔτι σαφῶς ἐκ τῶν γραφῶν δηλοῦται, ὅπου μέν· «Ὁ 4 Θεὸς ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο», οὐ γὰρ εἶπεν αὐτοῦ· ὅπου δὲ ὑπὸ τοῦ ἐν Χριστῷ λαλοῦντος Ἀποστόλου εἴρηται· «Ἀγγέλους κρινοῦμεν.» 1.43 Τί βούλεται τὸ κατοικεῖσθαι πᾶσαν τὴν γῆν καὶ ἡσυχάζειν θεωρητέον. Τῆς λογικῆς ψυχῆς αὐτοκινήτου καὶ ἀεικινήτου ὑπαρχούσης, ὅταν εὖ καὶ μακαρίως κίνηται, ἠρεμεῖ καὶ ἡσυχάζει ἀπὸ τῆς ἀτάκτου κλονήσεως, ταύτην δὲ τὴν εὐστάθειαν καρποῦται ἀπὸ θείας εὐλαβείας. 1.44 Γέγραπται γάρ· «Γῆ ἐφοβήθη καὶ ἡσύχασεν ἐν τῷ ἀναστῆναι εἰς κρίσιν τὸν Θεόν», καί· «Ἡσυχάζει ἀπὸ παντὸς κακοῦ ὁ κατασκηνῶν ἐπ' ἐλπίδι», κατὰ τὴν θεόπνευστον τῶν Παροιμιῶν γραφήν. Ταύτῃ τῇ νοήσει, πρὸς τὸν ἀλάστορα Κάϊν κινηθέντα ὡς οὐ δεῖ ὁ Θεός φησιν· «Ἥμαρτες, ἡσύχασον», μόνον οὐχὶ λέγων· Ἁμαρτάνων ἀτάκτως κλόνῃ, ἀλλὰ τέλος ἐπίθες τῇ ἀτάκτῳ ὁρμῇ· τότε γὰρ ἐπαινετῶς, ἡσυχάσεις «ἐκκλίνας ἀπὸ τοῦ κακοῦ καὶ τὸ ἀγαθὸν ποιήσας». 1.45 Τῷ οὕτως ἡσυχάζοντι ἕπεται τὸ κατοικεῖν. Ὅτι δὲ τοῦθ' οὕτως ἔχει, ἡ εἰσαγομένη ἐν Παροιμίαις πόρνη γυνή, ἥτις ποτέ ἐστιν αὕτη, «ἐν οἴκῳ οὐκ ἔχει ἡσυχάζοντας τοὺς πόδας», ἔξω αὐτοὺς ῥεμβομένους ἔχουσα, τριοδῖτις καὶ σοβὰς οὖσα, τῆς ἀστῆς καὶ εὐγενίδος ἐν οἴκῳ κατοικούσης, φυλαττούσης τὰ πρὸς τὸν νυμφίον γαμικὰ δίκαια, ᾗ εὐθὺς ἕπεται τὸ τεκνογονεῖν. Εἴρηται γὰρ ἐν Ψαλμοῖς περὶ τοῦ νυμφίου τοῦ Θεοῦ Λόγου· «Ὃς κατοικίζει ἐν οἴκῳ στεῖράν ποτε οὖσαν, ἵνα γένηται μήτηρ γνησίων τέκνων εὐφραινομένη.» 1.46 Zach. I, 12: Καὶ ἀπεκρίθη ὁ ἄγγελος Κυρίου καὶ εἶπεν· Κύριε παντοκράτωρ, ἕως τίνος οὐ μὴ ἐλεήσῃς τὴν Ἰερουσαλὴμ καὶ τὰς πόλεις Ἰούδα, ἃς ὑπερεῖδες τοῦτο ἑβδομηκοστὸν ἔτος; 1.47 Θεασάμενος προγνωστικῶς ὁ ἄγγελος Κυρίου παντοκράτορος πᾶσαν τὴν γῆν κατοικοῦσαν καὶ ἡσυχάζουσαν, πάντων τῶν ἐθνῶν πιστευσάντων τῷ ἐπιδημήσαντι Κυρίῳ, ἀξιοῖ τὸν παμβασιλέα γνῶσιν παρασχεῖν ἕως τίνος καὶ πότε ἡ Ἰερουσαλὴμ καὶ αἱ ὑπὸ ταύτην πόλεις τῆς Ἰουδαίας ἐλεηθήσονται, ἑβδομηκοστοῦ ἔτους ἤδη ἐνεστῶτος τῆς αἰχμαλωσίας δι' ἣν παρεωρᾶσθαι ἐδόκουν. 1.48 Καὶ ἐπεὶ πολλάκις ἡ Ἰερουσαλὴμ πολυτρόπως

The Comforting Words of the Lord§5

5It has been interpreted, according to each interpretation, that the cities of Judah might also be taken. If, therefore, Jerusalem is the perfect and enlightened soul receiving all things peacefully and steadily—for she is received into the 'vision of peace'—the cities of Judah are the inferior souls still struggling forward. If the name Jerusalem signifies the Church, being the 'holy one standing by Christ,' then the cities of Judah are interpreted as the souls that have not become such. The Apostle makes such a difference when writing to the Corinthians, blessing 'the Church with all those who call upon the name of the Lord' (1 Cor 1:2), as the Church is allegorically Jerusalem, while the cities of Judah are those who call upon the name of the Lord. According to both interpretations, Jerusalem and the cities subordinate to her sometimes suffer the same thing as the mother-city, so that, having received perception from the over-seeing, they may redistribute themselves, so as to suffer no longer the things of the captivity, 'the seventy-year period having come in.' For there shall no longer be laborious work, the Sabbath year having been fulfilled; for the number seventy, having been composed of seven decades, brings perfect rest, providing it through the one having come to 'proclaim liberty to the captives' (Luke 4:18), having risen out of Judah. For concerning the Savior it is announced: 'My King, Judah,' and toward him it is said regarding blessings: 'Judah, your brothers have praised you, your hand is upon the loins of your enemies, and all the sons of your father shall worship you' (Gen 49:8-9). When these divine words are announced, which kind of soul is it that is called Jerusalem, but also confessing, being the cities of Judah—for Judah is interpreted 'confessing'—that they might learn from Jesus 'that he is gentle and lowly in heart, that I might find rest' (Matt 11:29), pure souls heard, the seventy-year period being fulfilled.

From the circular motion of the sun of righteousness, circling the pure and transparent intellects.

Zechariah 1:13: And the Lord Almighty answered the angel who was speaking beautiful words and comforting sayings in me. 1.54 To the angel who had spoken, 'How long will you not have mercy on Jerusalem and the cities of Judah?' (Zechariah 1:14), the Lord Almighty answered with beautiful words concerning the fact that Jerusalem and the cities under it would be shown mercy, and with comforting sayings manifesting and bringing much consolation. For how do they not encourage and restore those returning from captivity, so as to say thankfully: 'When the Lord restored the fortunes of Zion, we became like those having been relieved, we became rejoicing' (Psalm 126:1)? May the Lord Almighty also answer us through the angel with beautiful words of His great counsel, so that, becoming worthy of all praise, we may be perfectly comforted, being led into a free and blessed life by His perfect words.

1.55 Zechariah 1:14-15: And the angel who was speaking in me said to me: 'Declare, saying: Thus says the Lord Almighty: I have been very jealous for Jerusalem and for Zion with great jealousy, and I am very angry with the nations that are attacking, whereas I was only a little angry, but they have attacked for evil' (Zechariah 1:14). 1.56 He says that a prophet is to be given a command by the angel of the Lord Almighty to cry out formally: 'Thus says the Lord: I have been jealous for Jerusalem and for Zion with great jealousy, bringing great anger upon the nations'—those who are suffering, since, after the guardian had led them on for a little and short time of discipline and return, they attacked wildly and crudely. 1.57 It is necessary for those seeing the ones belonging to God being abandoned to be struck with fear, to be flogged for the evils they committed, and to be struck with piety, lest they suffer the same things, but instead they attacked for evil, lamenting and...

Greek · §5

ἡρμήνευται, καθ' ἑκάστην ἑρμηνείαν λημφθεῖεν ἂν καὶ αἱ τῆς Ἰουδαίας πόλεις. Ἐὰν οὖν ἡ Ἰερουσαλὴμ ἡ τελεία καὶ πεφωτισμένη ψυχὴ λαμβάνοιτο εἰρηνικῶς καὶ εὐσταθῶς πάντα θεωροῦσα–μεταλαμβάνεται γὰρ εἰς τὸ «ὅρασις εἰρήνης» –πόλεις τῆς Ἰουδαίας εἰσὶν αἱ ὑποδεέστεραι ψυχαὶ τῷ ἔτι προκόπτειν. 1.49 Ἐὰν δὲ τὴν Ἐκκλησίαν σημαίνῃ τὸ ὄνομα τῆς Ἰερουσαλήμ, τὴν «παρισταμένην τῷ Χριστῷ ἁγίαν οὖσαν», πόλεις τῆς Ἰουδαίας ἑρμηνευθεῖεν αἱ μὴ τηλικαῦται γινόμεναι ψυχαί. Τὴν τοιαύτην διαφορὰν φανεροῖ ὁ Ἀπόστολος ἐπιστέλλων Κορινθίοις, εὐλογῶν «τὴν Ἐκκλησίαν σὺν πᾶσιν τοῖς ἐπικαλουμένοις τὸ ὄνομα Κυρίου», ὡς τὴν μὲν Ἐκκλησίαν εἶναι Ἰερουσαλὴμ ἀλληγορικῶς, πόλεις δὲ τῆς Ἰουδαίας τοὺς ἐπικαλουμένους τὸ ὄνομα Κυρίου. 1.50 Κατ' ἀμφοτέρας τὰς ἑρμηνείας παρορᾶταί ποτε ἡ Ἰερουσαλὴμ καὶ αἱ ὑποτελεῖς αὐτῇ πόλεις τὸ αὐτὸ τῇ μητροπόλει πάσχουσιν, ἵνα ἐκ τῆς ὑπεροράσεως αἴσθησιν λαβοῦσαι, διαναστήσωσιν ἑαυτάς, ὡς μηκέτι πάσχειν τὰ τῆς αἰχμαλωσίας, «ἑβδομηκοστοῦ ἔτους ἐνεστηκότος». 1.51 Οὐ γὰρ ἔτι ἐπίπονος ἐργασία ἔσται, σα̣ββ̣ατικοῦ ἐνιαυτοῦ πληρωθέντος· ὁ γὰρ ἑβδομήκοντα ἀριθμός, ἐκ δεκάδων ἑπτὰ συνεστηκώς, τελείαν ἀνάπαυσιν ἐπιφέρει, παρέχοντος αὐτὴν τοῦ ἐληλυθότος «κηρῦξαι αἰχμαλώτοις ἄφεσιν», ἀνατείλαντος ἐκ τοῦ Ἰούδα. Περὶ γὰρ τοῦ Σωτῆρος ἀπαγγέλλεται τό· «Βασιλεύς μου Ἰούδα», καὶ πρὸς αὐτὸν ἐπ' εὐλογίαις λέγεται· «Ἰούδα, σὲ αἰνέσαισαν οἱ ἀδελφοί σου, αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου, καὶ προσκυνήσουσίν σοι πάντες οἱ υἱοὶ τοῦ πατρός σου.» 1.52 Τούτων τῶν θείων λόγων ἀπαγγελλομένων ἥτις ἐστὶν διορατικὴ ψυχή, Ἰερουσαλὴμ προσαγορευομένη, ἀλλὰ καὶ ἐξομολογούμεναι, πόλεις τῆς Ἰουδαίας οὖσαι–Ἰούδας γὰρ «ἐξομολογούμενος» ἡρμήνευται–μαθέτωσαν ὑπὸ Ἰησοῦ «ὅτι πραΰς ἐστιν καὶ 5 ταπεινὸς τῇ καρδίᾳ, ἵν' εὕρωσιν ἀνάπαυσιν» ψυχαῖς καθαραῖς προσήκουσαν, τοῦ ἑβδομηκοστοῦ ἔτους πληρωθέντος ἐκ τῆς τοῦ ἡλίου τῆς δικαιοσύνης κυκλικῆς κινήσεως, περιπολοῦντος τὰς καθαρὰς καὶ διαυγεῖς διανοίας. 1.53 Zach. I, 13: Καὶ ἀπεκρίθη Κύριος παντοκράτωρ τῷ ἀγγέλῳ τῷ λαλοῦντι ἐν ἐμοὶ ῥήματα καλὰ καὶ λόγους παρακλητικούς. 1.54 Πρὸς τὸν εἰρηκότα ἄγγελον· «Ἕως τίνος οὐ μὴ ἐλεήσῃς τὴν Ἰερουσαλὴμ καὶ τὰς πόλεις Ἰούδα;» ἀπεκρίθη ὁ παντοκράτωρ Κύριος ῥήματα καλὰ περὶ τοῦ ἐλεηθήσεσθαι τὴν Ἰερουσαλὴμ καὶ τὰς ὑπ' αὐτὴν πόλεις καὶ λόγους παρακλητικοὺς πολλὴν παραμυθίαν ἐμφαίνοντας καὶ ἐπιφέροντας. Πῶς γὰρ οὐ παρακαλοῦσιν καὶ ἀνακτῶνται τοὺς ἐπιστρέφοντας ἐκ τῆς αἰχμαλωσίας, ὥστ' εἰπεῖν εὐχαριστικῶς· «Ἐν τῷ ἐπιστρέψαι Κύριον τὴν αἰχμαλωσίαν Σιών, ἐγενήθημεν ὡς παρακεκλημένοι, ἐγενήθημεν εὐφραινόμενοι»; Ἀποκριθείη καὶ ἡμῖν Κύριος ὁ παντοκράτωρ διὰ τοῦ ἀγγέλου τῆς μεγάλης βουλῆς αὐτοῦ καλὰ ῥήματα, ἵνα παντὸς ἐπαινετοῦ τυχόντες τελείως παρακληθῶμεν ὑπὸ τῶν τελείων αὐτοῦ λόγων εἰσαγόμενοι εἰς ἐλευθέραν καὶ μακαρίαν διαγωγήν. 1.55 Zach. I, 14®15: Καὶ εἶπεν πρός με ὁ ἄγγελος λαλῶν ἐν ἐμοί· Ἀνάκραγε λέγων· Τάδε λέγει Κύριος παντοκράτωρ· Ἐζήλωκα τὴν Ἰερουσαλὴμ καὶ τὴν Σιὼν ζῆλον μέγαν, καὶ ὀργὴν μεγάλην ἐγὼ ὀργίζομαι ἐπὶ τὰ ἔθνη τὰ συνεπιτιθέμενα, ἀνθ' ὧν ἐγὼ μὲν ὠργίσθην ὀλίγα, αὐτοὶ δὲ συνεπέθεντο εἰς κακά. 1.56 Ἐξ ἰδίου προσώπου προφήτης φησὶν πρόσταξιν αὐτῷ δεδόσθαι ὑπὸ τοῦ ἀγγέλου Κυρίου παντοκράτορος, ὅπως ἐπιτεταμένως βοήσῃ· «Τάδε λέγει Κύριος· Ἐζήλωσα τὴν Ἰερουσαλὴμ καὶ τὴν Σιὼν ζῆλον μέγαν, μεγάλην ὀργὴν ἐπιφέρων τοῖς ἔθνεσι» τοῖς καταπονοῦσιν, ἐπείπερ τοῦ κηδεμόνος ὀλίγα καὶ βραχέα παιδεύσεως καὶ ἐπιστροφῆς ἕνεκα ἐπαγαγόντος, ἀγρίως καὶ ὠμοτάτως αὐτοὶ συνεπέθεντο. 1.57 ∆έον φοβηθῆναι ὁρῶντας τοὺς Θεῷ ἀνήκοντας ἐγκαταλειπομένους ἐπὶ τῷ μαστιχθῆναι ἐφ' οἷς ἔδρασαν κακῶς καὶ εὐλαβηθῆναι μὴ τὰ αὐτὰ πάθωσιν, ἀλλὰ συνεπέθεντο εἰς κακά, βρενθυόμενοι καὶ

Zion, Jerusalem, and the Peace of Christ§6

6cutting corners

“But I will be jealous for you.” He pre-announced these things by stirring her up, so that she would not fall to the threats, guarding the justice of the household undefiled. Zion and Jerusalem call the one being zealously loved so that she might no longer be exhausted by those attacking her toward evils, because of the virtues having come to her. For Zion is interpreted as a lookout, a settled commandment, and Jerusalem as a vision of peace; Zion is called by upward movement the one who looks not at the temporal things but the eternal things in order to do the commandments having been given.

Following such a state is the unmixed and undisturbed nature of those succeeding. And peace is seen, that of which Jesus says: “My peace I leave to you” (John 14:27). And this is given with divine grace from God the Father and Lord Jesus Christ, as Paul teaches. And both these things, peace and grace, I say, the Savior is. For it is said concerning him: “He is our peace” (Eph 2:14). And again, he who succeeds from it and through it says: “Not I” did these certain exploits succeed, “but the grace with me” (2 Cor 12:9). This grace and peace, God the Father providing, Jesus establishes them, granting himself to partake in the grace and peace of those having known him to be. May we also become such by good choice, so that we may not be abandoned, like a woman having dishonored her husband, becoming zealous ones desiring him.

Zach. 1:16: Because of this these things the Lord says: “I will return to Jerusalem in mercy, and my house shall be rebuilt in her,” says the Lord of hosts, “and a measuring line shall be stretched over Jerusalem still.” Since nothing happens by chance by the one providing for all things, because of this, causal conjunctions are often placed before things happening, God saying to those subject to his administration: instead of “these things you said or did,” “these things shall be brought to you.” Immediately indeed, even in the present word, there is carried the word having this manner: “Because of this these things says the Lord of hosts.” What is this, or the “I will be jealous for Zion and Jerusalem with great zeal” (Zechariah 1:14)? Since, “after my being angry a little, they attacked toward evils” (Zechariah 1:15) the enemies of those being envied, “I will return to Jerusalem in mercy” (Zechariah 1:16), pitying her like a protector and genuine helper, for he is a “father” to this.

Greek · §6

ἐπικερτομοῦντες ἐπιχαιρεκάκῳ προαιρέσει, κονδυλίζοντες, πατοῦντες τοὺς παραδοθέντας. 1.58 Πρὸς τοὺς οὕτω ἀπανθρώπως καὶ θηριωδῶς προσενεχθέντας τοῖς παραδοθεῖσιν αὐτοῖς μέμφεται Θεὸς λέγων ἐν Ἠσαΐᾳ τῷ προφήτῃ· «Ἐγὼ ἔδωκα αὐτοὺς εἰς τὰς χεῖράς σου, σὺ δὲ οὐκ ἐποίησας αὐτοῖς ἔλεος· τοῦ πρεσβυτέρου ἐβάρυνας τὸν ζυγὸν καὶ εἶπας· Ἔσομαι εἰς τὸν αἰῶνα ἄρχουσα.» Ὅθεν ὀργισθέντος σοι ἐμοῦ ἐξαίφνης ἥξει ἐπὶ σὲ ἃ ἠπείλησας διαθεῖναι οὓς ἐγὼ παρέδωκα οὐκ εἰς ἀπώλειαν, ἀλλ' ἵνα αἰσθηθέντες τῆς κατ' αὐτῶν ἐσομένης ἀπειλῆς, ἐπιστρέψωσιν πρὸς ἐμὲ τὸν κηδεμόνα. 1.59 Τίνα δὲ ἦν ἃ ἐκόμπασεν ἀπὸ ὑπερηφανίας καὶ θρασύτητος; «Ἐγώ εἰμι, φησίν, καὶ οὐκ ἔστι μετ' ἐμὲ ἔτι. Οὐ καθιῶ χήρα οὐδὲ γνώσομαι ὀρφανείαν.» Ταῦθ' ὑπερηφάνως καὶ ὠμῶς λελακυῖα, ἐξαίφνης Θεοῦ κρίσει ἀπροστασίαστος ὤφθη, οὐκ ἐπικουρουμένη ἔτι ὑπὸ πατρὸς καὶ ἀνδρός. Ταῦτα κατὰ νοῦν λαβόντες οἱ ἀρχὴν ἐγκεχειρισμένοι μὴ κατεξανιστάσθωσαν ὠμῶς ἐπιτιθέμενοι καθ' ὧν ἔσχον ὑποχειρίων ψήφῳ τῆς προνοίας δι' ἃς οἶδεν αὐτὴ αἰτίας. 1.60 Τί δ' ἐστὶν ὃ βούλεται Κύριος παντοκράτωρ διὰ τοῦ εἰπεῖν· «Ἐζήλωσα τὴν Σιὼν καὶ τὴν Ἰερουσαλὴμ ζῆλον μέγαν»; Ἦν μὲν γὰρ νύμφη καὶ σύνοικος τῷ Θεῷ Λόγῳ ἡ πνευματικῶς Σιὼν καὶ Ἰερουσαλὴμ προσαγορευομένη, ἥντινα πρὸς ὀλίγον καταλέλοιπεν λύσασαν τὰ πρὸς τὸν ἄνδρα γαμικὰ δίκαια, ὡς εἰπεῖν αὐτὸν τὸν συνοικοῦντα αὐτῇ· «Ὡς ἀθετεῖ γυνὴ εἰς τὸν συνόντα αὐτῇ, οὕτως ἠθέτησεν εἰς ἐμὲ ὁ οἶκος Ἰσραήλ, λέγει Κύριος.» 1.61 Οὕτως παροραθείσης τῆς ποτε εὐγενῶς καὶ σεμνῶς θαλαμευομένης, πολλοὶ τῶν βλάπτειν ἐπιχειρούντων κακώσει αὐτὴν ὑπέβαλον, ἀτιμάζοντες, εἰς ἀσχημοσύνην ἄγοντες οἷά τινα ἀπροστασίαστον ἄνδρα οὐκ ἔχουσαν. Ἐφ' οἷς οἶκτον λαβὼν ὁ τῇ φύσει ἵλεω, ἤρξατο πάλιν ζηλοῦν αὐτήν. 1.62 6 Τούτου γὰρ γενομένου, οὐκέτι χώραν ἔχουσιν οἱ περιυβρίζειν βουλόμενοι, τοῦ ζηλοῦντος ἀνδρὸς φυγαδεύοντος ἀπὸ τῆς γαμετῆς τοὺς ἐπὶ βλάβῃ αὐτῆς ἐπιβαίνοντας· πάλιν φροντίζων γνησίως καὶ μετ' ἔρωτος συνοικῶν, ὡς καὶ πρότερον ὅπου οὔπω ἐγκαταλέλειπτο. 1.63 Ὅτι δ' ἔρρωται ἡ νόησις αὕτη καὶ ἐκ τοῦ προφήτου Ἰεζεκιὴλ ἔστιν μαθεῖν· ὀργισθεὶς γοῦν ὁ Θεὸς τῇ ἑβραϊκῇ πληθύϊ· «Οὐ φείσομαι ἐπὶ σοὶ ἔτι, εἶπεν, οὐδὲ ζηλώσω ἐπὶ σοί.» Προανεφώνει δὲ ταῦτα διεγείρων, ἵνα μὴ ὑποπέσῃ ταῖς ἀπειλαῖς, φυλάττουσα ἄχραντα τὰ τῆς συνοικήσεως δίκαια. 1.64 Σιὼν καὶ Ἰερουσαλὴμ καλεῖ τὴν ζηλουμένην ὅπως μηκέτι καταπονῆται ὑπὸ τῶν συνεπιτιθεμένων αὐτῇ εἰς κακά, διὰ προσούσας ἀρετάς. Σιὼν μὲν γὰρ ἑρμηνεύεται σκοπευτήριον, ἐντολὴ πεποιημένη, Ἰερουσαλὴμ δὲ ὅρασις εἰρήνης· Σιὼν κατ' ἀναγωγὴν καλεῖται ἡ μὴ τὰ πρόσκαιρα ἀλλὰ τὰ αἰώνια σκοποῦσα τῷ ποιεῖν τὰς δοθείσας ἐντολάς. 1.65 Ἕπεται δὲ τῇ τοιαύτῃ καταστάσει τὸ ἀσύγχυτον καὶ ἀτάραχον τῶν κατορθουμένων. Ὁρᾶται δὲ ἡ εἰρήνη ἡ περὶ ἧς ὁ Ἰησοῦς· «Εἰρήνην τὴν ἐμὴν ἀφίημι ὑμῖν.» ∆έδοται δὲ αὕτη μετὰ θείας «χάριτος ἀπὸ Θεοῦ πατρὸς καὶ Κυρίου Ἰησοῦ Χριστοῦ», ὡς παιδεύει Παῦλος. Ἀμφότερα δὲταῦτα, ἡ εἰρήνη καὶ ἡ χάρις φημί, ὁ Σωτήρ ἐστιν. Εἴρηται γὰρ περὶ αὐτοῦ· «Αὐτός ἐστιν ἡ εἰρήνη ἡμῶν.» Καὶ πάλιν ὁ ἐξ αὐτῆς καὶ δι' αὐτῆς κατορθῶν λέγει· «Οὐκ ἐγὼ» τάδε τινὰ τὰ ἀνδραγαθήματα κατώρθωσα, «ἀλλ' ἡ χάρις σὺν ἐμοί». Ταύτην τὴν χάριν καὶ εἰρήνην Θεοῦ πατρὸς παρέχοντος, καὶ Ἰησοῦς ὑφίστησιν αὐτάς, ἐπιδοὺς ἑαυτὸν μετέχεσθαι τοῖς ἐγνωκόσιν αὐτὸν ὄντα χάριν καὶ εἰρήνην. 1.66 Γενοίμεθα καὶ ἡμεῖς προαιρέσει ἀγαθῇ τοιοῦτοι, ἵνα μὴ ἐγκαταλείπωμεν, οἷα ἀθετήσασα γυνὴ τὸν συνόντα, ζηλωτοὶ ποθητοὶ αὐτῷ τυγχάνοντες. 1.67 Zach. I, 16: ∆ιὰ τοῦτο τάδε λέγει Κύριος· Ἐπιστρέψω ἐπὶ Ἰερουσαλὴμ ἐν οἰκτιρμῷ καὶ ὁ οἶκός μου ἀνοικοδομηθήσεται ἐν αὐτῇ, λέγει Κύριος παντοκράτωρ, καὶ μέτρον ἐκταθήσεται ἐπὶ Ἰερουσαλὴμ ἔτι. 1.68 Ἐπεὶ οὐδὲν ὡς ἔτυχεν γίνεται ὑπὸ τοῦ προνοουμένου τῶν ὅλων, διὰ τοῦτο προτάττονται πολλάκις τῶν γινομένων αἰτιολογικοὶ σύνδεσμοι, τοῦ Θεοῦ λέγοντος πρὸς τοὺς ὑποκειμένους τῇ διοικήσει· ἀνθ' ὧν τάδε εἴπατε ἢ πεποιήκατε, τάδε ἐπαχθήσεται ὑμῖν. Αὐτίκα γοῦν καὶ ἐν τῷ προκειμένῳ ῥητῷ φέρεται ἡ οὕτως ἔχουσα λέξις· «∆ιὰ τοῦτο τάδε λέγει Κύριος παντοκράτωρ.» 1.69 Τί δ' ἐστὶ τοῦτο ἢ τὸ «ζηλῶσαί με τὴν Σιὼν 1.69 καὶ τὴν Ἰερουσαλὴμ ζῆλον μέγαν»; Ἐπείπερ, «ὀργισθέντος ἐμοῦ μικρά, συνεπέθεντο εἰς κακὰ» οἱ ἐχθροὶ τῶν ζηλωθέντων, «ἐπιστρέψω ἐν Ἰερουσαλὴμ ἐν οἰκτιρμῷ», οἰκτείρων αὐτὴν οἷα προστάτης καὶ γνήσιος ἐπίκουρος, «πατὴρ» γὰρ αὐτὸ τοῦτο

The Rebuilding and Measuring of Jerusalem§7

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7The manner of having mercy on Jerusalem is immediately announced: 'For my house shall be rebuilt in it' (Ezekiel 37:27) and in its midst, so that by dwelling and walking among its citizens, He may perfectly have mercy on it, no longer allowing it to be desolate or plundered, proving Himself a zealot and one to be remembered, stretching out a measure over it again as before when it had prosperity and fruitfulness. For a desolate and neglected land that is not being surveyed, the land being pitied by God is instead measured like a fruitful land. And the city is measured, being laid out into groves and squares, and cut into gymnasia.

What is the measure being imposed upon it in these things will be shown by an angel appearing, holding a geometric cord. The house being built in the midst of the pitied Jerusalem is the Church of the living God, in which it is fitting for the Healer of God, sanctified according to law, to dwell. This the Apostle speaking in Christ cries out to Timothy, writing thus: 'If you are delayed in seeing how one must conduct oneself in the house of God, which is the Church of the living God, a pillar and foundation of the truth' (1 Timothy 3:15).

According to another understanding, the house being rebuilt in Jerusalem, which is Jesus, who was brought forth from Mary, having been built by the wisdom of God, has according to the proverbial decree thus: 'Wisdom built a house for herself' (Proverbs 9:1), concerning which the building wisdom said to the opponents: 'Destroy this temple and in three days I will raise it up' (John 2:19); this, he says, 'was speaking about the temple of his body,' as the evangelist wrote. Regarding the things said, each of the faithful is also a house being raised up to be a temple of God. 'For do you not know, he says, that you are a temple of God, and the Spirit of God dwells in you?' (1 Corinthians 3:16). And the Savior himself says this clearly: 'If anyone loves me, he will keep my word, and I will love him, and we will come to him and make a dwelling with him' (John 14:23). A temple and a house and a dwelling: 'And the angel who was speaking with me turned and said to me, saying: Thus says the Lord of hosts: Cities shall again be scattered in prosperity, and the Lord will show mercy' (Zechariah 1:17).

the good things of the land

Greek · §7

«τῶν οἰκτιρμῶν» ὑπάρχων. 1.70 Τίς δ' ὁ τρόπος τοῦ οἰκτείρεσθαι τὴν Ἰερουσαλὴμ παραχρῆμα ἀπαγγέλλεται· «Ἀνοικοδομηθήσεται γὰρ ὁ οἶκός μου ἐν αὐτῇ» καὶ ἐν μέσῳ αὐτῆς, ἵν' ἐνοικῶν καὶ ἐμπεριπατῶν ἐν τοῖς πολίταις αὐτῆς, τελείως οἰκτείρω αὐτήν, οὐκέτι ἐρημοῦσθαι ἢ διαρπάζεσθαι αὐτὴν ἐπιτρέπων, ζηλωτὴν καὶ ἀξιομνημόνευτον αὐτὴν ἀποδεικνύς, μέτρου πάλιν ἐκτεινομένου ἐπ' αὐτὴν ὡς καὶ πρότερον ὅτε εὐθηνίαν καὶ καρποφορίαν εἶχεν. Τῆς γὰρ ἐρήμου καὶ ἠμελημένης χώρας οὐ γεωμετρουμένης, ἡ οἰκτειρομένη λοιπὸν ὑπὸ τοῦ Θεοῦ γῆ μετρεῖται οἷα χώρα καρποφόρος. Μετρεῖται δὲ ἡ πόλις διαστελλομένη εἰς λαύρας καὶ πλατείας, τεμένη τε καὶ γυμνάσια. 1.71 Τί δὲ τὸ ἐπιβαλλόμενον ἐπ' αὐτῆς μέτρον ἐν τοῖς ἑξῆς δηλωθήσεται, ἀγγέλου ἐπιφαινομένου κατέχοντος σχοινίον γεωμετρικόν. 1.72 Ὁ οἶκος δ' ὁ οἰκοδομούμενος ἐν μέσῳ τῆς οἰκτειρομένης Ἰερουσαλὴμ ἡ τοῦ ζῶντος Θεοῦ Ἐκκλησία ἐστίν, ἐν ᾗ ἀναστρέφειν προσήκει τὸν Θεοῦ θεραπευτὴν κατὰ νόμον ἱερώμενον. Τοῦτο προσφωνεῖ Τιμοθέῳ ὁ ἐν Χριστῷ λαλῶν Ἀπόστολος, γράφων οὕτως· «Ἐὰν βραδύνω ἵν' εἴδῃς πῶς δεῖ ἐν οἴκῳ Θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν Ἐκκλησία Θεοῦ ζῶντος, στῦλος καὶ ἑδραίωμα τῆς ἀληθείας.» 1.73 Κατὰ νόησιν 7 ἄλλην, ἀνοι̣κοδομούμενος οἶκος ἐν τῇ Ἰερουσαλὴμ ὁ τεχθεὶς ἐκ τῆς Μαρίας Ἰησοῦς ἐστιν, οἰκοδομηθεὶς ὑπὸ τῆς σοφίας τοῦ Θεοῦ, κατὰ τὸ παροιμιῶδες θέσπισμα οὕτως ἔχον· «Ἡ σοφία ᾠκοδόμησεν ἑαυτῇ οἶκον», περὶ οὗ εἶπεν ἡ οἰκοδομήσασα σοφία τοῖς ἀντιπαρατεταγμένοις· «Λύσατε τὸν ναὸν τοῦτον καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν»· τοῦτο δέ, φησίν, «ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ», ὡς ὁ εὐαγγελιστὴς ἔγραψεν. 1.74 Πρὸς τοῖς εἰρημένοις, καὶ ἕκαστος τῶν πιστῶν οἶκός ἐστιν ἐγειρόμενος ἵν' ᾖ ναὸς Θεοῦ. «Οὐκ οἴδατε γάρ, φησίν, ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν;» Καὶ αὐτὸς ὁ Σωτὴρ τοῦτο φανερῶς λέγει· «Ἐάν τις ἀγαπᾷ με, τὸν λόγον τὸν ἐμὸν τηρήσει, κἀγὼ ἀγαπήσω αὐτόν, καὶ ἐλευσόμεθα καὶ ἐγὼ καὶ ὁ πατήρ μου καὶ μονὴν παρ' αὐτῷ ποιησόμεθα.» 1.75 Ναὸς δὲ καὶ οἶκος καὶ μονὴ 1.76 Zach. I, 17: Καὶ εἶπεν πρὸς μὲ ὁ ἄγγελος ὁ λαλῶν ἐν ἐμοί· Ἀνάκραγε λέγων· Τάδε λέγει Κύριος παντοκράτωρ· Ἔτι διαχυθήσονται πόλεις ἐν ἀγαθοῖς, καὶ ἐλεήσει Κύριος ἔτι τὴν Σιὼν καὶ αἱρετιεῖ τὴν Ἰερουσαλήμ. 1.77 ············ν̣ης, τ̣ο̣·· γὰρ διαχεον·········· ··········δαψίλεια ἐπω̣··ω̣λων καὶ βελτιούντων ····· ················ο̣, ὅταν ἔτι ὡς καὶ πρότερον ἐλεήσῃ Κύριος τὴν Σιὼν ······· εὐεργετῶν αὐτήν. Καὶ προσέτι αἱρετιεῖ τὴν Ἰερουσαλὴμ ···················εχομενος διὰ τὸ πεπληρῶσθαι ἀξιαγα̣··················· ἅπερ ὄψεσθαι εὐλογίας τρόπῳ εἴρηται······ «Καὶ ἴδοις τὰ ἀγαθὰ Ἰερουσαλήμ.» 1.78 Περὶ τούτων κἀκεῖνο ἐκλημπτέον· «Ἐὰν θέλητε καὶ εἰσακούσητέ μου, τὰ ἀγαθὰ τῆς γῆς φάγεσθε»· καὶ τό· «Ἔσῃ πεποιθὼς ἐπὶ Κύριον, καὶ ἀναβιβάσει σε ἐπὶ τὰ ἀγαθὰ τῆς γῆς», περὶ ὧν ὁ σοφός, ᾧ «τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας» ἐδηλώθη ὑπὸ τοῦ Θεοῦ, φησίν· «Πιστεύω τοῦ ἰδεῖν τὰ ἀγαθὰ Κυρίου ἐν τῇ γῇ ζώντων.» Κυρίως καὶ ···················ὁ ἅγιος ἰδεῖν ἐν γῇ ζώντων καὶ ψωμίζει ················ἀναβιβασθεὶς ἐπὶ τὰ ἀγαθὰ τῆς γῆς, ὑπαρχ··················· ·ε̣κ̣τος ἢ τὰ σωματικὰ λεγόμενα ἀγαθά, ἀλλ············· ····κατὰ τὸν ἔσω ἄνθρωπον, ταῦτα δ' εἰσὶν αἱ ἀρεταὶ ···· ···············α ταῦτα τελούμενα ἔργα, εἰσάγοντα ε· ···················α. 1.79 Οὐ γὰρ προσεκτέον τοῖς φάσκουσιν ·····················ν σωματικῶς, τὸ ἀκροδρύων ἐμφορη······················ματικῶς, οὐδ' αὖ τὸ πλουτεῖν καὶ παρα··················· 1.80 ······················α̣υτα. 1.81 Zach. II, 1®2: Καὶ ἦρα τοὺς ὀφθαλμούς μου καὶ εἶδον καὶ ἰδοὺ τέσσερα κε´̣ρατ̣α. Κ̣αὶ εἶπα πρὸς τὸν ἄγγελον τὸν λαλοῦντα ἐν ἐμοί· Τί ἐστιν ταῦτα, Κύριε; 1.82 ·······················ο̣υ ὀφθαλμῶν ταῦτα λέγει ἀλλὰ τῶν ····················ω̣ν πεφωτισμένων, τούτους γὰρ εἰς ὕψος ··············· θεωρίᾳ τοῦ Θεοῦ καὶ τῶν ὑπ' αὐτοῦ γινομένων ················· Θεὸν σοφῶν καθαρῶν ἀσκόπων ὀφθαλ················· ··· οὗτος πρὸς τὸν Θεόν φησιν ὡς περιο············ ········σ̣ειν τοῦ Θεοῦ καθ' ὃ δημιουργεῖ καὶ προνοεῖ, ····················ν καὶ αἰσθητῶν θεωρίαν· «Πρὸς σὲ ἦρα τοὺς ὀφθαλμούς μου τὸν κατοικοῦντα ἐν τῷ οὐρανῷ.» Καὶ ὁ Σωτὴρ· «Ἰδοὺ λέγω ὑμῖν, ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν καὶ θεάσασθε τὰς χώρας, ὅτι λευκαί εἰσιν πρὸς θερισμὸν ἤδη.» 1.83 ·· παραπλησίωσ················ς «εἶπεν ὁ ἅγιος», φησίν, τὸν············ «ἀναβλέψατε τοὺς

The Craftsmen of Mercy and Faith§8

8Open your eyes and see: Who has demonstrated all these things? The one who leads out the world by number... and the prophet, placed for examination, lifting up his eyes to the true light, has seen... desiring to know who they are.

And the four horns lying over the citizens of Zion and Jerusalem are builders. There are no others among those enemies about whom the Apostle and the rest say: 'Our struggle is not against blood and flesh, but against the rulers and authorities and the cosmic powers of this darkness and the spiritual forces of wickedness' (Ephesians 6:12). Consistent with the multitude of the powers of the evil ones against which the struggle is for the saints, and the singer who says regarding the one overcoming the enemies: 'He shall mount upon a shield and a basilisk, and shall trample the lion and the dragon' (Psalm 91:13). And since each of the said evil ones rises tyrannically, he says they rule lawlessly.

These horns, promised through enigma, the prophet saw, lifting up the eyes of his mind, so that from having seen the preparation and the power of them, he might put on the invincible panoply of God. Who then are the builders sharpening the presented horns? It is possible to learn from the following, having such knowledge.

Zechariah 2:2: And he said to me: These horns which scattered Judah and Israel have ascended. The responding angel, showing to the prophet the clarified four horns, the work and the need for which they were brought, says to the one being enlightened, that the horns were brought for no other reason than to scatter Israel and Judah from the holy city, so that, having been scattered into captivity, they might become outside of unity and harmony. It was said previously as Judah confessing; but he, seeing God in his mind, is called Israel.

Zechariah 2:3-4: And the Lord showed me four builders. And I said: What are these coming to do? And he said to me: These horns which scattered Judah and Israel have ascended, and none of them bowed his head; and they entered...

The four horns sharpen themselves against the nations raised against the Lord's earth, in order to scatter it.

The seer, being pleased by the multitude of approaching enemies, is shown by the one pointing out the numbers called for help that the craftsmen are praiseworthy; for not all who fashion appropriate works are praised, but some are also counterfeit, whom they send away from one another according to the proverbial rule: 'Good men fashion mercy and faith; evil craftsmen do not know mercy and faith.'

This worst workshop of the craftsmen is nothing other than the four horns, being an instrument of all unfaithfulness and crudity. Those whom God shows coming are craftsmen of mercy and faith, performing practical virtue through mercy toward neighbors, loving them as themselves, and fashioning faith through pious and scientific contemplation. No one else leads and shows to the seer the eyes of the soul, nor does God, who through doing good shows those able to help the afflicted.

Having seen those shown to him and coming by God, he asks the one showing him what they will do having come, and God answers him that they come to sharpen the nations raised against God's earth, the four horns, in order to take the ones being handed over into captivity, so that they may scatter Judah and humble Israel, so that no one of the afflicted is able to lift up his head or defy the approaching enemies. But the word of the horns presents a greater weakness, for even after sharpening, it has not become possible for them to tear apart the ones handed over to them, even while the craftsmen who are sharpening them are present.

The word makes it manifest how the one being scattered is brought down, undergoing destruction by proximity, just as the one coming down from Jerusalem encountered spiritual robbers such that he became like a naked man to them, especially when they stripped him of the garment he had worn in the holy city, which was equal in power to weapons; the Apostle writes concerning this to those being stirred up to war: 'Put on...'

Greek · §8

ὀφθαλμοὺς ὑμῶν καὶ ἴδετε· Τίς κατέδειξεν πάντα ταῦτα; Ὁ ἐξάγων κατ' ἀριθμὸν τὸν κόσμον αὐτοῦ» ············· ··π̣ω καὶ ὁ εἰς ἐξέτασιν προκείμενος προφήτης ··········· ····τος, ἄρας τοὺς ὀφθαλμοὺς αὐτοῦ ··············· ····· τοῦ ἀληθινοῦ φωτός, τεθέαται···················· 1.84 πεῦσιν προσηγίοχεν γνῶναι θέλων τίνα ποτ' εἰσίν. Κέρατα δ' εἰσὶν αἱ ἐπικείμεναι βασιλεῖαι τέτταρες τοῖς πολίταις τῆς Σιὼν καὶ Ἰερουσαλήμ. Οὐκ ἄλλαι ὑπάρχουσιν τῶν πολεμίων ἐκείνων περὶ ὧν ὁ Ἀπόστολος καὶ οἱ λοιποὶ π··· φασίν· «Οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχὰς καὶ ἐξουσίας καὶ τοὺς κοσμοκράτορας τοῦ σκότους τούτου καὶ τὰ πνευματικὰ τῆς πονηρίας.» 1.85 Συμφώνως τῷ πλήθει τῶν πρὸς ἃς ἡ πάλη τοῖς ἁγίοις πονηρῶν δυνάμεων, καὶ ὁ 8 ὑμνῳδός πού φησιν πρὸς τὸν κατεξανιστάμενον τῶν πολεμίων· «Ἐπ' ἀσπίδα καὶ βασιλίσκον ἐπιβήσῃ, καὶ καταπατήσεις λέοντα καὶ δράκοντα.» Καὶ ἐπεὶ ἕκαστον τῶν εἰρημένων πονηρῶν τυραννικῶς ἐπαίρεται, παρανόμως βασιλεύειν αὐτό φησιν. 1.86 Ταῦτα τὰ μετ' αἰνιγμοῦ ἐπαγγελθέντα κέρατα εἶδεν ὁ προφήτης ἄρας τοὺς ὀφθαλμοὺς αὐτοῦ τῆς διανοίας, ἵν' ἐκ τοῦ τεθεωρηκέναι τὴν παρασκευὴν καὶ τὴν δύναμιν αὐτῶν ἐνδύσηται τὴν Θεοῦ ἀκαταμάχητον πανοπλίαν. Τίνες δ' εἰσὶν οἱ ὀξύνοντες τὰ προκείμενα κέρατα τέκτονες, ἐκ τῶν ἑξῆς ἔστι μαθεῖν οὕτως ἐχόντων. 1.87 Zach. II, 2: Καὶ εἶπεν πρός με· Ταῦτα τὰ κέρατα τὰ διασκορπίσαντα τὸν Ἰούδαν καὶ τὸν Ἰσραὴλ κατέαξαν. 1.88 Ὁ ἀποκρινόμενος ἄγγελος δεικνὺς τῷ προφήτῃ τὰ σαφηνισθέντα τέσσαρα κέρατα, τὸ ἔργον καὶ τὴν χρείαν δι' ἣν ἐπήχθησαν δεικνὺς τῷ φωτιζομένῳ φησὶν δι' οὐδὲν ἕτερον ἐπῆχθαι τὰ κέρατα ἢ ἕνεκα τοῦ σκορπίσαι ἀπὸ τῆς πόλεως τῆς ἁγίας τὸν Ἰσραὴλ καὶ Ἰούδα, ἵνα σκεδασθέντες εἰς αἰχμαλωσίαν, ὁμοῦ ἑνότητος καὶ συμφωνίας ἐκτὸς γένωνται. Εἴρηται πρότερον ὡς ἐξομολογούμενος Ἰούδας· ὁ δὲ νῷ Θεὸν ὁρῶν Ἰσραὴλ καλεῖται. 1.89 Zach. II, 3®4: Καὶ ἔδειξέν μοι Κύριος τέσσαρας τέκτονας. Καὶ εἶπα· Τί οὗτοι ἔρχονται ποιῆσαι; Καὶ εἶπεν πρός με· Ταῦτα τὰ κέρατα τὰ διασκορπίσαντα τὸν Ἰούδαν καὶ τὸν Ἰσραὴλ κατέαξαν, καὶ οὐδεὶς αὐτῶν ἦρεν κεφαλήν· καὶ εἰσῆλθον οὗτοι τοῦ ὀξῦναι αὐτὰ εἰς χεῖρας αὐτῶν τὰ τέσσαρα κέρατα, τὰ ἔθνη τὰ ἐπαιρόμενα κέρας ἐπὶ τὴν γῆν Κυρίου τοῦ διασκορπίσαι αὐτήν. 1.90 Εὐθυμοποιῶν τὸν θεασάμενον τὸ πλῆθος τῶν πολεμίων τὸ ἐρχόμενον, ἰσαρίθμους τοῖς ἀντιπάλοις τοὺς ἐπὶ βοήθειαν καλουμένους δείκνυσιν αὐτῷ, τέκτονας ἐπαινετῶς τυγχάνοντας· οὐ πάντες γὰρ τεκταίνοντες τὰ κατάλληλα αὐτοῖς ἔργα ἐπαινετοί, ἀλλὰ καὶ ψεκτοί εἰσίν τινες, οὓς διαστέλλον ἀπ' ἀλλήλων τὸ παροιμιῶδες θέσπισμά φησιν· «Ἐλεημοσύνην καὶ πίστιν τεκταίνουσιν ἀγαθοί· οὐκ ἐπίστανται ἔλεον καὶ πίστιν τέκτονες κακῶν.» 1.91 Τὸ κάκιστον τοῦτο τῶν τεκτόνων ἐργαστήριον οὐχ ἕτερον τῶν τεσσάρων κεράτων ἐστίν, δραστήριον ὂν πάσης ἀπιστίας καὶ ὠμότητος. Οὓς δείκνυσιν Θεὸς ἐρχομένους τέκτονας ἐλεημοσύνης καὶ πίστεώς εἰσι τεχνῖται, δι' ἐλεημοσύνης τὴν πρακτικὴν ἀρετὴν πρὸς τοὺς πέλας ἐκτελοῦντες, ἀγαπῶντες ὡς ἑαυτοὺς τοὺς πλησίον, πίστιν τεκταίνοντες δι' εὐσεβοῦς καὶ ἐπιστημονικῆς θεωρίας. Τούτους οὐκ ἄλλος ἄγει καὶ δείκνυσιν τῷ ἄραντι τοὺς τῆς ψυχῆς ὀφθαλμοὺς ἢ ὁ ἐπ' εὐεργεσίᾳ καλῶν Θεὸς τοὺς δυναμένους βοηθεῖν τοῖς καταπονουμένοις. 1.92 Ἑωρακὼς τοὺς δειχθέντας αὐτῷ καὶ ἐρχομένους ὑπὸ τοῦ Θεοῦ, ἐρωτᾷ τὸν δείξαντα τί ποιήσουσιν ἐληλυθότες, καὶ ἀποκρίνεται αὐτῷ Θεὸς ὡς ἔρχονται ὀξῦναι τὰ ἐπαιρόμενα ἐπὶ τὴν γῆν τοῦ Θεοῦ ἔθνη τέσσερα ἐπὶ τῷ παραλαβεῖν τοὺς παραδιδομένους εἰς αἰχμαλωσίαν, ἵνα διασκορπίσωσιν τὸν Ἰούδα καὶ κατεάξωσιν τὸν Ἰσραήλ, ὡς μηδένα τῶν κακουμένων ἄραι κεφαλὴν ἀντιβλέψαι καὶ ἀντιδοξῆσαι δυνάμενον τοῖς ἐπικειμένοις ἐχθροῖς. Ἀσθένειαν δὲ πλείονα παρίστησιν ὁ λόγος τῶν κεράτων, ὅτι καὶ μετὰ τὸ ὀξυνθῆναι οὐχ οἷά τε γέγονεν κατασπάσαι τοὺς παραδοθέντας αὐτοῖς παρόντων τῶν τεκτόνων τῶν ὀξυνόντων αὐτά. 1.93 Φανεροῖ ὁ λόγος ὡς κατάγνυται ὁ σκορπιζόμενος, συντριβὴν ὑφιστάμενος παραπλησίαν ᾗ ὑπέμεινεν ὁ ἀπὸ τῆς Ἰερουσαλὴμ καταβὰς περιτυχὼν λῃσταῖς πνευματικοῖς ὥσθ' ἡμιθανὴν αὐτὸν ὑπ' αὐτῶν γενέσθαι, μάλιστα ὅτε ἐξέδυσαν αὐτὸν τὴν ἐσθῆτα ἣν εἶχεν θείαν ἐν τῇ ἱερᾷ πόλει διάγων ὅπλοις ἰσοδυναμοῦσαν· περὶ αὐτῆς γράφει ὁ Ἀπόστολος τοῖς εἰς τὸ πολεμεῖν διεγειρομένοις· «Ἐνδύσασθε

The Downward Fall of the Sinner§9

9weapons of light. 1.94 It is carried in the manuscripts instead of 'they brought down Israel,' as 'they led Israel down,' showing also by this word that the one sinning is brought from on high to below. And many are the writings that show this, such as: 'How has the morning star fallen from heaven, rising in the morning?' (Isa 14:12) and: 'They shall enter into the lowest parts of the earth' (Ps 18:6). And other myriad words are revealing that the diligent ascends and is elevated, but the lover of pleasure descends, having a material choice, as to become 'fleshly, having been shaped by sin.'

1.95 I read an explanation of someone having taken that the four builders are the four evangelists. Whether it is so, let those encountering the one who wrote thus judge. It is possible to say the four builders are 'to gather the sent angels to gather the elect of God from the four winds,' that is, from the four climates of the inhabited world. 1.96 In order that the four builders might be understood, they are shown and led by the Forethinker of all things, God, against those lifted up with audacity and arrogance, and against those having fallen by God's judgment, not lifting up the head, neither of the captor nor of the captives, the holy builders being set in opposition. It is also worn away in custom that those acting badly do not lift up the head.

1.97 And if the mind is sometimes signified by the name of the head, even this is not lifted up when someone 'is delivered to an unapproved mind, having not tested God to have in knowledge' (2 Tim 4:3). For how can he who has been held in an unapproved mind still think of the things above or split the heart in heaven, not having treasured in heaven? It corresponds to the scattering of Israel being recognized or being led away, that which is announced with full force by those having scattered against those having seized by force: 'Our bones have been scattered by the underworld' (Ps 142:10). 1.98 Since it seems the prophetic word is poured out from an unsuitability of composition, it should be changed thus—

geometric cord

Greek · §9

ὅπλα φωτός.» 1.94 Φέρεται ἐν ἀντιγράφοις ἀντὶ τοῦ «τὸν Ἰσραὴλ κατέαξαν», τὸν Ἰσραὴλ κατῆξαν, δεικνυμένου καὶ διὰ ταύτης τῆς λέξεως ὡς ὁ ἁμαρτάνων ὑψόθεν κάτω φέρεται. Πολλαὶ δ' εἰσὶν γραφαὶ τοῦτο παριστᾶσαι, οἷαί εἰσιν καί· «Πῶς ἐξέπεσεν ὁ ἑωσφόρος ἐκ τοῦ οὐρανοῦ, ὁ πρωῒ ἀνατέλλων;» καί· «Εἰσελεύσονται εἰς 9 τὰ κατώτατα τῆς γῆς.» Καὶ ἕτεραι μυρίαι λέξεις εἰσὶν φανεροῦσαι ὅτι ὁ σπουδαῖος ἀναβαίνει καὶ μετεωρίζεται, κάτω δὲ χωρεῖ ὁ φιλήδονος καὶ ὑλικὴν προαίρεσιν ἔχων, ὡς γενέσθαι «σάρκινον, πεπραμένον ὑπὸ τὴν ἁμαρτίαν». 1.95 Ἀνέγνων ἐξήγησίν τινος ἐκλαβόντος τέσσαρας τέκτονας εἶναι τοὺς τέσσαρας εὐαγγελιστάς. Πότερον δ' οὕτως ἔχει οἱ ἐντυχόντες τῷ οὕτω γράψαντι κρινέτωσαν. ∆υνατὸν εἰπεῖν τέκτονας τέσσαρας «τοὺς ἀποσταλέντας ἀγγέλους συναγαγεῖν τοὺς ἐκλεκτοὺς τοῦ Θεοῦ ἐκ τῶν τεσσάρων ἀνέμων», τοῦτ' ἔστιν τῶν τεσσάρων κλιμάτων τῆς οἰκουμένης. 1.96 Ὅπως δ' ἂν ἐκλαμβάνοιντο οἱ τέσσαρες τέκτονες, ὑπὸ τοῦ προνοητοῦ τῶν ὅλων Θεοῦ δείκνυνταί τε καὶ ἄγονται κατὰ τῶν ἐπαιρομένων θρασύτητι καὶ ἀλαζονείᾳ κατὰ τῶν ὑποπεσόντων αὐτοῖς Θεοῦ κρίσει, οὐκ αἴροντος κεφαλὴν οὐδὲ τοῦ αἰχμαλωτίζοντος οὐδὲ τῶν αἰχμαλωτιζομένων, τῶν ἱερῶν τεκτόνων ἀντιπαρατεταγμένων. Τέτριπται καὶ ἐν τῇ συνηθείᾳ ὡς οὐκ αἴρουσι κεφαλὴν οἱ δυσπραγοῦντες. 1.97 Εἰ δὲ σημαίνεταί ποτε ὀνόματι τῆς κεφαλῆς ὁ νοῦς, οὐδ' οὗτος ἐπαίρεται ὅταν τις «παραδοθῇ εἰς ἀδόκιμον νοῦν, μὴ δοκιμάσας τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει». Πῶς γὰρ ἔτι ὁ κρατηθεὶς ἀδοκίμῳ νῷ τὰ ἄνω φρονήσοι ἢ ἐν οὐρανῷ σχοίη τὴν καρδίαν, μὴ θησαυρίσας ἐν οὐρανῷ; Συνᾴδει τῷ διασκορπίζεσθαι τὸν Ἰσραὴλ καταγνύμενον ἢ καταγόμενον τὸ μετ' ὀλοφυρμοῦ ἀπαγγελλόμενον ὑπὸ τῶν σκεδασθέντων πρὸς τῶν βίᾳ κρατησάντων· «∆ιεσκορπίσθη τὰ ὀστᾶ ἡμῶν παρὰ τὸν ᾅδην.» 1.98 Ἐπεὶ δοκεῖ ἡ λέξις ἡ προφητικὴ συγκεχύσθαι ἐξ ἀκαταλληλίας τῆς συνθέσεως, μεταποιητέον αὐτὴν οὕτως· ἐν τῇ γῇ τοῦ Κυρίου τὴν οἴκησιν ὁ Ἰσραὴλ καὶ Ἰούδας εὖ διάγων εἶχεν·ἀνέντες δὲ τῆς τοῦ νόμου προσοχῆς καὶ τοῦ μελετᾶν αὐτὸν ἡμέρας καὶ νυκτός, εἰς κακίαν ἔρρεψαν ὡς ὑποπεσεῖν ψήφῳ τοῦ προνοουμένου ἔθνεσι τέσσαρσιν, διὰ τὸ τυραννικὸν κέρασιν καλουμένοις. 1.99 Ταῦτα τὰ εἰρημένα κέρατα δι' ὠμότητα καὶ ἀλαζονείαν ἐπῄροντο κατὰ τῶν Ἰσραηλιτῶν καὶ τοῦ Ἰούδα, ὥστε καταγαγεῖν καὶ κατεάξαι τὸν τοῦ Θεοῦ λαόν, μικρὰ μὲν Θεοῦ ὀργισθέντος, εἰς κακὰ συνεπιθεμένων τῶν δίκην σκευῶν ὀργῆς ὀξυνθέντων ὑπὸ τεκτόνων ἀγαθῶν τῶν ἤδη σαφηνισθέντων, ἵν' ἀσθενεῖς ἀποδειχθέντες καὶ μετὰ τὴν θηγάνην αὐτὴν ἡττηθέντες μηκέτ' ἰσχυρῶς κατέχωσιν τοὺς παραδοθέντας αὐτοῖς. 1.100 Τὰ ἡρμηνευμένα τέσσαρα κέρατα, ὁμοφρονήσαντα κατὰ τῶν ἑαλωκότων, ἓν κέρας ἐπαιρόμενον ἐπὶ τὴν γῆν Κυρίου εἴρηνται. Πολλαὶ δ' εἰσὶν γραφαὶ τοὺς διὰ τῶν κεράτων βασιλεῖς καὶ βασιλείας σημαίνουσαι, καὶ μάλιστα ἐν τῷ προφήτῃ ∆ανιήλ, ὡς ἀναγνόντι σοι ἔσται σαφές. 1.101 Zach. II, 5®6: Καὶ ἦρα τοὺς ὀφθαλμούς μου καὶ εἶδον· καὶ ἰδοὺ ἀνὴρ καὶ ἐν τῇ χειρὶ αὐτοῦ σχοινίον γεωμετρικόν. Καὶ εἶπα πρὸς αὐτόν· Ποῦ σὺ πορεύῃ; Καὶ εἶπεν πρός με· ∆ιαμετρῆσαι τὴν Ἰερουσαλὴμ τοῦ ἰδεῖν πηλίκον τὸ πλάτος αὐτῆς ἐστιν, καὶ πηλίκον τὸ μῆκος. 1.102 Πολλάκις ἤδη ἀποδέδοται ὡς αἴρει τις τοὺς ὀφθαλμοὺς τοῦ ἔσω ἀνθρώπου πρὸς κατανόησιν τῶν καταλλήλων θεαμάτων. Τῷ αὐτῷ τρόπῳ τοῖς εἰρημένοις καὶ νῦν ὁ προφήτης ἄρας τοὺς ὀφθαλμοὺς εἶδεν ἄνδρα ἐν τῇ χειρὶ σχοινίον κατέχοντα γεωμετρικόν, ἐπὶ τῷ, οἷα ἀρχιτέκτων ἄριστος, μετρῆσαι ἡλίκον τὸ πλάτος καὶ μῆκός ἐστιν τῆς Ἰερουσαλήμ, ὅπως τεθέντων τῶν θεμελίων ἀνοικοδομὴ αὐτῆς γένηται παθούσης ὑπὸ πολεμίων καθαίρεσιν. 1.103 Τίς δ' ἐστὶν ὁ ὀφθεὶς τῷ προφήτῃ ἀνὴρ καιρὸς ἰδεῖν. Καὶ ὅρα γε μὴ ὁ αὐτός ἐστιν «τῷ ἐπιβεβηκότι ἐπὶ ἵππον πυρρόν, ἑστηκότι ἀνὰ μέσον δύο ὀρέων κατασκίων». Ἔστιν δ' οὗτος κατὰ μίαν τῶν

The Measurement of Jerusalem and the Young Man§10

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10Having been assigned the interpretations of the Savior, whom the prophet Jeremiah shows, saying: 'Behold, a man, Rising is his name' (Jer 27:2). And Rising is called 'the true light.' And John the Baptist said concerning him: 'A man comes after me who has become before me' (John 1:15).

This man, being a builder of Jerusalem, architecturally measures its width and length, having previously laid its foundations and having been cast down, and after the destruction which he underwent from the coming of wars and those capturing her, so that he may lay the foundations in the proper places, symmetrically and in order, upon which it was fitting for her walls to be raised.

And there was shown to the prophet a geometric measuring line, woven from various architectural threads, so that the previously prophesied might be fulfilled in: 'And a measure shall be stretched out over Jerusalem yet again' (Zech 2:2). And not far from the Savior being the architect, according to what was said concerning 'the city of the Lord of Powers,' that: 'God has founded it for eternity,' the apostle Paul is writing in concert concerning this divine city, which is expected by all those having pleased through faith, thus: 'For they received the city having foundations, of whom God is the craftsman and builder' (Heb 11:10).

The angels and holy men who rebuild with him, like excellent craftsmen, hold the aforementioned geometric measuring line in his hand called the practical power. Paul indeed writes concerning himself: 'As a wise architect, I laid a foundation' (1 Cor 3:10).

Furthermore, in Ezekiel, a man is seen holding a builder's rod and a reed to measure and found the holy temple of God (Ezek 40:5). In such a way he measured and crafted the building, it is possible to know, the one reading the prophet.

Since therefore the Savior is also shown to be the builder of the upper and spiritual Jerusalem, and even more he shall be shown by the Father pointing him out and saying: 'This one shall build my city,' and those contributing as both angels and men to the rebuilding of the city, according to all the clarifications assigned, ought to follow the man shown by the prophet Zechariah saying: 'Behold, a man, and in his hand a geometric measuring line' (Zech 2:1), and: 'Where is he going?' (Zech 2:2) so that...

By chance, one holding the geometric cord approaches to measure how much the width and length of Jerusalem is. For he is taking care to build well, knowing the location and the opportunity of the plots, so that each of the parts of the city, having been taken with appropriate width and length, may place the divisions, temples, monasteries, streets, and squares in harmony, so that in these streets the wisdom of God may carry itself with boldness, being proclaimed on the edges of the city walls according to what is philosophized in Proverbs, as if to say to those guarding this holy city to proclaim Him within it and upon its walls, day and night, by no means being silent but always speaking things for the salvation of its citizens.

Thrice Jerusalem has been often assigned by analogy, both of the visible soul and of the 'glorious Church not having a pillar or a support' because of holiness and fullness, and of the heavenly city of the living God, in every way to have its width and length measured by him having the geometric cord in his hand, a man being assigned by him having the reason of wisdom and knowledge. And behold, the angel speaking in me stood. And another angel was coming out to meet him, and said to him, saying: 'Run and speak to that young man there, saying.' He says that he saw the angel standing speaking in himself, and another angel coming out saying to him: 'Running, say to this young man what it is time to say.'

In many ways it has been interpreted before what it is that is spoken in the prophet by a divine angel and how this is made manifest, especially when the promise comes from another angel coming out. For it is not possible for the things being announced to be heard while remaining within and by oneself, but by coming out through condescension. Indeed, the showing of the things of the mystery happens not toward a man but toward a young man. For just as the holy man is a young man toward the divine angels, especially when he exists clothed as a young man, as it was said concerning him in the divine Proverbs such as this: 'A young man with the holy one, and his way is straight.' For how...

Greek · §10

ἀποδοθεισῶν ἑρμηνειῶν ὁ Σωτήρ, ὃν δεικνὺς ὁ προφήτης Ἰερεμίας εἶπεν· «Ἰδοὺ ἀνήρ, ἀνατολὴ ὄνομα αὐτῷ.» Ἀνατολὴ δὲ κέκληται ὢν «φῶς ἀληθινόν». Καὶ Ἰωάννης δὲ ὁ βαπτιστὴς περὶ αὐτοῦ εἶπεν· «Ὀπίσω μου ἔρχεται ἀνὴρ ὃς ἔμπροσθέν μου γέγονεν.» 1.104 Ὁ ἀνὴρ οὗτος οἰκοδόμος ὢν τῆς Ἰερουσαλήμ, ἀρχιτεκτονικῶς 10 τοὺς θεμελίους αὐτῆς καὶ πρότερον ἱδρύσας καὶ καταβαλόμενος, καὶ μετὰ τὴν καθαίρεσιν ἣν ὑπέμεινεν ἐπελθόντων πολεμίων τῶν καὶ αἰχμαλωτισάντων αὐτήν, διαμετρεῖ τὸ πλάτος καὶ μῆκος αὐτῆς, ἵν' εὐρύθμως καὶ τεταγμένως ἐν οἷς δεῖ τόποις τὰς κρηπῖδας καταβάληται ἐφ' ὧν προσῆκον ἦν ἐγερθῆναι αὐτῆς τὰ τείχη. 1.105 Ἐδείχθη δὲ τῷ προφήτῃ γεωμετρικὸν ἔχων σχοινίον, ἐκ ποικίλων λόγων ἀρχιτεκτονικῶν πεπλεγμένον, ἵνα πληρωθῇ τὸ προεπηγγελμένον ἐν τῷ· «Καὶ μέτρον ἐκταθήσεται ἐπὶ Ἰερουσαλὴμ ἔτι.» Οὐκ ἀπεικὸς δὲ τοῦ Σωτῆρος ἀρχιτέκτονος ὄντος, κατὰ τὸ λεχθὲν περὶ «τῆς πόλεως Κυρίου τῶν δυνάμεων», τό· «Ὁ Θεὸς ἐθεμελίωσεν αὐτὴν εἰς τὸν αἰῶνα», συνῳδὰ γράφοντος τοῦ ἀποστόλου Παύλου περὶ τῆς θείας ταύτης πόλεως, προσδοκωμένης ὑπὸ πάντων τῶν διὰ πίστεως εὐαρεστησάντων, οὕτως· «Ἐξεδέχοντο γὰρ τὴν τοὺς θεμελίους ἔχουσαν πόλιν ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός.» 1.106 Τοὺς συνοικοδομοῦντας αὐτῷ ἀγγέλους καὶ ἄνδρας ἁγίους, οἷα τεχνίτας ἀρίστους, ἐν τῇ πρακτικῇ δυνάμει αὐτοῦ χειρὶ καλουμένῃ, τὸ προειρημένον σχοινίον γεωμετρικὸν κατέχει. Παῦλος γοῦν περὶ ἑαυτοῦ γράφει· «Ὡς σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα.» 1.107 Ἔτι μὴν ἐν τῷ Ἰεζεκιὴλ ἀνὴρ ὁρᾶται κατέχων σπαρτίον οἰκοδόμων καὶ κάλαμον ἐπὶ τῷ μετρῆσαι καὶ θεμελιῶσαι τὸν ἅγιον τοῦ Θεοῦ ναόν. Οἵως δὲ διεμέτρησεν καὶ ἐτεχνίτευσεν τὴν οἰκοδομήν, γνῶναι ἔξεστιν ἀναγνόντα τὸν προφήτην. 1.108 Ἐπεὶ τοίνυν καὶ ὁ Σωτὴρ οἰκοδόμος τῆς ἄνω καὶ πνευματικῆς Ἰερουσαλὴμ ἀποδέδεικται, καὶ ἔτι μᾶλλον δειχθήσεται τοῦ Πατρὸς δεικνύντος αὐτὸν καὶ λέγοντος· «Οὗτος οἰκοδομήσει τὴν πόλιν μου», καὶ οἱ συμβαλλόμενοι ἄγγελοί τε καὶ ἄνθρωποι εἰς τὴν ἀνοικοδομὴν τῆς πόλεως, κατὰ πάσας τὰς ἀποδοθείσας σαφηνείας ἐκλημπτέον τὸν δεικνύμενον ἄνδρα ὑπὸ Ζαχαρίου τοῦ προφήτου λέγοντος· «Ἰδοὺ ἀνὴρ καὶ ἐν τῇ χειρὶ αὐτοῦ σχοινίον γεωμετρικόν», καί· «Ποῦ πορεύῃ;» ἵνα ἀποκρίσεως τύχῃ πρὸς τοῦ ἔχοντος τὸ γεωμετρικὸν σχοινίον τοῦ διαμετρῆσαι πηλίκον τὸ πλάτος καὶ μῆκος τῆς Ἰερουσαλήμ ἐστιν· 1.109 φροντίζοντος γὰρ τοῦ καλῶς οἰκοδομῆσαι τὸ τὴν τοποθεσίαν καὶ τὴν εὐκαιρίαν τῶν χωρίων γνῶναι, ἵν' ἕκαστα τῶν μερῶν τῆς πόλεως, καταλλήλου εὔρους καὶ μήκους καταλημφθέντος, ἁρμονίως τὰ τεμένη καὶ οἱ ναοί, λαῦραί τε καὶ ἀγυιαὶ καὶ πλατεῖαι τιθῶσιν, ὥστε ἐν ταύταις ταῖς πλατείαις παρρησίαν ἄγῃ ἡ Θεοῦ σοφία, κηρυττομένη ἐπὶ ἄκρων τῶν τειχέων τῆς πόλεως κατὰ τὰ ἐν Παροιμίαις φιλοσοφούμενα, ὡς αὐτὸν τὸν Θεὸν εἰπεῖν τοῖς φρουροῦσιν τὴν ἱερὰν ταύτην πόλιν κηρύττειν ἐν αὐτῇ καὶ ἐπὶ τῶν τειχέων αὐτῆς ἡμέρας καὶ νυκτός, οὐδαμῶς σιωπῶντας ἀλλὰ ἀεὶ λέγοντας τὰ πρὸς σωτηρίαν τῶν πολιτῶν αὐτῆς. 1.110 Τριχῶς τῆς Ἰερουσαλὴμ πολλάκις ἀποδοθείσης κατὰ ἀναγωγήν, τῆς τε ἐναρέτου ψυχῆς καὶ «τῆς ἐνδόξου Ἐκκλησίας σπίλον ἢ ῥυτίδα οὐκ ἐχούσης» διὰ ἁγιότητος πληρότητα καὶ τῆς ἐπουρανίου τοῦ ζῶντος Θεοῦ πόλεως, κατὰ πάντας τοὺς τρόπους πλάτος καὶ μῆκος μεμετρῆσθαι τῆς Ἰερουσαλὴμ ὑπὸ τοῦ τὸ γεωμετρικὸν σχοινίον ἔχοντος ἐν τῇ χειρὶ ἀνδρὸς ἀποδοτέον ὑπὸ τοῦ ἔχοντος λόγον σοφίας καὶ γνώσεως. 1.111 Zach. II, 7®8: Καὶ ἰδοὺ ὁ ἄγγελος ὁ λαλῶν ἐν ἐμοὶ εἱστήκει. Καὶ ἄγγελος ἕτερος ἐξεπορεύετο εἰς ἀπάντησιν αὐτοῦ, καὶ εἶπεν πρὸς αὐτὸν λέγων· ∆ράμε καὶ λάλησον πρὸς τὸν νεανίαν ἐκεῖνον λέγων. 1.112 Τὸν ἄγγελον τὸν λαλοῦντα ἐν ἑαυτῷ ἑστῶτα ἑωρακέναι φησίν, καὶ ἕτερον ἄγγελον ἐκπορευόμενον λέγοντα αὐτῷ· ∆ράμων εἰπὲ πρὸς τὸν νεανίαν τοῦτον ἃ καιρός ἐστιν εἰπεῖν. 1.113 Πολυτρόπως ἡρμήνευται πρότερον τί ἐστιν τὸ ἐν τῷ προφήτῃ λαλούμενον ὑπὸ θείου ἀγγέλου καὶ πῶς τοῦτο φανεροῦται, μάλιστα ὅταν ὑπὸ ἑτέρου ἀγγέλου ἐκπορευομένου ἡ ἐπαγγελία γίνηται. Οὐ γὰρ οἷόν τε ἔσω καὶ καθ' ἑαυτὸν μένοντος τὰ ἀπαγγελλόμενα ἀκούεσθαι, ἀλλ' ἐκπορευομένου διὰ συγκαταβάσεως. 1.114 11 Ἀμέλει γοῦν οὐ πρὸς ἄνδρα ἀλλὰ νεανίαν δεικνύμενον τὰ τῆς μυσταγωγίας γίνεται. Ὡς γὰρ πρὸς τοὺς θείους ἀγγέλους ὁ ἅγιος ἀνὴρ νεανίας ἐστίν, μάλιστα ὅταν τὸν νέον ἄνθρωπον ἐνδεδυσμένος ὑπάρχῃ, ὡς λεχθῆναι περὶ αὐτοῦ τὸ ἐν ταῖς θείαις Παροιμίαις οὕτως ἔχον· «Νεανίσκος μετὰ ὁσίου καὶ εὐθεῖα ἡ ὁδὸς αὐτοῦ.» Πῶς γὰρ

Participation in Virtue and the Fruitfulness of the Holy City§11

11Is not the way of the one traveling with holiness straight? Regarding those having such a participation in virtue, John in his epistle addresses them, saying: 'I wrote to you, young men, that you are strong and have overcome the evil one.' (1 John 2:14). Everyone alone who thus waters according to the mind is instructed by the one who comes, the angelpeak the following things made clear.

And see if it is in the power of the one who comes, the angele same power, to be said by the choir of the saints: 'You went out for the salvation of your people, to save your Christs,' and to him: 'I went forth from God and I have come.' For salvation and divine enrichment become the race of men cast out from paradise, having trodden the divine laws, when the 'angel of the will' of the 'great' God comes forth in order that he might lead in through obedience and divine instruction the one cast out, saying: 'Today with me you shall be in paradise.' The one coming forth promises to show great things concerning the spiritual Jerusalem, which the following word, having such a character, signifies.

Jerusalem shall be inhabited abundantly from a multitude of men and beasts in its midst, and I shall be to her, says the Lord, a wall of fire all around, and I shall be in her glory in its midst (Zechariah 2:8-9). In whatever way all the trees in paradise bear much fruit, so also the holy city Jerusalem is inhabited abundantly, having a multitude of men and beasts in its midst; for it is neither fitting nor possible for the divine and holy city to be found unfruitful, the unfruitful tree being cut off and given out to the fire.

Such was the one to whom the holy one cries: 'Therefore God brings you to an end, to uproot you and to transplant you from a dwelling, and your root from the land of the living' (Psalm 52:8), while everyone remaining in the house of God says thankfully: 'I am like an olive tree flourishing in the house of God' (Psalm 52:8). For how can the one dwelling in the house of God, nourished by the divine light, not bear fruit, in doing what is necessary and thinking the pious doctrines? Thus the man blessed in the first Psalm was a fruitful tree; for it has been said concerning him: 'He shall be like the tree planted by the streams of water, which brings forth its fruit...'

firmly

Greek · §11

οὐκ εὐθεῖα ἡ ὁδὸς τοῦ μετὰ ὁσιότητος πορευομένου; 1.115 Περὶ τῶν οὕτως ἐχόντων τῆς ἀρετῆς μετουσίαν ὁ Ἰωάννης ἐν τῇ κατ' αὐτὸν ἐπιστολῇ προσφωνῶν αὐτοῖς ἔφη· «Ἔγραψα ὑμῖν, νεανίσκοι, ὅτι ἰσχυροί ἐστε καὶ νενικήκατε τὸν πονηρόν.» Πᾶς καὶ μόνος ὁ οὕτω κατὰ τὸν νοῦν νεάζων παιδεύεται ὑπὸ τοῦ ἐκπορευομένου ἀγγέλου λαλῆσαι τὰ ἑξῆς δηλούμενα. 1.116 Καὶ ὅρα εἰ τὸ ἐκπορεύεσθαι τὸν ἄγγελον τῆς αὐτῆς δυνάμεώς ἐστιν τῷ λεχθέντι ὑπὸ τοῦ χοροῦ τῶν ἁγίων· «Ἐξῆλθας εἰς σωτηρίαν τοῦ λαοῦ σου, τοῦ σῶσαι τοὺς χριστούς σου», καὶ τῷ· «Ἐγὼ ἐκ Θεοῦ ἐξῆλθον καὶ ἥκω.» Γίνεται γὰρ σωτηρία καὶ θεῖος χρηματισμὸς τῷ γένει τῶν ἀνθρώπων ἐκβληθέντι ἐκ τοῦ παραδείσου παραβεβηκότι τοὺς θείους νόμους ὅταν ὁ τῆς «μεγάλης» Θεοῦ «βουλῆς ἄγγελος» ἐξέλθῃ ἵν' εἰσαγάγῃ δι' ὑπακοῆς καὶ θείας παιδεύσεως τὸν ἐκβληθέντα, λέγων· «Σήμερον μετά μου ἔσῃ ἐν τῷ παραδείσῳ.» Ἐπαγγέλλεται ὁ ἐκπορευόμενος δείξειν μεγάλα περὶ τῆς πνευματικῆς Ἰερουσαλήμ, ἃ σημαίνει ἡ ἑπομένη λέξις οὕτως ἔχουσα. 1.117 Zach. II, 8®9: Κατακάρπως κατοικηθήσεται Ἰερουσαλὴμ ἀπὸ πλήθους ἀνθρώπων καὶ κτηνῶν τῶν ἐν μέσῳ αὐτῆς, καὶ ἐγὼ ἔσομαι αὐτῇ, φησὶν Κύριος, τεῖχος πυρὸς κυκλόθεν, καὶ εἰς δόξαν ἔσομαι ἐν μέσῳ αὐτῆς. 1.118 Ὅνπερ τρόπον πάντα τὰ ἐν τῷ παραδείσῳ ξύλα πολλοὺς φέρει κάρπους, οὕτω καὶ ἡ ἁγία πόλις Ἰερουσαλὴμ κατακάρπως κατοικεῖται, πλῆθος ἀνθρώπων καὶ κτηνῶν ἔχουσα ἐν μέσῳ αὐτῆς· οὐ γὰρ προσῆκον καὶ δυνατὸν ὑπάρχει ἐν τῷ θείῳ καὶ ἁγίῳ ἄστει ἄκαρπόν τινα τυγχάνειν, τοῦ ἀκάρπου ξύλου ἐκκοπτομένου καὶ παραδιδομένου ἔξω πυρί. 1.119 Τοιοῦτος ἦν πρὸς ὃν ὁ ἅγιος βοῶν ἔφη· «∆ιὰ τοῦτο καθελεῖ σε ὁ Θεὸς εἰς τέλος, ἐκτίλαι σε καὶ μεταναστεύσαι σε ἀπὸ σκηνώματος, καὶ τὸ ῥίζωμά σου ἐκ γῆς ζώντων», παντὸς τοῦ μένοντος ἐν τῷ Θεοῦ οἴκῳ εὐχαριστητικῶς λέγοντος· «Ἐγὼ ὡσεὶ ἐλαία κατάκαρπος ἐν τῷ οἴκῳ τοῦ Θεοῦ.» Πῶς γὰρ οὐ καρποφορεῖ τὸ τοῦ θείου φωτὸς θρεπτικὸν ὁ ἐν τῷ οἴκῳ τοῦ Θεοῦ κατοικῶν, ἐν τῷ πράττειν τὰ δέοντα καὶ φρονεῖν τὰ εὐσεβῆ δόγματα; 1.120 Οὕτως ἦν καρποφόρον ξύλον ὁ ἐν πρώτῳ Ψαλμῷ ἀνὴρ μακαριζόμενος· εἴρηται γὰρ περὶ αὐτοῦ· «Ἔσται ὡς τὸ ξύλον τὸ πεφυτευμένον παρὰ τὰς διεξόδους τῶν ὑδάτων, ὃ τὸν καρπὸν αὐτοῦ δώσει ἐν καιρῷ αὐτοῦ, καὶ τὸ φύλλον αὐτοῦ οὐκ ἀπορρυήσεται.» Ὧι παραπλησίως ἐν Ἰερεμίᾳ ὁ λόγος φησίν· «Εὐλογημένος ὁ ἄνθρωπος ὃς πέποιθεν ἐπὶ τῷ Κυρίῳ· καὶ ἔσται Κύριος ἐλπὶς αὐτοῦ· ἐπὶ ἰκμάδα βαλεῖ ῥίζας αὐτοῦ καὶ οὐ μὴ διαλίπῃ ποιοῦν καρπόν.» 1.121 Εἶτ' ἐπεὶ διὰ πολλὴν ἀγαθότητα τοῦ συνοικίζοντος τὴν ἁγίαν πόλιν τὴν Ἰερουσαλήμ, οὐ μόνον ὑπὸ ἀνθρώπων κατοικεῖται, οὗτοι δ' εἰσὶν οἱ κατὰ λόγον κινούμενοι πρακτικῶς καὶ φρονήσει, ἀλλὰ καὶ ὑπὸ ἁπλουστέρων καὶ καταδεῆ νόησιν ἐχόντων, εἰκότως κατακάρπως κατοικίζεται «ἀπὸ πλήθους ἀνθρώπων καὶ κτηνῶν ἐν μέσῳ αὐτῆς». Πῶς γὰρ οὐκ ἐν μέσῳ αὐτῆς ἄνθρωποι καὶ κτήνη τυγχάνουσιν περὶ ὧν ὁ ὑμνῳδὸς πρὸς τὸν Θεόν φησιν· «Ἀνθρώπους καὶ κτήνη σώσεις, Κύριε.» Ἄνθρωποι δέ εἰσιν οἱ σωτηρίαν αἰώνιον θεόθεν δεχόμενοι, ὧν ἕκαστος δύναται εἰπεῖν· «Ἐγένετο λόγος Κυρίου πρός με λέγων.» Κτήνη δὲ σῳζόμενα τὰ τὴν φωνὴν Ἰησοῦ ἀκούοντα πρόβατα. 1.122 Πρὸς τοὺς οὕτως ἀνθρώπους ὑπάρχοντας, σὺν λόγῳ καὶ ἐπιστήμῃ πράττοντας καὶ φρονοῦντας, ὁ Κύριος Ἰησοῦς λέγει· «Φωνεῖτέ με ὁ Κύριος καὶ ὁ διδάσκαλος, καὶ καλῶς λέγετε· εἰμὶ γάρ», ἐπείπερ γνησίως δουλεύετέ μοι, πράττοντες ἃ δεῖ καὶ παιδευόμενοι ἃ καλὸν εἰδέναι. 1.123 Σὺν τοῖς οὕτως 12 ἡρμηνευμένοις ἀνθρώποις, κατακάρπως κατοικοῦσιν ἐν τῇ Ἰερουσαλὴμ οἱ δυνάμενοι φάναι περὶ τοῦ βασιλεύοντος τῆς ἐπουρανίου πόλεως Ἰερουσαλήμ· «Αὐτὸς ποιμανεῖ ἡμᾶς εἰς τοὺς αἰῶνας.» Περὶ τοῦ οὕτω ποιμνίου ὑπάρχοντος τοῦ Θεοῦ φησιν ὁ κατὰ Θεὸν σοφός· «Στήσεται καὶ ὄψεται καὶ ποιμανεῖ τὸ ποίμνιον αὐτοῦ ἐν ἰσχύϊ Κύριος», ὡς ἕκαστον τῶν τημελουμένων ἱλαρῶς ὑμνῳδίας τρόπῳ φάναι· «Κύριος ποιμανεῖ με, οὐδέν με οὐ μὴ ὑστηρήσει· εἰς τόπον χλόης ἐκεῖ με κατεσκήνωσεν, ἐπὶ ὕδατος ἀναπαύσεως ἐξέθρεψέν με.» 1.124 Τῆς καρποφορησάσης Ἰερουσαλὴμ ἀπὸ πλήθους ἀνθρώπων καὶ κτηνῶν τῶν ἐν μέσῳ αὐτῆς οὐχ ἕτερος φύλαξ καὶ φρουρὸς ἔσται ἢ ὁ Κύριος, αὐτὸς κύκλῳ αὐτῆς γινόμενος οἷα πύρινον τεῖχος, ἅμα θερμαίνων καὶ φλέγων· τοὺς μὲν γὰρ εἴσω τῆς φρουρουμένης πόλεως φωτίζει καὶ θερμαίνει ἵνα παρασκευασθῶσιν ζεῖν τῷ πνεύματι, περὶ ὧν γέγραπται· «Ὡσεὶ ἐν τῷ πνεύματι ζέοντες.» 1.125 Τοὺς δ' ἔξοθεν ἐπερχομένους ἐπὶ τῷ βλάψαι

The Flight from the North and the Gathering to Zion§12

12It consumes, 'a consuming fire,' especially those thorns and briers that bear fruit, and even more so those that are cut off and thrown out because they do not make good fruit but destructive and poisonous fruit. Similarly to the holy city, the Lord is said to be around the people in one of the songs of the ascents: 'The Lord is around his people' (Ps 121:4).

Just as a wall of fire has become around Jerusalem the fallen, and has risen up as a glory in its midst, due to the being glorified by divinity and blessedness of those dwelling in the holy city which is encircled by God, about which the hymn-singer said, rather towards it: 'The city of God was spoken of as having been glorified' (Ps 48:14), and also: 'Great and exceedingly praiseworthy is the Lord, in the city of our God, on his holy mountain' (Ps 87:2).

And it will also be to us by the grace of the beneficent God to bear the fruits of the Spirit, so that around us the Lord might become like a fiery wall, illuminating and guarding us, while consuming the enemies coming to cast us down, so that we might triumphantly declare, showing the incorruptible city: 'Behold, a strong city and our salvation.'

'O, O, flee from the land of the north,' says the Lord (Zech 2:6); 'for from the four winds of heaven I will gather you,' says the Lord; 'be saved, you who dwell in the daughter of Babylon' (Zech 2:6).

The word stirs up those scattered 'in the north, where the evils are burned up from the face of those dwelling in the land,' concisely desiring the flight to take place from the hands of the enemy, which is signified by the name of the north, doubling the epithet of the exhortation, saying: 'O, O, flee from the land of the north.' He flees from the hands and from the punishment of poets being eager for repentance, going out from evil. The same as fleeing from the land of the north is: 'Turn away from evil,' and: 'Cease from your evils.'

And this is fulfilled when an abstinence from every kind of evil occurs, with only the good and praiseworthy being held fast, according to the exhortation of the apostolic advice: 'Test all things, hold fast to the good, abstain from every kind of evil' (1 Thess 5:21-22). And he alone and everyone flees from what is harmful, he who considers the good to be the good.

And by doing so. The flight becomes unobstructed from the north when the Benefactor and Provider of all things gathers the citizens of the beautiful city of Jerusalem, who were scattered among the four winds. By providing an easy escape, He makes it manifest where and in which city salvation occurs for those fleeing from the harsh and cold north wind; for it is written about it: 'Boreas is a harsh wind' (Job 37:9), and again: 'A cold north wind shall blow' (Job 37:9). Holy Zion is the place where those who formerly inhabited the daughter of Babylon can be safely restored. The multitude of those inhabiting her is her daughter.

And since the name 'Babylon' is taken to mean 'confusion,' everyone whose mind is disordered and poured out is Babylonian; he who is to be separated and of a disposition to have love for Zion ought to be restored, so that he may hymn and sing to God, since there it is fitting to hymn God, and it is right to sing a harmony to Him. For it has been said: 'A hymn is due to You, O God, in Zion' (Psalm 66:5), and: 'Sing to the Lord who dwells in Zion' (Psalm 87:2).

And since it is not possible to hymn and sing to God while inhabiting the daughter of Babylon and the north, the Holy Spirit cries out like a herald, saying: 'O, oh, flee from the land of the north, says the Lord; be restored to Zion, you who inhabit the daughter of Babylon, because from the four winds I will gather you,' that is, from all climates of the earth's surface. This is equivalent to: 'From the four winds I will gather you,' which the Savior said in the Gospel, 'to send the angels to gather the elect from the four winds' (Matthew 24:31).

When Zion and the daughter of Babylon are allegorized, the winds must also be allegorized, namely, as fleshly powers or the various winds of false teaching, tossing and carrying away into atheistic mindsets and uncertain practices those who are infants in intellect, which is not praiseworthy; for the Apostle writes about such a state: 'Lest we be infants, tossed and carried about by every wind of teaching in cunning' (Ephesians 4:14). Sometimes the winds are taken to mean trials and circumstances, as in...

Greek · §12

καταφλέγει, «καταναλίσκον πῦρ ὑπάρχων» ἐκείνων μάλιστα τῶν τριβόλους καὶ ἀκάνθας καρποφορούντων, ἔτι μὴν καὶ ἐκκοπτομένων καὶ ἔξω βαλλομένων διὰ τὸ μὴ καλὸν καρπὸν ποιεῖν ἀλλ' ὀλέθριον καὶ δηλητήριον. Παραπλησίως τῆς ἁγίας πόλεως, καὶ τοῦ λαοῦ ὁ Κύριος κύκλῳ εἶναι λέγεται ἐν μιᾷ ᾠδῇ τῶν ἀναβαθμῶν· «Κύριος κύκλῳ τοῦ λαοῦ αὐτοῦ.» 1.126 Ὥσπερ δὲ τεῖχος πυρὸς κυκλόθεν γέγονεν τῆς κατακάρπου Ἰερουσαλήμ, καὶ εἰς δόξασμα ἐν μέσῳ αὐτῆς ὑπῆρκται, δοξασμένων θειότητι καὶ μακαριότητι τῶν οἰκούντων τὴν ὑπὸ Θεοῦ κυκλουμένην ἁγίαν πόλιν περὶ ἧς μελῳδῶν ὁ ὑμνῳδὸς ἔφη, μᾶλλον δὲ πρὸς αὐτήν· «∆εδοξασμένα ἐλαλήθη περὶ σοῦ ἡ πόλις τοῦ Θεοῦ», καὶ ἔτι· «Μέγας Κύριος καὶ ἐπαινετὸς σφόδρα, ἐν πόλει τοῦ Θεοῦ ἡμῶν, ὄρει ἁγίῳ αὐτοῦ.» 1.127 Ὑπάρξει δὲ καὶ ἡμῖν χάριτι τοῦ εὐεργέτου Θεοῦ τὸ καρποφορῆσαι τοὺς καρποὺς τοῦ Πνεύματος, ἵνα κύκλῳ ἡμῶν οἷα τεῖχος πύρινον ὁ Κύριος γένηται, φωτίζων καὶ φρουρῶν μὲν ἡμᾶς, καταναλίσκων δὲ τοὺς ἐπὶ τῷ καθελεῖν ἐπερχομένους πολεμίους, ἵν' ἐπινικίως ἀναφθεγξώμεθα δεικνύντες τὴν ἀκαθαίρετον πόλιν· «Ἰδοὺ πόλις ὀχυρὰ καὶ σωτήριον ἡμῶν.» 1.128 Zach. II, 10®11: Ὦ, ὦ, φεύγετε ἐκ γῆς βορρᾶ, λέγει Κύριος· διότι ἐκ τῶν τεσσάρων ἀνέμων τοῦ οὐρανοῦ συνάξω ὑμᾶς, λέγει Κύριος· εἰς Σιὼν ἀνασῴζεσθε οἱ κατοικοῦντες θυγατέρα Βαβυλῶνος. 1.129 ∆ιεγείρων ὁ λόγος τοὺς ἐσκεδασμένους «ἐν τῷ βορρᾷ, οὗ ἀπὸ προσώπου ἐκκαίεται τὰ κακὰ ἐπὶ τοὺς κατοικοῦντας τὴν γῆν», συντόνως τὴν φυγὴν βουλόμενος γενέσθαι ἀπὸ τῶν χειρόνων, ἃ σημαίνεται ὀνόματι τοῦ βορρᾶ, ἐπιδιπλασιάζει τὸ σύνθημα τῆς προτροπῆς λέγων· «Ὦ, ὦ, φεύγετε ἐκ γῆς βορρᾶ.» Φεύγει δὲ ἀπὸ τῶν χειρόνων καὶ κολάσεως ποιητικῶν ὁ προθύμῳ μετανοίᾳ ἔξω γινόμενος τῆς κακίας. Ταὐτὸν τῷ φυγεῖν ἀπὸ γῆς βορρᾶ τό· «Ἔκκλινον ἀπὸ κακοῦ», καὶ τό· «Παύσασθε ἀπὸ τῶν πονηριῶν ὑμῶν.» 1.130 Τελεῖται δὲ τοῦτο ὅταν ἀποχὴ παντὸς εἴδους πονηροῦ γένηται, κατεχομένου μόνου τοῦ αἱρετοῦ καὶ ἐπαινετοῦ, κατὰ τὴν προτροπὴν τῆς ἀποστολικῆς παραινέσεως· «Πάντα δοκιμάζετε, τὸ καλὸν κατέχετε, ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε.» Μόνος δὲ καὶ πᾶς φεύγει τὰ ἐπιβλαβῆ ὁ αἱρετὸν ἡγούμενος τὸ ἀγαθὸν καὶ ποιῶν αὐτό. 1.131 Ἀκώλυτος δὲ ἡ φυγὴ γίνεται ἀπὸ τοῦ βορρᾶ ὅταν ὁ εὐεργέτης καὶ προνοητὴς τῶν ὅλων συναγάγῃ ἐκ τῶν τεσσάρων ἀνέμων τοὺς ἐν αὐτοῖς ἐσκεδασμένους πολίτας τῆς καλλιπόλεως Ἰερουσαλήμ. Εὔκολον παρασχὼν τὴν φυγήν, φανεροῖ ποῦ καὶ ἐν ποίᾳ πόλει ἡ σωτηρία γίνεται τοῖς φεύγουσιν ἀπὸ τοῦ βορρᾶ τοῦ σκληροῦ καὶ ψυχροῦ ἀνέμου· γέγραπται γὰρ περὶ αὐτοῦ· «Βορέας σκληρὸς ἄνεμος», καὶ πάλιν· «Βορέας ψυχρὸς ἄνεμος πνεύσει.» Ἔστιν δὲ ἡ ἱερὰ Σιὼν ἔνθα ἀνασωθῆναι ἀσφαλῶς δυνατὸν τοὺς πρότερον κατοικοῦντας τὴν θυγατέρα Βαβυλῶνος. Θυγάτηρ δὲ αὐτῆς ἐστιν ἡ πληθὺς τῶν κατοικούντων αὐτήν. 1.132 Καὶ ἐπεὶ μεταλαμβάνεται τὸ «Βαβυλὼν» ὄνομα εἰς 13 τὸ «σύγχυσις», πᾶς ὁ τεταραγμένος καὶ συγκεχυμένος τὸν νοῦν Βαβυλώνιός ἐστιν, οὗ ἀπαλλοθριοῦσθαι σχέσει καὶ διαθέσει προσήκει τὸν ἔρωτα ἔχοντα ἐν τῇ Σιὼν ἀνασωθῆναι, ἵνα ὑμνῇ καὶ ψάλλῃ τῷ Θεῷ, ἐπείπερ ἐκεῖ πρέπει ὕμνος τῷ Θεῷ, καὶ ψάλλειν αὐτῷ ἁρμόνιόν ἐστιν. Εἴρηται γάρ· «Σοὶ πρέπει ὕμνος, ὁ Θεός, ἐν Σιών», καί· «Ψάλατε τῷ Κυρίῳ τῷ κατοικοῦντι ἐν Σιών.» 1.133 Καὶ ἐπεὶ οὐ δυνατόν ἐστιν τὸν κατοικοῦντα ἐν τῇ θυγατρὶ τῆς Βαβυλῶνος καὶ ἐν τῷ βορρᾷ ὑμνεῖν καὶ ψάλλειν τῷ Θεῷ, κηρυκάδην ἐπιβοᾷ τὸ ἅγιον Πνεῦμα λέγον· «Ὦ, ὦ, φεύγετε ἀπὸ γῆς βορρᾶ, λέγει Κύριος· εἰς Σιὼν ἀνασῴζεσθε, οἱ κατοικοῦντες θυγατέρα Βαβυλῶνος, διότι ἐκ τῶν τεσσάρων ἀνέμων συνάξω ὑμᾶς», τοῦτ' ἔστιν ἐκ πάντων κλιμάτων τοῦ ὑπὲρ γῆς τόπου. 1.134 Ἰσοδυναμεῖ τῷ· «Ἐκ τῶν τεσσάρων ἀνέμων συνάξω ὑμᾶς», ὃ εἶπεν ἐν τῷ Εὐαγγελίῳ ὁ Σωτὴρ «ἀποστέλλεσθαι τοὺς ἀγγέλους συναγαγεῖν τοὺς ἐκλεκτοὺς ἐκ τῶν τεσσάρων ἀνέμων». 1.135 Ἀλληγορηθείσης τῆς Σιὼν καὶ τῆς θυγατρὸς Βαβυλῶνος, ἀνακτέον καὶ τοὺς ἀνέμους, ἤτοι εἰς δυνάμεις ἀσάρκους ἢ τοὺς διαφόρους τῆς ψευδωνύμου διδασκαλίας ἀνέμους, κλυδωνίζοντας καὶ περιφέροντας εἰς ἄθεα φρονήματα καὶ ἀβεβαίους πράξεις τοὺς νηπιάζοντας τῇ διανοίᾳ οὐκ ἐπαινετῶς· γράφει γοῦν περὶ τῆς τοιαύτης καταστάσεως ὁ Ἀπόστολος· «Ἵνα μὴ ὦμεν νήπιοι κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ διδασκαλίας ἐν πανουργίᾳ.» 1.136 Λαμβάνονταί ποτε οἱ ἄνεμοι ἀντὶ πειρασμῶν καὶ περιστάσεων, ὡς ἐν

The Two Glories and the Descent of the Word§13

13In the Gospel, rains and rushing rivers are remembered as coming to strike and blow violently against the houses of those who heard the words of Jesus, being unable to harm or overturn those who turned the words of the Teacher into works, since he laid the foundation upon the saving rock, destroying the building of the one hearing the divine words and not doing them, since he had cast its foundation upon the sand.

Thus having the winds interpreted, God gathers from all of them those fleeing from the north and dwelling in the daughter of Babylon, so that they may be saved in Zion, concerning which the Apostle writes: 'You have come to Zion, mountains and city of the living God, heavenly Jerusalem' (Rev 21:2). For only thus will the existing prophecy be understood loftily.

Zachariah 2:12: 'For thus says the Lord of hosts: I have been sent after glory to the nations that plundered you, because I touch you as one touches the apple of his eye; for behold, I bring my hand upon them, and they shall be servants to those who have served them, and you shall know that the Lord of hosts has sent me.'

The Lord God the Almighty gives a reason for being sent after glory to the nations that plundered the true Israelites; and since God the Almighty is the one saying these things, the 'after' and 'before' should not be understood in a bodily sense. For the 'after' of God is that which is after his previous existence.

For being unbegotten and eternal, he exists before all, and with him and after him occur those things directed toward the created and his administration, of which the incarnation and his visitation occur, which the God-wise men are able to perceive and have the concept of, one of whom is the hierophant Moses.

Having therefore entreated God to see him known, his manifestation of God...

As he withdraws himself, he himself says: 'My back shall be seen, but my face shall not be seen by you' (Exodus 33:23), 'my passing before in my glory.' During the visitation of the God Word, the 'becoming flesh' and being seen in flesh occurs behind his glory, before such a glory was being 'only-begotten from the Father, full of grace and truth' (John 1:14).

This theory is also submitted by what was said by the Apostle and those agreeing with him: 'Even if we have known Christ according to the flesh, but now we no longer know him' (2 Corinthians 5:16), a first glory existing of the Son, by which the Only-begotten God Word is, the second glory being according to the man-making and after the first, by which 'he was sent to the nations who plundered' (referring to the nations) God's people; the nations plundering those made at home by God, having taken him captive.

And this happens through much goodness; for if as God, eternal and unbegotten, he judged the ungodly, and the whole world went out, descending also and not observing all the lawlessness of those being judged, he benefits rather than punishes. And indeed, the pre-warning and pre-announcing of dangerous things to those being punished through kindness and patience gives a place of repentance to those willing to go out from the impiety they made.

By the same goodness and philanthropy the descent of the Savior has happened, having been seen according to the flesh, so that after these things 'the glory of the Son from the Father, full of grace and truth' (John 1:14) might be seen, so that by way and tomb 'he might be manifested in flesh, justified in spirit, seen by angels' (Romans 1:4); for thus 'having been seen in the world, preached among the nations, he shall be taken up in glory' (Acts 1:11).

Understand if the word of Jeremiah submits this thought, having it thus: 'This is our God, another shall not be reckoned toward him. After these things he was seen upon the earth and associated with men' (Jeremiah 10:10). For such an association with...

Greek · §13

Εὐαγγελίῳ μετὰ βροχῆς καὶ ῥαγδαίων ποταμῶν μνημονεύονται ἐπερχόμενοι ἐπὶ τῷ προσκροῦσαι καὶ σφοδρῶς πνεῦσαι τὰς οἰκίας τῶν ἀκουσάντων τοὺς Ἰησοῦ λόγους, βλάψαι καὶ ἀνατρέψαι οὐ δυνάμενοι τοὺς εἰς ἔργα μεταβαλόντας τοὺς λόγους τοῦ ∆ιδασκάλου, ἐπεὶ τὸν θεμέλιον ἐπὶ τὴν σωτήριον πέτραν τέθεικεν, κατασπῶντες τὴν οἰκοδομὴν τοῦ ἀκούσαντος τοὺς θείους λόγους καὶ μὴ ποιήσαντος, ἐπείπερ ἐπὶ τὴν ἄμμον τὴν κρηπῖδα αὐτῆς κατεβάλετο. 1.137 Τοσαυταχῶς τῶν ἀνέμων ἡρμηνευμένων, ἀπὸ πάντων αὐτῶν συνάγει Θεὸς τοὺς φεύγοντας ἀπὸ βορρᾶ καὶ κατοικοῦντας τὴν θυγατέρα Βαβυλῶνος, ἵνα ἀνασωθῶσιν ἐν τῇ Σιὼν περὶ ἧς ὁ Ἀπόστολος γράφει· «Προσεληλύθατε Σιών, ὄρει καὶ πόλει Θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ.» Οὕτω γὰρ μόνως ὑψηλῶς νοηθήσεται καὶ ἡ ἐκκειμένη προφητεία. 1.138 Zach. II, 12®13: ∆ιότι τάδε λέγει Κύριος παντοκράτωρ· Ὀπίσω δόξης ἀπέσταλκέν με ἐπὶ τὰ ἔθνη τὰ σκυλεύσαντα ὑμᾶς, διότι ἁπτόμενος ὑμῶν ὡς ὁ ἁπτόμενος τῆς κόρης τοῦ ὀφθαλμοῦ αὐτοῦ· διότι ἰδοὺ ἐγὼ ἐπιφέρω τὴν χεῖρά μου ἐπ' αὐτοὺς καὶ ἔσονται σκῦλα τοῖς δουλεύσασιν αὐτοῖς, καὶ γνώσεσθε διότι Κύριος παντοκράτωρ ἀπέστειλέν με. 1.139 Αἰτίαν ἀποδίδωσιν Κύριος ὁ Θεὸς ὁ παντοκράτωρ τοῦ ὀπίσω δόξης ἀπεστάλθαι ἐπὶ τὰ ἔθνη τὰ σκυλεύσαντα τοὺς ἀληθῶς Ἰσραηλίτας· καὶ ἐπεὶ Θεὸς παντοκράτωρ ἐστὶν ὁ ταῦτα λέγων, τὸ ὀπίσω καὶ ἔμπροσθεν οὐ σωματικῶς ἐκλημπτέον. Τὰ γὰρ ὀπίσω τοῦ Θεοῦ τὰ μετὰ τὴν προηγουμένην ὕπαρξιν αὐτοῦ ἐκλημπτέον. 1.140 Ἀγένητος μὲν γὰρ ὢν καὶ ἀείδιος, πρόσω πάντων ὑπάρχει, μετ' αὐτὸν καὶ ὀπίσω αὐτοῦ τυγχανόντων τῶν πρὸς τὰ γενητὰ καὶ τὴν διοίκησιν αὐτοῦ νοουμένων, ὧν τυγχάνει ἡ ἐνανθρώπησις καὶ ἐπιδημία αὐτοῦ, ἃ καὶ φαντάζεσθαι δύνανται καὶ ἔννοιαν αὐτῶν ἔχειν οἱ θεόσοφοι ἄνδρες, ὧν εἷς ὑπάρχει ὁ ἱεροφάντης Μωϋσῆς. 1.141 Παρακαλέσας γοῦν τὸν Θεὸν γνωστῶς ἰδεῖν αὐτόν, αὐτοῦ τοῦ Θεοῦ ἐμφανίζοντος ἑαυτόν, αὐτὸς ὁ παρακαλούμενός φησιν· «Ὄψει τὰ ὀπίσω μου, τὸ δὲ πρόσωπόν μου οὐκ ὀφθήσεταί σοι», «παρελθόντος μου πρότερον ἐν τῇ δόξῃ μου». Κατὰ τὴν ἐπιδημίαν τοῦ Θεοῦ Λόγου, ὀπίσω δόξης αὐτοῦ τυγχάνει τὸ «σάρκα αὐτὸν γενέσθαι» καὶ ὀφθῆναι ἐν σαρκί, πρὸ τῆς τοιαύτης ἐμφανίου δόξης οὔσης «μονογενοῦς παρὰ Πατρός, πλήρης χάριτος καὶ ἀληθείας». 1.142 Ταύτην τὴν θεωρίαν ὑποβάλλει καὶ τὸ λεχθὲν ὑπὸ τοῦ Ἀποστόλου καὶ τῶν συμφρονούντων 14 αὐτῷ· «Εἰ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστόν, ἀλλὰ νῦν οὐκέτ̣ι γινώσκομεν», πρώτης δόξης ὑπαρχούσης τοῦ Υἱοῦ καθ' ἣν Μονογενὴς Θεὸς Λόγος ἐστίν, τῆς κατὰ τὴν ἐνανθρώπησιν δευτέρας καὶ μετὰ τὴν πρώτην οὔσης, καθ' ἣν «ἀπεστάλη ἐπὶ τὰ ἔθνη τὰ σκυλεύσαντα» τὸν Θεοῦ λαόν· σκυλεύοντα δὲ ἔθνη τοὺς οἰκειωθέντας τῷ Θεῷ οἱ αἰχμάλωτον αὐτὸν λαβόντες. 1.143 Ἀγαθότητι δὲ πολλῇ τοῦτο γίνεται· εἰ γὰρ καθὸ Θεὸς ἀείδιός τε καὶ ἀγένητος ἔκρινεν τοὺς ἀσεβοῦντας, καὶ τὸ πᾶν ἐκποδὼν ἐγίνετο· συγκαταβαίνων δὲ καὶ μὴ παρατηρούμενος πάσας τὰς ἀνομίας τῶν δικαζομένων, εὐεργετεῖ μᾶλλον ἢ κολάζει. Καὶ αὐτὸ γοῦν τὸ προαπ̣ειλεῖν καὶ προαπαγγέλλειν τὰ ἐπίπονα τοῖς τιμωρουμε´̣νοις διὰ χρηστότητος καὶ μακροθυμίας τόπος μετανοίας δίδοτ̣αι τοῖς ἐθέλουσιν ἔξω ἧς ἐποίησαν ἀσεβείας γενέσθαι. 1.144 Τῇ αὐτῇ ἀγαθότητι καὶ φιλανθρωπίᾳ καὶ ἡ κάθοδος τοῦ Σωτῆρος γε´̣γονεν ὀφθέντος κατὰ σάρκα, ἵνα μετὰ ταῦτα ὀφθῇ «ἡ δόξα τοῦ Υἱοῦ π̣αρὰ Πατρός, πλήρης χάριτος καὶ ἀληθείας», ἵν' ὁδῷ καὶ ταφῇ «φανερωθῇ ἐν σαρκί, δικαιωθῇ ἐν πνεύματι, ὀφθῇ ἀγγέλοις»· οὕτω γὰρ «ο᾿̣φθεὶς ἐν κόσμῳ, κηρυχθεὶς ἐν ἔθνεσιν, ἀναλημφθήσεται ἐν δόξῃ». 1.145 Ἐπίστησον εἰ ταύτην τὴν νόησιν ὑποβάλλει τὸ τοῦ Ἰερεμίου ῥητὸν οὕτως ἔχον· «Οὗτος ὁ Θεὸς ἡμῶν, οὐ λογισθήσεται ἕτερος πρὸς αὐτόν. Μετὰ ταῦτα ἐπὶ τῆς γῆς ὤφθη καὶ ἀνθρώποις συνανεστράφη.» Ἡ γὰρ τοιαύτη ἀναστροφὴ σὺν

The Mission of the Descending Lord§14

14An apostleship occurring to men follows the glory of the one called God, being Almighty; for he was not sent as Almighty, but in the manner of 'emptying himself' and 'taking the form of a servant' by descent. What is being pre-announced to those still at their peak while being plundered by nations? 'He who touches, he says, of you, touches the apple of his eye' (Exodus 4:6), harming himself rather than striking the righteous or those he intends to harm, similarly to the one striking the apple of his own eye. This theory gathers from many places of Scripture: Cain, wishing to harm, exposed himself before he intended to murder (Genesis 4:8). The same happened to Saul pursuing David in order to kill (1 Samuel 24:1-22), and to Absalom attacking his father tyrannically (2 Samuel 15:1-14).

In the present prophetic text it signifies harming through touching, and especially through those whom God himself says to those attacking murderously against his own people: 'Touch not my anointed ones, and do evil to my prophets' (Psalm 105:15). To touch lightly lies in: 'It is good for a man not to touch a woman' (1 Corinthians 7:9), signifying approaching shamefully and licentiously. From this verb it is also shown that to touch well is to join through contact, as in that said by Jesus: 'Someone touched me' (Mark 5:27), when the woman with the issue of blood, desiring to be healed, touched by grasping the hem of Jesus' garment. Having fallen so many interpretations upon the present voice of 'touching,' the now present prophetic word signifies harming through maltreatment. But he who intends evil against those guarded by God touches the apple of the eye of the inner man. And it is manifest how he who touches the servants of God touches the apple of his own eye, because of the saying: 'I will lay my hand upon them' (Ezekiel 28:26), making manifest the disciplinary power, so that they become plunder to those they formerly plundered, leading them into captivity, so that they serve those against whom they formerly ruled tyrannically. Which event leads to 'you shall know that I am the Lord Almighty' (Ezekiel 20:23), having been sent by the Lord Almighty, is the completion of the things pre-announced. The God Word is being sent Almighty from the Almighty, coming to men by the good pleasure of the Father.

pan-king

Greek · §14

ἀνθρώποις γινομένη ἀποστολή ἐστιν ὀπίσω τῆς τοῦ θεολογουμένου δόξης παντοκράτορος ὄντος· οὐ γὰρ ᾗ παντοκράτωρ ἀπεστάλη, ἀλλ' ᾗ «κενώσας ἑαυτὸν» τρόπῳ συγκαταβάσεως «μορφὴν ἔλαβε δούλου». 1.146 Τί δὲ προαναφωνεῖ τοῖς ἀκμὴν ἔτι τυγχάνουσιν ὑπὸ τὰ σκυλεύοντα αὐτοὺς ἔθνη; «Ὁ ἁπτόμενος, φησίν, ὑμῶν, ἅπτεται τῆς κόρης τοῦ ὀφθαλμοῦ αὐτοῦ», βλάπτοντος ἑαυτὸν μᾶλλον τοῦ πλήττοντος τοὺς δικαίους ἢ οὓς κακῶσαι βούλεται, παραπλησίως τῷ πλήττοντι τὴν τοῦ ὀφθαλμοῦ αὐτοῦ κόρην. Ἔστι συναγορεύειν τῇ θεωρίᾳ ταύτῃ ἐκ πολλῶν τόπων τῆς γραφῆς· βλάψαι θέλων τὸν Ἀβὲλ ὁ Κάϊν, προ̣απέκτεινεν ἑαυτὸν οὗ προτίθεται δολοφονῆσαι. Τοῦτ' αὐτὸ συνέβη καὶ τῷ Σαοὺλ διώκοντι τὸν ∆αυὶδ ἕνεκα τοῦ ἀποκτεῖναι, καὶ τῷ Ἀβεσσαλὼμ ἐπιθεμένῳ κατὰ τοῦ πατρὸς τυραννικῶς. 1.147 Σημαίνει ἐν τῷ προκειμένῳ προφητικῷ τὸ βλάψαι διὰ τοῦ ἅψασθαι, καὶ μάλιστα δι' ὧν ὁ Θεὸς αὐτὸς λέγει τοῖς φονικῶς ἐπιτιθεμένοις κατὰ τῶν αὐτοῦ ἀνθρώπων· «Μὴ ἅπτεσθε τῶν χριστῶν μου, καὶ ἐν τοῖς προφήταις μου μὴ πονηρεύεσθε.» 1.148 Ψεκτῶς θιγεῖν τὸ ἅψασθαι κεῖται ἐν τῷ· «Καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι», σημαῖνον τὸ πλησίασαι αἰσχρῶς καὶ ἀκολάστως. 1.149 ∆ηλοῦται ἐκ τούτου τοῦ ῥήματος καὶ τὸ θιγεῖν καλῶς προσψαῦσαι δι' ἁφῆς, ὡς ἐν τῷ ὑπὸ τοῦ Ἰησοῦ λεγομένῳ· «Ἥψατό μού τις», ὅτε ἡ αἱμορροοῦσα γυνὴ πόθῳ ἰαθ̣ήσεσθαι ἥψατο δραξαμένη τοῦ κρασπέδου τοῦ ἱματίου Ἰησοῦ. 1.150 Τοσούτων ὑποπεσόντων ἐπὶ τοῦ παρόντος ἐκ τῆς ἅπτεσθαι φωνῆς, ἡ νῦν προκειμένη προφητικὴ λέξις τὸ βλάψαι διὰ κακώσεως δηλοῖ. Ἅπτεται δὲ τῆς κόρης τοῦ ὄμματος τοῦ ἔσω ἀνθρώπου ὁ προτιθέμενος κακοῦν τοὺς ὑπὸ Θεοῦ φρουρουμένους. Φανεροῖ δὲ πῶς ἅπτεται τῆς κόρης τοῦ ὀφθαλμοῦ αὐτοῦ ὁ ἁπτόμενος τῶν Θεοῦ δούλων διὰ τὸ εἰπεῖν· «Ἐπιφέρω τὴν χεῖρά μου ἐπ' αὐτούς», τὴν παιδευτικὴν δύναμιν δηλονότι, ὥστε σκῦλα γενέσθαι οἷς πρότερον αὐτοὶ ἐσκύλευον, εἰς αἰχμαλωσίαν αὐτοὺς ἄγοντες, ὥστε δουλεύειν τοῖς καθ' ὧν αὐτοὶ τυραννικῶς ἐκράτουν. 1.151 Οὗπερ συμβάντος «γνώσεσθε ὅτι ἐγὼ Κύριος παντοκράτωρ εἰμί, ἀποσταλεὶς ὑπὸ Κυρίου παντοκράτορος» ἐπὶ τελειώσει τῶν προαναφωνηθέντων. Παντοκράτωρ παρὰ παντοκράτορος ἀποστελλόμενος ὁ Θεὸς Λόγος ἐστίν, ἐρχόμενος εἰς ἀνθρώπους «εὐδοκίᾳ Πατρός»· ᾧ γὰρ λόγῳ πάντων κρατεῖ βασιλικῶς ὁ Πατὴρ ὧν ἐποίησεν διὰ τοῦ Λόγου αὐτοῦ, τούτῳ καὶ ὁ Υἱὸς πάντων κρατεῖ καὶ βασιλεύει τῶν ἐν αὐτῷ συστάντων προϋπάρχων αὐτῶν. 1.152 Ἧι 15 φησιν ὁ Ἀπόστολος «ἐν Χριστῷ ἐκτίσθαι τὰ ὁρατὰ καὶ ἀόρατα», πρὸ αὐτῶν ὄντι καὶ συνεστηκότων πάντων ἐν αὐτῷ· «Αὐτὸς γάρ ἐστι πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν.» 1.153 Καὶ παράδοξον οὐδὲν εἰ παντοκράτωρ ἐκ παντοκράτορός ἐστιν· καὶ γὰρ Θεὸς ἐκ Θεοῦ καὶ φῶς ἐκ φωτός ἐστιν. Ὁμοούσιος γὰρ ὢν τῷ γεννήσαντι καὶ ἓν ὢν πρὸς τὸν γεννήσαντα κατὰ τό· «Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν», πάντα ὅσ̣α ἔχει ὁ Πατὴρ τοῦ Υἱοῦ ἐστιν. Ἔχει δ' ὁ Πατὴρ τὸ Θεός, τὸ φῶς, τὸ ἅγιος, τὸ παντοκράτωρ εἶναι. Τοῦ Υἱοῦ δ' ἐστὶν ταῦτα. Παντοκράτωρ ἄρα ἐκ παντοκράτορος ὁ Υἱός, παμβασιλεὺς ἐκ τοῦ πάντων βασιλεύοντος ὑπάρχων. Ἀναντιρρήτως ἐν Ἰωάννου Ἀποκαλύψει παντοκράτωρ ὁ Σωτὴρ ὁμολογεῖται, αὐτοῦ περὶ ἑαυτοῦ οὕτω λέγοντος· «Τάδε λέγει ὁ μάρτυς ὁ πιστός, ἡ ἀρχὴ τῆς κτίσεως τοῦ Θεοῦ, ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος, Κύριος ὁ Θεὸς ὁ παντοκράτωρ.» 1.154 Παντοκράτωρ ὢν ὁ ταῦτα λέγων οὐ κτίσμα τυγχάνει, ἵνα μὴ καὶ ἑαυτοῦ κρατῇ. Παράλογον γὰρ τοῦτο, τὸν αὐτὸν εἶναι κτίζοντα καὶ κτιζόμενον ὑφ' ἑαυτοῦ, καὶ βασιλεύοντα καὶ κρατούμενον· εἰ καὶ λέγεται δὲ ἐν τῇ παραλημφθείσῃ φωνῇ «ἀρχὴ τῆς κτίσεως τοῦ Θεοῦ» ὁ θεολογούμενος, ὡς βασιλικῶς ἄρχων καὶ αὐτὸ τοῦτο παντοκράτωρ ὤν, ἀρχὴ τῆς κτίσεώς ἐστιν, βασιλεία δηλονότι ἡγεμονοῦσα καὶ ἡγουμένη πάντων κτισμάτων. 1.155 Zach. II, 14®16: Τέρπου καὶ εὐφραίνου, θύγατερ Σιών, διότι ἰδοὺ ἐγὼ ἔρχομαι καὶ κατασκηνώσω ἐν μέσῳ σου, λέγει Κύριος. Καὶ καταφεύξονται ἔθνη πολλὰ ἐπὶ τὸν Κύριον ἐν τῇ ἡμέρᾳ ἐκείνῃ, καὶ ἔσονται αὐτῷ εἰς λαόν, καὶ κατασκηνώσουσιν ἐν μέσῳ σου, καὶ ἐπιγνώσῃ ὅτι Κύριος παντοκράτωρ ἐξαπέσταλκέν με πρὸς σέ. Καὶ κατακληρονομήσει Κύριος τὸν Ἰούδαν τὴν μερίδα αὐτοῦ ἐπὶ τὴν γῆν τὴν ἁγίαν καὶ αἱρετιεῖ ἔτι τὴν Ἰερουσαλήμ. 1.156 Ὥσπερ αἰχμαλώτου γεγενημένου τοῦ Ἑβραίων λαοῦ, θρῆνος καὶ ὀλοφυρμὸς ἐγίνετο διὰ τὸ τὸν Κύριον μεμακρύνθαι τῶν ἑαλωκότων, οὕτως, ἀνακαμψάντων αὐτῶν εἰς τὴν πνευματικὴν μητέρα Σιὼν προσαγορευομένην, πρόσταξις δίδοται τέρπεσθαι καὶ εὐφραίνεσθαι, διὰ τὸ τὸν

The People of God and the Inheritance of Judah§15

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15The Lord has come and has tabernacled in her midst, the temple having been raised again and God dwelling in it. 'Rejoice and be glad,' says the prophet, 'daughter of Zion.' In many places of the Scripture, the daughter of each city is called, meaning the citizens who fulfill her.

The delight and the gladness which the divine word commands to have is the same as the joy which happens to be the fruit of the Holy Spirit, arranged together with divine love and blessed peace, which the holy Apostle makes manifest writing thus: 'The fruit of the Spirit is love, joy, peace' (Galatians 5:22). Having experienced this stability, those delivered from captivity say: 'When the Lord turned the captivity, we became as those who are returned; then our mouth was filled with joy, and our tongue with shouting' (Psalm 126:1). And in another Psalm it is brought in harmony: 'When the Lord turns the captivity of his people, Jacob shall rejoice and Israel shall be glad' (Psalm 126:3).

For those who mourned, being torn away from their own fatherland by the law of captivity, follow a return to it, to delight and be glad because the Lord has tabernacled in its midst, the cause of the delighting and the gladness. And what is the cause of the gladness and delight—is it the enjoying of the currents of the river filled with waters, about which it is written: 'The river of God was filled with waters,' and also: 'The currents of the river make glad the city of God; God is in its midst, it shall not be moved' (Psalm 46:4-5), no longer departing or abandoning, but because of goodness remaining with it?

And what good and salutary will attach to the indwelling of the Lord in the midst of the beautiful city, or the 'fleeing of many nations' repenting 'unto the Lord in the day' when the sun of righteousness is grasped, of which the patriarch Abraham, having received light, seeing it, rejoiced, and with him the sons and children of him who are according to faith and his works having become, as saying thanks: 'This is the day which the Lord has made; let us rejoice and be glad in it' (Psalm 118:24). And the 'many nations having fled unto the Lord' shall receive the people to enrich the one to whom they have fled, no longer atheistic and without hope.

remaining; concerning these things God says in the prophet: 'I will call him who is not my people my people, and he himself will say: Lord my God you are' (Hosea 2:23), so that they may be addressed as 'a holy nation, a holy priesthood, a race of God' (Exodus 19:6).

For he says to those fleeing to God in the same manner as mentioned by him to whom they have fled: 'You shall be to me an elect race, a holy nation, a royal priesthood, my people, through whom I shall display my virtues' (Exodus 19:6).

What then follows for those who have become the people of God, or the dwelling in the midst of the heavenly and blessed Zion? For then then it will be known, by divine and accurate vision, 'that the Lord Almighty sent' (Isaiah 60:22) the one redeeming her, saying concerning his own Father: 'The Spirit of the Lord is upon me, because he anointed me to preach to the poor, to proclaim release to the captives' (Luke 4:18).

For because of preaching to the poor, Jesus, who dwells in the midst of Zion, was anointed with the Holy Spirit and the power of God, proclaiming release to the captives held by unseen enemies, her children. For thus the All-King, the benefactor of her, will inherit Judah, those who confess. For the confession of Judah is interpreted. And so he will first inherit those called unto salvation; for from of old they were part of him and before that they suffered dispersion and captivity.

But where will he inherit Judah being part of him, except upon the holy land in which he will be long-enduringly well-suffering, he who honors his Father God and his Mother the Church being Jerusalem, whom he still loves, taking again and reigning in her midst, knowing that he has come to dwell in her midst, sent from the Lord Almighty, when bowing heaven he descended to us humans, saying: 'I have descended from heaven to do the will of him who sent me' (John 6:38), 'to seek and to save the lost' (Luke 19:10).

For thus they will no longer remain in perdition, for whom he has come, so that he might become the cause of eternal salvation for them. And the Jerusalem being fulfilled by us as the Church of the living God shall also have such a faith and works making beatitude, so that he who washed and brightened her with his own blood may still love her.

Greek · §15

Κύριον ἐληλυθέναι καὶ ἐν μέσῳ αὐτῆς κατεσκηνωκέναι, τοῦ ναοῦ πάλιν ἐγερθέντος καὶ Θεοῦ κατασκηνοῦντος ἐν αὐτῷ. «Χαῖρε γὰρ καὶ εὐφραίνου», φησὶν ὁ προφήτης, «θύγατερ Σιών». Καλεῖ δὲ ἐν πολλοῖς τόποις τῆς γραφῆς θυγατέρα ἑκάστης πόλεως τ̣οὺς συμπληροῦντας αὐτὴν πολίτας. 1.157 Ἡ τέρψις δὲ καὶ ἡ εὐφροσύνη ἣν προστάσσει ἔχειν ὁ θεῖος λόγος, ἡ αὐτή ἐστιν τῇ χαρᾷ τῇ τυγχανούσῃ καρπὸς τοῦ ἁγίου Πνεύματος, σὺν ἀγάπῃ θείᾳ καὶ εἰρήνῃ μακαρίᾳ συντεταγμένη, ἣν φανεροῖ ὁ ἱερὸς Ἀπόστολος οὕτω γράφων· «Καρπὸς τοῦ Πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη.» 1.158 Ταύτην τὴν εὐστάθειαν σχόντες οἱ λυτρωθέντες ἀπὸ τῆς αἰχμαλωσίας φασίν· «Ἐν τῷ ἐπιστρέψαι Κύριον τὴν α̣ι᾿̣χμαλωσίαν Σιὼν ἐγενήθημεν ὡς παρακεκλημένοι· τότε ἐπλήσθη χαρᾶς τὸ στόμα ἡμῶν, καὶ ἡ γλῶσσα ἡμῶν ἀγαλλιάσεως.» Καὶ ἐν ἑτέρῳ Ψαλμῷ συνῳδὰ φέρεται· «Ἐν τῷ ἐπιστρέψαι Κύριον τὴν αἰχμαλωσίαν τοῦ λαοῦ αὐτοῦ ἀγαλλιάσεται Ἰακὼβ καὶ εὐφρανθήσεται Ἰσραήλ.» 1.159 Τοὺς γὰρ θρηνήσαντας ἀποσπωμένους τῆς οἰκείας πατρίδος νόμῳ αἰχμαλωσίας ἀκόλουθον ὑπάρχει, ἀνακάμψαντας εἰς αὐτήν, τέρπεσθαι καὶ εὐφραίνεσθαι διὰ τὸ τὸν Κύριον κατεσκηνωκέναι ἐν μέσῳ αὐτῆς, τὸν αἴτιον τοῦ τέρπεσθαι καὶ εὐφραίνεσθαι. 1.160 Τί δὲ τῆς εὐφροσύνης καὶ τέρψεως αἴτιον τυγχάνει, ἢ τὸ ἀπολαύειν τῶν ὁρμημάτων τοῦ ποταμοῦ τοῦ πεπληρωμένου ὑδάτων περὶ οὗ γέγραπται· «Ὁ ποταμὸς τοῦ Θεοῦ ἐπληρώθη ὑδάτων», καὶ ἔτι· «Τοῦ ποταμοῦ τὰ ὁρμήματα εὐφραίνει τὴν πόλιν τοῦ Θεοῦ· ὁ Θεὸς ἐν μέσῳ αὐτῆς, οὐ σαλευθήσεται», οὐκέτι μακρυνόμενος οὐδ' ἐγκαταλείπων διὰ τὸ ἀγαθότητι τῇ ἑαυτοῦ παραμένειν αὐτῇ. 1.161 Τί δὲ ἀγαθὸν καὶ σωτηριῶδες ἕψεται κατασκηνοῦντος τοῦ Κυρίου ἐν μέσῳ τῆς καλλιπόλεως, ἢ τὸ «καταφυγεῖν ἔθνη 16 πολλὰ» μετανοοῦντα «ἐπὶ τὸν Κύριον ἐν τῇ ἡμέρᾳ» τῇ ὑπὸ ἡλίου τῆς δικαιοσύνης καταλαμπομένῃ, ἧς ὁ πατριάρχης Ἀβραὰμ ἔρωτα λαβών, ἰδὼν αὐτὴν ἐχάρη καὶ σὺν αὐτῷ οἱ κατὰ πίστιν καὶ τὰ ἔργα αὐτοῦ υἱοὶ καὶ τέκνα αὐτοῦ γεγενημένοι, ὡς εὐχαριστοῦντας φάναι· «Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ Κύριος, ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ.» 1.162 ∆ιαδέξεται δὲ τὸ «καταφυγόντα ἔθνη πολλὰ ἐπὶ τὸν Κύριον» τὸ λαὸν χρηματίσαι τοῦ πρὸς ὃν καταπεφεύγασιν, οὐκέτι ἄθεα καὶ ἐλπίδα μὴ ἔχοντα μένοντα· περὶ τούτων ἐν τῷ προφήτῃ ὁ Θεός φησιν· «Καλέσω τὸν οὐ λαόν μου λαόν μου, καὶ αὐτὸς ἐρεῖ· Κύριος ὁ Θεός μου εἶ σύ», ὥστ' αὐτοὺς «ἔθνος ἅγιον, ἱεράτευμα ἅγιον, γένος Θεοῦ» προσαγορεύεσθαι. 1.163 Φησὶν γὰρ πρὸς τοὺς καταφυγόντας πρὸς Θεὸν τῷ εἰρημένῳ τρόπῳ ὑπ' αὐτοῦ τοῦ πρὸς ὃν καταπεφεύγασιν· «Ὑμεῖς δὲ ἔσεσθέ μοι γένος ἐκλεκτόν, ἔθνος ἅγιον, βασίλειον ἱεράτευμα, λαός μου ὃν περιεποιησάμην τὰς ἀρετάς μου διηγεῖσθαι». 1.164 Τί δὲ ἀκολουθεῖ τοῖς γενομένοις λαὸς Θεοῦ, ἢ τὸ κατασκηνῶσαι ἐν μέσῳ τῆς ἐπουρανίου καὶ μακαρίας Σιών; Τότε γὰρ τότε γνώσεται, θείᾳ καὶ ἠκριβωμένῃ θεωρίᾳ, «ὅτι Κύριος παντοκράτωρ ἀπέστειλεν» τὸν λυτρωσάμενον αὐτήν, λέγοντα περὶ τοῦ Πατρὸς ἑαυτοῦ· «Πνεῦμα Κυρίου ἐπ' ἐμέ, οὗ εἵνεκεν ἔχρισέν με, εὐαγγελίσασθαι πτωχοῖς, κηρύξαι αἰχμαλώτοις ἄφεσιν.» 1.165 Ἕνεκα γὰρ τοῦ εὐαγγελίσασθαι τοὺς πτωχοὺς τῷ πνεύματι ἐχρίσθη Πνεύματι ἁγίῳ καὶ δυνάμει Θεοῦ Ἰησοῦς ὁ κατασκηνῶν ἐν μέσῳ τῆς Σιών, κηρύσσων ἄφεσιν τοῖς αἰχμαλωτισθεῖσιν ὑπὸ ἐχθρῶν ἀοράτων τέκνοις αὐτῆς. Οὕτω γὰρ κατακληρονομήσει ὁ παμβασιλεὺς εὐεργέτης αὐτῆς τὸν Ἰούδα, τοὺς ἐξομολογουμένους. Ἰούδας γὰρ ἐξομολόγησις ἑρμηνεύεται. Κληρονομήσει δὲ οὖν πρότερον τοὺς ἐπὶ τὴν σωτηρίαν καλουμένους· ἐκ πάλαι γὰρ ἦσαν μερὶς αὐτοῦ καὶ προτοῦ τὸν σκορπισμὸν καὶ τὴν αἰχμαλωσίαν πάθωσιν. 1.166 Ποῦ δὲ καὶ κατακληρονομήσει τὸν Ἰούδαν ὄντα μερίδα αὐτοῦ, ἢ ἐπὶ τὴν γῆν τὴν ἁγίαν ἐν ᾗ μακροχρόνιος ἔσται εὐπαθὼν ὁ τιμήσας τὸν πατέρα αὐτοῦ Θεὸν καὶ τὴν μητέρα αὐτοῦ τὴν Ἐκκλησίαν οὖσαν Ἰερουσαλήμ, ἣν ἔτι αἱρετιεῖ πάλιν προσλαμβανόμενος καὶ βασιλεύων ἐν μέσῳ αὐτῆς, γινωσκούσης ὅτι ἐλήλυθεν κατασκηνῶσαι ἐν μέσῳ αὐτῆς, παρὰ Κυρίου παντοκράτορος ἀποσταλείς, ὅτε κλίνας οὐρανὸν κατέβη πρὸς ἡμᾶς τοὺς ἀνθρώπους φάσκων· «Καταβέβηκα ἀπὸ τοῦ οὐρανοῦ ἵνα ποιῶ τὸ θέλημα τοῦ πέμψαντός με», «ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός». 1.167 Οὕτω γὰρ οὐκέτι ἐν ἀπωλείᾳ μενοῦσιν οἱ ὑπὲρ ὧν ἐλήλυθεν ἵν' αἴτιος αὐτοῖς σωτηρίας αἰωνίου γένηται. Ὑπάρξεται δὲ καὶ τῇ συμπληρουμένῃ ὑφ' ἡμῶν Ἰερουσαλὴμ οὔσῃ Ἐκκλησίᾳ Θεοῦ ζῶντος τοιαύτην πίστιν ἔχειν καὶ μακαριότητος ποιητικὰ ἔργα, ἵν' αἱρετίσῃ αὐτὴν ἔτι ὁ τῷ ἰδίῳ αἵματι ἀποπλύνας καὶ λαμπρύνας

The Light Cloud of the Incarnation§16

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16Her. 1.168 Zach. 2:17: Let all flesh stand in awe before the face of the Lord, because he has been raised from his holy clouds. 1.169 The term 'flesh' being homonymous signifies many things, as it stands for the God-breathed writing itself. For when it is said in the Psalms, 'To give food to God to all flesh' (Ps 50:12), it stands for all mortal animals being sustained by food in living, as also in: 'All flesh is gathered according to its kind' (Gen 15:28). And when the Apostle writes: 'For who has ever hated his own flesh? But nourishes and warms it' (1 Cor 12:3), the body joined to the rational soul is signified, as it is possible to learn from the apostolic word itself having this: 'In this manner men ought to love their own wives as their own bodies. For who has ever hated his own flesh?' (Eph 5:28), and the following.

1.170 But there is also when only men are revealed by the designation of flesh, as in: 'Hearken to prayer, to you all flesh shall come' (Joel 2:28). And it comes to God in relation and disposition, not the irrational, but the humanity, being made worthy of the bountiful gift of the Holy Spirit by the one saying: 'I will pour out from my Spirit upon all flesh, and your sons and your daughters shall prophesy' (Joel 2:28). 1.171 This so-called flesh, being rational, is receptive of divine awe; for indeed, 'to stand in awe from the face' of the one appearing to it is commanded, concerning which the pure of heart, saying, send up a prayer: 'Appear your face and we shall be saved' (Ps 41:2). And he gives the reason hereafter for why all flesh ought to stand in awe before the face of the Lord God, bringing forth: 'Because he has been raised from his holy clouds' (Zach 2:17).

1.172 But holy clouds are not those that cause sensible rain, but those that bring the spiritual downpour, according to that said in Isaiah concerning Israel, by way of allegory called a vineyard, from the face of the Lord: 'I will command the clouds not to rain upon it' (Isa 5:2), because of the thorns and not having grapes as fruit. 1.173 For of the vineyard being allegorized, the clouds were also taken up in harmony, sometimes raining to water, sometimes being prevented from doing this. Concerning such rain-givers, again in that same prophet, it is commanded by God:

“Let the clouds rain down righteousness.” For since righteousness is a virtue of the rational soul, it is not the sensible clouds that pour rain, but the divine prophets, being called clouds by upward analogy.

Since therefore the Savior has come forth from these clouds to fulfill the law and the prophets, for this reason “let all flesh stand in awe from the presence of the Lord” (Ps 96:1) the God, which was predicted and shown when the prophecy having this character was fulfilled: “The God of gods shall be seen in Zion” (Ps 50:5), and he shone so that “we might behold his glory, as the only-begotten from the Father” (Jn 1:14).

Having come forth from the holy clouds, which were interpreted to be Moses the great hierophant and the prophets who possessed the Holy Spirit, he arrived upon a light cloud, having mounted upon the world which is among us, Egypt which is called by analogy. And the prophecy concerning these things begins from this place: “Behold, the Lord sits upon a light cloud, and he shall come into Egypt, and the works of her hands shall be shaken” (Isa 19:1).

Having been transferred from Egypt to the place concerning the earth, in harmony the light cloud shall be raised to the humanization of the Savior, the God the Word sitting upon that which had gone forth from Mary.

For what light cloud does not have the weight of sin, or the flesh of Jesus which did not consist of the union of man to woman being heaviest, but from the Holy Spirit having come upon the virgin not having experience of man, and upon whom the power of the Most High overshadowed, to make the born one holy without marriage. And even more the lightness and thinness of the lordly cloud is revealed from the fact that it was not made by sin nor did the soul of Jesus know it.

For nothing else drags and weighs down the soul of men like lawlessness, being compared to a talent of lead, because it searches and drags down those practicing it; but the soul of Jesus was not tried by this weight, “having loved righteousness and hated lawlessness” (Ps 119:160); nor did he have “neither deceit in his mouth” (Ps 33:13) which scatters the sins of all, the one having it.

Therefore it was necessary for the Savior, having come forth from his own holy clouds, fulfilling the pre-proclamations concerning him, to be established kingly upon the...

Greek · §16

αὐτήν. 1.168 Zach. II, 17: Εὐλαβείσθω πᾶσα σὰρξ ἀπὸ προσώπου Κυρίου, διότι ἐξεγήγερται ἐκ νεφῶν ἁγίων αὐτοῦ. 1.169 Ἡ σὰρξ προσηγορία ὁμώνυμος οὖσα πολλὰ σημαίνει, ὡς ἐξ αὐτῆς τῆς θεοπνεύστης παρίσταται γραφῆς. Ὅταν γὰρ ἐν Ψαλμοῖς λέγηται «Τροφὴν διδόναι τὸν Θεὸν πάσῃ σαρκί», πάντα τὰ θνητὰ ζῷα τὰ ἐκ τροφῆς διακρατούμενα ἐν τῷ ζῆν παρίσταται, ὡς καὶ ἐν τῷ· «Πᾶσα σὰρξ κατὰ γένος συνάγεται.» Ὅταν δὲ γράφῃ ὁ Ἀπόστολος· «Τίς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν; ἀλλ' ἐκτρέφει καὶ θάλπει αὐτήν», τὸ σῶμα τὸ συνεζευγμένον τῇ λογικῇ ψυχῇ δηλοῦται, ὡς ἀπ' αὐτῆς τῆς ἀποστολικῆς λέξεως ἔστι μαθεῖν οὕτως ἐχούσης· «Οὕτως ὀφείλουσιν οἱ ἄνδρες ἀγαπᾶν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν σώματα. Τίς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν», καὶ τὰ ἑξῆς. 1.170 Ἔστιν δὲ ὅτε καὶ μόνοι οἱ ἄνθρωποι φανεροῦνται τῇ τῆς σαρκὸς προσηγορίᾳ, ὥσπερ ἐν τῷ· «Εἰσάκουσον προσευχῆς, πρὸς σὲ πᾶσα σὰρξ ἥξει.» Ἔρχεται δὲ πρὸς Θεὸν σχέσει καὶ διαθέσει οὐχ ἡ ἄλογος, ἀλλ' ἡ ἀνθρωπότης, καταξιουμένη τῆς δαψιλοῦς δωρεᾶς τοῦ ἁγίου 17 Πνεύματος ὑπὸ τοῦ λέγοντος· «Ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ καὶ αἱ θυγατέρες ὑμῶν.» 1.171 Ἡ οὕτω λεγομένη σὰρξ λογικὴ οὖσα εὐλαβείας θείας ἐστὶ δεκτική· προστάττεται γοῦν αὐτῇ «εὐλαβεῖσθαι ἀπὸ προσώπου» τοῦ ἐπιφαινομένου αὐτῇ, περὶ οὗ εὐχὴν ἀναπέμπουσιν οἱ καθαροὶ τῇ καρδίᾳ φάσκοντες· «Ἐπίφανον τὸ πρόσωπόν σου καὶ σωθησόμεθα.» Ἀποδίδωσιν δ' ἑξῆς τὴν αἰτίαν τοῦ δεῖν πᾶσαν σάρκα εὐλαβεῖσθαι ἀπὸ προσώπου Κυρίου τοῦ Θεοῦ, ἐπιφέρων· «∆ιότι ἐξεγήγερται ἐκ τῶν ἁγίων αὐτοῦ νεφῶν.» 1.172 Ἅγια δὲ νέφη οὐ τὰ ὕοντα τὸν αἰσθητὸν ὄμβρον εἰσίν, ἀλλὰ τὰ φέροντα τὸν πνευματικὸν ὑετόν, κατὰ τὸ ἐν Ἠσαΐᾳ λεχθὲν περὶ τοῦ Ἰσραήλ, ἀλληγορίας τρόπῳ ἀμπελῶνος καλουμένου, ἐκ προσώπου τοῦ Κυρίου· «Ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι εἰς αὐτὸν ὑετόν», διὰ τὸ ἀκάνθας καὶ μὴ σταφυλὴν καρπὸν ἠγιοχέναι. 1.173 Τοῦ γὰρ ἀμπελῶνος ἀλληγορουμένου, ἁρμονίως καὶ αἱ νεφέλαι ἐκλημφθεῖεν, ὁτὲ μὲν ὕουσαι ἐπὶ τῷ ποτίσαι, ὁτὲ δὲ κωλυόμεναι τοῦτ' ἐνεργεῖν. Περὶ τοιούτων ὀμβροτόκων πάλιν ἐν αὐτῷ τῷ προφήτῃ προστάττεται ὑπὸ Θεοῦ· «Αἱ νεφέλαι ῥαινέτωσαν δικαιοσύνην.» Τὴν γὰρ δικαιοσύνην ἀρετὴν οὖσαν ψυχῆς λογικῆς, οὐ τὰ αἰσθητὰ νέφη ὕει, ἀλλ' οἱ θεῖοι προφῆται, νέφη κατὰ ἀναγωγὴν προσαγορευόμενοι. 1.174 Ἐπεὶ τοίνυν ἐκ τούτων τῶν νεφῶν ἐξεγήγερται ὁ ἐληλυθὼς Σωτὴρ πληρῶσαι τὸν νόμον καὶ τοὺς προφήτας, τούτου χάριν «εὐλαβείσθω πᾶσα σὰρξ ἀπὸ προσώπου Κυρίου» τοῦ Θεοῦ, ὃ ἐπέφηνεν καὶ ἔδειξεν ὅτε ἐπληρώθη ἡ προφητεία ἡ οὕτως ἔχουσα· «Ὀφθήσεται ὁ Θεὸς τῶν θεῶν ἐν Σιών», καὶ ἐπέλαμψεν ὡς «θεάσασθαι ἡμᾶς τὴν δόξαν αὐτοῦ, ὡς μονογενοῦς παρὰ Πατρός». 1.175 Ἐξεγηγερμένος ἐκ τῶν ἁγίων νεφῶν ἃ ἡρμηνεύθησαν εἶναι Μωϋσῆς ὁ μέγας ἱεροφάντης καὶ οἱ κάτοχοι τοῦ ἁγίου Πνεύματος προφῆται, ἐπεδήμησεν ἐπὶ κούφης νεφέλης ἐπιβὰς τῷ καθ' ἡμᾶς κόσμῳ, Αἰγύπτῳ κατ' ἀναγωγὴν καλουμένῳ. Ἔχει δὲ οὕτω ἡ περὶ τούτων προφητεία ἔνθεν ἀρχομένη· «Ἰδοὺ Κύριος κάθηται ἐπὶ κούφης νεφέλης καὶ ἥξει εἰς Αἴγυπτον καὶ συσσεισθήσεται τὰ χειροποιητὰ αὐτῆς.» 1.176 Μεταλημφθείσης δὲ τῆς Αἰγύπτου εἰς τὸν περὶ γῆν τόπον, ἁρμονίως καὶ ἡ κούφη νεφέλη ἀναχθήσεται εἰς τὴν ἐνανθρώπησιν τοῦ Σωτῆρος, καθίσαντος τοῦ Θεοῦ Λόγου ἐπὶ τὸν ἐκ τῆς Μαρίας προεληλυθότα. 1.177 Τίς γὰρ οὕτω κούφη νεφέλη μὴ ἔχουσα βάρος ἁμαρτίας ἢ ἡ σὰρξ τοῦ Ἰησοῦ ἡ μὴ συνιστᾶσα ἐκ τῆς ἀνδρὸς πρὸς γυναῖκα συνόδου βαρυτάτης οὔσης, ἀλλ' ἐκ Πνεύματος ἁγίου ἐπελθόντος τῇ παρθένῳ τῇ πεῖραν ἀνδρὸς οὐκ ἐχούσῃ καὶ ᾗ ἡ τοῦ ὑψίστου δύναμις ἐπεσκίασεν, ὡς ἅγιον χρηματίσαι τὸ γεννηθὲν ἄνευ γάμου. Ἔτι δὲ μᾶλλον φανεροῦται τῆς κυριακῆς νεφέλης τὸ κοῦφον καὶ ἐλαφρὸν ἐκ τοῦ ἁμαρτίαν μὴ πεποιηκέναι μηδὲ ἐγνωκέναι αὐτὴν τὴν Ἰησοῦ ψυχήν. 1.178 Οὐδὲν γὰρ ἕτερον καθέλκει καὶ βαρεῖ τὴν τῶν ἀνθρώπων ψυχὴν ὡς ἡ ἀνομία, ταλάντῳ μολίβου παραβαλλομένη, διὰ τὸ κάτω βρίθειν καὶ καθέλκειν τοὺς ἐνεργοῦντας αὐτήν· ἀλλ' ἡ τοῦ Ἰησοῦ οὐκ ἐπειράθη τοῦ βάρους τούτου, «δικαιοσύνην ἀγαπήσασα καὶ μισήσασα ἀνομίαν»· οὐκ ἔσχεν δὲ «οὐδὲ δόλον ἐν τῷ στόματι αὐτοῦ» τὸν πάντων ἁμαρτημάτων κατασπῶντα τὴν ψυχὴν τοῦ αὐτὸν ἔχοντος. 1.179 Ἔδει οὖν τὸν ἐξεγηγερμένον Σωτῆρα ἐκ τῶν ἁγίων αὐτοῦ νεφῶν, πληρώσαντα τὰς περὶ αὐτοῦ προαναφωνήσεις, ἱδρυθῆναι βασιλικῶς ἐπὶ τῆς

The Devil Standing at the Right Hand§17

17A light cloud is assigned to bring the evangelical rain upon the fruitful crops and to shield from the heat from which the prudent man is saved, according to the proverbial decree: 'A prudent son was saved from the heat.' It also shields from the frost of sin, as it is written: 'As a pit chills water, so its wickedness chills.' To this, one will take allegorically: 'A cold north wind shall blow.'

Taking these things said according to contemplation, having possessed fleshy hearts that resembled God's judgments and commands, we might have been reverent toward God so that we might do right, so that God, benefiting the flesh even more, might engrave a divine writing in them with His living Spirit, not as stones, but to be made perfect so as to face to face with the truth, surpassing the seeing of it iconically and in part.

And the Lord showed me Joshua the high priest standing before the face of an angel of the Lord, and the devil stood at his right hand to oppose him (Zech 3:1).

But God shows great and superlative things that happen, which are neither sensible nor human. Because of this, God shows to the prophet the great priest Joshua not standing humanly, but standing divinely before the face of an angel of the Lord; not merely the son of Josedech as is shown through him, but the truly great priest, who had traversed the heavens, ordained 'according to the order of Melchizedek,' not according to the power of a fleshy commandment for a certain time, but according to an unpassable priesthood; for it has been said of him: 'You are a priest forever' (Ps 110:4). Jesus the great priest was not shown merely as it happened, but standing unshakeable and firmly established, similarly to what was said in the Gospel: 'Jesus cried out saying: If anyone thirsts, let him come to me and drink' (John 7:37).

For everyone coming to him drinks, because he stands ready. Regarding the one standing, he is seen by God in the presence of an angel of the Lord, and the devil was seen standing at his right hand to oppose him., standing in addition to the angel of the great counsel?

And he stood also at the right hand of Judas, as it is said in the 108th Psalm: 'Set the sinner against him, and let the devil stand at his right hand.' But see the great difference in the words; for regarding the one betraying the Savior, he stands at the right hands having already taken them, 'having given place to the devil.' For it is said that 'he cast into his heart to betray' the one who had chosen him as best teacher and also Savior. And after the casting into the heart, he had entered into him in order to work the things of betrayal in him as he works in the children of disobedience. For it is written that 'after the morsel Satan entered into him.'

But the great priest did not stand at the right hands any other way than by opposing him, especially when he attempts to seize those being helped and instructed by him; does he not stand opposing from the right hands when he seeks to exclude those called to faith and the rest of virtue, according to what was said: 'Behold, Satan has asked of you to sift you like wheat, and I have prayed for you,' O Peter, our disciple, 'so that your faith may not fail' (Luke 22:31)?

Regarding not being harmed by those whom he opposes, and they receive authority against him, so that they tread upon all the power of the one opposing hostily, they suffer no harm at all because of hoping in the one who is being crushed under the feet of the saints, the standing and muddy devil; for it is written: 'Everyone having hope in God' (Romans 15:13) will remain without infirmity and undefeated, not fainting, not falling away.

Greek · §17

ἀποδοθείσης κούφης νεφέλης, ὑούσης τὸν εὐαγγελικὸν ὑετὸν ἐπὶ τῷ καρποὺς σωτηρίους ἀγαγεῖν τὴν οἰκουμένην καὶ σκεπάζειν ἀπὸ τοῦ καύματος ἐκείνου ἀφ' οὗ διασῴζεται ὁ νοήμων, κατὰ τὸ παροιμιῶδες θέσπισμα ὧδε ἔχον· «∆ιεσώθη ἀπὸ καύματος υἱὸς νοήμων.» Σκεπάζει δὲ καὶ ἀπὸ τοῦ κρύους τῆς ἁμαρτίας περὶ οὗ γέγραπται· «Ὡς ψύχει λάκκος ὕδωρ, οὕτω ψύχει κακία αὐτῆς.» 1.180 Εἰς τοῦτο ἀλληγορικῶς λήμψει· «Βορέας ψυχρὸς ἄνεμος πνεύσει.» 1.181 Τὰ οὕτω λεχθέντα 18 κατὰ θεωρίαν ἐν νῷ λαβόντες καρδίαν σαρκίνην ἐσχηκότες εἴκουσαν τοῖς Θεοῦ δικαιώμασιν καὶ προστάγμασιν, εὐλάβειαν τὴν πρὸς Θεὸν κατορθώσωμεν, ἵν' ἔτι μᾶλλον εὐεργετῶν ὁ Θεὸς τὰς σαρκίνας καὶ οὐ λιθίνας χαράξῃ ἐν αὐταῖς τῷ ζῶντι αὐτοῦ Πνεύματι γραφὴν θείαν, δι' ἧς ὠφελούμενοι τελειωθείημεν ὥστε τῇ ἀληθείᾳ πρόσωπον πρὸς πρόσωπον προσβαλεῖν, ὑπερβάντας τὸ εἰκονικῶς καὶ ἐκ μέρους αὐτὴν θεωρεῖν. 1.182 Zach. III, 1: Καὶ ἔδειξέν μοι Κύριος Ἰησοῦν τὸν ἱερέα τὸν μέγαν ἑστῶτα πρὸ προσώπου ἀγγέλου Κυρίου. Καὶ ὁ διάβολος εἱστήκει ἐκ δεξιῶν αὐτοῦ ἀντικεῖσθαι αὐτῷ. 1.183 Ἃ δείκνυσιν Θεὸς μεγάλα καὶ ὑπερφυῆ τυγχάνοντα, οὐκ αἰσθητὰ οὐδ' ἀνθρώπινά ἐστιν. Τούτου οὕτως ἔχοντος, δείκνυσιν ὁ Θεὸς τῷ προφήτῃ τὸν ἱερέα τὸν μέγαν Ἰησοῦν οὐκ ἀνθρωπίνως, ἀλλὰ θείως ἑστηκότα πρὸ προσώπου ἀγγέλου Κυρίου, οὐ τοσοῦτον τὸν τοῦ Ἰωσεδὲκ υἱὸν ὅσον τὸν δι' αὐτοῦ δηλούμενον, τὸν ἀληθῶς μέγαν ἱερέα, τὸν τοὺς οὐρανοὺς διεληλυθότα, τὸν «κατὰ τὴν τάξιν Μελχισεδὲκ» ἱερώμενον, οὐ κατὰ δύναμιν ἐντολῆς σαρκίνης μέχρι καιροῦ τινος κειμένην, ἀλλὰ κατὰ ἀπαράβατον ἱερωσύνην· εἴρηται γὰρ πρὸς αὐτόν· «Σὺ εἶ ἱερεὺς εἰς τὸν αἰῶνα.» 1.184 Οὐχ ὡς ἔτυχεν δὲ ἐδείχθη ὑπὸ Κυρίου Ἰησοῦς ὁ μέγας ἱερεύς, ἀλλ' ἑστὼς ἀκλόνητος καὶ βεβαίως ἱδρύμενος, παραπλησίως τῷ λεχθέντι ἐν Εὐαγγελίῳ· «Ἑστὼς ὁ Ἰησοῦς ἐκέκραγεν λέγων· Εἴ τις διψᾷ, ἐρχέσθω πρός με καὶ πινέτω.» ∆ιὰ τοῦτο γὰρ πᾶς ὁ ἐρχόμενος πρὸς αὐτὸν πίνει, ὅτι ἕστηκεν παραμόνως. 1.185 Πρὸς τῷ δὲ ἑστῶτα αὐτὸν ἰδεῖν, δεικνύντος τοῦ Θεοῦ πρὸ προσώπου ἀγγέλου Κυρίου, καὶ ὁ διάβολος ὤφθη ἑστὼς ἐκ δεξιῶν αὐτοῦ ἀντικεῖσθαι αὐτῷ. Τίσιν δὲ ἔδει ἐναντιοῦσθαι καὶ ἀντικεῖσθαι τὸν διάβολον, ἢ τοῖς δεξιοῖς τοῦ δειχθέντος ὑπὸ Κυρίου, ἑστηκότος ἐπίπροσθεν τοῦ ἀγγέλου τοῦ τῆς μεγάλης βουλῆς; 1.186 Ἔστη δὲ καὶ ἐκ δεξιῶν τοῦ Ἰούδα, ὡς ἐν ἑκατοστῷ ὀγδόῳ Ψαλμῷ λέγεται· «Κατάστησον ἐπ' αὐτὸν ἁμαρτωλόν, καὶ ὁ διάβολος στήτω ἐκ δεξιῶν αὐτοῦ.» 1.187 Ἀλλ' ὅρα γε διαφορὰν πολλὴν ἐν ταῖς λέξεσιν· τοῦ μὲν γὰρ προδόντος τὸν Σωτῆρα ἐν τοῖς δεξιοῖς ἵσταται προκατειληφότος αὐτά, «τόπον δεδωκότος τῷ διαβόλῳ». Εἴρηται γὰρ ὅτι «ἔβαλεν εἰς τὴν καρδίαν αὐτοῦ προδοῦναι» τὸν ἐκλεξάμενον αὐτὸν ἄριστον διδάσκαλον ἅμα καὶ Σωτῆρα. Καὶ μετὰ τὸ βαλεῖν εἰς τὴν καρδίαν, εἰσελήλυθεν εἰς αὐτὸν ἵν' ἐνεργῇ τὰ τῆς προδοσίας ἐν αὐτῷ ὡς ἐνεργεῖ ἐν τοῖς υἱοῖς τῆς ἀπειθείας. Γέγραπται γὰρ ὅτι «μετὰ τὸ ψωμίον εἰσῆλθεν εἰς αὐτὸν ὁ Σατανᾶς». 1.188 Τοῦ δὲ μεγάλου ἱερέως οὐκ ἄλλως ἕστηκεν ἐκ δεξιῶν ἢ τῷ ἀντικεῖσθαι αὐτῷ, μάλιστα ὅτε πορθεῖν ἐπιχειρεῖ τοὺς ὠφελουμένους καὶ παιδευομένους ὑπ' αὐτοῦ· ἦ οὐκ ἀντικειμένως ἐκ δεξιῶν ἵσταται, ὅτε ἐξαιτεῖται τοὺς εἰς τὴν πίστιν καὶ λοιπὴν ἀρετὴν κεκλημένους, κατὰ τὸ λεχθέν· «Ἰδοὺ ἐξῃτήσατο ὑμᾶς ὁ Σατανᾶς τοῦ σινιάσαι ὡς τὸν σῖτον, κἀγὼ ἐδεήθην ὑπὲρ ὑμῶν», ὦ Πέτρε μαθητὰ ἡμέτερε, «ἵνα μὴ ἐκλίπῃ ἡ πίστις σου»; 1.189 Πρὸς τῷ μὴ βλαβῆναι δὲ οἷς ἀντίκειται, καὶ ἐξουσίαν κατ' αὐτοῦ λαμβάνουσιν, ἵνα πατῶσιν ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθρικῶς ἀντικειμένου, βλάβην οὐδ' ὅλως ὑφιστάμενοι διὰ τὸ ἐλπίζειν ἐπὶ τὸν συντρίβοντα ὑπὸ τοὺς πόδας τῶν ἁγίων τὸν στασιώδη καὶ λυμεῶνα διάβολον· γέγραπται γάρ· «Πᾶς ὁ ἔχων τὴν ἐλπίδα ἐπὶ τὸν Θεὸν» ἄβλητος καὶ ἀκλόνητος μενεῖ, οὐ ψαύοντος, οὐχ ἁπτομένου

The Rebuke Within the Devil§18

18The evil one is being covered by the right hand of God, who helps. See what the hymn-singer is crowing toward him who is thus being found under the hand of God: 'The Most High is my refuge; evil shall not approach you, and a rod shall not come near your dwelling, because he commands his angels concerning you' (Ps 91:2); and shortly after: 'He shall tread upon the lion and the dragon' (Ps 91:13).

Regarding this lion and dragon thus spoken of, in the Apocalypse of John it is said that he is 'the ancient Satan' (Rev 12:9). From a parallel it will seem to be revealed in such a theory that 'devil' and 'Satan' are the same, the name Satan being Hebrew, meaning 'adversary' in the Greek voice. These things being thus considered, it is blessed to have the devil as an enemy and an adversary and not a friend; for his fellowship is harmful and strikes toward destruction. Immediately, too, approaching Judas, he made him a 'son of perdition' (John 17:12) and his own child, so as to share in his designation.

For the Savior says concerning him to the twelve disciples: 'Did I not choose you, the twelve? And one of you is a devil' (John 6:70). And even to this Jesus, as a man having become one having taken up a soul and a body of a man, stood in the desert as an adversary at the right hand, fasting forty days and nights equally. Was he not, as an adversary, having led him painfully to the pinnacle of the temple, saying, 'Cast yourself down from here' (Matt 4:5); and having shown all the kingdoms of the inhabited world and their glories, saying, 'All these things I will give to you, if falling you worship me' (Matt 4:8)? Even if he said these things with deceit, he was overturned and cast down, having become wretched under the one 'being tempted in all things' (Heb 4:15) by other men.

May God, the helper of the helpless, grant also to us, who have 'against the powers, against the rulers of the darkness of this world, and the spiritual forces of wickedness' (Eph 6:12), to remain unassailable and undefeated, not being touched at all by the evil one.

Zechariah III, 2: And the Lord said to the devil: 'The Lord rebuke you, O devil, and the Lord who has chosen Jerusalem rebuke you.' Is this not like a brand plucked from the fire? The Lord, he says, said to the...

The Lord rebukes the devil: 'The Lord rebuke you, Satan.' And in the present text, the Lord speaks concerning the Lord, the Father concerning the Son, as has been previously stated. How then does the Lord speak, and what does He mean by rebuking the devil?

The Master of all does not use a spoken word in any one of the human dialects to converse with the devil; for He Himself, being incorporeal and existing as a spiritual essence, does not use vocal organs, nor does the devil, whose hearing is struck by words composed of syllables, have a hearing toward Him, especially when God is the one speaking. Indeed, encountering the book of Job, finding there God speaking to the devil and the devil to God, we are not so small-minded as to think that questions and answers occur according to the vocal utterance of human dialect; it is otherwise fitting and proper for the persons present. For God indeed says when He wishes to make manifest to those whom He has judged to hear, as if He again hears those conversing with Him, knowing what they have in their ruling principle.

And in the present context, the Lord said to the devil, making manifest to him the thing being announced, having it thus: 'The Lord rebuke you, Satan,' but not saying: 'You shall be a vessel of wrath in which also the tormentors may rebuke those who have worked wickedly as they deserved.' But if He says to him 'in you,' the word has such a meaning: since, having sinned hidden within yourself, and not escaping notice in doing this, God, who hides your secret and foreknows all, rebukes in you, overseeing the malice hidden in you.

Because the devil thus works malice, and many born according to wickedness by him, God says toward him in Isaiah: 'But you have said in your mind, I will ascend into heaven,' and the following until: 'I shall be like the Most High' (Isa 14:14). This is consistent with what is said in the Psalms: 'The transgressor says that he sins in himself' (Ps 51:4). For sinning in himself and saying in his mind, 'I will ascend into heaven,' he receives the rebuke in himself without escaping. It is equivalent to what was said: 'The fool has said in his heart, There is no God' (Ps 14:1).

Having shown how even he who sins in secret does not escape punishment, he shows hereafter who it is that rebukes, that He who has chosen Jerusalem exists.

Greek · §18

τοῦ πονηροῦ τοῦ βοηθουμένου ὑπὸ τῆς δεξιᾶς τοῦ Θεοῦ σκεπομένου. 1.190 Ὅρα γοῦν τί κελαδῶν ὁ ὑμνῳδὸς πρὸς τὸν οὕτω ὑπὸ τὴν χεῖρα τοῦ Θεοῦ τυγχάνοντα· «Τὸν ὕψιστον ἔθου καταφυγήν σου, οὐ προσελεύσεται πρὸς σὲ κακά, καὶ μάστιξ οὐκ ἐγγιεῖ τῷ σκηνώματί σου, ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ»· καὶ μετ' ὀλίγα· «Ἐπ' ἀσπίδα καὶ βασιλίσκον ἐπιβήσει, καὶ καταπατήσεις λέοντα καὶ 19 δράκοντα.» 1.191 Περὶ τοῦ οὕτω λεγομένου λέοντος καὶ δράκοντος, ἐν τῇ Ἰωάννου Ἀποκαλύψει λέγεται ὡς εἴη «ὁ ἀρχαῖος Σατανᾶς». Ἐκ παραλλήλου δόξει εἰρῆσθαι ἐν τῇ τοιαύτῃ θεωρίᾳ διάβολος καὶ Σατανᾶς ὁ αὐτός, ἑβραϊκὴ δ' οὖσα ἡ Σατανᾶς φωνὴ «ἀντικείμενος» σημαίνει τῇ Ἑλλήνων φωνῇ. 1.192 Τούτων οὕτω θεωρουμένων, μακάριόν ἐστιν ἔχειν ἐχθρὸν καὶ ἀντικείμενον τὸν διάβολον καὶ μὴ φίλον· ἐπιβλαβὴς γὰρ ἡ τούτου ἑταιρία καὶ εἰς ὄλεθρον κατασπῶσα. Αὐτίκα γοῦν πλησιάσας τῷ Ἰούδᾳ, «υἱὸν ἀπωλείας» αὐτὸν ἐποίησεν καὶ ἴδιον τέκνον ὡς μετασχεῖν καὶ τῆς προσηγορίας αὐτοῦ. 1.193 Φησὶν γὰρ ὁ Σωτὴρ περὶ αὐτοῦ πρὸς τοὺς δώδεκα μαθητάς· «Οὐχὶ τοὺς δώδεκα ὑμᾶς ἐξελεξάμην; Καὶ εἷς ἐξ ὑμῶν διάβολός ἐστιν.» Καὶ αὐτῷ δὲ τῷ Ἰησοῦ, καθὸ ἄνθρωπος γέγονεν ἀναλαβὼν ψυχὴν καὶ σῶμα ἀνθρώπου, ἐν τῷ ἐρήμῳ ἔστη ἀντικείμενος ἐκ δεξιῶν νηστεύοντι τεσσεράκοντα ἡμέρας καὶ νύκτας ἴσας. 1.194 Ἦ οὐκ ἀντικείμενος ἀναγαγὼν αὐτὸν εἰς τὸ πτερύγιον τοῦ ἱεροῦ δολερῶς ἔφασκεν· «Βάλε σεαυτὸν ἐντεῦθεν κάτω», καὶ δείξας πάσας τὰς βασιλείας τῆς οἰκουμένης καὶ τὰς δόξας αὐτῶν· «Ταῦτα πάντα δώσω σοι», εἶπεν, «ἐὰν πεσὼν προσκυνήσῃς μοι». Πλὴν εἰ καὶ σὺν δόλῳ ταῦτ' ἔλεγεν, ἀνετράπη καὶ κατεβλήθη ἔξαθλος γενάμενος ὑπὸ τοῦ «πειραθέντος κατὰ πάντα» τοῖς ἄλλοις ἀνθρώποις. 1.195 ∆ῴη δὲ καὶ ἡμῖν ὁ Θεὸς ὁ τῶν ἀβοηθήτων βοηθός, τὴν πάλην ἔχουσιν ἡμῖν «πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου καὶ τὰ πνευματικὰ τῆς πονηρίας», ἀπλήκτους καὶ ἀπτώτους διαμεῖναι, μηδ' ὅλως ἁψαμένου ἡμῶν τοῦ πονηροῦ. 1.196 Zach. III, 2: Καὶ εἶπεν Κύριος πρὸς τὸν διάβολον· Ἐπιτιμήσαι Κύριος ἐν σοί, διάβολε, καὶ ἐπιτιμήσαι Κύριος ἐν σοὶ ὁ ἐκλεξάμενος Ἰερουσαλήμ. Οὐκ ἰδοὺ τοῦτο ὡς δαλὸς ἐξεσπασμένος ἐκ πυρός; 1.197 Ὁ Κύριος, φησίν, εἶπεν τῷ διαβόλῳ· Ἐπιτιμήσαι ἐν σοί, διάβολε. Καὶ ἐν τῇ παρούσῃ λέξει, ὁ Κύριος περὶ Κυρίου λέγει, ὁ Πατὴρ περὶ τοῦ Υἱοῦ, ὡς ἔμπροσθεν εἴρηται. Πῶς δὲ λέγει καὶ τί τῷ διαβόλῳ ὁ Κύριος ἐπιστατέον. 1.198 Οὐ προφορικῷ λόγῳ χρώμενος κατά τινα μίαν τῶν ἀνθρωπίνων διαλέκτων ὁμιλεῖ τῷ διαβόλῳ ὁ πάντων δεσπότης· οὐδὲ γὰρ αὐτὸς φωνητικοῖς ὀργάνοις χρᾶται ἀσώματος καὶ νοερὰ οὐσία ὑπάρχων, οὐδὲ πρὸς ὃν ὁ λόγος διάβολος πληττομένην ἔχει ἀκοὴν ὑπὸ φωνῶν συγκειμένων ἐκ συλλαβῶν, μάλιστα ὅταν Θεὸς ᾖ ὁ λέγων. Ἐντυγχάνοντες γοῦν τῇ βίβλῳ τοῦ Ἰώβ,εὑρίσκοντες ἐκεῖ Θεὸν λέγοντα τῷ διαβόλῳ καὶ τῷ Θεῷ τὸν διάβολον, οὐχ οὕτω μικροφυεῖς ἐσμεν ὡς νομίσαι κατὰ προφορὰν ἀνθρωπίνης διαλέκτου γίνεσθαι τὰς ἐρωτήσεις καὶ ἀποκρίσεις· ἄλλως ἁρμόζει καὶ πρέπει τοῖς ἐκκειμένοις προσώποις. Λέγει μὲν γὰρ Θεὸς ὅταν ὃ βούλεται φανερώσῃ οἷς ἔκρινεν ἀκούειν αὐτοῦ, ὡς αὖ ἀκούει τῶν διαλεγομένων αὐτῷ γινώσκων ὃ ἔχουσιν ἐν ἡγεμονικῷ τῷ σφῶν. 1.199 Καὶ ἐν τοῖς προκειμένοις γοῦν εἶπεν ὁ Κύριος τῷ διαβόλῳ, φανερώσας αὐτῷ τὸ ἀπαγγελλόμενον ἔχον οὕτως· «Ἐπιτιμήσαι Κύριος ἐν σοί, διάβολε», μόνον οὐχὶ λέγων· Σκεῦος ὀργῆς ἔσῃ ἐν ᾧ καὶ δι' οὗ ἐπιτιμῶνται οἱ κολαστέοι ἐπαξίως οἷς ἠργάσαντο φαύλως. Εἰ δὲ πρὸς αὐτὸν λέγοιτο τὸ «ἐν σοί», διάνοιαν ἔχει τὸ ῥητὸν τοιαύτην· ἐπεὶ ἐν σεαυτῷ κεκρυμμένως ἁμαρτάνεις, οὐ λανθάνεις δὲ τοῦτ' ἐνεργῶν, τὸ κρυπτόν σου καὶ πάντων προκαταλαμβάνων ὁ Θεὸς ἐπιτιμᾷ ἐν σοί, ἐπιστάμενος τὴν ἐν σοὶ κρυπτομένην κακουργίαν. 1.200 Ὅτι δὲ οὕτως κακουργεῖ ὁ διάβολος καὶ πολλοὶ τῶν κατὰ πονηρίαν γεννηθέντων ὑπ' αὐτοῦ, πρὸς αὐτὸν ἐν Ἠσαΐᾳ ὁ Θεός φησιν· «Σὺ δὲ εἶπας ἐν τῇ διανοίᾳ σου· Εἰς τὸν οὐρανὸν ἀναβήσομαι», καὶ τὰ ἑξῆς μέχρι τοῦ· «ἔσομαι ὅμοιος τῷ ὑψίστῳ». Τούτῳ συνᾴδει καὶ τὸ ἐν Ψαλμοῖς εἰρημένον· «Φησὶν ὁ παράνομος τοῦ ἁμαρτάνειν ἐν ἑαυτῷ.» Ἁμαρτάνων γὰρ ἐν ἑαυτῷ καὶ λέγων ἐν τῇ διανοίᾳ· «Εἰς τὸν οὐρανὸν ἀναβήσομαι», οὐ λαθὼν ἐν ἑαυτῷ δέχεται τὴν ἐπιτιμίαν. Ἰσοδυναμεῖ τοῖς εἰρημένοις τό· «Εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ· Οὐκ 20 ἔστιν Θεός.» 1.201 ∆είξας ὡς καὶ ὁ ἐν κρυπτῷ ἁμαρτάνων οὐ διαδιδράσκει τιμωρίαν, δείκνυσιν ἑξῆς τίς ἐστιν ὁ ἐπιτιμῶν, ὅτι ὁ ἐκλεξάμενος τὴν Ἰερουσαλὴμ ὑπάρχει.

The Filthy Garments of Sin and the Priestly Restoration§19

19In many ways, the identity of the chosen city of God is revealed. For the pure soul that sees "the peace surpassing all understanding" (Phil 4:7) is called Jerusalem, and so is the glorious Church of Christ, "the holy and immaculate, having no spot or wrinkle" (Eph 5:27); and through an elevated allegory, it is the heavenly city of the living God, according to it having been thus written: "Come up, O Zion, mountains and city of the living God, Jerusalem, heavenly and with myriads of angels, in festival" (Zechariah 2:6).

What will result from "rebuking the Lord against the devil" (Zechariah 3:2) is made clear; for it says: "Is this not like an ember torn out of the fire?" (Zechariah 3:2).

An ember is half-wood, having reached the point of turning into charcoal, no longer possessing the strength and hardness of wood. Such were also the enemies of the King of the Hebrews, concerning whom God said to him: "Do not fear, nor let your soul faint because of these two smoking embers" (Zechariah 3:3).

Just as these appeared weak, having fallen under the punishment of fire, so also the one receiving rebuke from the Lord who chose Jerusalem has become weak, as if no longer bearing fruit, having been deprived of vital power, according to the ember torn out of the fire; for a plant thus scorched can no longer bear fruit, even if it was torn from the fire so that it might not be wholly consumed and turned into ash, being useful for other needs, for which God takes it, for the sake of beauty to those being fashioned, being molded and beaten out as silver and gold vessels (2 Tim 2:21).

For how can the one liberated from the fire of captivity—by the one proclaiming remission and descent to the captives and giving it to the fatherland which he formerly inhabited before the enemies came, seized and scattered them—not be torn from the fire?

Zechariah III, 3–5: And Joshua was clothed in filthy garments, and he stood before the angel. And he answered and said to those standing before him, saying: "Take away the filthy garments from him." And he said to him: "Behold, I have taken away your iniquities, and clothe him in festive attire, and place a clean turban upon his head." And he clothed him with festive attire.

Regarding the spoken words set forth concerning Jesus the high priest, who iconically demonstrates the truly faithful high priest, possessing an unassailable priesthood. For since the saints are found to be loving, they sympathize with those in misfortune, weeping from sympathy, 'weeping with those who weep' (Job 44:17).

Because of this, while the fallen Israel is still at its peak in captivity, the priest who holds the care in his hands, mourning and suffering with them, is clothed in filthy garments, which the angel present with him protects should be removed from him. And the filthy garments are the deeds performed without law; for after it is said, 'Take away his filthy garments' (Zech 3:4), it is harmoniously brought forward: 'Behold, I have taken away your iniquities' (Zech 3:4).

Once the iniquities having been taken away—which are filthy garments—he is clothed in the foot-reaching, priestly tunic, adorning even to the feet the one wearing it, and a clean mitre is placed upon the head of the one priestally healing 'the Lord who has come and dwelt in the midst' (Matt 1:23) of Zion and Jerusalem.

Upon the restoration and rebuilding of the city and the temple, the leader of those liberated from captivity is clothed in a 'garment of salvation and a tunic of joy' (Isa 61:10), having cast off the filthy garments so as to no longer mourn, but to rejoice and be glad, having been saved from the captivity of those who were tested by it.

For what does the angel command to be removed from him, the mourning garments, named filthy, or is it because of the causes having occurred in sinning, such that these were clothed? It is possible to take angels to be divine, receiving the command, intervening around those who fear God to save them, so that they no longer sink down and look sullen in the face of present misfortune.

Regarding the things said, apply them to the explicit narrative, and those to be contemplated by intellect.

Jesus the great high priest, of whom the iconic Jesus passing through Babylon with the captives carries the type, was clothed in filthy garments, the sins of all mankind, not himself sinning nor being tested by sin. When he shall cast off and discard the fabric of sin which he clothed himself in for our sake, he ascends upon the cross, like the theologizing Peter, the apostle.

Greek · §19

1.202 Πολυτρόπως δὲ ἀποδέδοται τίς ἐστιν ἡ ἐκλεκτὴ τοῦ Θεοῦ πόλις· καὶ γὰρ ἡ καθαρὰ ψυχὴ ἡ ὁρῶσα «τὴν πάντα νοῦν ὑπερέχουσαν εἰρήνην» Ἰερουσαλὴμ προσηγορεύετο, καὶ ἡ ἔνδοξος τοῦ Χριστοῦ Ἐκκλησία, «ἡ ἁγία καὶ ἄμωμος, ἡ σπίλον ἢ ῥυτίδα οὐκ ἔχουσα», καὶ κατὰ τὴν ὑπεραναβεβηκυῖαν ἀλληγορίαν ἡ ἐπουράνιος τοῦ ζῶντος Θεοῦ πόλις, κατὰ τὸ οὕτω γεγραμμένον· «Προσεληλύθατε Σιὼν ὄρει καὶ πόλει τοῦ Θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ καὶ μυριάσιν ἀγγέλων, πανηγύρει.» 1.203 Τί δ' ἔσται ἐκ τοῦ «ἐπιτιμῆσαι τὸν Κύριον ἐν τῷ διαβόλῳ» φανεροῖ· φησὶν γάρ· «Οὐκ ἰδοὺ τοῦτο ὡς δαλὸς ἐξεσπασμένος ἐκ πυρός;» 1.204 Ἡμίκαυτον δὲ ξύλον ὁ δαλός, ἐγγὺς τοῦ εἰς ἄνθρακα μεταβαλεῖν φθάσας, μηκέτι ἔχων τὴν ἰσχὺν καὶ στερρότητα τοῦ ξύλου. Τοιοῦτοι δ' ἦσαν καὶ οἱ ἐχθροὶ τοῦ βασιλέως τῶν Ἑβραίων περὶ ὧν ὁ Θεὸς εἶπεν πρὸς αὐτόν· «Μὴ φόβου, μηδὲ ἡ ψυχή σου ἀσθενείτω ἀπὸ τῶν δύο δαλῶν τῶν καπνιζομένων τούτων.» 1.205 Ὥσπερ οὖν οὗτοι ἀσθενεῖς ὤφθησαν ὑποπεσόντες τῇ διὰ πυρὸς κολάσει, οὕτω καὶ ὁ τῆς ἐπιτιμίας τυχὼν ὑπὸ Κυρίου τοῦ ἐκλεξαμένου τὴν Ἰερουσαλὴμ ἀσθενὴς γέγονεν ὡς μηκέτι καρπὸν φέρειν, ἀφῃρημένος τὴν ζωτικὴν δύναμιν, κατὰ τὸν ἐκσπασθέντα ἀπὸ πυρὸς δαλόν· οὐ γὰρ ἔτι τὸ οὕτω καταφλεχθὲν φυτὸν καρπὸν φέρειν δύναται, εἰ καὶ ἐξεσπάσθη τοῦ πυρὸς ἵνα μὴ τέλειο̣ν ἀναλωθῇ καὶ εἰς τέφραν μεταβάλῃ, χρησιμεῦον εἰς ἑτέρας χρείας εἰς ἃς ὁ Θεὸς αὐτὸ παραλαμβάνει, πρὸς κάλου τοῖς κτιζομένοις, χωνευομένοις τε καὶ ἐλαυνομένοις ἀργυρέοις καὶ χρυσέοις σκεύεσι. 1.206 Πῶς γὰρ οὐκ ἐκσπᾶται ἀπὸ τοῦ πυρὸς τῆς αἰχμαλωσίας ὁ λυτρωθεὶς ἀπ' αὐτῆς ὑπὸ τοῦ κηρύξαντος αἰχμαλώτοις ἄφεσιν καὶ κάθοδον δόντος εἰς τὴν πατρίδα ἣν πρότερον ᾤκουν πρὶν ἐπελθεῖν τοὺς πολεμίους τοὺς συλλαβομένους καὶ κατασπάσαντας αὐτούς. 1.207 Zach. III, 3–5: Καὶ Ἰησοῦς ἦν ἐνδεδυμένος ἱμάτια ῥυπαρά, καὶ εἱστήκει πρὸ προσώπου τοῦ ἀγγέλου. Καὶ ἀπεκρίθη καὶ εἶπεν πρὸς τοὺς ἑστηκότας πρὸ προσώπου αὐτοῦ λέγων· Ἀφέλετε τὰ ἱμάτια τὰ ῥυπαρὰ ἀπ' αὐτοῦ. Καὶ εἶπεν πρὸς αὐτόν· Ἰδοὺ ἀφῄρηκα τὰς ἀνομίας σου, καὶ ἐνδύσατε αὐτὸν ποδήρη, καὶ ἐπίθετε κίδαριν καθαρὰν ἐπὶ τὴν κεφαλὴν αὐτοῦ. Καὶ περιέβαλον αὐτὸν ἱμάτια. 1.208 ∆υνατὸν ἐκλαβεῖν πρὸς ῥητὸν τὰς προκειμένας φωνὰς περὶ Ἰησοῦ τοῦ ἱερέως τοῦ μεγάλου, τοῦ δεικνύντος εἰκονικῶς τὸν ἀληθῶς πιστὸν ἀρχιερέα, ἀπαράβατον ἱερωσύνην ἔχοντα. Ἐπεὶ γὰρ ἀγαπητικοὶ τυγχάνουσιν οἱ ἅγιοι, συμπαθοῦσιν τοῖς ἐν κακοπραγίᾳ, ἀπὸ συμπαθείας «κλαίοντες μετὰ κλαιόντων». 1.209 Τούτου ἕνεκα ἀκμὴν ἔτι ἐν αἰχμαλωσίᾳ τυγχάνοντος τοῦ πέσαντος Ἰσραήλ, ὁ τὴν κηδεμονίαν ἐγκεχειρισμένος ἱερεύς, πενθῶν καὶ συγκακούμενος, ῥυπαρὰ ἱμάτια ἐνδέδυται, ἅπερ ἀφαιρεθῆναι ἀπ' αὐτοῦ προστάττει ὁ παρὼν αὐτῷ ἄγγελος. Ἔστιν δὲ τὰ ἱμάτια τὰ ῥυπαρὰ αἱ ἄνευ νόμου ἐπιτελούμεναι πράξεις· μετὰ γὰρ τὸ εἰπεῖν· «Ἀφέλετε αὐτοῦ τὰ ῥυπαρὰ ἱμάτια», ἁρμονίως ἐπιφέρεται· «Ἰδοὺ ἀφῄρηκα τὰς ἀνομίας σου.» 1.210 Ἀφαιρεθεισῶν τῶν ἀνομιῶν αἵτινές εἰσιν ῥυπαρὰ ἱμάτια, ἐνδιδύσκεται τὸν ποδήρη, ἱερατικὸν ὄντα χιτῶνα, κοσμοῦντα μέχρι τῶν ποδῶν τὸν ἀμφιεννύμενον, καὶ ἐπιτίθεται κίδαρις καθαρὰ ἐπὶ τὴν κεφαλὴν τοῦ ἱερατικῶς θεραπεύοντος «τὸν ἐληλυθότα Κύριον καὶ κατασκηνώσαντα ἐν μέσῳ» τῆς Σιὼν καὶ Ἰερουσαλήμ. 1.211 Ἐπὶ τῇ ἀποκαταστάσει καὶ ἀνοικοδομῇ τῆς πόλεως καὶ τοῦ ναοῦ, ἐνδιδύσκεται ὁ προϊστάμενος τῶν ἐλευθερωθέντων ἀπὸ τῆς αἰχμαλωσίας «ἱμάτιον σωτηρίου καὶ χιτῶνα εὐφροσύνης», ἀποβαλὼν τὰ ῥυπαρὰ ἱμάτια διὰ τὸ μηκέτι πενθεῖν, ἀλλὰ ἀγαλλιᾶν καὶ εὐφραίνεσθαι, σωθέντων ἀπὸ τῆς αἰχμαλωσίας τῶν πειραθέντων αὐτῆς. 1.212 Τίσιν δὲ προστάττεται ἀφελεῖν ἀπ' αὐτοῦ τὰ ἱμάτια τὰ πενθικά, ῥυπαρὰ ὠνομασμένα, ἢ 21 τοῖς αἰτίοις γεγενημένοις ἐν τῷ ἁμαρτάνειν τοῦ τοιαῦτα ἄμφια ἐνδεδῦσθαι; ∆υνατὸν ἐκλαβεῖν ἀγγέλους θείους εἶναι τοὺς τὴν πρόσταξιν λαμβάνοντας, παρεμβάλλοντας κύκλῳ τῶν φοβουμένων τὸν Θεὸν ἐπὶ τῷ ῥύσασθαι αὐτούς, ὥστε μηκέτι κατηφεῖν καὶ σκυθρωπάζειν ἐπὶ παρούσῃ δυσπραγίᾳ. 1.213 Πρὸς τοῖς εἰρημένοις πρὸς τὴν ῥητὴν διήγησιν, καὶ τὰ πρὸς διάνοιαν θεωρητέον. 1.214 Ἰησοῦς ὁ μέγας ἀρχιερεύς, οὗ τύπον φέρει ὁ εἰκονικὸς Ἰησοῦς ὁ ἐν τῇ Βαβυλῶνι μετὰ τῶν αἰχμαλώτων διάγων, ἐνεδέδυτο ῥυπαρὰ ἱμάτια τὰς πάντων ἀνθρώπων ἁμαρτίας, οὐχ ἁμαρτὼν αὐτὸς μηδὲ πειραθεὶς ἁμαρτίας. Ἵν' ἐκδύσηται καὶ ἀποβάλῃ τὸ ὑπὲρ ἡμῶν ἐνεδύσατο ὕφασμα τῆς ἁμαρτίας, ἐπὶ τὸν σταυρὸν ἀναβαίνει, ὡς τὸν θεολόγον Πέτρον, τὸν ἀπόστολον

The Garments of the High Priest and the Ways of God§20

20Regarding Christ, it is written: «He bore our sins in his own body on the wood, so that being removed from sins we might live by his righteousness» (1 Pet 2:24).

In concord with this and regarding «the vessel of election», Paul writes thus: «having removed the principalities and powerstriumphed with boldness on the wood, blotting out the handwriting of our debt, having abolished it and taken it out of the way» (Col 2:15), so that having triumphed in boldness, he might strip off the principalities and powers which he previously surrounded himself with. For how can he who acts not be clothed by those who subject him to evil inclinations and bad dispositions? The contrary view must be constructed.

He who practices and thinks what the Savior teaches, being Christ, puts on Him, according to: «Put on the Lord Jesus» (Rom 13:14), and: «As many as were clothed with Christ» (Gal 3:27). He who practices and reasons according to the principalities and powers of the evil ones, toward which those striving for salvation have the struggle, is clothed by them, receiving the qualities according to them. These the Lord and our Savior stripped himself of, taking upon himself our sins; for it is said of him: «He bears our sins and suffers on our behalf» (Isa 53:12), and with other things in the prophecy of Isaiah it is said: «And he shall open the sins of many» (Isa 53:12).

Even so, if Jesus is seen clothed in filthy garments, these do not belong to him, nor are they fabrics, nor did he manufacture them. Rather, for the sake of those who made them and previously wore them, by the grace of the good God, he put them on, «so that having tasted death for all» (Heb 2:9), he might make dead those for whom he tasted, only by touching and approaching them. Immediately also, having clothed himself in the filthy garments, he stood before the face of the angel, in no way being separated from them.

What then does the angel say to those standing before the face of Jesus? «Take the filthy garments from him»; for they are not his, but yours; since, because you are practicing the forbidden things, he is clothed in the garment that becomes filthy; having recognized that which you were sinning in, make him free from the filth of sins.

It must also be said in another way: «Jesus, not knowing sin, sin became on our behalf by God» (2 Cor 5:21), having accepted the cross, «so that we might become the righteousness of God in him» (2 Cor 5:21).

When this happens, one infers from it that sin has occurred, so that he no longer has the filthy garments of others.

Likewise, a filthy garment is wrapped around him when a curse becomes for all of us so that we may receive a blessing, which is given out when we receive the blessing, which he received as a curse in order that we might become according to God, having despised shame. After the removal of the filthy garments, being a great and true high priest, he puts on the priestly tunic called the long-reaching one, and he places upon himself a clean ephod, and he is clothed by us in the garment of the human body. For we have become the cause of him using such a garment, we clothe him.

However, even if the said garment has been clothed upon God, saying, 'But I will prepare a body for me,' yet the great priest remains, surrounded by the priestly tunic, that long-reaching one, of which the weavers, filled with the spirit of wisdom, prepared it for the sensible. For the whole tent and its vessels and the world which the high priest surrounds were constructed according to the pattern shown on the holy mountain.

But consider the head, that is, the mind, the clean ephod of the great priest; and perhaps the head of the theology concerning Christ is the ephod, having nothing material or defiling, and the long-reaching one is the contemplation concerning his incarnation.

And the angel of the Lord stood. And the angel of the Lord testified to Jesus, saying: 'Thus says the Lord of hosts: If you walk in my ways and keep my statutes, and you will distinguish my house. And if you guard my court, I will give you those returning in the midst of these standing ones.' (Zach. 3:7)

The angel of the Lord, standing firmly and immovably, testified to Jesus, saying: 'Thus says the Lord of hosts: If you walk in my ways and keep my statutes.' The ways of the Lord are the virtues, being fulfilled according to the keeping of his statutes, concerning which the holy one says to God: 'Make known to me your ways, O Lord, and teach me your paths.' (Ps 25:4) He who walks them and continually treads the paths will attain divine rewards, receiving from...

Greek · §20

Χριστοῦ, γράφειν· «Ὃς τὰς ἁμαρτίας ἡμω῀̣ν ἀνήνεγκεν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον, ἵν' ἀπογενόμενοι ταῖς ἁμαρτίαις τῇ δικαιοσύνῃ αὐτοῦ ζήσωμεν.» 1.215 Συνῳδὰ καὶ «τὸ τῆς ἐκλογῆς σκεῦος» Παῦλος ἐπιστέλλει οὕτω γράφων· «Ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐθριάμβευσεν παρρησίαν ἐν τῷ ξύλῳ, ἐξαλείψας τὸ καθ' ἡμῶν χειρόγραφον, ῥήξας αὐτὸ καὶ ἄρας ἐκ τοῦ μέσου», ἵν' ἐν παρρησίᾳ θριαμβεύσας ἀποδύσηται τ̣ὰς περιέκειτο πρότερον ἀρχὰς καὶ ἐξουσίας. Πῶς γὰρ οὐκ ἐνδιδύσκεται ταύτας ὁ ἐνεργῶν ἃ ὑποβάλλουσι χείρονα καὶ κακὰ φρονήματα; 1.216 Κατασκευαστέον δὲ ἐκ τοῦ ἐναντίου τὴν θεωρίαν. 1.217 Ὁ πράττων καὶ φρονῶν ἃ διδάσκει ὁ Σωτὴρ αὐτὸν ὄντα Χριστὸν ἐνδύεται κατὰ τὸ· «Ἐνδύσασθε τὸν Κύριον Ἰησοῦν»,καὶ τό· «Ὅσοι Χριστὸν ἐνεδύσασθε.» Ὁ πράττων καὶ διανοούμενος τὰ τῶν πονηρῶν ἀρχῶν καὶ ἐξουσιῶν, πρὸς ἃς ἔχουσι τὴν πάλην οἱ σωτηρίως ἀθλοῦντες, ἐνδιδύσκεται αὐτάς, τὰς κατ' αὐτὰς ποιότητας δεχόμενος. Ταύτας ὁ Κύριος καὶ Σωτὴρ ἡμῶν ἀπεξεδύσατο, ἀναλαβὼν τὰς ἡμετέρας ἁμαρτίας· εἴρηται γὰρ περὶ αὐτοῦ· «Οὗτος τὰς ἁμαρτίας ἡμῶν φέρει καὶ περὶ ἡμῶν ὀδυνᾶται», καὶ μεθ' ἕτερα ἐν τῇ Ἠσαΐου προφητείᾳ λέγεται· «Καὶ ἁμαρτίας πολλῶν ἀνοίσει.» 1.218 Κἂν τοίνυν Ἰησοῦς ἐνδεδυκὼς θεωρῆται ἱμάτια ῥυπαρά, οὐκ αὐτοῦ ταῦτα τυγχάνει, οὐχ ὑφάνας, οὐ κατασκευούσας αὐτά. Ὑπὲρ γὰρ τῶν ποιησάντων καὶ προηγουμένως φορούντων αὐτά, χάριτι τοῦ ἀγαθοῦ Θεοῦ ἐνεδύσατο αὐτά, «ἵν' ὑπὲρ παντὸς γευσάμενος θανάτου» ἔξω ποιήσῃ θανάτου τοὺς ὑπὲρ ὧν ἐγεύσατο αὐτοῦ, μόνον θιγὼν καὶ πλησιάσας αὐτῷ. Αὐτίκα γοῦν καὶ ἐνδυσάμενος τὰ ῥυπῶντα ἐσθήματα, πρὸ προσώπου τοῦ ἀγγέλου ἕστηκεν, οὐδαμῶς χωριζόμενος αὐτοῦ. 1.219 Τί δὲ λέγει ὁ ἄγγελος τοῖς πρὸ προσώπου τοῦ Ἰησοῦ ἑστηκόσιν; «Ἀφέλετε τὰ ἱμάτια τὰ ῥυπαρὰ ἀπ' αὐτοῦ»· οὐ γὰρ αὐτοῦ, ἀλλ' ὑμέτερά ἐστιν· ἐπεὶ γὰρ ὑμῶν πραττόντων τὰ ἀπαγορευόμενα ῥυπῶσαν αὐτὸς ἐσθῆτα περ̣ίκειται, μεταγνόντες ἐφ' οἷς ἁμαρτητικῶς ἐποιεῖτε, ἔξω ποιήσατε αὐτὸν τῶν ῥύπων τῶν ἁμαρτιῶν. 1.220 Ῥητέον δὲ καὶ ἑτέρως· «μὴ γνοὺς Ἰησοῦς ἁμαρτίαν, ἁμαρτία ὑπὲρ ἡμῶν γέγονεν ὑπὸ τοῦ Θεοῦ», σταυρὸν ἀναδεξάμενος, «ἵνα ἡμεῖς δικαιοσύνη Θεοῦ ἐν αὐτῷ γενώμεθα». Οὗ συμβάντος, αἵρεται ἀπ' αὐτοῦ τὸ ἁμαρτία γεγονέναι, ἵνα μηκέτι ἔχῃ τὰ ἄλλων ῥυπαρὰ ἱμάτια. 1.221 Ὡσαύτως ῥυπῶσαν ἐσθῆτα περίκειται, ὅταν ὑπὲρ ἡμῶν πάντων γένηται κατάρα ἵν' εὐλογίας τύχωμεν, ἥνπερ ἐκδιδύσκεται ὅταν ἀπολάβωμεν τὴν εὐλογίαν, ἣν ἵνα ὑπαρχθῇ κατάραν ἀνεδέξατο, αἰσχύνης καταφρονήσας ἵνα ζῶντες κατὰ Θεὸν γενώμεθα. 1.222 Ἀφαιρέσεως γεγενημένης τῶν ῥυπαρῶν ἐνδυμάτων, ἐνδύεται ἀρχιερεὺς ὢν μέγας καὶ ἀληθινὸς τὸν ἱερατικὸν χιτῶνα ποδήρη καλούμενον, καὶ κίδαριν περιτίθεται καθαράν, καὶ περιβάλλεται ὑφ' ἡμῶν ἱμάτιον τὸ ἀνθρώπου σῶμα. Αἴτιοι γὰρ γενάμενοι τοῦ χρήσασθαι αὐτὸν τοιούτῳ ἐνδύματι, ἡμεῖς αὐτὸν περιβάλλομεν. 1.223 Πλὴν εἰ καὶ περιβέβληται τὸ λεχθὲν ἱμάτιον τῷ Θεῷ λέγων· «Σῶμα δὲ κατηρτίσω μοι», ἀλλ' οὖν μένει πάλιν ἱερεὺς μέγας περικείμενος τὸν ἱερατικὸν χιτῶνα, τὸν ποδήρη ἐκεῖνον πρὸς ὃν τὸν αἰσθητὸν 22 κατεσκεύασαν πνεύματος σοφίας πεπληρωμένοι ὑφάνται. Πᾶσα γὰρ ἡ σκηνὴ καὶ τὰ σκεύη αὐτῆς καὶ ὁ κόσμος ὃν περίκειται ὁ ἀρχιερεὺς κατεσκευάσθησαν κατὰ τὸν τύπον τὸν δειχθέντα ἐν τῷ ὄρει τῷ ἱεροφάντῃ. 1.224 Σκέπει δὲ τὴν κεφαλήν, τοῦτ' ἔστιν τὸν νοῦν, τοῦ ἱερέως τοῦ μεγάλου ἡ καθαρὰ κίδαρις· καὶ τάχα τὸ κεφάλαιον τῆς περὶ Χριστοῦ θεολογίας ἡ κίδαρίς ἐστιν, οὐδὲν ὑλικὸν ἢ ῥυποῦν ἔχουσα, ὁ δὲ ποδήρης ἡ περὶ τῆς ἐνανθρωπήσεως αὐτοῦ θεωρία. 1.225 Zach. III, 5®7: Καὶ ὁ ἄγγελος Κυρίου εἱστήκει. Καὶ διεμαρτύρατο ὁ ἄγγελος Κυρίου πρὸς Ἰησοῦν λέγων· Τάδε λέγει Κύριος παντοκράτωρ· Ἐὰν ταῖς ὁδοῖς μου πορεύῃ καὶ ἐν τοῖς προστάγμασίν μου φυλάσσῃ, καὶ σὺ διακρινεῖς τὸν οἶκόν μου. Καὶ ἐὰν διαφυλάξῃς τὴν αὐλήν μου, καὶ δώσω σοι ἀναστρεφομένους ἐν μέσῳ τῶν ἑστηκότων τούτων. 1.226 Ἑστὼς ἄγγελος Κυρίου βεβαίως καὶ ἀμετακινήτως διεμαρτύρατο τῷ Ἰησοῦ λέγων· «Τάδε λέγει Κύριος παντοκράτωρ· Ἐὰν ταῖς ὁδοῖς μου πορεύῃ, καὶ τὰ προστάγματά μου φυλάσσῃς.» Ὁδοὶ δὲ Κυρίου αἱ ἀρεταὶ τυγχάνουσιν κατὰ τὴν φυλακὴν τῶν προσταγμάτων αὐτοῦ τελούμεναι, περὶ ὧν ὁ ἅγιός φησιν τῷ Θεῷ· «Τὰς ὁδούς σου, Κύριε, γνώρισόν μοι, καὶ τὰς τρίβους σου δίδαξόν με.» Αὐτὰς ὁ βαδίζων καὶ τρίβων τῷ συνεχῶς ἐπιβαίνειν, θείων ἀμοιβῶν τεύξεται, λαμβάνων ὑπὸ

The Standing and the Turning§21

21The Lord's 'distinguishing his house and guarding his divine court.' One must not understand 'house' in these matters as a place or a building, but the sum of those completing it, as the Apostle says: 'But Christ, as a son, upon his house, of which we are the house' (Galatians 4:9). And to Timothy he writes: 'In case I delay, so that you may know how you ought to behave in the house of God, which is the church of the living God, a pillar and foundation of the truth' (1 Timothy 3:15).

And this house is distinguished by Jesus, placing in the Church 'apostles, prophets, shepherds, teachers, for the equipping of the saints' (Ephesians 4:11). For it is not as it happens, but with much distinction and arrangement, so that one is placed in the rank of an apostle, another in the place of a prophet, and others to tend the flock of Christ and to exert the divine instruction for other saints who are well-disposed toward learning. Similar to this is that which has in the Psalms thus: 'God has stood in the congregation of gods, and in the midst he distinguishes gods' (Psalm 82:1).

The house of God, thus utilizing members according to another thought, becomes the body of Christ, composed and being equipped from many members; his eyes, indeed, are those seeking the contemplative life, just as his hands are the practical ones, working the works of virtue, and the ears are called the prudent listeners of this body, of whom each one says: 'The instruction of the Lord opens my ears' (Psalm 119:66). Appropriately, the feet of the body of Christ would be said to be 'those not sluggish in haste.'

Consequently, regarding the distinguishing of the Lord's house, it is also the distinguishing of the divine body, so that one may be an eye as previously mentioned, and another a vigorous hand, of whom it is good to work and to be useful. Harmoniously, regarding the other members, it shall be said. Similarly, regarding the distinguishing of the house of God, and the guarding of his divine court, concerning which the Holy Spirit cries out to those hurrying...

...to rub within it: 'Worship the Lord in his holy court.' (Ps 99:2). What is the contest of the one distinguishing God's house and guarding his court shown in: 'And I will give you those turning among these standing ones'? (Acts 14:22). For 'standing' shows those firmly established according to holiness, having received a permanent position according to faith, to whom the Apostle writes speaking: 'For in faith you have stood' (Acts 14:22). The Savior says in the Gospel, signifying those 'founded and rooted' perfectly 'in love': 'There are some of those standing here.'

Among those thus standing, those turning according to a divine manner of life and a contemplation of the truth are given by Jesus through God. Among those humans who truly become according to the image and likeness of God, Jesus, having received them from the Father, turned about among them, 'having appeared on the earth in order that he might turn about with humans,' providing a pattern and a model for those previously mentioned to imitate him.

By a second meaning, say that 'standing' shows the dancing angels being gathered according to 'thousands of thousands and myriads of myriads,' praising the All-King Savior and ministering to him. These, who are shown turning among their own Creator, are given to become equal-angels after the resurrection, no longer marrying or being married, no longer able to die, the succession of marriage and child-rearing having ceased, since 'their corruptible put on incorruption and their mortal immortality' (1 Cor 15:53-54).

For how does he who perfects celibacy not turn about among the standing immortal angels and the other divine powers, always being 'mindful of the things of the Lord, without distraction' (Col 3:2), desiring to serve him priestically and to serve him nobly, being 'a fellow-worker,' so to phrase it, having set this before him. Similarly, also 'the virgin, being holy in spirit and body,' is without distraction pleasing to the divine bridegroom.

Greek · §21

Κυρίου τὸ «διακρίνειν τὸν οἶκον αὐτοῦ καὶ διαφυλάσσειν τὴν θείαν αὐλὴν αὐτοῦ». 1.227 Οἶκον ἐν τούτοις ἐκλημπτέον οὐ τόπον καὶ οἰκοδόμημα, ἀλλὰ τὸ ἄθροισμα τῶν συμπληρούντων αὐτόν, καθὸ σημαίνων ὁ Ἀπόστολός φησιν· «Χριστὸς δὲ ὡς υἱὸς ἐπὶ τὸν οἶκον αὐτοῦ, οὗ οἶκός ἐσμεν ἡμεῖς.» Καὶ πρὸς Τιμόθεον ἐπιστέλλει· «Ἂν βραδύνω, ἵν' εἰδῇς πῶς δεῖ σε ἐν οἴκῳ Θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν Ἐκκλησία Θεοῦ ζῶντος, στῦλος καὶ ἑδραίωμα τῆς ἀληθείας.» 1.228 ∆ιακρίνεται δὲ οὗτος ὁ οἶκος ὑπὸ Ἰησοῦ, τιθέντος ἐν τῇ Ἐκκλησίᾳ «ἀποστόλους, προφήτας, ποιμένας, διδασκάλους, πρὸς τὸν καταρτισμὸν τῶν ἁγίων». Οὐ γὰρ ὡς ἔτυχεν, ἀλλὰ μετὰ πολλῆς διακρίσεως καὶ διαστολῆς, ὃ μέν τις τίθεται εἰς ἀποστόλου βαθμόν, ὃ δὲ εἰς προφήτου τόπον, ἕτεροι δὲ εἰς τὸ νέμειν τὴν Χριστοῦ ποίμνην καὶ ἄλλων τὴν θείαν παίδευσιν ἐκπονεῖν τοῖς πρὸς τὸ μανθάνειν ηὐτρεπισμένοις ἁγίοις τυγχάνουσιν. Τούτοις ὅμοιόν ἐστιν τὸ ἐν Ψαλμοῖς ὧδε ἔχον· «Ὁ Θεὸς ἔστη ἐν συναγωγῇ θεῶν, ἐν μέσῳ δὲ θεοὺς διακρίνει.» 1.229 Ὁ οὕτω χρηματίζων Θεοῦ οἶκος κατ' ἄλλην νόησιν σῶμα Χριστοῦ τυγχάνει ἐκ πολλῶν μελῶν συγκείμενον καὶ καταρτιζόμενον· ὀφθαλμοὶ γοῦν αὐτοῦ τυγχάνουσιν οἱ θεωρητικὸν βίον ἑλόμενοι, ὡς αὖ χεῖρες αὐτοῦ εἰσιν οἱ πρακτικοί, ἐργαζόμενοι τὰ τῆς ἀρετῆς ἔργα, ὤτων καλουμένων τούτου τοῦ σώματος τῶν συνετῶν ἀκροατῶν ὧν ἕκαστος ἐρεῖ· «Ἡ παιδεία Κυρίου ἀνοίγει μου τὰ ὦτα.» Καταλλήλως πόδες τοῦ Χριστοῦ σώματος λεχθεῖεν «οἱ τῇ σπουδῇ μὴ ὀκνηροί». 1.230 Ἑπομένως τῷ διακρίνειν τὸν οἶκον Κυρίου, καὶ τὸ θεῖον σῶμα διακρίνειν, ἵν' ὃ μέν τις ὡς προείρηται ὀφθαλμὸς ᾖ, ὃ δὲ χεὶρ δραστήριος ὧν καλὸν ἐνεργεῖν καὶ ἀποτελεῖν ἐργαζόμενον. Ἁρμονίως καὶ περὶ τῶν λοιπῶν μελῶν λεχθήσεται. 1.231 Παραπλησίως τῷ διακρίνειν τὸν οἶκον τοῦ Θεοῦ, καὶ τὴν θείαν αὐλὴν αὐτοῦ διαφυλάσσει, περὶ ἧς τὸ ἅγιον Πνεῦμα βοᾷ τοῖς σπεύδουσιν ἐν αὐτῇ διατρίβειν· «Προσκυνήσατε τῷ Κυρίῳ ἐν αὐλῇ ἁγίᾳ αὐτοῦ.» 1.232 Τί δὲ τὸ ἆθλον τοῦ διακρίνοντος τὸν Θεοῦ οἶκον καὶ διαφυλάσσοντος τὴν αὐλὴν αὐτοῦ παρίσταται ἐν τῷ· «Καὶ δώσω σοι ἀναστρεφομένους ἐν μέσῳ τῶν ἑστηκότων τούτων.» Ἑστηκότες δὲ δείκνυνται οἱ βεβαίως κατὰ ἁγιότητα ἱδρύμενοι, στάσιν μόνιμον κατὰ πίστιν ἀπειληφότες, οἷς προφωνῶν ὁ Ἀπόστολος γράφει· «Καὶ γὰρ τῇ πίστει ἑστήκατε.» Τοὺς οὕτω «τεθεμελιωμένους καὶ ῥεριζομένους» τελείως «ἐν ἀγάπῃ» σημαίνων ὁ Σωτὴρ ἐν Εὐαγγελίῳ φησίν· «Εἰσίν τινες τῶν ὧδε ἑστηκότων.» 1.233 Ἀνὰ μέσον τῶν οὕτως ἑστηκότων τῷ Ἰησοῦ ὑπὸ Θεοῦ δίδονται ἀναστρεφόμενοι κατὰ πολιτείαν 23 θείαν καὶ θεωρίαν τῆς ἀληθείας. Ἐν οἷς ἀνθρώποις, ἀληθῶς τυγχάνουσι κατ' εἰκόνα καὶ ὁμοίωσιν Θεοῦ, συνανεστράφη ὁ λαβὼν αὐτοὺς ὑπὸ τοῦ Πατρὸς Ἰησοῦς, «ἐπὶ τῆς γῆς ὀφθεὶς ἵνα συναναστραφῇ τοῖς ἀνθρώποις», τύπον καὶ ὑπογραμμὸν παρέχων τοῖς προῃρημένοις μιμεῖσθαι αὐτόν. 1.234 Κατὰ δεύτερον λόγον ἐρεῖς ἑστηκότας δεικνυμένους τοὺς χορεύοντας ἀγγέλους συναγομένους κατὰ «χιλιάδας χιλιάδων καὶ μυριάδας μυριάδων» αἰνούντων τὸν παμβασιλέα Σωτῆρα καὶ λειτουργούντων αὐτῷ. Τούτων τῶν παραστατῶν τῷ αὐτῶν δημιουργῷ ἀνὰ μέσον ἀναστρεφόμενοι δίδονται οἱ μετὰ ἀνάστασιν ἰσάγγελοι γινόμενοι, οὐκέτι γαμοῦντες ἢ γαμιζόμενοι, οὐκέτι ἀποθανεῖν δυνάμενοι, παυσαμένης τῆς ἐγγάμων καὶ παιδοποιίας διαδοχῆς, ἐπείπερ «τὸ φθαρτὸν αὐτῶν ἀφθαρσίαν καὶ τὸ θνητὸν ἀθανασίαν ἐνεδύσατο». 1.235 Πῶς γὰρ οὐκ ἐν μέσῳ τῶν ἑστηκότων ἀθανάτων ἀγγέλων καὶ τῶν ἑτέρων θείων δυνάμεων ἀναστρέφεται ὁ ἀγαμίαν κατορθῶν, «μεριμνῶν τὰ τοῦ Κυρίου, ἀπερισπάστως» ἀεὶ ὢν «εὐπάρεδρος» τὸν θεραπεύειν ἱερατικῶς εἵλατο, εὐγενῶς δουλεύειν αὐτῷ, ἵν' οὕτω φράσω, προθέμενος. 1.236 Ὁμοίως καὶ «ἡ παρθένος, πνεύματι καὶ σώματι ἁγία» τυγχάνουσα, ἀπερισπάστως εὐαρεστεῖ τῷ θείῳ νυμφίῳ,

The Eternal Priest and the Spiritual Priests§22

22Nor is it endured to what extent he is left behind. And to say collectively, all those approaching the Savior turn about in the midst of those standing always and continuously in holiness to share in him. One of those turning about in this way sang to the King of all: 'Against angels I will sing to you.' (Zach. III, 8-9: 'Hear, then, O Jesus, the great priest, you and those near you and those sitting before your face, because they are men of wonders. For I am bringing my servant to the east, because upon the stone which I gave before the face of Jesus, upon the one stone, seven eyes are.')

The angel testifying to Jesus, the great priest, says these things: 'Hear, you, Jesus, being the great priest; and let those near you and those sitting before your face hear also, men of wonderscall my servant to the east, because upon the stone which I gave before the face of Jesus, seven eyes are upon it.'

The great priest Jesus, who was previously given according to the order of the priesthood of Melchizedek, concerning whom the Apostle writes to the Hebrews: 'Therefore, holy brothers, partakers of a heavenly calling, understand the apostle and high priest of our confession, Jesus, being faithful to him who made him' (Heb. 3:1).

And see that those able to understand how faithful he is to him who made him, the apostle and high priest of our confession, are found to be holy, partaking of a heavenly calling. For it is not for everyone to see how faithful he is to him who made him, the apostle and priest Jesus, but only for him who is able to speak in all things with wisdom to the perfect, he who is able to say: 'I have seen Jesus' with the eyes of my heart enlightened toward the true light.

Therefore, those not partaking of the heavenly calling are negligent, and from this word they themselves are deceived, having been misled, saying the Son of God is a creature and a worktlessly, taking 'him who made him' to mean creation and production into being, the writer of the epistle not intending this. For to become the faithful apostle and high priest is made manifest as certain and immovable to be apostle and priest; for one is not always apostle and priest.

He is Jesus, but from the time when those to whom he is sent and for whom he intercedes exist, through whom the descent here has happened of the one sent by the Father, when 'bending heaven he descended' (Ps 18:4) to those to whom he was sent and of whom he is priest.

Many scriptures signify the certain and unshakeable through the faithful. For that which is said about God: 'All his commandments are faithful, established for an age of ages' (Ps 89:35), and that: 'I will give you the faithful blessings of David' (2 Sam 7:12), and even that: 'I will raise for myself a faithful priest' (Ps 110:4), declare the certain and unchangeable, of the commandments of God existing faithful according to the spiritual law because of the unchangeable, and of the commandments according to the shadow of the law being transferred from the letter to the spirit and from the shadow to the truth.

By this theory also are those of the true David, in whom the Savior is according to man, whose faithful blessings are to remain forever, the words of him remaining even if heaven and earth pass away; therefore also a faithful priest exists, having an unshakeable priesthood for the age, becoming and having been shown according to the order of Melchizedek. To this great priest the angel of the Lord says: 'Hear then, O Jesus, the great priest, you and those near you' (Zech 6:5), the spiritual priests, those having been appointed under you being high priest, to whom also in Isaiah it is said they are righteous ones: 'But you shall be called priests, servants of God' (Isa 61:6). And they possess this promise especially, those who through all-pervading holiness in celibacy serve God.

Not only, however, do these hear of the angel with Jesus the great priest, but also those sitting before his face. These are those in the regeneration according to the resurrection of the dead sitting before the face of the Savior, being judge and king, judging the twelve tribes of Israel.

These who hear the divine words of the angel with Jesus are not others than the apostles; being near him and sitting before his face, they are not found to be infants or children, but perfect men having encountered the perfect man of the fullness of the knowledge of the Son of God. Therefore also they are observers of wonders, wisely attending to the wondrous powers of...

Greek · §22

οὐδὲ κατὰ ποσὸν αὐτοῦ ἀπολείπεσθαι ἀνεχομένη. Καὶ συλλήβδην εἰπεῖν πάντες οἱ τῷ Σωτῆρι πλησιάζοντες τῷ μετέχειν αὐτοῦ ἀναστρέφονται ἀνὰ μέσον τῶν ἀεὶ καὶ διηνεκῶς ἑστηκότων ἐν ἁγιότητι. Εἷς τῶν οὕτως ἀναστρεφομένων ὑμνῶν τὸν παμβασιλέα ἀνεφθέγξατο· «Ἐναντίον ἀγγέλων ψαλῶ σοι.» 1.237 Zach. III, 8®9: Ἄκουε δή, Ἰησοῦ ὁ ἱερεὺς ὁ μέγας, σὺ καὶ οἱ πλησίον σου καὶ οἱ καθήμενοι πρὸ προσώπου σου, διότι ἄνδρες τερατοσκόποι εἰσίν. ∆ιότι ἰδοὺ ἄγω τὸν δοῦλόν μου ἀνατολήν, διότι ὁ λίθος ὃν ἔδωκα πρὸ προσώπου Ἰησοῦ, ἐπὶ τὸν λίθον τὸν ἕνα ἑπτὰ ὀφθαλμοί εἰσιν. 1.238 Ὁ διαμαρτυρόμενος ἄγγελος Κυρίου τῷ Ἰησοῦ τῷ μεγάλῳ ἱερεῖ τάδε φησίν· Ἄκουε σύ, Ἰησοῦ, ὁ μέγας ἱερεὺς ὤν· ἀκουέτωσαν δὲ καὶ οἱ πλησίον σου καὶ οἱ καθήμενοι πρὸ προσώπου σου, τερατοσκόποι ἄνδρες ὄντες, ὅτι ἐγὼ καλῶ τὸν δοῦλόν μου ἀνατολήν, ὅτι ἐπὶ τὸν λίθον ὃν ἔδωκα πρὸ προσώπου Ἰησοῦ ἑπτὰ ὀφθαλμοί εἰσιν αὐτοῦ. 1.239 Ἱερεὺς μέγας Ἰησοῦς ἐν τοῖς πρότερον ἀποδέδοται ὁ κατὰ τὴν τάξιν Μελχισεδὲκ ἱερατεύων, περὶ οὗ Ἑβραίοις ἐπιστέλλων ὁ Ἀπόστολος γράφει· «Ὅθεν, ἀδελφοὶ ἅγιοι, κλήσεως ἐπουρανίου μέτοχοι, κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν Ἰησοῦν, πιστὸν ὄντα τῷ ποιήσαντι αὐτόν.» 1.240 Καὶ ὅρα ὅτι οἱ δυνάμενοι κατανοεῖν ὡς πιστός ἐστιν τῷ ποιήσαντι αὐτὸν ὁ ἀπόστολος καὶ ἀρχιερεὺς τῆς ὁμολογίας ἡμῶν ἅγιοι τυγχάνουσιν, κλήσεως ἐπουρανίου μετέχοντες. Οὐ γὰρ παντός ἐστι θεωρεῖν πῶς πιστός ἐστιν τῷ ποιήσαντι αὐτὸν ἀπόστολος καὶ ἱερεὺς Ἰησοῦς, ἀλλὰ μόνου καὶ παντὸς τοῦ σοφίαν δυναμένου λαλεῖν ἐν τοῖς τελείοις, τοῦ δυναμένου φάναι· «Ἰησοῦν ἑώρακα» τοῖς ὀφθαλμοῖς τῆς καρδίας μου πεφωτισμένοις πρὸς τοῦ ἀληθινοῦ φωτός. 1.241 Ἀμέλει γοῦν οἱ κλήσεως ἐπουρανίου μὴ μετέχοντες, καὶ ἐκ τῆς λέξεως ταύτης ἀπατῶσιν καὶ αὐτοὶ προηπατημένοι, κτίσμα καὶ ποίημα λέγοντες εἶναι τὸν τοῦ Θεοῦ Υἱόν. Σφάλλονται δὲ ἀνοήτως οἱ ἠλίθιοι, τὸ «ποιήσαντα αὐτὸν» ἐπὶ δημιουργίας καὶ τῆς εἰς τὸ εἶναι παραγωγῆς λαμβάνοντες, τοῦ γράψαντος τὴν ἐπιστολὴν οὐ βουλομένου τοῦτο. 1.242 Τὸ γὰρ πιστὸν ἀπόστολον καὶ ἀρχιερέα γίνεσθαι φανεροῖ βέβαιον καὶ ἀμετακίνητον ἀπόστολον καὶ ἱερέα ἀποδείκνυσθαι· οὐ γὰρ ἀεὶ ἀπόστολος καὶ ἱερεὺς Ἰησοῦς ἐστιν, ἀλλ' ἀφ' οὗ ὑπάρχουσιν οἱ πρὸς οὓς ἀποστέλλεται καὶ ὑπὲρ ὧν ἱερᾶται, οἷς καὶ δι' οὓς ἡ δεῦρο κάθοδος γέγονεν τοῦ ἀποσταλέντος ὑπὸ τοῦ Πατρός, ὅτε «κλίνας οὐρανὸν κατέβη» πρὸς οὓς ἀπεστάλη καὶ ὧν ἱερεύς ἐστιν. 1.243 Πολλαὶ δέ εἰσιν γραφαὶ διὰ τοῦ πιστοῦ σημαίνουσαι τὸ βέβαιον καὶ ἀκράδαντον· τὸ γὰρ περὶ Θεοῦ λεγόμενον ὅτι· «Πισταὶ πᾶσαι αἱ ἐντολαὶ αὐτοῦ, ἐστεριγμέναι εἰς τὸν αἰῶνα τοῦ 24 αἰῶνος», καὶ τό· «∆ώσω ὑμῖν τὰ ὅσια ∆αυὶδ τὰ πιστά», ἔτι μὴν καὶ τό· «Ἀναστήσω ἐμαυτῷ ἱερέα πιστόν», τὸ βέβαιον καὶ ἀμετάθετον δηλοῦσιν, τῶν κατὰ τὸν πνευματικὸν νόμον ἐντολῶν τοῦ Θεοῦ πιστῶν ὑπαρχουσῶν διὰ τὸ ἀμετάθετον, τῶν κατὰ τὴν σκιὰν τοῦ νόμου ἐντολῶν μετατιθεμένων ἐκ τοῦ γράμματος ἐπὶ τὸ πνεῦμα καὶ ἐκ τῆς σκιᾶς ἐπὶ τὴν ἀλήθειαν. 1.244 Ταύτῃ τῇ θεωρίᾳ καὶ τὰ τοῦ ἀληθινοῦ ∆αυίδ, τοῦ τῇ χειρὶ ἱκανοῦ, ὁ Σωτὴρ κατὰ τὸν ἄνθρωπόν ἐστιν, οὗ τὰ ὅσια πιστά ἐστιν τῷ ἀεὶ μένειν, μενόντων τῶν λόγων αὐτοῦ κἂν ὁ οὐρανὸς καὶ ἡ γῆ παρέλθωσιν· διὸ καὶ ἱερεὺς πιστὸς ὑπάρχει, ἀπαράβατον ἱερωσύνην ἔχων εἰς τὸν αἰῶνα, κατὰ τὴν τάξιν Μελχισεδὲκ τυγχάνων καὶ ἀποδειχθείς. 1.245 Τούτῳ τῷ μεγάλῳ ἱερεῖ ὁ ἄγγελος Κυρίου λέγει· «Ἄκουε δή, Ἰησοῦ ὁ ἱερεὺς ὁ μέγας, σὺ καὶ οἱ πλησίον σου» οἱ πνευματικῶς ἱερεῖς, οἱ τεταγμένοι ὑπὸ σὲ ἀρχιερέα ὄντα, πρὸς οὓς καὶ ἐν Ἠσαίᾳ λέγεται δικαίους ὄντας· «Ὑμεῖς δὲ κληθήσεσθε ἱερεῖς λειτουργοὶ Θεοῦ.» Ἔχουσιν δὲ ταύτην τὴν ἐπαγγελίαν μάλιστα οἱ διὰ παντελοῦς ἁγνείας τῆς ἐν ἀγαμίᾳ θεραπεύοντες Θεόν. 1.246 Οὐ μόνον δὲ οὗτοι ἀκούουσιν τοῦ ἀγγέλου σὺν τῷ Ἰησοῦ τῷ ἱερεῖ τῷ μεγάλῳ, ἀλλὰ καὶ οἱ καθήμενοι πρὸ προσώπου αὐτοῦ. Οὗτοι δ' εἰσὶν οἱ ἐν τῇ παλιγγενεσίᾳ τῇ κατὰ τὴν ἀνάστασιν τῶν νεκρῶν καθήμενοι πρὸ προσώπου τοῦ Σωτῆρος, κριτοῦ καὶ βασιλέως ὄντος, κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ. 1.247 Οὐχ ἕτεροι δὲ τῶν ἀποστόλων οὗτοι οἱ ἀκούοντες σὺν τῷ Ἰησοῦ τῶν θείων λόγων τοῦ ἀγγέλου· πλησίον ὄντες αὐτοῦ καὶ οἱ καθήμενοι πρὸ προσώπου αὐτοῦ, οὐ νήπιοι οὐ παῖδες τυγχάνουσιν, ἀλλ' ἄνδρες τέλειοι καταντήσαντες εἰς ἄνδρα τέλειον τοῦ πληρώματος τῆς γνώσεως τοῦ Υἱοῦ τοῦ Θεοῦ. ∆ιὸ καὶ τερατοσκόποι εἰσίν, σοφῶς ἐφιστάνοντες ταῖς τεραστίοις δυνάμεσι τοῦ

The Sign and Wonder of Christ's Incarnation§23

23Of the Lord, as to how to grasp what is made manifest through them. Of this knowledge, the great hierophant Moses and his brother Aaron the high priest are examples; for it has been written, 'God set among them the words of His signs and His wonders' (Ps 105:7). How then is the divinely-inspired observer not merely looking at the sight of wonders and signs, but at their words, according to which these things are accomplished?

And it is to be testified by the theory of one and two things recorded in the Gospels: a sign and a wonder was the leading of the blind man from birth to sight (Matt 9:27-31), his eyes having been anointed with clay, having been brought from the ground and from the spittle of the benefactor. Because of this having happened paradoxically, the one observing the prototype made manifest through it is a wonder-observer.

For the people from the nations, who previously were not seeing at all, should be considered to be blind from birth by the subversion of atheism and ignorance of God, having looked up when they knew Christ according to the flesh, the eyes were anointed with the clay made from the spittle of Jesus, having gained experience of the incarnation which brought him to see Him. Alongside these is also the woman with the flow of blood for all twelve years (Luke 8:43-48), who had become outside the bearing of unclean blood through which she was prevented from giving birth, from touching the hem of Jesus. Paradoxically and wondrously it was accomplished; the one having gained knowledge of it is a wonder-observer, transferring that which happened wondrously to the woman into the purified Church from the nations.

Having shown all things observed in the existing words, 'I, says the Almighty Lord, lead my servant toward the East,' calling Him his servant, He who happens to be of the seed of David according to the flesh, 'the one having taken the form of a servant, having emptied himself while being in the form of God' (Phil 2:7). This servant of God who was brought low is that East concerning which it is said in the Gospel: 'An East from on high, to shine upon those sitting in darkness and the shadow of death' (Mal 4:2), no other being 'of the true light.' Showing His own servant, the Father says: 'Behold, a man, East is his name' (Mal 4:2), calling him a man because of the incarnation, and East because of having been raised up, being a sun of righteousness; for indeed it has been written about him in the last of the Twelve Prophets, from the person of the one who sent...

my name

Greek · §23

Κυρίου, ὡς καταλαμβάνειν τὰ δι' αὐτῶν δηλούμενα. 1.248 Ταύτης τῆς ἐπιστήμης ὁ μέγας ἱεροφάντης Μωϋσῆς καὶ ὁ ἀδελφὸς αὐτοῦ ἀρχιερεὺς Ἀαρών· γέγραπται γὰρ ὡς «Ἔθετο ὁ Θεὸς ἐν αὐτοῖς τοὺς λόγους τῶν σημείων καὶ τῶν τεράτων αὐτοῦ». Πῶς δὲ οὐ τερατοσκόπος ὁ θεόθεν σχὼν οὐχ ἁπλῶς τὴν θέαν τῶν τεράτων καὶ σημείων, ἀλλὰ τῶν λόγων αὐτῶν καθ' οὓς ταῦτ' ἐπιτελεῖται. 1.249 Ἔστι δὲ μαρτύρασθαι τῇ θεωρίᾳ ἐξ ἑνὸς καὶ δευτέρου ἀναγραφέντων ἐν τοῖς Εὐαγγελίοις· σημεῖον καὶ τέρας ἦν τὸ εἰς ὄψιν ἀγαγεῖν τὸν ἀπὸ γενετῆς τυφλόν, πηλοῦ ἐπιχρισθέντων τῶν ὀφθαλμῶν αὐτοῦ, συνδευθέντος ἐκ γῆς καὶ τοῦ πτύσματος τοῦ εὐεργέτου. Τούτου τοῦ παραδόξως γεγενημένου, τερατοσκόπος ἐστὶν ὁ θεωρῶν τὸ δι' αὐτοῦ δηλούμενον πρωτότυπον. 1.250 Τὸν γὰρ ἀπὸ ἐθνῶν λαὸν μηδαμῶς ὁρῶντα πρότερον τῷ κατὰ ἀθεότητα καὶ ἄγνοιαν Θεοῦ ἀνατετράφθαι ἀπὸ γενετῆς τυφλὸν εἶναι ἡγητέον, ἀναβλέψαντα τότε ὅτε κατὰ σάρκα γνοὺς Χριστὸν ἐπεχρίσθη τοὺς ὀφθαλμοὺς τὸν ἐκ τοῦ πτύσματος Ἰησοῦ γενάμενον πηλόν, πεῖραν λαβὼν τῆς ἐνανθρωπήσεως τοῦ εἰς τὸ ὁρᾶν αὐτὸν ἀγαγόντος. 1.251 Πρὸς τούτοις καὶ ἡ αἱμορροοῦσα γυνὴ ὅλοις ἔτεσι δώδεκα, ἔξω γέγονεν τῆς φορᾶς τοῦ ἀκαθάρτου αἵματος δι' ἣν ἐκωλύετο τίκτειν, ἐκ τοῦ ἅψασθαι τοῦ κρασπέδου Ἰησοῦ. Παραδόξως καὶ τεραστίως ἐπετελεῖτο· ὁ γνῶσιν αὐτοῦ λαβὼν τερατοσκόπος ἐστίν, μετάγων τὸ εἰς τὴν γυναῖκα τεραστίως γεγονός, εἰς τὴν καθαρισθεῖσαν ἀπὸ τῶν ἐθνῶν ἐκκλησίαν. 1.252 ∆είξας πάντα τὰ τεθεωρημένα ἐν τοῖς ἐκκειμένοις ῥητοῖς, «Ἐγώ, φησίν, ὁ παντοκράτωρ Κύριος, τὸν δοῦλόν μου ἄγω ἀνατολήν», δοῦλον ἑαυτοῦ λέγων τὸν ἐκ σπέρματος ∆αυὶδ κατὰ σάρκα τυγχάνοντα, «τὸν ἀναλαβόντα μορφὴν δούλου, κενώσας ἑαυτὸν ἐν μορφῇ Θεοῦ ὑπάρχων». Οὗτος ὁ ἀχθεὶς Θεοῦ δοῦλος ἡ ἀνατολή ἐστιν ἐκείνη περὶ ἧς ἐν Εὐαγγελίῳ εἴρηται· «Ἀνατολὴ ἐξ ὕψους, ἐπιλάμψαι τοῖς ἐκ σκότει καὶ σκιᾷ θανάτου καθημένοις», οὐχ ἑτέρα ὑπάρχουσα «τοῦ φωτὸς τοῦ ἀληθινοῦ.» 1.253 ∆εικνὺς τὸν δοῦλον ἑαυτοῦ ὁ Πατήρ φησιν· «Ἰδοὺ ἀνὴρ ἀνατολὴ 25 ὄνομα αὐτῷ», ἄνδρα καλῶν αὐτὸν διὰ τὴν ἐνανθρώπησιν, ἀνατολὴν δὲ διὰ τὸ ἀνατεταλκέναι, δικαιοσύνης ἥλιον ὄντα· γέγραπται γοῦν περὶ αὐτοῦ ἐν τῷ τελευταίῳ τῶν ∆ώδεκα Προφητῶν, ἐκ προσώπου τοῦ ἀποστείλαντος αὐτὸν Πατρός· «Ἀνατελεῖ ὑμῖν τοῖς φοβουμένοις τὸ ὄνομά μου ἥλιος δικαιοσύνης, καὶ ἴασις ἐν ταῖς πτέρυξιν αὐτοῦ.» 1.254 Ἀποδιδοὺς δὲ τὴν αἰτίαν τοῦ ἄγεσθαι τὸν δοῦλον αὐτοῦ ἀνατολήν φησιν· «∆ιότι ὁ λίθος ἀπὸ προσώπου» τοῦ ἐπιλάμψαντος «ἑπτὰ ὀφθαλμοὺς ἔχει». Τίς δ' οὗτός ἐστιν, ἢ ὁ ἐπιδημήσας Σωτήρ, ἔχων τὴν ἑπταδύναμον διορατικὴν φύσιν; Εἴρηται γοῦν ἐν Ἠσαίᾳ περὶ αὐτοῦ· «Ἐξελεύσεται ῥάβδος ἐκτῆς ῥίζης Ἰεσσαί, καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται, καὶ ἐπαναπαύσεται ἐπ' αὐτὸν πνεῦμα τοῦ Θεοῦ, πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεβείας, καὶ ἐμπλήσει αὐτὸν πνεύματος φόβου Θεοῦ.» 1.255 Καὶ ὅρα γε τοὺς ἐπὶ ἕνα λίθον ἑπτὰ ὀφθαλμοὺς Κυρίου, ὧν ὃ μὲν πνεῦμα σοφίας, ὃ δὲ συνέσεώς ἐστιν. Τίς γὰρ οὕτω ὀφθαλμὸς φωτεινός ἐστιν, πάντα τὰ καλὰ καὶ μεγάλα κατοπτεύων, ἢ τὸ τῆς σοφίας πνεῦμα, παραπλησίως καὶ τὸ τῆς συνέσεως πνεῦμα; 1.256 Ὁ οὕτως ὀμματώμενος πνευματικὸς λίθος, αὐτὸ βουλὴ καὶ ἰσχὺς ὑπάρχων, πάντα βεβουλευμένως καὶ ἰσχυρῶς θεωρεῖ, γνωστικῶς τε καὶ εὐσεβῶς ἐμπλησθεὶς Πνεύματος Θεοῦ τότε μάλιστα ὅτε ἀνέλαβεν τὴν τοῦ δούλ̣ου μορφήν. Αὐτίκα γοῦν οὐκ ἔξοθεν λαμβάνει τὸ ἐπαναπαυόμενον ἐπ' αὐτὸν σοφίας καὶ συνέσεως, βουλῆς τε καὶ ἰσχύος, γνώσεώς τε καὶ εὐσεβείας πνεῦμα· ἐπαναπαύεσθαι γὰρ ἐπ' αὐτὸν εἴρηται. Οἰκεῖον γὰρ καὶ κατάλληλον αὐτῷ ὑπάρχει ἕκαστον τῶν εἰρημένων, μόνου τοῦ πνεύματος τοῦ φόβου ἐπιγινομένου ὥστε ἐμπλῆσαι αὐτόν. 1.257 Τοῦτο τὸ τοῦ φόβου πνεῦμα εὐλάβεια ἑτέρῳ ὀνόματι καλεῖται, προσὸν τῷ ἀνθρώπῳ τῷ ἐκ Μαρίας· γράφει περὶ τούτου ὁ Ἀπόστολος κατὰ λέξιν ὧδε· «Ὃς ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ δεήσεις τε καὶ ἱκετηρίας προσενέγκας, μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων, πρὸς τὸν δυνάμενον αὐτὸν σῴζειν ἐκ θανάτου, καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας.» Εὐλάβειαν δὲ ἔχει οὐ καθὸ Θεός, ἀλλὰ καθὸ ἄνθρωπός ἐστιν. 1.258 Ὅτι δὲ λίθος προσαγορεύεται ὁ τὴν ἑπταδύναμον ὅρασιν ἔχων, ἐκ τῶν θείων γραφῶν ἀποδείκνυται· χρησάμενος ὁ πρόκριτος τῶν ἀποστόλων Πέτρος τῷ ἀπὸ τοῦ Ψαλμοῦ ῥητῷ οὕτως ἔχοντι· «Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας», ἐλεγκτικώτατα πρὸς τοὺς τοῦ Ἰσραὴλ διδασκάλους φησίν· «Οὗτός

The Fig and the Vine§24

24"The stone which was rejected by you, the builders, has become the head of the corner." Ps 118:22. For how did the two walls not join and complete one single corner: the one being built from the Jews coming to the gospel, and the other from the Gentiles who believed? For when the Church of both Jews and Greeks was gathered, Christ having become its head, He completed one corner, with all those joined to one building in one faith, all people from the two peoples being created into one new man Eph 2:15.

This stone, thus announced as the cornerstone, chosen, precious, which God placed in the foundations of Zion, no longer to be shamed by any sin, having become pure for everyone believing upon it. Those coming to the immortal living Word, living themselves, are being built up as hidden stones, so that a spiritual house may be composed and an intelligible altar, upon which the sacrifice of praise is offered and all things being like it are spiritual.

May we also, living, become holy stones, rolling upon the earth of God, so that, having been built up on the foundation of the apostles and prophets of Christ Jesus Eph 2:20, we may be completed as a temple and a spiritual house, so that God may dwell in us.

"I dig a pit," says the Lord of all, "and I will search out all the injustice of that land in one day" Zech 3:9. "On that day," says the Lord of all, "let each call his neighbor under the vine and under the fig tree" Zech 3:10.

"I dig," says the Lord of all, "a pit, in order to make all the hidden things manifest, in order to touch and feel all the injustice of that land;" it is clear that of the one being dug, in the one day of illumination, then most especially when "the Lord God shines" Ps 104:4 the Lord of all "the secrets of darkness, and makes manifest the purposes of the hearts," in order to condemn those having done all injustice.

One day can be called the season of our Savior's visitation, in which the benefactor who shines also searches all the injustice of the revealed land, taking away the sin of the world.

Because of this, once the cause of all strife and every unjust war has been overcome, there will be a deep peace, such that no one fears anymore, since strifes are dissolved and wars are ended, and the demons and other opposing powers, which are called 'rulers of this darkness', are gone, so that everyone may live fearlessly and invite his neighbor under the fig and the vine.

This peaceful and stable state is being described, and the prophet Micah foretells presciently that day, saying: 'Each one will call his neighbor and his brother under his fig tree and his vine, not being afraid' (Micah 4:4). For how can anyone still be afraid, when all strifes and wars are dissolved?

What is meant by the mentioned plants, the vine and the fig trees—whether the contemplative or the active life? The vine, producing fruit that makes the contemplative and scientific life joyful, and the fig, being somewhat severe and rough due to the toil and sweat for the sake of possessing virtue.

Regarding the fig thus given, the proverb says: 'He who plants a fig tree will eat its fruits, but he who guards the Lord will be honored' (Proverbs 12:14), which is not contrary to history; for many having planted a sensible fig tree neither sat down nor ate its fruits, either being prevented by death or being driven far away from the plant they planted, while only he who eats the fruits of a spiritual tree eats alone and for all.

The fig is said to be the active and energetic life of good things; likewise the vine should be understood, becoming like a branch of the true vine. For each of the disciples of Jesus is a vine, becoming a branch of the one saying, Savior: 'I am the vine, you are the branches. Every branch remaining in me bears more fruit' (John 15:5).

Those who have cultivated the said trees, becoming fellow-laborers and brothers, invite one another under the vine and the fig tree in peace, to live in luxury. For when you see the contemplative man hurrying to lead his neighbors under the wise theory of God and of His doctrines and...

Greek · §24

ἐστιν ὁ λίθος ὁ ἐξουθενηθεὶς ὑφ' ὑμῶν τῶν οἰκοδόμων, γενάμενος εἰς κεφαλὴν γωνίας.» 1.259 Πῶς γὰρ οὐ συνῆψεν καὶ μίαν ἀπετέλεσεν γωνίαν τοὺς δύο τοίχους, τόν τε οἰκοδομούμενον ἐκ τῶν προσελθόντων τῷ εὐαγγελίῳ Ἰουδαίων καὶ τῶν πιστευσάντων ἀπὸ ἐθνῶν· συγκειμένης γὰρ τῆς Ἐκκλησίας ἔκ τε Ἰουδαίων καὶ Ἑλλήνων, κεφαλὴ αὐτῆς γενάμενος ὁ Χριστός, μίαν ἀπετέλεσε γωνίαν, συμφωνούντων λοιπὸν κατὰ μίαν πίστιν τῶν συνηρμοσμένων εἰς μίαν οἰκοδομήν, πάντων ἀνθρώπων τῶν προσηκαμένων τὸ θεῖον εὐαγγέλιον ἀπὸ τῶν δύο λαῶν κτιζομένων εἰς ἕνα καινὸν ἄνθρωπον. 1.260 Τὸν οὕτω ἀπαγγελλόμενον λίθον, ὄντα «ἀκρογωνιαῖον, ἐκλεκτόν, ἔντιμον, ἐνέβαλεν ὁ Θεὸς εἰς τὰ θεμέλια τῆς Σιών, μηκέτι αἰσχυνομένου» δι' ἁμαρτίαν τινός, καθαρσίου γεγενημένου παντὸς τοῦ πιστεύοντος ἐπ' αὐτῷ. Οἱ προσερχόμενοι τῷ ἀθανάτως ζῶντι Λόγῳ, ζῶντες καὶ αὑτοί, λανθάνοντες λίθοι ἐποικοδομοῦνται, ἵν' οἶκος πνευματικὸς συστῇ καὶ θυσιαστήριον νοητόν, ἐφ' ὃ ἀναφέρεται ἡ τῆς αἰνέσεως θυσία καὶ αἱ ὁμογενεῖς αὐτῇ πᾶσαι οὖσαι πνευματικαί. 1.261 Γενοίμεθα καὶ ἡμεῖς ζῶντες λίθοι ἅγιοι, κυλιόμενοι ἐπὶ τῆς γῆς τοῦ Θεοῦ, ἵν' «ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν Χριστοῦ Ἰησοῦ» ναὸς καὶ οἶκος πνευματικὸς ἀποτελεσθῶμεν, ἵν' ἐνοικήσῃ ὁ Θεὸς ἐν ἡμῖν. 1.262 Zach. III, 9–10: Ἰδοὺ ἐγὼ ὀρύσσω βόθρον, λέγει Κύριος παντοκράτωρ, καὶ 26 ψηλαφήσω πᾶσαν τὴν ἀδικίαν τῆς γῆς ἐκείνης ἐν ἡμέρᾳ μιᾷ. Ἐν τῇ ἡμέρᾳ ἐκείνῃ, λέγει Κύριος παντοκράτωρ, συγκαλέσατε ἕκαστος τὸν πλησίον αὐτοῦ ὑποκάτω ἀμπέλου καὶ ὑποκάτω συκῆς. 1.263 Ὀρύσσω, φησίν, ἐγὼ Κύριος παντοκράτωρ, βόθρον, ἐπὶ τῷ τὰ κεκρυμμένα πάντα φανερῶσαι, ἐπὶ τῷ ἅψασθαι καὶ ψηλαφῆσαι πᾶσαν τὴν ἀδικίαν τῆς γῆς ἐκείνης, δῆλον δ' ὅτι τῆς ὀρυττομένης, ἐν μιᾷ τῇ ἐπιλαμπομένῃ ἡμέρᾳ, τότε μάλιστα ὅτε «φωτίζει Κύριος ὁ Θεὸς» ὁ παντοκράτωρ «τὰ κρυπτὰ τοῦ σκότους, καὶ τὰς βουλὰς τῶν καρδιῶν φανεροῖ», ἐπὶ τῷ καταδικάσαι τοὺς πράξαντας τὴν ἀδικίαν πᾶσαν. 1.264 ∆ύναται ἡμέρα μία καλεῖσθαι ὁ καιρὸς τῆς τοῦ Σωτῆρος ἡμῶν ἐπιδημίας, ἐν ᾗ ψηλαφᾷ ὁ ἐπιλάμψας εὐεργέτης ἅμα καὶ κριτὴς πᾶσαν τὴν ἀδικίαν τῆς δεικνυμένης γῆς, «αἱρῶν τὴν ἁμαρτίαν τοῦ κόσμου»· οὗ κατορθωθέντος, ἐκποδὼν γεναμένης τῆς μητρὸς πάσης στάσεως καὶ παντὸς πολέμου ἀδικίας, εἰρήνη ἔσται βαθεῖα, ὡς μηκέτι δεδιέναι τινά, καταλυθέντων τῶν στάσεις καὶ πολέμους ἐγειρόντων δαιμόνων καὶ τῶν ἄλλων ἀντικειμένων δυνάμεων, αἳ εἴρηνται «κοσμοκράτορες τοῦ σκότους τούτου», ὡς ἀφόβως λοιπὸν διάγειν ἕκαστον καὶ προσκαλεῖσθαι τὸν πλησίον ὑποκάτω συκῆς καὶ ἀμπέλου. 1.265 Ταύτην ὑπογράφων τὴν εἰρηναίαν καὶ εὐσταθῆ κατάστασιν, καὶ Μιχαίας ὁ προφήτης προαναφωνεῖ προγνωστικῶς τῇ ἡμέρᾳ ἐκείνῃ λέγων· «Προσκαλέσεται ἕκαστος τὸν πλησίον καὶ τὸν ἀδελφὸν αὐτοῦ ὑποκάτω συκῆς καὶ ἀμπέλου αὐτοῦ, οὐκ ὄντος τοῦ ἐκφοβοῦντος.» Πῶς γὰρ ἔτι ἐκφοβῶν τις ἔσται, πάντων τῶν στάσεις καὶ πολέμους ἐγειρόντων καταλυθέντων; 1.266 Τί δ' αἰνίττονται τὰ μνημονευθέντα φυτ̣ά, ἄμπελον καὶ συκῆν λέγω, ἢ τὸν θεωρητικὸν καὶ πρακτικὸν βίον; Ἡ μὲν ἄμπελος τὸν γνωστικὸν καὶ ἐπιστημονικὸν εὐφροσύνης ποιητικὸν ποιοῦσα καρπόν, ἡ δὲ συκῆ τὸν πρακτικόν, αὐστηρά τις καὶ τραχεῖα τυγχάνουσα διὰ τοὺς ὑπὲρ κτήσεως ἀρετῆς πόνους καὶ ἱδρῶτας. 1.267 Περὶ τῆς οὕτω ἀποδιδομένης συκῆς τὸ σαλαμώντιον θέσπισμα ἐν Παροιμίαις λέγει· «Ὁ φυτεύων συκῆν φάγεται τοὺς καρποὺς αὐτῆς, ὁ δὲ φυλάσσων τὸν Κύριον τιμηθήσεται», οὐκ οὔσης ἀναντιρρήτου τῆς ἱστορίας· πολλοὶ γὰρ φυτεύσαντες αἰσθητὴν συκῆν οὐδ' ἐδρέψαντο οὐδ' ἔφαγον τοὺς καρποὺς αὐτῆς, ἢ θανάτῳ κωλυθέντες, ἢ πόρρω οὗ ἐφύτευσαν φυτοῦ ἀπῳκισμένοι, μόνου καὶ παντὸς ἐσθίοντος τοὺς καρποὺς οὗ ἐφύτευσαν πνευματικοῦ δένδρου. 1.268 Εἴρηται δ' ἡ συκῆ ὁ πρακτικὸς καὶ ἐνεργητικὸς τῶν καλῶν βίος· καταλλήλως ἐκδεκτέον καὶ τὴν ἄμπελον, τὴν γινομένην οἷα κλῆμα ἀμπέλου τῆς ἀληθινῆς. Ἄμπελος γάρ ἐστιν ἕκαστος τῶν Ἰησοῦ μαθητῶν, κλῆμα τυγχάνων τοῦ λέγοντος Σωτῆρος· «Ἐγώ εἰμι ἡ ἄμπελος, ὑμεῖς δὲ τὰ κλήματα. Πᾶν κλῆμα μένον ἐν ἐμοὶ πλείονα καρπὸν φέρει.» 1.269 Φιλέταιροι καὶ φιλάδελφοι τυγχάνοντες οἱ τὰ λεχθέντα δένδρα γεωργήσαντες, προσκαλοῦνται ἀλλήλους ὑποκάτω ἀμπέλου καὶ συκῆς εἰρηναίως, ἐπὶ τῷ τρυφῶντας διάγειν. Ὅτε γοῦν ὁρᾷς τὸν γνωστικὸν ἄνδρα σπεύδοντα ἄγειν τοὺς πλησίους ὑπὸ τὴν σοφὴν θεωρίαν τοῦ Θεοῦ καὶ τῶν αὐτοῦ δογμάτων τε καὶ

The Golden Lampstand and Spiritual Nourishment§25

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25Regarding matters of practical wisdom, observe how he summoned those whom he loves, the neighbor as himself, under his own vineyard, so that they might pray and rejoice together. Likewise, the maker of good works leads his friends under the planting of a practical virtue fig tree, so that they might simultaneously find rest, having entered into the joy of their own master.

And the angel who was speaking in me returned, and he roused me just as a man is roused from his sleep (Zach. 4:3). And he said to me: 'What do you see?' And I said: 'I have seen, and behold, a golden lampstand, and the lamp upon it, and seven lamps upon it, and seven lampstands for the lamps upon it. And two olive trees upon it, one on the right of its lamp, and one on the left (Zach. 4:2).'

The angel speaking in me returned from one revelation to another vision, which I was to behold; he roused me, having moved me as if from sleep, a man sleeping, and says to me: 'What do you see?' And I said to him: 'I have seen, and behold, a golden lampstand, and a lamp upon it, and seven lamps and an equal number of lampstands supplying oil to the lamps. And I saw also two olive trees upon the lampstand, one on the right and one on the left of the lamp.'

What, then, is signified by each of the things shown to the prophet? The holy one says that the angel, having turned toward me and speaking in me continually and repeatedly, perhaps turns out to be 'the angel of the great counsel.' He roused me similarly to a man being awakened from sleep, having arrived at sobriety. And this awakening is praiseworthy, so that the one expecting it might say with confidence: 'I shall arise at dawn.' This being fulfilled through the outcome of what was pre-announced, he cries out gratefully: 'I have arisen, for the Lord shall take hold of me.' This voice is referred to regarding the Savior, having been raised from the dead, who slept...

It has become according to man. For how was he not raised from sleep when he rose from the dead after having remained in the heart of the earth three days and three nights, having benefited even the souls in Hades, rejoicing them and filling them with the luxury available there?

He says, indeed: 'I satisfied every thirsty soul, and I filled every hungry soul,' providing 'wine that gladdens the heart of man and bread that sustains the ruling part of the meal.' And I was raised and I saw the intoxicating drunkenness that had come to be for the drinking souls, and how they were filled with the saving food. Therefore, 'sweet has become to me sleep' (Ps 116:9), that is, 'death, of which I have tasted above all things by grace' of the well-pleasing God.

Similarly to this, the divine prophet, being the 'man who is in a wound and knows how to bear weakness' (2 Cor 12:10), having been raised, hears from the angel who awakened him: 'What do you see?' To which the one who had seen the vision arrived at comprehension replied with the eyes of the heart enlightened: 'I see a golden lampstand, all of it.' By saying that the lampstand is all golden, it is indicated that it is a spiritual and incorporeal lampstand, entirely filled with light through all its parts.

We do not often find in the Scripture that the intelligible is signified by the name of gold; perhaps, therefore, the intelligible lampstand turns out to be the spiritual house and temple of God, as it is said in the Revelation of John, when he who shows the revelation to the one being initiated says: 'The seven churches which I saw with the eye of the soul are seven lampstands' (Rev 1:12-20).

Upon the whole golden lampstand, there is a torch above, the luminous Word concerning the Trinity. From the moment the torch was extinguished by the wise virgins who met their divine bridegroom, they shall enlighten a light of knowledge, participating in the light of God which exists, in which no darkness of evil or ignorance exists, and participating also in the true light, becoming partakers of the holy.

Greek · §25

φρονημάτων, σκοπεῖς πῶς προσεκαλέσατο οὓς ἀγαπᾷ πλησίον ὡς ἑαυτὸν ὑπὸ τὴν ἰδίαν ἄμπελον, ἵν' εὐωχῶνται καὶ εὐφραίνωνται ἅμα. 1.270 Ὡσαύτως ὁ τῶν καλῶν ἔργων ποιήτης ἄγει τοὺς φίλους ὑπὸ τὴν ἐφύτευσε συκῆν τὴν πρακτικὴν ἀρετήν, ἵνα ἅμα ῥᾳστωνεύσωσιν, εἰσελθόντες εἰς τὴν χαρὰν τοῦ ἑαυτῶν δεσπότου. 1.271 Zach. IV, 1®3: Καὶ ἐπέστρεψεν ὁ ἄγγελος ὁ λαλῶν ἐν ἐμοί, καὶ ἐξήγειρέν με ὃν τρόπον ὅταν ἐξεγερθῇ ἄνθρωπος ἐξ ὕπνου αὐτοῦ. Καὶ εἶπεν πρός με· Τί σὺ βλέπεις; καὶ εἶπα· Ἑώρακα, καὶ ἰδοὺ λυχνία χρυσῆ ὅλη, καὶ τὸ λαμπάδιον ἐπάνω αὐτῆς, καὶ ἑπτὰ λ̣ύχνοι ἐπάνω αὐτῆς, καὶ ἑπτὰ ἐπαρυστρίδες τοῖς λύχνοις τοῖς ἐπάνω αὐτῆς. Καὶ δύο ἐλαῖαι ἐπάνω αὐτῆς, μία ἐκ δεξιῶν τοῦ λαμπαδίου αὐτῆς, καὶ 27 μία ἐξ εὐωνύμων. 1.272 Ὁ λαλῶν ἐν ἐμοὶ ἄγγελος ἐπέστρεψεν ἐξ ἑτέρας ἀποκαλύψεως εἰς ἄλλην θεωρίαν, ἥνπερ ἵνα θεάσωμαι ἐξήγειρέν με διαναστήσας με ὡς ἀπὸ ὕπνου καθεύδοντα ἄνθρωπον, καί φησιν πρὸς ἐμέ· Σὺ τί βλέπεις; Κἀγὼ πρὸς αὐτὸν εἶπον· Ἑώρακα καὶ ἰδοὺ λυχνία χρυσῆ ὅλη, καὶ λαμπάδιον ἐπάνω αὐτῆς, καὶ ἑπτὰ λύχνοι καὶ ἰσάριθμοι ἐπαρυστρίδες ἐποχετεύουσαι τοῖς λύχνοις ἔλαιον. Εἶδον δὲ καὶ ἐλαίας δύο ἐπάνω τῆς λυχνίας, ὧν ἣ μὲν ἐκ δεξιῶν, ἣ δὲ ἐξ εὐωνύμων τοῦ λαμπαδίου ὑπῆρχον. 1.273 Τί δὲ ἕκα̣στ̣ον τῶν φανέντων τῷ προφήτῃ αἰνίττεται καιρὸς ἰδεῖν. 1.274 Ἐξήγειρέν με, ὁ ἅγιος λέγει, ὁ ἐπιστρέψας πρός με ἄγγελος συνεχῶς καὶ ἐπαλλήλως λαλῶν ἐν ἐμοί, τάχα οὐχ ἕτερος τυγχάνων «τοῦ τῆς μεγάλης βουλῆς ἀγγέλου». Ἐξήγειρεν δέ με παραπλησίως ἀνθρώπῳ ἐξ ὕπνου διαγρηγοροῦντι εἰς νῆψιν ἐληλυθότι. Ἐπαινετὴ δὲ αὕτη ἡ διέγερσις, ὥστ' ἀνειπεῖν τὸν προσδοκήσαντα αὐτὴν μετὰ θάρσους· «Ἐξεγερθήσομαι ὄρθρου.» Τούτου πληρωθέντος δι' ἐκβάσεως τοῦ προαναφωνηθέντος, χαριστηρίως βοᾷ· «Ἐξηγέρθην ὅτι Κύριος ἀντιλήμψεταί μου.» 1.275 Ἀναφέρεται δὲ αὕτη ἡ φωνὴ ἐπὶ τὸν ἐκ νεκρῶν ἐξεγερθέντα Σωτῆρα, ὑπνώσαντα καθὸ ἄνθρωπος γέγονεν. Πῶς γὰρ οὐκ ἐξηγέρθη ἐξ ὕπνου ὅτε ἀνέστη ἐκ νεκρῶν μετὰ τὸ διατελέσαι ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας, ὠφελήσας καὶ τὰς ἐν ᾅδῃ ψυχάς, εὐφράνας αὐτὰς καὶ ἐμπλήσας τῆς ἐνδεχομένης ἐκεῖ τρυφῆς. 1.276 Λέγει γοῦν· «Ἐμύθησα πᾶσαν ψυχὴν διψῶσαν, καὶ πᾶσαν ψυχὴν πεινῶσαν ἐνέπλησα», παρασχὼν «οἶνον τὸν εὐφραίνοντα καρδίαν ἀνθρώπου καὶ ἄρτον τὸν στηρίζοντα τὸ ἡγεμονικὸν τοῦ τραφέντος». Καὶ ἐξηγέρθην καὶ εἶδον τὴν ὑπάρξασαν νηφάλιον μέθην ταῖς πιούσαις ψυχαῖς καὶ ὡς ἐνεπλήσθησαν τῆς σωτηριώδους τροφῆς. ∆ιὸ «ἡδὺς γέγονέν μοι ὁ ὕπνος», τοῦτ' ἔστιν «ὁ θάνατος οὗ ὑπὲρ πάντων ἐγευσάμην χάριτι» τοῦ εὐδοκήσαντος Θεοῦ. 1.277 Παραπλησίως τούτῳ τῷ «ἀνθρώπῳ τῷ ἐν πληγῇ ὄντι καὶ εἰδότι φέρειν μαλακίαν» ἐξεγερθεὶς ὁ θεῖος προφήτης ἀκούει πρὸς τοῦ ἐξυπνίσαντος αὐτὸν ἀγγέλου· «Σὺ τί βλέπεις;» πρὸς ὃν ὁ θεασάμενος τὸ εἰς ἀντίλημψιν ε᾿̣λ̣ηλυθὸς ὅραμα τοῖς πεφωτισμένοις ὀφθαλμοῖς τῆς καρδίας ἀπεκρίθη· «Ὁρῶ λυχνίαν χρυσῆν ὅλην.» ∆ιὰ τοῦ εἰπεῖν τὴν λυχνίαν χρυσῆν ὅλην εἶναι, δηλοῖ ὅτι ὅλη δι' ὅλων ἡ φωτῶν πεπληρωμένη λυχ̣ν̣ι´̣α νοερὰ καὶ ἀσώματός ἐστιν. 1.278 Εὑρίσκομεν οὐ πολλαχοῦ τῆς γραφῆς ὡς τὰ νοητὰ ὀνόματι τοῦ χρυσοῦ σημαίνεται· τάχα οὖν ἡ νοητὴ λυχνία ὁ πνευματικὸς οἶκος καὶ ναὸς τοῦ Θεοῦ τυγχάνει, ὡς ἐν Ἀποκαλύψει Ἰωάννου λέγεται, ὅτε φησὶν ὁ δεικνὺς τὴν ἀποκάλυψιν τῷ μυσταγωγουμένῳ· «Αἱ ἑπτὰ ἐκκλησίαι ἃς ὀφθαλμῷ ψυχῆς εἶδες ἑπτὰ λυχνίαι εἰσίν.» 1.279 Ἐπὶ τῆς ὅλης χρυσῆς λυχνίας λαμπάδιον ἐπάνω ἐστὶν ὁ φωτεινὸς περὶ τῆς Τριάδος λόγος. Ἀφ' οὗ λαμπαδίου ἧψαν τὰς ἑαυτῶν λαμπάδας αἱ δᾳδουχοῦσαι παρθένοι φρόνιμοι ἀπαντήσασαι τῷ θείῳ ἑαυτῶν νυμφίῳ· φωτίσασαι δὲ φῶς γνώσεως αὐταί, μετασχοῦσαι τοῦ Θεοῦ φωτὸς ὑπάρχοντος ἐν ᾧ οὐδ̣εμία κακίας καὶ ἀγνοίας ὑπάρχει σκοτία, μετασχοῦσαι δὲ καὶ τοῦ ἀληθινοῦ φωτός, μέτοχοί τε γενάμεναι ἁγίου

The Lamp as Spiritual Insight§26

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26The Spirit dances, carrying torches. Just as a torch appeared above the interpreted lamp, so also seven lamps appeared above that lamp, being a seven-fold radiance. For just as the manner of perfect luminous intellect is called seven eyes, and seven pillars support the house of wisdom, so also the seven lamps sit upon the lamp, in another manner being that which the Savior took during His visitation, soul and flesh.

For how is this whole lamp not golden, having not committed sin nor known it, upon which sit seven lamps: the spirit of wisdom and understanding, the spirit of divine counsel, and strength, and knowledge, and piety, and fear of God. And how does each of these stand in relation to the one who ceased rising from the root of Jesse, having been made clear previously when it was foretold: 'A rod shall come forth from the root of Jesse' (Isaiah 11:1), and the whole scope of the prophecy announcing these things.

And this seven-shining power of the seven lamps above the lamp is nourished and increases, the oil being dispensed through the seven wicks, flowing as the nourishment and guarding the light. And this is nothing other than the study of the knowledge of the truth. For from studying we bear fruit in memory and a stronger vision.

Upon all those things observed—the lamp, the torch, the seven wicks, and the lamps—two oils were also seen above the lamp, one of which was on the right and the other on the left of the torch. And see if the study concerning the intelligible things and the gifts of the Holy Spirit is oil being harvested from the oil on the right, while that concerning the world and its constitution and the providence from God is pressed from the oil on the left.

They suppose, according to a theory, to say another, an oil being on the right of the torch, to be the theory concerning the Only-begotten Son of God, the one on the left nourishing the Word concerning the incarnation. For this one also shines, but not in the same way as the theory on the right and preceding. I once heard a teacher leading the Catholic Church clarifying the presented word, that the torch above the lamp is the...

The light is the illumination of the Father, and the oils on the right and from the good-smelling ones are the words concerning the Son and the Holy Spirit. But he did not provide this interpretation, bearing this meaning, as to how one thing is on the right and the other is from the good-smelling ones.

Since the present theory concerning the lamp is not a sensible but a mental one, see whether this is not that which Moses saw on the mountain according to the pattern shown to him, and not another being of the so-called idea; toward the invisible and mental lamp the sensible one was constructed according to the description of the hierophant Moses.

It is not untimely to write alongside the things seen and that which was said in the Gospel by Jesus: 'No one,' he says, 'having lit a lamp, puts it in a hidden place or under a vessel or a bed, but on the lamp, so that all those in the house may see the light' (Matt 5:15).

It is possible in these things to take the house to be the Church of the living God, becoming His house, in which those remaining and dwelling, standing according to its doctrines, are illuminated toward the lamp placed by the lamp, which is snatched away by the one educating those traversing in the house of God according to the statutes and canons and doctrines of the ecclesiastical opinion. And this teacher illuminates when he lifts up his own mind like a lamp, which he does not hide under a bed or vessel, but places upon his spoken word, being allegorically addressed as a lamp, having 'a tongue of instruction' as it must be said.

It is also possible to call the practical life a lamp, upon which the enlightened mind of the one who has enlightened himself with the light of knowledge rests. Let him who is urging on the present clarity of the existing prophetic word examine whether it is necessary to receive it or to seek another from those... having stepped into understanding. For thus an exactified intellect comes to bear fruit.

'And I asked and said to the angel speaking in me, saying, What are these, Lord? And the angel speaking in me answered and said to me, saying, This is the word of the Lord to Zerubbabel, saying, Not by might nor by power, but by my spirit, says the Lord of all' (Zech 4:6). The prophet says he asked the angel speaking in him, desiring to learn what the divine things shown to him were.

Greek · §26

Πνεύματος, χορεύουσιν λαμπαδηφοροῦσαι. 1.280 Ὥσπερ δὲ τὸ λαμπάδιον ὤφθη ἐπάνω τῆς ἑρμηνευθείσης λυχνίας, οὕτω καὶ ἑπτὰ λύχνοι ἐπάνω αὐτῆς τῆς λυχνίας ἐφάνησαν, ἑπτάφωτος ἐπίλαμψις οὖσα. Ὅνπερ γὰρ τρόπον ἡ τελεία φωτεινὴ νόησις ἑπτὰ ὀφθαλμοὶ εἴρηνται καὶ ἑπτὰ στῦλοι τὸν οἶκον τῆς σοφίας ἀντιστηρίζουσιν, οὕτω καὶ οἱ ἑπτὰ λύχνοι ἐπίκεινται τῇ λυχνίᾳ, καθ' ἕτερον τρόπον οὔσης ἣν ἀνείληφεν ὁ Σωτὴρ κατὰ τὴν ἐπιδημίαν ψυχὴν καὶ σάρκα. 1.281 Πῶς γὰρ οὐ χρυσῆ ὅλη λυχνία αὕτη, ἁμαρτίαν μὴ ποιήσασα μηδὲ γνοῦσα αὐτήν, ᾗ ἐπίκεινται ἑπτὰ λύχνοι, τὸ πνεῦμα τῆς σοφίας καὶ συνέσεως, τὸ πνεῦμα τῆς θείας βουλῆς, καὶ ἰσχύος, καὶ γνώσεως, καὶ εὐσεβείας, καὶ φόβου Θεοῦ. 1.282 Πῶς δ' ἔχει τούτων ἕκαστον πρὸς 28 τοῦτον ᾧ ἐπανεπαύσαντο ἀνατείλαντα ἐκ τῆς ῥίζης Ἰεσσαί, σεσαφήνισται πρότερον ὅτε προέκειτο τό· «Ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαί», καὶ πᾶσα ἡ περιοχὴ τῆς προφητείας ἡ ἀπαγγέλλουσα περὶ τούτων. 1.283 Αὕτη δὲ ἡ ἑπταφεγγὴς δύναμις τῶν ἐπάνω τῆς λυχνίας ἑπτὰ λύχνων τρέφεται καὶ αὔξεται, ἐποχετευομένου ἐλαίου διὰ τῶν ἑπτὰ ἐπαρυστρίδων ἐπιρρεουσῶν τὸ τρέφον καὶ φυλάττον τὸ φῶς ἔλ̣αιον. Οὐχ ἕτερον δὲ τοῦτο τυγχάνει τῆς μελέτης τῆς γνώσεως τῆς ἀληθείας. Μνήμην γὰρ καὶ κραταιοτέραν θεωρίαν ἐκ τοῦ μελετᾶν καρπούμεθα. 1.284 Ἐπὶ πᾶσι τοῖς τεθεωρημένοις τῆς λυχνίας καὶ τοῦ λαμπαδίου καὶ τῶν ἑπτὰ ἐπαρυστρίδων καὶ ἰσαρίθμων λύχνων, ὤφθησαν καὶ ἐλαῖαι δύο ἐπάνω τῆς λυχνίας, ὧν ἣ μὲν ἐκ δεξιῶν ἣ δὲ ἐξ ἀριστέρων ἔκειντο τοῦ λαμπαδίου. Καὶ ὅρα εἰ ἡ περὶ τῶν νοητῶν καὶ τῶν χαρισμάτων τοῦ ἁγίου Πνεύματος μελέτη ἔλαιόν ἐστι τρυγώμενον ἐκ τῆς ἐκ δεξιῶν ἐλαίας, ἣ δὲ περὶ τοῦ κόσμου καὶ συστάσεως αὐτοῦ καὶ προνοίας τῆς ἐκ Θεοῦ ἐκ τῆς εὐωνύμου ἐλαίας πιέζεται. 1.285 Οἴονται κατὰ θεωρίαν ἄλλην, ἐλαίαν ἐκ δεξιῶν τοῦ λαμπαδίου οὖσαν εἰπεῖν τὴν περὶ τοῦ Μονογενοῦς Υἱοῦ τοῦ Θεοῦ θεωρίαν, τῆς ἐξ εὐωνύμων κειμένης τρεφούσης τὸν περὶ τῆς ἐνανθρωπήσεως λόγον. Φωτίζων γὰρ καὶ οὗτος, ἀλλ' οὐχ ὡσαύτως τῆς ἐκ δεξιῶν καὶ προηγουμένης θεωρίας. 1.286 Ἤκουσα ἐγώ ποτε προϊσταμένου τῆς καθολικῆς Ἐκκλησίας διδασκάλου σαφηνίζοντος τὴν προκειμένην λέξιν ὅτι τὸ λαμπάδιον τὸ ἐπάνω τῆς λυχνίας ὁ περὶ τοῦ Πατρὸς φωτισμός ἐστιν, αἱ δὲ ἐκ δεξιῶν καὶ ἐξ εὐωνύμων αὐτοῦ ἐλαῖαι οἱ περὶ Υἱοῦ καὶ ἁγίου Πνεύματός εἰσιν λόγοι. Οὐκ ἀποδέδωκε δὲ ὁ ταύτην τὴν ἑρμηνείαν φέρων πῶς ὃ μὲν ἐκ δεξιῶν, ὃ δὲ ἐξ εὐωνύμων ἐστίν. 1.287 Ἐπεὶ ἡ προκειμένη θεωρία περὶ λυχνίας οὐκ αἰσθητῆς ἀλλὰ νοητῆς ὑπάρχει, ὅρα μὴ αὕτη ἐστὶν ἣν εἶδεν Μωϋσῆς ἐν τῷ ὄρει κατὰ τὸν τύπον τὸν δειχθέντα αὐτῷ, οὐχ ἕτερον ὄντα τῆς καλουμένης ἰδέας· πρὸς τὴν ἀόρατον καὶ νοητὴν λυχνίαν ἡ αἰσθητὴ κατεσκευάσθη κ̣ατὰ τὴν υ῾̣φήγησιν τοῦ ἱεροφάντου Μωϋσέως. 1.288 Οὐκ ἄκαιρον προσ̣παρ̣αγράφειν τοῖς τεθεωρημένοις καὶ τὸ ἐν Εὐαγγελίῳ λεχθὲν ὑπὸ Ἰησοῦ· «Οὐδείς, φησίν, ἅψας λύχνον εἰς κρυπτὴν τίθησιν ἢ ὑπὸ σ̣κεῦος ἢ κλίνην, ἀλλ' ἐπὶ τὴν λυχνίαν, ἵνα πάντες οἱ ἐν τῇ οἰκίᾳ ὁρῶσι τὸ φῶς.» 1.289 ∆υνατὸν ἐν τούτοις ἐκλαβεῖν οἰκίαν τὴν Ἐκκλησίαν τοῦ 1.289 ζῶντος Θεοῦ, οἶκον αὐτοῦ τυγχάνουσαν, ἐν ᾗ οἱ παραμένοντες καὶ διατρίβοντες, κατὰ δόγματα αὐτῆς διακείμενοι, καταλάμπονται πρὸς τοῦ ἐπικειμένου τῇ λυχνίᾳ λύχνου, ἐξαπτομένου ὑπὸ τοῦ παιδεύοντος τοὺς ἐν τῷ οἴκῳ τοῦ Θεοῦ διάγοντας κατὰ τοὺς θεσμοὺς καὶ κανόνας καὶ δόγματα τῆς ἐκκλησιαστικῆς γνώμης. Φωτίζει δ' οὗτος ὁ διδάσκαλος ὅταν οἷα λύχνον ἄρῃ τὸν ἑαυτοῦ νοῦν, ὅνπερ οὐ κρύπτει ὑπὸ κλίνην ἢ σκεῦος, ἀλλ' ἐπιτίθη̣σιν̣ τῷ προφορικῷ αὐτοῦ λόγῳ, λυχνίᾳ ἀλληγορικῶς προσαγορευομένῳ, ἔχων «γλῶτταν παιδείας ἡνίκα δεῖ εἰπεῖν». 1.290 Οἷόν τε καὶ πρακτικὸν βίον λυχνίαν εἰπεῖν ᾗ ἐπίκειται ὁ πεφωτισμένος νοῦς τοῦ φωτίσαντος ἑαυτῷ φῶς γνώσεως. Ὁ ἐφιστάνων τῇ παρούσῃ σαφηνείᾳ τοῦ ἐκκειμένου προφητικοῦ ῥητοῦ δοκιμαζέτω πότερον δεῖ αὐτὴν παραδέξασθαι ἢ ἑτέραν ζητεῖν παρὰ τῶν ·····δι̣αβεβηκότων ἐν συνέσει. Οὕτω γὰρ ἠκριβωμένην νόησιν ἀποκαρποῦσθαι συμβαίνει. 1.291 Zach. IV, 4®6: Καὶ ἐπηρώτησα καὶ εἶπα πρὸς τὸν ἄγγελον τὸν λαλοῦντα ἐν ἐμοὶ λέγων· Τί ἐστιν ταῦτα, Κύριε; Καὶ ἀπεκρίθη ὁ ἄγγελος ὁ λαλῶν ἐν ἐμοὶ καὶ εἶπεν πρός με λέγων· Οὗτος ὁ λόγος Κυρίου πρὸς Ζοροβάβελ λέγων· Οὐκ ἐν δυνάμει μεγάλῃ οὐδὲ ἐν ἰσχύϊ, ἀλλ' ἢ ἐν πνεύματί μου, λέγει Κύριος παντοκράτωρ. 1.292 Ἐπηρωτηκέναι λέγει ὁ προφήτης τὸν λαλοῦντα ἐν αὐτῷ ἄγγελον, μαθεῖν θέλων τίνα ἐστὶν τὰ δειχθέντα αὐτῷ θεῖα

The Power of Christ and the Mountain of the Lord§27

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27Visions, that is, all things revealed, or those specifically preceding the present word, which is about the whole golden lampstand and the things upon it: a lamp, seven small lamps, and equal lamps, and two olives, one on the right and the other on the left of the lamp.

Regarding the question of whether these are not perceived by the senses, the one asked immediately answered that they are the word of God from the person of Zerubbabel, from which it appears that the things shown were intellectual visions and that this is true. The showing of the revealed things happened to the prophet while he was still in Babylon, in which neither the house of God was built, nor the vessels in it, of which the lampstand and the things upon it are. Since these are thus viewed, one must remain with the interpretation spoken of them or seek something greater than it.

The word which... the angel said to the prophet was not done by great power or by the strength of man or of any other creature, but in the Spirit of the Lord it was spoken and was revealed.

The Holy Spirit of the Lord is continually called so in the Scriptures, as also in other Scriptures besides the present one. Concerning Him, a lament and that in Isaiah is announced thus: 'The Spirit of the Lord is upon me, because he has anointed me' (Isaiah 61:1). In agreement with these, the apostle Paul, writing to the Corinthians, says: 'For what man knows the things of a man except the spirit of the man that is in him? So also no one knows the things of God except the Spirit of God, which searches even the mystic depths of God' (1 Corinthians 2:11). And again in Isaiah, the Originator and Provider of all things says: 'A Spirit shall go out from me' (Isaiah 59:19).

By this Spirit, the things shown before the person of Zerubbabel were revealed, but not by great power or strength of any creature. For there is another power provided with the Spirit to those worthy, about which the Savior, in the Acts of the Apostles, says to his disciples, as he was being taken up into heaven to his Father: 'You shall receive power upon the coming of the Holy Spirit' (Acts 1:8). Correspondingly, at the end of the Gospel according to Luke, the Savior, ascending from where he came, having given the Holy Spirit to the apostles, says: 'But you shall sit in the city...'

"...until you are clothed with power from on high." This power is not a different power from that of Christ, who is "the wisdom and power of God," from which the evangelical preaching has surpassed the apostles, one of whom, Paul, writes: "My speech and my preaching are not in persuasive words of human wisdom, but in a demonstration of Spirit and power" (1 Cor 2:4), which is sometimes provided by God who has stretched out His hand, as it is said concerning John in the Gospel, "having gone before the Lord in spirit and power" (Luke 1:80).

Understand precisely if the thing announced to Mary by the holy angel Gabriel has the same understanding: "The Holy Spirit will come upon you, and the power of the Most High will overshadow you" (Luke 1:35). In the mentioned Spirit of God, in the words set forth and many others, the announcement has occurred before Zerubbabel and the power joined with him, "and not by any other great power and might" (Zech 4:7). For this is inferior, even if it be divine and highly esteemed.

Who are you, O great mountain before Zerubbabel, to level the stone of the inheritance to be equal to its grace (Zech 4:7)? As a logical and understandable approach to a divine voice through speech, either the discerning prophet or the angel speaking in him approaches. What is it that he says to him? Who are you, O mountain standing before Zerubbabel to level, and who is the stone which I will make equal to the inheritance by grace? Regarding these things, whoever says the two designations exist in parallel concerning the visiting Savior. For many scriptures name him both mountain and stone.

For in "The mountain of the Lord shall be made manifest at the end of days" (Isa 2:2), the Son of God is, concerning whom He spoke at the end of days after speaking through Moses and the prophets. Of Him also it is demonstrative: "Ascend the mountain of Zion, O evangelizer, Zion" (Isa 2:3). And there are ten thousand other testimonies concerning this, which the present writer should refrain from passing over, lest the word become too much beyond what is necessary, especially since often the things concerning the mountain being the Savior have been interpreted in the commentaries of the divine Psalms and of the...

Greek · §27

θεάματα, ἤτοι πάντα τὰ ἀποκαλυφθέντα, ἢ τὰ πρ̣οσεχῶς πρὸ τῆς προκειμένης νυνὶ λέξεως, ἅ ἐστιν περὶ τῆς χρυσῆς ὅλης λυχνίας καὶ τῶν ἐπάνω αὐτῆς ὄντων, 29 λαμπαδίου τε καὶ ἑπτὰ ἐπαρυστρίδων καὶ λύχνων ἴσων, καὶ ἐλαιῶν δύο, ὧν ἣ μὲν ἐκ δεξιῶν ἣ δὲ ἐξ εὐωνύμων τοῦ λαμπαδίου ὑπῆρχον. 1.293 Πρὸς τὴν περὶ τῆς θέας τούτων ἐρώτησιν, οὐκ αἰσθητῶν ὄντων, εὐθὺς ὁ ἐρωτηθεὶς ἀπεκρίνατο ὅτι λόγος Θεοῦ ἀπὸ προσώπου Ζοροβάβελ εἰσίν, ἐξ οὗ παρίσταται ὡς νοητὰ θ̣εάματα τὰ δειχθέντα ὑπῆρχεν καὶ ὅτι ἀληθὲς τοῦτο. Ἡ δεῖξις τῶν ἀποκαλυφθέντων γέγονε τῷ προφήτῃ ἔτι ἐν τῇ Βαβυλῶνι τυγχάνοντι, ἐν ᾗ οὔτε ὁ οἶκος τοῦ Θεοῦ ᾠκοδόμητο, οὐδὲ τὰ σκεύη τὰ ἐν αὐτῷ, ὧν ε᾿̣στιν καὶ ἡ λυχνία καὶ τὰ ἐπάνω αὐτῆς. Τούτων οὕτω θεωρουμένων, ἐμμενετέον τῇ περὶ αὐτῶν λεχθείσῃ ἑρμηνείᾳ ἢ μείζονα αὐτῆς ζητητέον. 1.294 Ὁ λόγος ὃν ······· τῷ προφήτῃ ὁ ἄγγελος οὐκ ἐν δυνάμει μεγάλῃ οὐδ' ἐν ἰσχύϊ ἀνθρώπου ἢ ἄλλου τινὸς γενητοῦ, ἀλλ' ἐν Πνεύματι Κυρίου εἴρηται καὶ πεφανέρωται. 1.295 Πνεῦμα δὲ Κυρίου τὸ ἅγιον συνεχῶς ἐν ταῖς γραφαῖς λέγεται, ὡς καὶ ἐν ἑτέραις γραφαῖς παρὰ τὴν προκειμένην. Περὶ αὐτοῦ γο̣υ῀̣ν̣ καὶ τὸ ἐν Ἠσαίᾳ ἀπαγγέλλεται ὧδε· «Πνεῦμα Κυρίου ἐπ' ἐμέ, οὗ εἵνεκεν ἔχρισέν με.» Τούτοις ὁμοψήφοις καὶ ὁ ἀπόστολος Παῦλος Κορινθίοις ἐπιστέλλων γράφει· «Τίς γὰρ ἀνθρώπων οἶδεν τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ; οὕτω καὶ τὰ τοῦ Θεοῦ οὐδεὶς οἶδεν εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ, ὅπερ ἐραυνᾷ καὶ τὰ μυστικὰ βάθη τοῦ Θεοῦ.» Καὶ ἔτι ἐν Ἠσαΐᾳ αὐτὸς ὁ τῶν πάντων γενεσιάρχης καὶ προνοητής φησιν· «Πνεῦμα παρ' ἐμοῦ ἐξελεύσεται.» 1.296 Ἐν τούτῳ τῷ Πνεύματι τὰ δειχθέντα πρὸ προσώπου Ζοροβάβελ πεφανέρωται, ἀλλ' οὐκ ἐν μεγάλῃ δυνάμ̣ει ἢ ἰσχύϊ γενητοῦ τινος. Ἑτέρα γάρ ἐστιν δύναμις ἡ σὺν τῷ Πνεύματι χορηγουμένη τοῖς ἀξίοις περὶ ἧς ὁ Σωτήρ, ἐν ταῖς Πράξεσιν τῶν Ἀποστόλων, λέγει τοῖς μαθηταῖς ἑαυτοῦ, ἀναλαμβανόμενος λοιπὸν εἰς τὸν οὐρανὸν καὶ τὸν Πατέρα αὐτοῦ· «Λήμψεσθε δύναμιν τοῦ ἁγίου Πνεύματος ἐπελθόντος ἐφ' ὑμᾶς.» Συμφώνως, ἐπὶ τέλει τοῦ κατὰ Λουκᾶν Εὐαγγελίου, ἀνιὼν ὁ Σωτὴρ ὅθεν ἐλήλυθεν, δοὺς τὸ ἅγιον Πνεῦμα τοῖς ἀποστόλοις, φησίν· «Ὑμεῖς δὲ καθήσεσθε ἐν τῇ πόλει, ἕως ἐνδύσησθε ἐξ ὕψους δύναμιν.» 1.297 Οὐχ ἑτέρα δὲ δύναμις αὕτη τοῦ Χριστοῦ τυγχάνει, ὄντος «σοφίας καὶ δυνάμεως Θεοῦ», ἐξ ἧς τὸ κήρυγμα τὸ εὐαγγελικὸν ὑπῆρκται τοῖς ἀποστόλοις, ὧν εἷς ὁ Παῦλος τυγχάνων γράφει· «Ὁ λόγος μου καὶ τὸ κήρυγμά μου οὐκ ἐν πειθοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλ' ἐν ἀποδείξει Πνεύματος καὶ δυνάμεως», ἅπερ χρηματίζει ποτὲ ἀπὸ τοῦ ἔχοντος αὐτὰ ὀρέξαντος Θεοῦ, ὡς περὶ τοῦ Ἰωάννου εἴρηται ἐν τῷ Εὐαγγελίῳ «προεληλυθότος ἐνώπιον Κυρίου ἐν πνεύματι καὶ δυνάμει Ἠλίου». 1.298 Ἐπίστησον ἀκριβῶς εἰ τὴν αὐτὴν ἔχει νόησιν τὸ ἀπαγγελθὲν τῇ Μαρίᾳ ὑπὸ τοῦ ἁγίου ἀγγέλου Γαβριήλ· «Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις ὑψίστου ἐπισκιάσει σοι.» 1.299 Ἐν τῷ μνημονευθέντι Πνεύματι Θεοῦ ἐν τοῖς ἐκτεθεῖσιν ῥητοῖς καὶ ἑτέροις πλείοσιν ἡ ἀπαγγελία γέγονεν πρὸ προσώπου Ζοροβάβελ καὶ τῆς συνεζευγμένης αὐτῷ δυνάμεως, «καὶ οὐκ ἐν ἄλλῃ μεγάλῃ δυνάμει καὶ ἰσχύϊ». Ὑποδεεστέρα γὰρ αὕτη τυγχάνει, κἂν θεία καὶ περισπούδαστος ᾖ. 1.300 Zach. IV, 7: Τίς εἶ σύ, τὸ ὄρος τὸ μέγα τὸ πρὸ προσώπου Ζοροβάβελ τοῦ κατορθῶσαι; καὶ ἐξοίσω τὸν λίθον τῆς κληρονομίας ἰσότητα χάριτος χάριτα αὐτῆς. 1.301 Ὡς πρὸς λογικὸν καὶ ἀντιλαμβανόμενον φωνῆς θείας διὰ πεῦσιν προσάγει ἤτοι ὁ διορατικὸς προφήτης ἢ ὁ λαλῶν ἐν αὐτῷ ἄγγελος. Τί δ' ἐστὶν ἅ φησιν αὐτῷ; Τίς εἶ σύ, ὦ ὄρος πρὸ προσώπου τυγχάνον τοῦ Ζοροβάβελ τοῦ κατορθῶσαι, καὶ τίς ὁ λίθος ὃν ἐξοίσω τῆς κληρονομίας ἰσότητα χάριτος χάριτα αὐτῆς; Πρὸς ταῦτα ὃ μέν τις ἐρεῖ τὰς δύο προσηγορίας ἐκ παραλλήλου κεῖσθαι κατὰ τοῦ ἐπιδημήσαντος Σωτῆρος. Πολλαὶ γὰρ γραφαὶ καὶ ὄρος καὶ λίθον αὐτὸν ὀνομάζουσιν. 1.302 Ἐν γὰρ τῷ· «Ἔσται ἐμφανὲς τὸ ὄρος Κυρίου ἐπ' ἐσχάτου τῶν ἡμερῶν», ὁ Υἱὸς τοῦ Θεοῦ ἐστιν, ἐν ᾧ ἐπ' ἐσχάτου τῶν ἡμερῶν ἐλάλησεν μετὰ τὸ λαλῆσαι ἐν Μωϋσεῖ καὶ τοῖς προφήταις. Τοῦ 30 αὐτοῦ δηλωτικὸν ὑπάρχει καὶ τό· «Ἐπ' ὄρος Σιὼν ἀνάβηθι ὁ εὐαγγελιζόμενος Σιών.» 1.303 Καὶ ἕτεραι μυρίαι μαρτυρίαι εἰσὶν περὶ τούτου, ἃς ἐατέον παραφέρειν τὸ νῦν, ὅπως μὴ πέρᾳ τοῦ δέοντος πολὺς ὁ λόγος γένηται, μάλιστα ὅτι πολλάκις ἡρμήνευται τὰ περὶ τοῦ ὄρος εἶναι τὸν Σωτῆρα ἐν τοῖς ὑπομνήμασιν τῶν θείων Ψαλμῶν καὶ τῆς

The Mountain and the Stone§28

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28Regarding the final vision of Isaiah. Even the named mountain, Savior, is called a stone in the saying: 'The stone which the builders rejected, this has become the head of the corner' (Ps 118:22). Remembering this word in the Acts of the Apostles, the preeminent disciple of the Savior, Peter, most strictly rebuked the Pharisees, scribes, and Sadducees who were listening to the Jewish teaching, saying: 'This is the stone which was despised by you, the builders, which has become the head of the corner' (Acts 4:11).

And since it is not only the head of the divine building but also the foundation, God promises concerning it, saying: 'Behold, I lay a cornerstone in the foundations of Zion, chosen, precious, upon which the believer has unashamed hope' (Isa 28:16). Laying out these words, Peter, the disciple of Christ, upon whom the Church is built, exhorts and advises those to whom he has inscribed his epistle: 'To whom approaching the living stone, you are being built up into a spiritual house in which spiritual sacrifices are offered' (1 Pet 2:5).

Of what inheritance does the stone belong? It is of that inheritance concerning which it is brought forth in Isaiah: 'There is an inheritance to those healing the Lord' (Isa 35:10), and of that inheritance concerning which the hymnodist said, singing: 'My inheritance is most strong for me; you are the one restoring my inheritance to me' (Ps 16:5).

See then whether the stone is the inheritance of that inheritance being fulfilled from the God-fearing ones according to each, which is chosen and desired, existing from the cause of all things, according to that which was announced by the spirit-bearing men, apostles and evangelists, prophets and the great high priest of all things, Moses: 'He chose for us his own inheritance,' God, clearly, 'the beauty of Jacob whom he loved' (Jer 31:3).

It is equal to the voice from the Psalm and that in the great song of Deuteronomy having here: 'Jacob became a part of the Lord, a portion of his inheritance, Israel' (Deut 33:9). But especially the stone being hymned is the inheritance of that which is signified in the second Psalm toward this stone: 'The Lord said to me, Son are you, I have today become your father. Ask of me and I will give you nations for your inheritance' (Ps 2:7-8).

Toward the assigned theory, the mountain and the stone from parallel...

Regarding how it is to be carried, it must be said and otherwise that one part is the mountain and another part is the stone. And the mountain of achievement is the unwedded Mary; but the stone coming forth from her, whom she bore as a son without a man, exists. The book of the most wise Daniel initiates us into these mysteries.

For it has been said in it that the striking stone—the various kingdoms and the image completed from them—has been cut and torn away from it without the custom and the practiced way toward the generation of the energy from parents. For as many as have the generation from both parents, they are torn and cut away from the hands of the marriage acts and from those who conceive; but only the one born from the virgin, not knowing the man, has been torn away and cut from her without hands. Before the face of Zerubbabel, it happened that the stone from the mountain was to be cut without hands, so that Jesus is also traced through lineage from it. It is interpreted, therefore, as 'a movement of a flow' because the customary flow of parents is moved, by a virgin alone without a man being brought to pass.

But the stone placed outside of the inheritance has grace upon grace, according to the thought of what the Baptist John said, 'for from the fullness we have all received' (John 1:16). For the whole visitation of the Savior and the salvation upon it happened by grace, as the theologian says to those whom he addresses in his epistle: 'You are saved by grace, and this is not from us, but the gift of God' (Ephesians 2:8). [Zechariah 4:8-9: And the word of the Lord came to me, saying: The hands of Zerubbabel have laid the foundation of this house, and his hands shall complete it, and he shall know that the Lord of hosts has sent me to you.]

The prophecy of the seen house is not spoken concerning a sensible building. For it has already been said that this prophet, while still in Babylon, with the seventieth year of the captivity already having come, was initiated into the placed revelations. But not in Babylon, but in Jerusalem and after the captivity, the sensible house was built. Therefore, the present voice does not happen to be about it; for as if concerning the temple being present and already having come, it is said pointedly about it: 'This house.' But it is not subject to the sight of...

Greek · §28

τελευταίας ὁράσεως τοῦ Ἠσαίου. 1.304 Ἀλλὰ καὶ λίθος εἴρηται ὁ ὀνομαζόμενος ὄρος Σωτὴρ ἐν τῷ· «Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας.» Ταύτης τῆς λέξεως μνημονεύσας ἐν ταῖς Πράξεσιν τῶν Ἀποστόλων, ὁ κορυφαιότατος μαθητὴς τοῦ Σωτῆρος Πέτρος ἐλεγκτικώτατα πρὸς τοὺς αὐχοῦντας τὴν ἰουδαϊκὴν διδασκαλίαν φαρισαίους τε γραμματέας τε καὶ σαδδουκαίους εἶπεν· «Οὗτός ἐστιν ὁ λίθος ὁ ἐξουθενηθεὶς ὑφ' ὑμῶν τῶν οἰκοδόμων, ὃς ἐγενήθη εἰς κεφαλὴν γωνίας.» 1.305 Καὶ ἐπεὶ μὴ μόνον κεφαλὴ τῆς θείας οἰκοδομῆς, ἀλλὰ καὶ θεμέλιός ἐστιν, ὁ Θεὸς περὶ αὐτοῦ ἐπαγγέλλεται φάσκων· «Ἰδοὺ τίθημι λίθον ἀκρογωνιαῖον εἰς τὰ θεμέλια τῆς Σιών, ἐκλεκτόν, ἔντιμον, ἐφ' ὃν ὁ πιστεύων ἀκαταίσχυντον ἔχει τὴν ἐλπίδα.» Ταύτας τὰς λέξεις ἐκθέμενος, Πέτρος ὁ Χριστοῦ μαθητής, ἐφ' ᾧ ἡ Ἐκκλησία ᾠκοδόμηται, παραινεῖ καὶ συμβουλεύει οἷς τὴν ἐπιστολὴν ἑαυτοῦ ἐχάραξεν· «Πρὸς ὃν προσερχόμενοι λίθον ζῶντα, ἐποικοδομεῖσθε εἰς οἶκον πνευματικὸν ἐν ᾧ πνευματικαὶ θυσίαι προσάγονται.» 1.306 Ποίας δὲ κληρονομίας ὑπάρχει ὁ λίθος; Ἐκείνης περὶ ἧς ἐν Ἠσαίᾳ φέρεται· «Ἔστιν κληρονομία τοῖς θεραπεύουσιν Κύριον», κἀκείνης περὶ ἧς ψάλλων ὁ ὑμνῳδὸς ἔφη· «Ἡ κληρονομία μου κρατίστη μοί ἐστιν· σὺ εἶ ὁ ἀποκαθιστῶν τὴν κληρονομίαν μου ἐμοί.» 1.307 Ὅρα δὲ εἰ ὁ λίθος κληρονομίας ἐστὶν ἐκείνης τ̣η῀̣ς̣ συμπληρουμένης ἐκ τῶν καθ' ἕκαστα θεοσεβῶν, ἥτις ἐκλεκτὴ καὶ ποθουμένη ὑπάρχει ἀπὸ τοῦ αἰτίου τῶν ὅλων, κατὰ τὸ ἀπαγγελθὲν ὑπὸ τῶν πνευματοφόρων ἀνδρῶν, ἀποστόλων καὶ εὐαγγελιστῶν προφητῶν τε καὶ τοῦ τὰ πάντα μεγάλου ἱεροφάντου Μωϋσέως· «Ἐξελέξατο ἡμῖν τὴν κληρονομίαν ἑαυτοῦ», ὁ Θεὸς δηλονότι, «τὴν καλλονὴν Ἰακὼβ ἣν ἠγάπησεν.» 1.308 Ἰσοδυναμεῖ τῇ ἀπὸ τοῦ Ψαλμοῦ φωνῇ καὶ τὸ ἐν ᾠδῇ μεγάλῃ τοῦ ∆ευτερονομίου ἔχον ὧδε· «Ἐγενήθη μερὶς Κυρίου Ἰακώβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ.» Μάλιστα δὲ ὁ ὑμνούμενος λίθος κληρονομίας ἐστὶν τῆς σημαινομένης ἐν δευτέρῳ Ψαλμῷ πρὸς αὐτοῦ τοῦ λίθου· «Κύριος εἶπεν πρός με· Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγένηκά σε. Αἴτησαι παρ' ἐμοῦ καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου.» 1.309 Πρὸς τῇ ἀποδοθείσῃ θεωρίᾳ, τὸ ὄρος καὶ τὸν λίθον ἐκ παραλλήλου κατὰ τοῦ αὐτοῦ φέρεσθαι, λεκτέον καὶ ἑτέρως ὡς ἄλλο μὲν τὸ ὄρος, ἄλλο δὲ ὁ λίθος ἐστίν. Καὶ τὸ μὲν ὄρος τῆς κατορθώσεως ἡ ἀπειρόγαμος Μαρία ἐστίν· ὁ δὲ προελθὼν ἐξ αὐτῆς λίθος ὃν ἔτεκεν υἱὸν ἄνευ ἀνδρὸς ὑπάρχει. Μυσταγωγεῖ περὶ τούτων ἡ τοῦ σοφωτάτου ∆ανιὴλ βίβλος. 1.310 Εἴρηται γὰρ ἐν αὐτῇ ὡς ὁ πατάττων λίθος τὰς διαφόρους βασιλείας καὶ τὴν ἐξ αὐτῶν συμπληρουμένην εἰκόνα ἄνευ χειρῶν τέτμηται καὶ ἀπέσπασται ἀπ' αὐτοῦ ἄνευ τῆς εἰωθυίας καὶ μεμελετημένης πρὸς γένεσιν τῆς ἐκ γονέων ἐνεργείας. Ὅσοι μὲν γὰρ ἐξ ἀμφοτέρων γονέων τὴν γένεσιν ἔχουσιν ἄνθρωποι, ἐκ χειρῶν τῶν γαμηλίων πράξεων ἀποσπῶνται καὶ τέμωνται τῶν κυουσῶν, μόνου τοῦ τεχθέντος ἐκ τῆς ἄνδρα μὴ γνούσης παρθένου ἄνευ χειρῶν ἀπεσπασμένου καὶ τμηθέντος ἀπ' αὐτῆς. 1.311 Πρὸ προσώπου δὲ Ζοροβάβελ ὑπῆρκται τὸ ἐκ τοῦ ὄρους ἄνευ χειρῶν τμηθῆναι τὸν λίθον, διὰ τὸ καὶ ἐξ αὐτοῦ τὸν Ἰησοῦν γενεαλογεῖσθαι. Ἑρμηνεύεται γοῦν «ῥύσεως μετακίνησις» διὰ τὸ τὴν εἰωθυῖαν ῥύσιν τῶν γονέων μετακεκινῆσθαι, ὑπὸ μόνης ἄνευ ἀνδρὸς παρθένου ἀποτετελέσθαι. 1.312 Χάριτος δὲ χάριτα ἔχει ὁ ἐξωσθεὶς τῆς κληρονομίας λίθος, κατὰ τὴν νόησιν οὗ εἶπεν ὁ βαπτιστὴς Ἰωάννης «ὅτι ἐκ τοῦ πληρώματος ἡμεῖς πάντες ἐλάβομεν». Ὅλη γὰρ ἡ ἐπιδημία τοῦ Σωτῆρος καὶ ἡ ἐπ' αὐτῇ σωτηρία χάριτι 31 ὑπῆρκται, ὡς ὁ θεολόγος οἷς προσφωνεῖ τὴν ἐπιστολὴν ἑαυτοῦ λέγει· «Χάριτί ἐστε σεσωσμένοι, καὶ τοῦτο οὐκ ἐξ ἡμῶν, Θεοῦ τὸ δῶρον.» 1.313 Zach. IV, 8®9: Καὶ ἐγένετο λόγος Κυρίου πρός με λέγων· Αἱ χεῖρες Ζοροβάβελ ἐθεμελίωσαν τὸν οἶκον τοῦτον, καὶ αἱ χεῖρες αὐτοῦ ἐπιτελέσουσιν αὐτόν, καὶ ἐπιγνώσῃ διότι Κύριος παντοκράτωρ ἐξαπέσταλκέν με πρὸς σέ. 1.314 Οὐ περὶ αἰσθητῆς οἰκοδομῆς ὁρατοῦ οἴκου λέγεται ἡ προφητεία. Εἴρηται γὰρ ἤδη ὅτι ὁ προφήτης οὗτος ἔτι ἐν τῇ Βαβυλῶνι τυγχάνων, ἐνεστηκότος ἤδη τοῦ ἑβδομηκοστοῦ ἔτους τῆς αἰχμαλωσίας, ἐμυσταγωγήθη τὰς ἐκκειμένας ἀποκαλύψεις. Ἀλλ' οὐκ ἐν τῇ Βαβυλῶνι, ἀλλ' ἐν τῇ Ἰερουσαλὴμ καὶ μετὰ τὴν αἰχμαλωσίαν ᾠκοδόμητο ὁ αἰσθητὸς οἶκος. ∆ιὸ οὐ περὶ αὐτοῦ ἡ προκειμένη φωνὴ τυγχάνει· ὡς γὰρ περὶ παρόντος καὶ ἐνεστηκότος ἤδη τοῦ ναοῦ, δεικτικῶς λέγεται περὶ αὐτοῦ· «Ὁ οἶκος οὗτος». Οὐχ ὑπόκειται δὲ ὄψει τοῦ

The Shortening of the Days§29

29Regarding the house raised in Jerusalem after the descent of the captivity while in Babylon. Even if these things are said about the sensible building, they reveal the prototype of the visible, being something intelligible, like an idea shaped in resemblance. It was said previously that just as the tent and the vessels in it were constructed according to the pattern of an invisible tent shown on the mountain, that is, of the height of the archetype, so the bodily house raised from sensible stones is a copy and an image of that shown to the prophet Zechariah by way of vision, but not by a collision of the senses.

The hands of Zerubbabel laid the foundation of this archetype, and its active powers shall complete it. When this happens, you will know toward whom the promise is, that 'The Lord of hosts has sent me to you' (Zech 4:6), so that you may be enlightened and intelligently contemplate the things established through divine seeing. And the prophet before us might say the same things as he who speaks in Christ, Paul, having this: 'I will come into revelations and visions of the Lord' (2 Cor 12:1). In agreement with the one speaking in revelations to those who are discerning according to the inner man, the hymnist in the Psalms says: 'Then you spoke in vision to your sons' (Ps 89:1), not in ears nor by voice to those who have the spirit of adoption speaking the Word of God.

For as a true light, it enlightens the intellect of those whom it wishes to receive its divine conversations; it speaks in vision rather than in ear. Immediately also, regarding Isaiah speaking of God thus: 'The vision that Isaiah saw' (Isa 1:1), it is not visible things, but words are brought forward. For how is it visible: 'Hear, O heaven, and listen, O earth, for the Lord has spoken: I have begotten and exalted sons, but they have rebelled against me' (Isa 1:2)? Similarly also concerning the fifth of the Twelve Prophets. For after saying: 'The vision of Habakkuk' (Hab 1:1), there is no sight...

Not through sensation, but through words they are brought forward, having such words: 'Thus says the Lord to Edom: I have heard a sound from the Lord, and I have sent a signal to the nations; you are being punished exceedingly,' and the following. 1.320 Zach. IV, 10: 'Why is it that one has made the days small?' And they shall rejoice, and they shall see the tin stone in the hand of Zerubbabel; these seven are eyes looking over all the earth. 1.321 'Why is it that one is making the days small?' These are the days with which the restoration takes place, of those descending to their own fatherland by the law of the captivity having happened in Babylon. And small days are those which are few in number, especially also those which are cut short, not remaining long while the sun is in the upper hemisphere above the earth; the former meaning is more likely to be meant, because the revelations were shown to the prophet in the seventieth year of the captivity, as to say to the prophet himself toward God: 'How long will you not have mercy on Jerusalem and the cities of Judah, which you see this seventieth year?'

1.322 This theory agrees with that in the Gospel said by the Savior: 'If those days had not been cut short, all flesh would not have been saved.' The cutting short of the days of tribulation signifies that the afflictions will not remain for a longer time, ceasing quickly, so that the strength of those being afflicted may endure for the purpose of bravely contending to obtain prizes and crowns. 1.323 For one should not believe Tatian the heretic, erroneously saying that the former days had become fewer than the present ones, because the hours of the day and night were briefly contracted, due to it being announced by the singer to God: 'By your ordinance the day remains.' 1.324 But since it is impossible according to history for the days to be cut short in this way, one must recover the Gospel teaching concerning the cutting short of the days and that which is lying concerning the small days in the prophetic text.

Greek · §29

ὄντος ἐν Βαβυλῶνι ὁ ἐγερθεὶς οἶκος ἐν τῇ Ἰερουσαλὴμ μετὰ τὴν κάθοδον τῆς αἰχμαλωσίας. 1.315 Ἀλλ' εἰ καὶ μὴ περὶ τοῦ αἰσθητοῦ οἰκοδομήματος λέγεται ταῦτα, ἀλλά γε δηλοῦται ὑπ' αὐτῶν ὁ πρωτότυπος τοῦ ὁρατοῦ, νοητός τις ὑπάρχων καὶ ὡσανεὶ ἰδέα τοῦ πρὸς τὴν ὁμοιότητα αὐτοῦ κατεσκευασμένου. Εἴρηται καὶ πρότερον ὅτ̣ι ὥσπερ ἡ σκηνὴ καὶ τὰ ἐν αὐτῇ σκεύη κατὰ τύπον ἀοράτ̣ου σκηνῆς φανείσης ἐν τῷ ὄρει, τοῦτ' ἔστιν τοῦ ὕψους τῆς ἀρχετυ´̣που, κατεσκευάσθη, οὕτω ὁ σωματικὸς οἶκος ὁ ἐξ αἰσθη̣τ̣ω῀̣ν λίθων ἐγερθεὶς μίμημα καὶ εἰκὼν τυγχάνει του῀̣ δειχθέντος Ζαχαρίᾳ τῷ προφήτῃ ὀπτασίας τρόπῳ, ἀλλ' οὐ προσβολῇ αἰσθήσεως. 1.316 Τούτου τοῦ ἀρχετύπου τὸ σύμβολον αἱ χεῖρες Ζοροβάβελ ἐθεμελίωσαν καὶ αἱ δραστήριοι δυνάμεις αὐτοῦ ἐπιτελέσουσιν. Οὗ γενομένου, γνώσει, ὡς πρὸς ὃν ἡ ἐπαγγελία, ὅτι «Κύριος παντοκράτωρ ἀπέστειλέν με πρὸς σέ», ὅπως φωτισθῇς καὶ ἐπιστημονικῶς θεωρήσῃς τὰ θεσπισθέντα διὰ θεοπτίας. 1.317 Εἴποι δ' ἂν καὶ ὁ προκείμενος προφήτης τὰ αὐτὰ οἷς ἔγραψεν ὁ ἐν Χριστῷ λαλῶν Παῦλος οὕτως ἔχοντα· «Ἐλεύσομαι εἰς ἀποκαλύψεις καὶ ὀπτασίας Κυρίου.» Συμφώνως τῷ ἐν ἀποκαλύψεσιν ὁμιλεῖν τὸν Θεὸν τοῖς διορατικοῖς οὖσιν κατὰ τὸν ἔσω ἄνθρωπον, ὁ ὑμνῳδὸς ἐν Ψαλμοῖς· «Τότε ἐλάλησας ἐν ὁράσει τοῖς υἱοῖς σου», οὐκ ἐν ὠσὶ οὐδὲ φωνῇ τοῖς τὸ πνεῦμα τῆς υἱοθεσίας ἔχουσιν λαλοῦντος τοῦ Θεοῦ Λόγου. 1.318 Ὢν γὰρ φῶς ἀληθινόν, φωτίζει τὴν διάνοιαν ὧν θέλει δέξασθαι αὐτοῦ τὰς θείας ὁμιλίας· ἐν ὁράσει μᾶλλον ἢ ἐν ὠσὶ λαλεῖ. Αὐτίκα γοῦν καὶ τῷ Ἠσαΐᾳ οὕτω λαλοῦντος Θεοῦ, τῷ· «Ὅρασις ἣν εἶδεν Ἠσαΐας», οὐχ ὁρατά, ἀλλὰ λόγοι ἐπιφέρονται. Πῶς γὰρ ὁρατὸν τό· «Ἄκουε, οὐρανέ, καὶ ἐνωτίζου, γῆ, ὅτι Κύριος ἐλάλησεν· Υἱοὺς ἐγέννησα καὶ ὕψωσα, αὑτοὶ δέ με ἠθέτησαν.» 1.319 Ἰσοδυναμούντως καὶ περὶ τοῦ πέμπτου τῶν ∆ώδεκα Προφητῶν. Μετὰ γὰρ τὸ φάναι· «Ὅρασις Ἀβδίου», οὐδὲν θέαμα αἰσθητόν, ἀλλὰ λόγοι ἐπιφέρονται, οὕτως ἔχοντες· «Τάδε λέγει Κύριος τῇ Ἰδουμαίᾳ· Ἀκοὴν ἤκουσα παρὰ Κυρίου, καὶ περιοχὴν εἰς τὰ ἔθνη ἀπέστειλα· ἠτιμωμένος σὺ εἶ σφο´̣δρα», καὶ τὰ ἑξῆς. 1.320 Zach. IV, 10: ∆ιότι τίς ἐξουδένωσεν εἰς ἡμέρας μικράς; Καὶ χαρήσονται, καὶ ὄψονται τὸν λίθον τὸν κασσιτέρινον ἐν χειρὶ Ζοροβάβελ· ε῾̣πτὰ οὗτοι ὀφθαλμοί εἰσιν οἱ ἐπιβλέποντες ἐπὶ πᾶσαν γῆν. 1.321 ∆̣ιότι τίς ε᾿̣στιν ὁ ἐξουθενῶν τὰς ἡμέρας τὰς μικράς; Αὗται δέ εἰσιν μεθ' ἃς ἡ ἀποκατάστασις γίνεται, τῶν εἰς τὴν Βαβυλῶνα γεναμένων αἰχμαλωσίας νόμῳ κάθοδον λαμβανόντων εἰς τὴν ἰδίαν πατρίδα. Ἡμέραι δὲ μικραὶ τυγχάνουσιν αἱ ὀλίγαι τῷ ἀριθμῷ, μάλιστα καὶ αἱ συντετμημέναι, οὐκ ἐπὶ πολὺ τοῦ ἡλίου μένοντος ἐν τῷ ὑπὲρ γῆν ἡμισφαιρίῳ· τὸ πρότερον μᾶλλον ἐκλημπτέον, διὰ τὸ τὰς ἀποκαλύψεις δεδεῖχθαι τῷ προφήτῃ ἐν τῷ ἑβδομηκοστῷ ἔτει τῆς αἰχμαλωσίας, ὡς αὐτὸν τὸν προφήτην πρὸς Θεὸν εἰπεῖν· «Ἕως τίνος οὐ μὴ ἐλεήσεις τὴν Ἰερουσαλὴμ καὶ τὰς πόλεις Ἰούδα, ἃς ὑπερεῖδες τοῦτο ἑβδομηκοστὸν ἔτος;» 1.322 Συνᾴδει τῇ 32 θεωρίᾳ ταύτῃ καὶ τὸ ἐν Εὐαγγελίῳ λεχθὲν ὑπὸ τοῦ Σωτῆρος· «Εἰ μὴ ἐκολοβώθησαν αἱ ἡμέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ.» Τὸ κολοβωθῆναι τὰς ἡμέρας τῆς θλίψεως δηλοῖ ὡς οὐ παραμενεῖ τὰ θλιβερὰ ἐπὶ χρόνον πλείονα, ταχέως καταπαύοντα, ἵνα διαρκέσῃ ἡ ἰσχὺς τῶν κακουμένων πρὸς τὸ γενναίως ἀγωνίσασθαι ἐπὶ τῷ βραβείων καὶ στεφάνων τυχεῖν. 1.323 Οὐ γὰρ πειστέον Τατιανῷ τῷ αἱρετικῷ ἐσφαλμένως λέγοντι ἐλάττους γεγονέναι τὰς προτέρας ἡμέρας παρὰ τὰς νῦν, βραχὺ συσταλεισῶν τῶν ὡρῶν τοῦ νυχθημέρου, διὰ τὸ ἀπαγγέλλεσθαι ὑπὸ τοῦ ὑμνῳδοῦ πρὸς τὸν Θεόν· «Τῇ διατάξει σου διαμένει ἡ ἡμέρα.» 1.324 Ἀλλ' ἐπεὶ ἀδύνατον καθ' ἱστορίαν οὕτω τὰς ἡμέρας κολοβοῦσθαι, ἀνακτέον τὸ εὐαγγελικὸν περὶ τῆς κολοβώσεως τῶν ἡμερῶν καὶ τὸ περὶ τῶν μικρῶν ἡμερῶν κείμενον ἐν τῇ προφητικῇ

The Seven Eyes and the Cherubim§30

30It shall say. The days of the intelligible realm possess greatness and abundance near the sun of righteousness, and this is due to the difference between those being illuminated and the light itself. For when the Lord says concerning the righteous one who 'dwells in the help of the Most High' (Ps 90:14): 'I will fill him with length of days,' we do not say that a long life is promised to the righteous one who desires to 'depart so that he may be with Christ' (2 Cor 5:8), as he says: 'Woe, that my sojourn has been lengthened' (Ps 118:77).

Indeed, history also struggles against such a view, since those honoring parents are not becoming long-lived in every way, it having been said to each: 'Honor your father and your mother, so that it may go well with you and you may be long of years upon the earth which the Lord your God gives you' (Ex 20:12). For one finds those keeping this commandment becoming short-lived and outside of life in a short time.

Therefore, since the spoken word is shown not to have the meaning as many suppose, that which is said in the Psalms concerning length of days, and as elsewhere in the God-breathed Scripture is like: 'He sought life and you gave him length of days unto the age and unto the age of the age' (Ps 35:9), and that in Proverbs: 'The righteous shall make many years in wealth' (Prov 10:6).

But that the increasing illumination and length of days is the prophet of the divine laws, Moses, saying to the God-lover: 'This is your life and the length of your days: to love the Lord your God with all your soul and with all your heart' (Deut 6:5). For since love that is attentive to God is luminous, it prepares long and great days, so that those participating in it find themselves having many-dayed and long-lasting existence.

Compared to these days, the introductory gleams are found to be small days, which he who is not undervaluing will easily be tempted by, following the bright progresses. In whichs the one born will rejoice in 'joy inexpressible and glorified' (1 Pet 1:8), existing in 'fruit of the Holy Spirit' (Gal 5:22).

And what follows him who rejoices thus, or to see the tinny stone in hand, that is, in practice, of Zerubbabel, from whom the one from Abraham and David and finally from Mary, Jesus, is genealogically descended, who works through all things to be luminous and discerning.

Regarding those approaching him. He said there are seven eyes, observing and looking upon all the earth, especially when those dwelling on the earth learned to do righteousness, walking without blemish and working righteousness. That these look upon things by the Lord is learned from the Psalmist saying: 'The eyes of the Lord are upon the righteous, and his ears to their prayer' (Psalm 34:15).

The whole has seven divine eyes, being inherently perceptive; in this way also the most holy Cherubim, at whom God attends, according to the vision of Ezekiel, are eyed all over, it having been said they are full of eyes, just as they have eyes on their sides and on their faces for the inspection of superabundant and great wonders. The Cherubim are interpreted as a multitude of knowledge; from which it appears that they see what they know and what they look upon and impose.

See then that: 'Who has made it into small days?' (Zechariah 4:11) does not indicate a sparingly seen thing, but someone called by some specifically, and by others an individual, similarly to the apostolic word having thus: 'Every house is built by someone' (Hebrews 3:4).

And I answered and said to him: 'What are these two olive trees which are by the right side of the lampstand and by the two olive branches?' (Zechariah 4:12). And I inquired a second time and said to him: 'What are the two olive branches which are in the hands of the two golden pipes that pour out and bring up the golden oil-streams?' (Zechariah 4:13). And he said to me: 'Do you not know what these are?' And I said: 'No, Lord.' And he said: 'These are the two sons of stability who stand beside the Lord of all the earth' (Zechariah 4:14).

When the angel speaking in the prophet asked: 'What do you see?' he answered and said inquiringly: 'What are these two olive trees which are on the right and by the olive branches of the lampstand?' An answer not being given to him, he inquires a second time about the two olive branches which are in the hands of the two pipes that pour out and bring up the golden oil-streams. To whom the angel said: 'Do you not know what these are?' 'No, Lord,' saying the prophet, the angel said: 'These are the two sons of stability who stand beside the Lord of all the earth.'

For one having the beginning of initiation, it is not possible at all to know what are those on the right and by the olive branches.

Greek · §30

λέξει. 1.325 Τῶν νοητῶν ἡμερῶν πρὸς τοῦ ἡλίου τῆς δικαιοσύνης ἐχουσῶν μέγεθος καὶ πλῆθος, καὶ τ̣ο··τ·ον ἐκ τῆς διαφορᾶς τῶν φωτιζομένων καὶ οὐ τοῦ τ̣·····τος αὐτὰς θείου φωτός. Ὅταν γὰρ περὶ τοῦ δικαίου τ̣οῦ «κατοικοῦντος ἐν βοηθείᾳ τοῦ ὑψίστου» ὁ Κύριος λέγῃ· «Μακρότητι ἡμερῶν ἐμπλήσω αὐτόν», οὐ πολυχρονιότητα ἐπαγγέλλεσθαι τῷ δικαίῳ φαμὲν ποθοῦντι «ἀναλῦσαι ἵνα σὺν Χριστῷ γένηται», ὡς λέγειν αὐτόν· «Οἴμοι ὅτι ἡ παροικία μου ἐμακρύνθη.» 1.326 Ἀμέλει γοῦν καὶ ἡ ἱστορία μάχεται τῇ τοιαύτῃ νοήσει, οὐ πολυημέρων γινομένων ἐκ παντὸς τρόπου τῶν τιμώντων γονέας, εἰρημένου πρὸς ἕκαστον· «Τίμα τὸν πατέρα σου καὶ τὴν μητέρα, ἵνα εὖ σοι γένηται καὶ ἔσῃ πολυχρόνιος ἐπὶ τῆς γῆς ἧς Κύριος ὁ Θεός σου δίδωσίν σοι.» Ἔστιν γὰρ εὑρεῖν τηροῦντας τὴν ἐντολὴν ταύτην ὠκυμόρους ἐν ὀλίγῳ χρόνῳ ἔξω τῆς ἐπικήρου ζωῆς γινομένους. 1.327 Ἐπεὶ οὖν ἐλέγχεται τὸ ῥητὸν οὐκ ἔχον ὡς οἱ πολλοὶ νομίζουσιν, τὸ ἐν Ψαλμοῖς λεγόμενον περὶ μακρότητος ἡμερῶν καὶ εἴ που ἀλλαχοῦ τῆς θεοπνεύστου γραφῆς οἷόν ἐστιν τό· «Ζωὴν ᾐτήσατο καὶ ἔδωκας αὐτῷ μακρότητα ἡμερῶν εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος», καὶ τὸ ἐν Παροιμίαις· «∆ίκαιοι ποιήσουσιν ἐν πλούτῳ ἔτη πολλά.» 1.328 Ὅτι δὲ ὁ παρεκτείνων φωτισμὸς καὶ μακρότης ἡμερῶν ἐστιν ὁ ἱεροφάντης τῶν θείων νόμων Μωϋσῆς πρὸς τὸν φιλόθεόν φησιν· «Αὕτη ἡ ζωή σου καὶ ἡ μακρότης τῶν ἡμερῶν σου· ἀγαπᾶν Κύριον τὸν Θεόν σου ἐξ ὅλης ψυχῆς σου καὶ ἐξ ὅλης καρδίας σου.» Ἐπεὶ γὰρ φωτεινή ἐστιν ἡ σύντονος πρὸς Θεὸν α᾿̣γ̣άπη, μακρὰς καὶ μεγάλας ἡμέρας παρασκευάζει, ὥστε μετέχοντα αὐτῆς πολυήμερον καὶ μακροήμερον τυγχάνειν. 1.329 Ταύταις ταῖς ἡμέραις συγκρινόμεναι αἱ εἰσαγω̣γ̣ι̣καὶ ἐκλάμψεις τυγχάνουσιν ἡμέραι μικραί· ἃς ὁ οὐκ̣ ε᾿̣ξ̣ουθενῶν ῥᾷστα πειραθήσεται τῶν μετὰ τὰς εἰσαγωγὰς λαμπρῶν προκοπῶν. Ἐν αἷς ὁ γενάμενος χαρήσεται «χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ», ὑπαρχούσῃ «καρπῷ τοῦ ἁγίου Πνεύματος». 1.330 Τί δὲ ἀκολουθεῖ τῷ οὕτω χαρέντι ἢ τὸ ὄψεσθαι τὸν κασσιτέρινον λίθον ἐν χειρί, τοῦτ' ἔστιν ἐν πράξει, τοῦ Ζοροβάβελ, τῷ ἐξ αὐτοῦ γενεαλογεῖσθαι τὸν ἐξ Ἀβραὰμ καὶ ∆αυὶδ καὶ τέλος ἐκ τῆς Μαρίας Ἰησοῦν, τὸν διὰ τὸ δι' ὅλων φωτεινὸν εἶναι καὶ διορατικοὺς ἀπεργαζόμενον τοὺς πλησιάζοντας αὐτῷ. 1.331 Εἶναι ἑπτὰ ὀφθαλμοὺς εἶπεν, ἐφορῶντας καὶ ἐπιβλέποντας πᾶσαν τὴν γῆν, τότε μάλιστα ὅτε ἔμαθον ποιεῖν δικαιοσύνην οἱ οἰκοῦντες ἐπὶ τῆς γῆς, πορευόμενοι ἄμωμοι καὶ ἐργαζόμενοι δικαιοσύνην. Ὅτι δ' οὗτοι ἐπιβλέπονται ὑπὸ Κυρίου, ἀπὸ τοῦ ψαλμῳδοῦ μαθεῖν ἔστιν λέγοντος· «Ὀφθαλμοὶ Κυρίου ἐπὶ δικαίους, καὶ ὦτα αὐτοῦ εἰς δέησιν αὐτῶν.» 1.332 Ἑπτὰ θείους ὀφθαλμοὺς ἔχει ὁ ὅλος ἐξ ὅλων διορατικὸς ὑπάρχων· ταύτῃ γοῦν καὶ τὰ πανάγια Χερουβεὶν οἷς ἐποχεῖται Θεός, κατὰ τὴν ὅρασιν τοῦ Ἰεζεκιήλ, δι' ὅλων εἰσὶν ὀμματώμενα, πλήρης εἶναι εἰρημένα ὀφθαλμῶν, ὡς καὶ τὰ νῶτα καὶ τὰ πρόσω αὐτῶν ἔχειν ὀφθαλμοὺς ἐποπτικοὺς τῶν ὑπερφυῶν καὶ μεγάλων θεαμάτων. Πληθυσμὸς δὲ γνώσεως ἑρμηνεύεται τὰ Χερουβείν· ἐξ οὗ παρίσταται ὅτι ὁρῶσιν ἃ 33 ἐπίστανται καὶ οἷς ἐπιβάλλουσι βλέπουσι. 1.333 Ὅρα εἰ τό· «Τίς ἐξουδένωσεν εἰς ἡμέρας μικράς;» οὐ τὸν σπάνιον θεατὴν δηλοῖ, ἀλλά τινα τὸν παρά τισιν καλούμενον ἰδίως ποιόν, παρ' ἄλλοις δ' ἄτομον, παραπλησίως τῷ ἀποστολικῷ ῥητῷ ἔχοντι οὕτως· «Πᾶς οἶκος κατασκευάζεται ὑπό τινος.» 1.334 Zach. IV, 11®14: Καὶ ἀπεκρίθην καὶ εἶπα πρὸς αὐτόν· Τί αἱ δύο ἐλαῖαι αὗτ̣αι αἱ ἐκ δεξιῶν τῆς λυχνίας καὶ ἐξ εὐωνύμων; Καὶ ἐπηρ̣ω´̣τ̣ησα ἐκ δευτέρου καὶ εἶπα πρὸς αὐτόν· Τί οἱ δύο κλάδοι τῶν ἐλαιῶν οἱ ἐν ταῖς χερσὶν τῶν δύο μυξωτήρων τῶν χρυσῶν τῶν ἐπιχεόντων καὶ ἐπαναγόντων τὰς ἐπαρυστρίδας τὰς χρυσάς; Καὶ εἶπεν πρός με· Οὐκ οἶδας τί ἐστιν ταῦτα; Καὶ εἶπα· Οὐχί, Κύριε. Καὶ εἶπεν· Οὗτοι οἱ δύο υἱοὶ τῆς πιότητος παρεστήκασιν τῷ Κυρίῳ πάσης τῆς γῆς. 1.335 Ἐπηρωτήσαντος τοῦ ἀγγέλου τοῦ λαλοῦντος ἐν τῷ προφήτῃ· «Τί βλέπεις σύ;» ἀπεκρίθη καὶ εἶπεν πευστικῶς· «Τίνες αἱ δύο ἐλαῖαι αἱ ἐκ δεξιῶν καὶ ἐξ εὐωνύμων τῆς λυχνίας;» Ἀποκρίσεως αὐτῷ μὴ δοθείσης, ἐκ δευτέρου ἐπερωτᾷ περὶ δύο κλάδων τῶν ἐλαιῶν οἱ ἐν ταῖς χερσὶν τῶν δύο μυξωτήρων τῶν ἐπιχεόντων καὶ ἐπαναγόντων τὰς ἐπαρυστρίδας τὰς χρυσᾶς. Πρὸς ὃν ὁ ἄγγελος· «Οὐ γινώσκεις τί ἐστιν ταῦτα;» Οὐχί, Κύριε, εἰπόντος τοῦ προφήτου, ὁ ἄγγελος ἔφη· «Οὗτοι οἱ δύο υἱοὶ τῆς πιότητος παρεστήκασιν τῷ Κυρίῳ πάσης τῆς γῆς.» 1.336 Τῷ ἀρχὴν ἔχοντι μυσταγωγίας οὐ δυνατόν πω γνῶναι τίνες ἐκ δεξιῶν καὶ ἐξ εὐωνύμων

The Vision of the Flying Sickle§31

31The oil of the lamp; therefore, he asks a second time concerning two branches of the olive trees. It has been made clear in the previous discourses that the divine study is called olive, because of their fruit increasing and nourishing the light. Since it is not possible to perceive through all the trunks and the shoots of the plants in question the one 'knowing and prophesying in part' (1 Cor 13:9), he approaches a second inquiry concerning two branches of olives;nly through these is it possible to have a knowledge that imposes the truth 'through a mirror and an enigma' (1 Cor 13:12), so that, having been benefited from the partial, he might at last be able to know what the olives actually are. 1.338 And since one interpretation of what those who explained the text took as the two olives was the discourse concerning the Son and the Holy Spirit, see if the branches of these olives would grasp what is attainable to the one knowing in part. For while there is the olive of Christ, the becoming of the Word into flesh would be a branch; and of the Holy Spirit, his introductory contemplation, which is called his 'earnest money' (2 Cor 1:22). 1.339 Having asked a second time about these, the one receiving God heard from the angel who initiates into the mysteries: 'Do you not know what these are?' To which the one hearing replied: 'No, Lord.' 'These,' he says, 'are the two sons of fatness; they shall present to the Lord all the earth' (Ps 65:16). 1.340 For just as, by way of the discourse concerning the Father, which is the lamp above the lamp, as has been interpreted a little earlier, so the discourse concerning the Son and the Holy Spirit is being matched to the contemplation of the Father's fatness, being its sons, as it is possible for one still in the body to know. 1.341 According to another interpretation, the mystical understanding of the God-breathed Scriptures is the fatness of the house of God, according to that which is said in the thirty-fifth Psalm to the Lord God: 'They shall be intoxicated from the fatness of your house' (Ps 65:5); and it is clear that 'those who hope in the wings of God' (Ps 91:4) are sons of men, being two sons: the one having come by circumcision, and the other according to the Gospel of Christ. 1.342 Understand, if you are able, to take two sons of fatness having been presented to the Lord, those seen in glory with Jesus on the mountain, Moses and Elijah (Matt 17:2-3), making manifest the Law and the Prophets. For just as the spiritual law becomes a son of the

Just as there is a certain quality of firmness, so too is the word of the prophet who has been opened. He read in a secret book that Enoch and Elijah are the two sons of firmness, as it is fitting because they resemble others. For Enoch was translated so as not to see death, and Elijah was taken up, being carried by a chariot of fire and a horse 'as into heaven' (2 Kings 2:11). Considering these things as being by power like our own, though brief, we set forth the following of the prophet, desiring also to understand them, if the one who enlightens the prophet through revelations should 'give a word by the opening of our mouths' (Zechariah 10:2).

And I turned and lifted up my eyes; and I saw, and behold, a flying sickle. And he said to me, 'What do you see?' And I said, 'I see a flying sickle, twenty cubits in length and ten cubits in width.' And he said to me, 'This is the curse going out over the face of the whole earth; because every thief from this shall be judged until death, and every one who swears falsely by this shall be judged until death. And I will execute it,' says the Lord of all (Zechariah 5:4), 'and it shall enter the house of the thief and the house of the one swearing falsely by my name, and it shall destroy in the midst of his house, and it shall consume him and his wood and his stones.'

Turning from the passing vision, I lifted up my eyes of the mind. And I see a flying sickle, having a length of twenty cubits and a width of ten cubits. This is the sickle which, he says, shows the vision concerning it: this is the curse, that is to say, the punishment, being brought upon all the earth, to cut and consume the thief and the perjurer. And behold the greatness of the instruction occurring through revelation, making manifest from the visible things the things not visible, and from the sensible things the things understood.

For when the just Judge is examining the righteous and the impious upon the ballot, giving to each according to his practice and his works, the things brought against the unrighteous and impious men for punishment, where he names a sword and arrows, and elsewhere an axe and a sickle. When, therefore, 'the wicked and sorcerous men' and with them the predatory demons, being hostile and seditious because of the violence they possess, happen to be...

Greek · §31

τῆς λυχνίας ἐλαῖαι· διὸ ἐκ δευτέρου ἐπερωτᾷ περὶ κλάδων δύο τῶν ἐλαιῶν. Σεσαφήνισται ἐν τοῖς πρότερον λόγους εἶναι μελέτης θείας, ἐλαίας ὀνομαζομένους διὰ τὸ τὸν καρπὸν αὐτῶν αὔξειν καὶ τρέφειν τὸ φῶς. 1.337 Ἐπεὶ οὖν οὐ δυνατὸν τὸν «ἐκ μέρους γινώσκοντα καὶ προφητεύοντα» θεωρῆσαι ἐξ ὅλων τὰ στελέχη καὶ τὰ ἔρνη τῶν ἐκ̣κειμένων φυτῶν, ἐκ δευτέρου ἐπερώτησιν προσάγει περὶ δύο κλάδων ἐλαιῶν, τούτων γὰρ μόγις γνῶσιν ἔχει̣ν δυνατὸν τὸν «δι' ἐσόπτρου καὶ αἰνίγματος» ἐπιβάλλοντα τ̣ῇ ἀληθείᾳ, ἵν' ἐκ τῶν μερικῶν ὠφεληθεὶς δυνηθῇ π̣ο̣τε γνῶναι τίνες αἱ ἐλαῖαι τυγχάνουσιν. 1.338 Καὶ ἐπεὶ μία ἀποδόσεων κατά τινα τῶν ἐξηγησαμένων τὸ ῥητὸν ὃς τὰς δύο ἐλαίας εἰς τὸν περὶ Υἱοῦ καὶ ἁγίου Πνεύματος λόγον ἐξέλαβεν, ὅρα εἰ οἱ κλάδοι τῶν ἐλαιῶν τούτων ἐκλαμβάνοιντο τὰ ἐφικτὰ τῷ ἐκ μέρους γινώσκοντι. Καὶ Χριστοῦ μὲν ἐλαίας ὄντος, κλάδος εἴη τὸ σάρκα γεγονέναι τὸν Λόγον· τοῦ δ' ἁγίου Πνεύματος, ἡ εἰσαγωγικὴ θεωρία αὐτοῦ, ὀνομαζομένη «ἀρραβὼν» αὐτοῦ. 1.339 Περὶ τούτων ἐκ δευτέρου ἐπερωτήσας, ὁ θεολημπτούμενος ἤκουσεν πρὸς τοῦ μυσταγωγοῦντος ἀγγέλου· «Οὐ γινώσκεις τί ἐστιν ταῦτα;» Τοῦ δὲ φήσαντος· «Οὐχί, Κύριε», «Οὗτοι, φησίν, εἰσὶν οἱ δύο υἱοὶ τῆς πιότητος· παρεστήκασιν τῷ Κυρίῳ πάσης τῆς γῆς». 1.340 Ὅνπερ γὰρ τρόπον ἐκ δεξιῶν τοῦ περὶ Πατρὸς λόγου, οὗτος δ' ἐστὶν τὸ λαμπάδιον τὸ ἐπάνω τῆς λυχνίας, ὡς ἡρμήνευται μικρῷ πρότερον, οὕτω τῆς περὶ Πατρὸς θεωρίας πιότητος προσαγορευομένης, υἱοὶ αὐτῆς τυγχάνουσιν ὁ περὶ Υἱοῦ καὶ ἁγίου Πνεύματος λόγος, ὡς ἐνδέχεται γνῶναι τὸν ἔτι ἐν σώματι ὄντα. 1.341 Κατὰ ἀπόδοσιν ἄλλην, ἡ τῶν θεοπνεύστων γραφῶν μυστικὴ νόησις πιότης ἐστὶ τοῦ οἴκου τοῦ Θεοῦ κατὰ τὸ λεχθὲν ἐν πέμπτῳ καὶ τριακοστῷ Ψαλμῷ πρὸς τὸν Κύριον Θεόν· «Μεθυσθήσονται ἀπὸ πιότητος οἴκου σου», δῆλον δ' ὅτι «οἱ ἐλπίζοντες ἐν ταῖς πτέρυξιν τοῦ Θεοῦ» ἀνθρώπων υἱοί, δύο υἱοὶ ὄντες τῷ τὸν μὲν ἐκ περιτομῆς γεγενῆσθαι, τὸν δὲ κατὰ τὸ Χριστοῦ εὐαγγέλιον. 1.342 Ἐπίστησον εἰ δύνασαι πιότητος υἱοὺς δύο ἐκλαβεῖν παρεστηκότας τῷ Κυρίῳ πάσης τῆς γῆς, τοὺς ὀφθέντας ἐν δόξῃ μετὰ Ἰησοῦ ἐν τῷ ὄρει Μωϋσέα καὶ Ἠλίαν, τὸν νομικὸν καὶ προφητικὸν δηλονότι λόγον. Ὥσπερ γὰρ ὁ πνευματικὸς νόμος υἱὸς τυγχάνει τῆς ἀποδοθείσης πιότητος, οὕτω καὶ ὁ ἀνηγμένος προφήτου λόγος. Ἀνέγνων ἐν ἀποκρύφῳ βιβλίῳ τὸν Ἐνὼχ καὶ τὸν Ἠλίαν τοὺς δύο υἱοὺς τῆς πιότητος εἶναι, ὡς εἰκὸς διὰ τὸ προσόνασθαι παρὰ τοὺς ἄλλους ἀνθρώπους. «Ὁ μὲν γὰρ Ἐνὼχ 34 μετετε´̣θη τοῦ μὴ ἰδεῖν θάνατον», «ὁ δὲ Ἠλίας ἀνελήμφθη» πυρίνου ἅρματος καὶ ἵππου ἀναγαγόντων αὐτὸν «ὡς εἰς τὸν οὐρανόν». 1.343 Ταῦτα κατὰ δύναμιν τὴν ἡμετέραν, βραχεῖαν οὖσαν, θεωρήσαντες, ἐκθώμεθα τὰ ἑξῆς τοῦ προφήτου, νοῆσαι καὶ αὐτὰ ποθοῦντες, ἐὰν ἄρα «δώῃ λόγον ἐν ἀνοίξει τοῦ στόματος ἡμῶν» ὁ φωτίζων δι' ἀποκαλύψεων τὸν προφήτην. 1.344 Zach. V, 1®4: Καὶ ἐπέστρεψα καὶ ἦρα τοὺς ὀφθαλμούς μου· καὶ εἶδον, καὶ ἰδοὺ δρέπανον πετόμενον. Καὶ εἶπεν πρός με· Τί σὺ βλέπεις; Καὶ εἶπα· Ἐγὼ ὁρῶ δρέπανον πετόμενον, μῆκος πήχεων εἴκοσι, καὶ πλάτος πήχεων δέκα. Καὶ εἶπεν πρός με· Αὕτη ἡ ἀρὰ ἡ ἐκπορευομένη ἐπὶ προσώπου πάσης τῆς γῆς· διότι πᾶς κλέπτης ἐκ τούτου ἕως θανάτου ἐκδικηθήσεται, καὶ πᾶς ὁ ἐπίορκος ἐκ τούτου ἕως θανάτου ἐκδικηθήσεται. Καὶ ἐξοίσω αὐτό, λέγει Κύριος παντοκράτωρ, καὶ εἰσελεύσεται εἰς τὸν οἶκον τοῦ κλέπτου καὶ εἰς οἶκον τοῦ ὀμνύοντος τῷ ὀνόματί μου ἐπὶ ψεύδει, καὶ καταλύσει ἐν μέσῳ τοῦ οἴκου αὐτοῦ, καὶ συντελέσει αὐτὸν καὶ τὰ ξύλα αὐτοῦ καὶ τοὺς λίθους αὐτοῦ. 1.345 Ἐπιστρέψας ἀπὸ τῆς φθασάσης ὀπτασίας, ἦρα τοὺς ὀφθαλμούς μου τοὺς τῆς διανοίας. Καὶ ὁρῶ δρέπανον πετάμενον, μῆκος ἔχον πήχεων εἴκοσι, καὶ πλάτος πήχεων δέκα. Ὅπερ δρέπανον, ὁ δεικνὺς τὴν περὶ αὐτοῦ θέαν φησίν· Αὕτη ἐστὶν ἡ ἀρά, τοῦτ' ἔστιν ἡ κόλασις, ἡ ἐπὶ πᾶσαν τὴν γῆν ἐπαγομένη, ἐπὶ τῷ κόψαι καὶ συντελέσαι τὸν κλέπτην καὶ ἐπίορκον. Καὶ ὅρα γε τὸ μέγεθος τῆς δι' ἀποκαλύψεως γινομένης παιδεύσεως, φανερούσης ἐκ τῶν φανερῶν τὰ μὴ φαινόμενα, ἐκ τῶν αἰσθητῶν τὰ ν̣οούμενα. 1.346 Ἐπὶ γὰρ ψήφου τοῦ δικαίου κριτοῦ ἐξετάζοντος τὸν δίκαιον καὶ τὸν ἀσεβῆ, ἀποδιδόντος τε ἑκάστῳ κατὰ τὴν πρᾶξιν καὶ τὰ ἔργα αὐτοῦ, τὰς ἐπιφερομένας κατὰ τῶν ἀδίκ̣ων καὶ ἀσεβῶν ἀνθρώπων τιμωρίας, ὅπου μὲν μάχαιραν καὶ βέλη, ὅπου δὲ ἀξίνην καὶ δρέπανον ὀνομάζει. 1.347 Ὅταν γὰρ «οἱ πονηροὶ καὶ γόητες ἄνθρωποι» καὶ σὺν τούτοις οἱ ἀλιτήριοι δαίμονες πολέμιοι καὶ στασιώδεις δι' ἣν ἔχουσιν ὠμότητα τυγχάνωσιν, τὰ

The Sickle of Judgment§32

32Swords and spears are brought as appropriate punishment, as seen in the Great Song of Deuteronomy where the Lord says: 'I will drink my arrows from blood, and my sword shall be satiated with the blood of the wounded,' and also: 'I will strike them with my sword, and my arrows shall finish them.'

And since punishment touches not only those sinning upon the earth, but also angels who have fallen into wickedness—for it is written: 'God did not spare angels who sinned,' having left their heavenly home—it is said in Isaiah from the mouth of God: 'My sword was drunken in heaven.'

The impending judgment brought against the ungodly is most clearly known in Amos, the second of the Twelve Prophets, who says: 'All the sinners of the people shall perish by the sword.' For the prophetic word is not about a physical instrument of war, as it was never the case that all the sinners of the people were lifted up by a visible sword.

Equally, in the seventh Psalm, the singer threatens those called to repentance: 'If you do not turn away, he will make his sword shine; he has bent his bow, and prepared his weapons of death in it; he has made his arrows for those being burned.' Regarding the weapons of death, it is said in Jeremiah: 'How long will the sword of the Lord cut, how long will you not be at rest? Turn back to your slayer.'

Sufficiently having set forth the weapons of war that strike and harm the impious and rebellious men and even demons, let us see also what is announced enigmatically concerning trees not bearing good fruit, regarding the weapons of their wrath or their punishments. 'For make fruits worthy of repentance,' and also: 'Already the axe lies at the root of the trees; therefore every tree not making good fruit is cut down and thrown into the fire.'

According to these interpreted plants, the curse brings justice upon them in being cut down, those of whom it was said they bear destructive and harmful fruit: 'Our enemies are senseless. For their vine is the vine of Sodom, and their vine-branch is from Gomorrah; their cluster is a cluster of gall.'

cluster of bitterness to them, their wine is the fury of dragons, and the unyielding fury of shields.

Regarding a choice of will, like a harmful vine producing poisonous fruits, it was necessary to cut it away with a sharp sickle, and to have the vine and the cluster removed. Since these things have been made more apparent, see also how each part is to be clarified as much as possible.

Turning back from what the prophet had already seen and taught, lifting up the luminous eyes of his heart, he sees a sickle flying, not perceptible to the senses, but understood clearly, having a length of twenty cubits and a width of ten cubits, cutting away 'every planting which the heavenly Father has not planted' (Matt 15:13). And everything being cut away turns out to be unclean.

The cutting is done with a sickle twenty cubits in length; for the number twenty is not pure, being two in tens. But since length does not remain alone, it takes on a width of ten cubits. And this number resembles a unity. It is shown through the measurements laid down that a blessed and profitable end occurs for those who are cleansed by means of the sickle.

The sickle is called a curse because it brings toil and injuries to those being cut down, bringing vengeance against everyone who steals and swears by the name of the Lord upon a lie. Therefore, if no one is to suffer these things, let him keep the commandments which are thus held, in the Mosaic teaching: 'You shall not commit adultery, you shall not steal' (Exod 20:14); and in the apostolic teaching: 'Let him who steals steal no longer, but rather let him toil, working for what is good' (Eph 4:28).

In the same way that theft must be avoided because of the curse called the sickle, so perjury must be fled from, 'not taking the name of the Lord in vain' (Deut 23:10). Shortly after the prophecy, perjury is forbidden thus: And those taking the name of the Lord upon a lie, 'and do not love a false oath' (Heb 12:2).

Concerning such a curse, the Lord says that the sickle exists: 'I will bring it to pass' by a vote of judgment, 'and it shall enter into the house of the thief and the perjurer, and it shall complete him, even his timber and his stones.' Just as the house being completed is not a sensible building, so too the things completing and making it whole—timber and stones—are not visible.

Among the others of those who have interpreted the Hebrew Scripture,

Greek · §32

ἐπαγόμενα κατ' ἀξίαν τοῖς τοιούτοις ξίφη καὶ ἀκόντια προσαγορεύονται, ἐπιφερόμενα πρὸς τοῦ λέγοντος Κυρίου ἐν ᾠδῇ μεγάλῃ τοῦ ∆ευτερονομίου· «Μεθύσω τὰ βέλη μου ἀφ' αἵματος, καὶ ἡ μάχαιρά μου καταφάγεται ἀφ' αἵματος τραυματιῶν», καὶ ἔτι· «Ἐπάξω τὴν μάχαιράν μου ἐπ' αὐτούς, καὶ τὰ βέλη μου συντελέσει αὐτούς.» 1.348 Καὶ ἐπεὶ μὴ μόνων τῶν ἐπὶ γῆς ἁμαρτανόντων, ἀλλὰ καὶ τῶν εἰς πονηρίαν πεσόντων ἀγγέλων ἅπτεται ἡ κόλασις –γέγραπται γάρ· «Ὁ Θεὸς ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο», ἀπολιπόντων τὸ οὐράνιον οἰκητήριον–ἐν Ἠσαίᾳ λέγεται ἐκ προσώπου τοῦ Θεοῦ· «Ἐμεθύσθη ἡ μάχαιρά μου ἐν τῷ οὐρανῷ.» 1.349 Μάλιστα δὲ γνωρίζεται ἡ ἐπαγομένη κατὰ τῶν ἀσεβῶν ἐπίπονος κρίσις, ἐν τῷ φερομένῳ ἐν Ἀμώς, τῷ δευτέρῳ τῶν ∆ώδεκα Προφητῶν, οὕτως ἔχοντι· «Ἐν ῥομφαίᾳ τελευτήσουσιν πάντες ἁμαρτωλοὶ λαοῦ.» Οὐ γὰρ περὶ αἰσθητοῦ ὀργάνου πολεμίων ἡ προφητικὴ λέξις, τῷ μηδεπώποτε πάντας τοὺς ἁμαρτάνοντας τοῦ λαοῦ ξίφει ὁρατῷ ἀνῃρῆσθαι. 1.350 Ἰσοδυναμούντως καὶ ἐν ἑβδόμῳ Ψαλμῷ ἀπειλεῖ ὁ μελῳδὸς φάσκων πρὸς τοὺς καλουμένους εἰς μετάνοιαν· «Ἐὰν μὴ ἀποστραφῆτε, τὴν ῥομφαίαν αὐτοῦ στιλβώσει, τὸ τόξον αὐτοῦ ἐνέτεινεν, αὐτὸ καὶ ἐν αὐτῷ ἡτοίμασεν σκεύη θανάτου· τὰ βέλη αὐτοῦ τοῖς καιομένοις ἐξειργάσατο.» Πρός γε νοῦν τῶν σκευῶν τοῦ θανάτου ἐν Ἰερεμίᾳ λε´̣γεται· «Ἕως πότε κόψεις ἡ μάχαιρα τοῦ Κυρίου, ἕως πότε οὐχ ἡσυχάσεις; ἐπιστράφητι εἰς τὸν κολεόν σου.» 1.351 Ἀρκούντως ἐκτεθέντων τῶν πολεμικῶν ὀργάνων πληττόντων καὶ βλαπτόντων τοὺς ὠμοθύμους καὶ στασιώδεις ἀνθρώπους τε καὶ δαίμονας, ἴδωμεν καὶ τὰ μετ' αἰνιγμοῦ ἀπαγγελλόμενα περὶ τῶν καρπὸν καλὸν μὴ φερόντων δένδρων, σκευῶν ὀργῆς ἢ 35 τῶν κολάσεων αὐτῶν. «Ποιήσατε γὰρ καρποὺς ἀξίους τῆς μετανοίας»· καὶ μεθ' ἕτερα· «Ἤδη ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται.» 1.352 Κατὰ τῶν οὕτως ἑρμηνευομένων φυτῶν, ἡ ἀρὰ δρεπάνου δίκην ἐπάγεται ἐπὶ τῷ ἐκκοπῆναι ἐκείνους περὶ ὧν εἴρηται καρπὸν ὀλέθριον καὶ ἐπιβλαβῆ φερόντων· «Οἱ ἐχθροὶ ἡμῶν ἀνόητοι. Ἐκ γὰρ ἀμπέλου Σοδόμων ἡ ἄμπελος αὐτῶν, καὶ ἡ κληματὶς αὐτῶν ἐκ Γομόρρων· ἡ σταφυλὴ αὐτῶν σταφυλὴ χολῆς, βότρυς πικρίας αὐτοῖς, θυμὸς δρακόντων ὁ οἶνος αὐτῶν, καὶ θυμὸς ἀσπίδων ἀνίατος.» 1.353 Φαυλῆς δὲ προαιρέσεως, δίκην βλαβερᾶς ἀμπέλου, δηλητηρίους καρποὺς ἀγαγούσης, ἔδει ὀξεῖ δρεπάνῳ ἐκκοπῆναι, καὶ τὴν σταφυλὴν καὶ τὸν βότρυν περιαιρεθῆναι. Τούτων ὁλοσχερέστερον φανέντων, ὅρα καὶ τὰ καθ' ἕκαστον ὡς οἷόν τε σαφηνίσαι. 1.354 Ἐπιστρέψας ὁ προφήτης ἐξ ὧν εἶδεν ἤδη καὶ ἐδίδαξεν, ἐπάρας τοὺς φωτεινοὺς τῆς καρδίας ὀφθαλμοὺς αὐτοῦ, ὁρᾷ πετάμενον δρέπανον, οὐκ αἰσθητόν, ἀλλὰ νοούμενον δηλονότι, ἔχον μ̣ῆκος πήχεων εἴκοσι καὶ πήχεων δέκα τὸ πλάτος, ἐκκόπτον «πᾶσαν φυτείαν ἣν οὐκ ἐφύτευσεν ὁ οὐράνιος Πατήρ». Καὶ πάντα ἐκτεμνόμενα ἀκάθαρτα τυγχάνει. 1.355 Εἰκοσαπήχει τὸ μη῀̣κος δρεπάνῳ ἡ ἐκτομὴ γίνεται· οὐ καθαρὸς γὰρ ὁ εἴκοσι ἀρ̣ιθμός, δυὰς ὢν ἐν δεκάσιν. Ἀλλ' ἐπεὶ μὴ μένει ἀεὶ μόνον τὸ μῆκος, πλάτος προσλαμβάνει πήχεων δέκα. Ἔοικεν δὲ ὁ ἀριθμὸς οὗτος μονάδι. ∆είκνυται δὲ διὰ τῶν ἐκκειμένων μέτρων ὅτι τέλος αἴσιον καὶ ἐπωφελὲς ἐπιγίνεται τοῖς διὰ τοῦ δρεπάνου κεκαθαρμένοις. 1.356 Ἀρὰ δὲ καλεῖται τὸ δρέπανον διὰ τὸ πόνους καὶ κακώσεις ἐμποιεῖν τοῖς καθαιρομένοις, ἐκδίκησιν ἐπάγον κατὰ παντὸς κλέπτου καὶ ὀμνύντος τὸ ὄνομα Κυρίου ἐπὶ ψεύδει. Ἵν' οὖν μή τις ταῦτα παθῇ, τηρείτω τὰς οὕτω ἐχούσας ἐντολάς, ἐν μὲν τῇ μωσαϊκῇ διδασκαλίᾳ· «Οὐ μοιχεύσεις, οὐ κλέψεις», ἐν δὲ τῇ ἀποστολικῇ· «Ὁ κλέπτων μηκέτι κλεπτέτω, μᾶλλον δὲ κοπιάτω ἐργαζόμενος τὸ ἀγαθόν.» 1.357 Ὅνπερ δὲ τρόπον παραιτητέα ἡ κλοπὴ διὰ τὴν ἀρὰν καλουμένην δρέπανον, οὕτω φευκτέα ἔστω ἡ ἐπιορκία, «οὐ λαμβανομένου τοῦ ὀνόματος Κυρίου ἐπὶ ματαίῳ». Μετ' ὀλίγα γοῦν τῆς προφητείας ἀπαγορεύεται ἡ ἐπιορκία οὕτως· Καὶ τοὺς λαμβάνοντας τὸ ὄνομα Κυρίου ἐπὶ ψεύδει «καὶ ὅρκον ψευδῆ μὴ ἀγαπᾶτε». 1.358 Περὶ τῆς τοιαύτης ἀρᾶς ὁ Κύριος λέγει οὔσης δρεπάνου· «Ἐξοίσω αὐτὸ» ψήφῳ κρίσεως, «καὶ εἰσελεύσεται εἰς τὸν οἶκον τοῦ κλέπτου καὶ ἐπιόρκου καὶ συντελέσει αὐτὸν καὶ τὰ ξύλα καὶ τοὺς λίθους αὐτοῦ.» Ὥσπερ δὲ ὁ συντελούμενος οἶκος οὐκ αἰσθητόν ἐστιν οἰκοδόμημα, οὕτως οὐχ ὁρατὰ τὰ συμπληροῦντα καὶ ἀπαρτίζοντα αὐτὸν ξύλα καὶ λίθοι. 1.359 Παρὰ τοῖς λοιποῖς τῶν ἑρμηνευσάντων τὴν ἑβραϊκὴν γραφήν,

The Measure of Deeds§33

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33The veil is the scourge, covering those who steal and perjure themselves with it. This sickle flies most quickly, coming upon all the earth. And by a second meaning, it flies so that it touches not only those sinning upon the earth, but also those in the air and those being punished for acting impiously everywhere.

In the middle of the house, that is, the ruling principle, the sickle destroys, similarly to the sword that split the judge of Israel who remained adulterously according to Sophronius. For in this word, that he was split in the middle, it signifies the dividing of his ruling principle.

And the angel, the one speaking, came out to the prophet, not remaining within, in order to show the iniquity and the measuring line and the talent of the lead being taken out (Zechariah 5:5-8): 'And the angel, the one speaking with me, came out and said to me: Look up with your eyes and see this one coming out. And I said: What is it? And he said: This is the measuring line coming out. And he said: This is their iniquity in all the land. And behold, a talent of lead is being taken out, and behold, a certain woman sat in the middle of the measuring line. And he said: This is iniquity; and he threw her into the middle of the measuring line and threw the stone of lead into her mouth.' The one speaking, usually an angel, came out to the prophet, not remaining within, in order to show the iniquity and the measuring line and the talent of the lead being taken out. What each of these signifies, it is good for those having understood to observe.

Therefore, the measuring line being shown to come out is the fullness of all wickedness and impiety; which did not previously exist for the Amorites and the rest of the nations, nor did it punish the named nations, suffering punishment when their sins were filled up, with no kind of iniquity being absent, according to that which was said concerning some: 'Woe to a sinful nation, a people full of iniquity' (Isaiah 5:21).

In the same manner, concerning those filled according to Sophronius with adulterous, prudent love, it is said: 'And the two elders came, full of...'

of an intention. And concerning the sorcery of Elymas, the Apostle spoke abruptly, bringing the reproaches most strikingly against him: 'O full of deceit and of all craftiness, son of the devil, enemy of all righteousness, do you not cease perverting the straight ways of the Lord?' (Acts 13:10). This theory is constructed especially from what the Savior said to those Jews who were speaking: 'If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. So you testify that you are sons of those who killed the prophets; therefore, you also fulfill the measure of your fathers.' (Matthew 23:32).

For even if ten thousand had been killed in a murderous way against the prophets, there remained, in order to complete the measure of the ungodly, the audacity of him who says these things, by which they have branded him on the cross; for only then is the measure of their impiety fulfilled, when they, along with those who prophesied, judged the one prophesied to be dead. Just as there is a measure of sins for those to be punished, so also there is a measure of good works and of mindsets for those who have taken upon themselves a life of diligence and according to godliness.

And this measure is also fulfilled when no just opinion or piety is lacking. Toward these two ranks, both the good and the evil, the Savior said: 'With the measure you measure, it will be measured to you.' For to those who fulfill the measure of that which is praiseworthy, promises are being measured out which eye has not seen, nor ear heard, nor have they risen up upon the heart of man, to be prepared by God for those who love Him (1 Corinthians 2:9). But to those who handle deceitful and fraudulent works of both words and thoughts, punishment is brought in accordance with their worth, such as to go out 'into the outer darkness' (Matthew 25:30), and to depart 'into the fire prepared for the devil and his angels' (Matthew 25:41). Realize whether the Savior spoke by both measures or only of the measure of righteous works.

Greek · §33

διφθέρα ἡ ἀρὰ εἴρηται, καλύπτουσα δηλονότι τοὺς ἁλόντας αὐτῇ κλέπτην καὶ ἐπίορκον. Πέταται δὲ τὸ δρέπα̣νον τοῦτο τάχιστα ἐπὶ πᾶσαν τὴν γῆν ἐρχόμενον. Καὶ κ̣ατὰ δεύτερον λόγον πέταται ὅτι οὐ μόνον τῶν ἐπὶ γῆσ ἁμαρτανόντων, ἀλλὰ καὶ τῶν ἐν ἀέρι ἅπτεται καὶ τῶν ἁπανταχοῦ ἀσεβούντων κολαζομένων. 1.360 Τάχ̣···· ἐν μέσῳ τοῦ οἴκου, τοῦτ' ἔστι τῷ ἡγεμονικῷ, καταλύει τὸ δ̣ρέπανον, παραπλησίως τῇ μαχαίρᾳ τῇ σχιζούσῃ μέσον τὸν κατὰ Σωσάννης μοιχικῶς ἐπιμανέντα κριτὴν τοῦ Ἰσραήλ. Καὶ ἐν τούτῳ γὰρ τῷ ῥητῷ τὸ σχισθῆναι μέσον τὸν ἐπὶ μοιχείᾳ κατακριθέντα, τὸ διῃρῆσθαι τὸ ἡγεμονικὸν αὐτοῦ σημαίνει. 1.361 Zach. V, 5®8: Καὶ ἐξῆλθεν ὁ ἄγγελος ὁ λαλῶν ἐν ἐμοὶ καὶ εἶπεν πρός με· Ἀνάβλεψον τοῖς ὀφθαλμοῖς σου καὶ ἰδὲ τὸ ἐκπορευόμενον τοῦτο. Καὶ εἶπα· Τί ἐστιν; Καὶ εἶπεν· Τοῦτο τὸ μέτρον τὸ ἐκπορευόμενον. Καὶ εἶπεν· Αὕτη ἡ ἀδικία αὐτῶν ἐν πάσῃ τῇ γῇ. Καὶ ἰδοὺ τάλαντον μολίβου ἐξαιρόμενον, καὶ ἰδοὺ γυνὴ μία ἐκάθητο ἐν μέσῳ τοῦ μέτρου. Καὶ εἶπεν· Αὕτη ἐστὶν ἡ ἀνομία· καὶ ἔρριψεν αὐτὴν ἐν μέσῳ τοῦ μέτρου καὶ ἔρριψεν τὸν λίθον τοῦ μολίβου εἰς τὸ στόμα αὐτῆς. 1.362 Ὁ λαλῶν συνηθῶς ἄγγελος ἐν τῷ προφήτῃ 36 ἐξῆλθεν, ἔνδον οὐ μένων, ἵνα δείξῃ τὴν ἀνομίαν καὶ τὸ μέτρον καὶ τὸ τάλαντον τοῦ ἐξαιρομένου μολίβου. Τί δὲ τούτων ἕκαστον σημαίνει, καλὸν ἐπιστήσαντα θεωρῆσαι. 1.363 Ἔστι τοίνυν τὸ δεικνύμενον ἐκπορευόμενον μέτρον, τὸ πλήρωμα πάσης κακίας καὶ ἀσεβείας· ὅπερ οὔπω ὑπάρχον «τοῖς Ἀμορραίοις καὶ τοῖς λοιποῖς ἔθνεσιν», οὐκ ἐκόλαζεν τὰ ὠνομασμένα ἔθνη, τότε τιμωρίαν ὑφιστάμενα ὅταν ἀναπληρωθῶσιν αὐτῶν αἱ ἁμαρτίαι, οὐδενὸς εἴδους ἀδικήματος ἀπόντος, κατὰ τὸ λεχθὲν περί τινων· «Οὐαὶ ἔθνος ἁμαρτωλόν, λαο`̣ς πλήρης ἁμαρτιῶν.» 1.364 Τῷ αὐτῷ τρόπῳ καὶ περὶ τῶν πλησθέντων κατὰ Σωσάννης τῆς σωφρονεστάτης ἔρωτι μο̣ιχικῷ εἴρηται· «Ἦλθον δὲ καὶ οἱ δύο πρεσβύτεροι πλήρεις ἀνόμου ἐννο̣ίας.» Καὶ περὶ τοῦ Ἐλύμα δὲ τοῦ μάγου εὐθυβόλως ὁ Ἀπόστολοςεἶπεν, πληκτικώτατα προφέρων τοὺς ἐλεγμοὺς αὐτῷ· «Ὦ πλήρης δόλου καὶ πάσης ῥᾳδιουργίας, υἱὲ διαβόλου, ἐχθρὲ πάσης δικαιοσύνης, οὐ παύῃ διασ̣τ̣ρ̣ε´̣φων τὰς ὁδοὺς Κυρίου τὰς εὐθείας;» 1.365 Κατασκευάζεται δὲ ἡ θεωρία αὕτη μάλιστα ἐξ ὧν εἶπεν ὁ Σωτὴρ τοῖς εἰποῦσιν Ἰουδαίοις· «Εἰ ἦμεν ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν, οὐκ ἂν ἤμεθα κοινωνοὶ αὐτῶν ἐν τῷ αἵματι τῶν προφητῶν. Ὥστε μαρτυρεῖτε ὅτι υἱοί ἐστε τῶν ἀποκτεινάντων τοὺς προφήτας· πληρώσατε οὖν καὶ ὑμεῖς τὸ μέτρον τῶν πατέρων ὑμῶν.» 1.366 Εἰ γὰρ καὶ μυρία κατὰ τῶν προφητῶν φονικῶς ἐπλημμέλησαν, ἀλλ' οὖν ἔλιπεν πρὸς ἀναπλήρωσιν τοῦ μέτρου τῶν ἀσεβημάτων ἡ κατὰ τοῦ ταῦτα λέγοντος Ἰησοῦ τόλμα καθ' ἣν σταυρῷ αὐτὸν περιβεβλήκασιν· τότε γὰρ τότε τὸ μέτρον τῆς δυσσεβείας αὐτῶν πεπλήρωται, ὅτε σὺν τοῖς προφητεύσασιν τὸν προφητευθέντα κατέκριναν θανάτῳ. 1.367 Ὥσπερ οὖν ἐστιν μέτρον ἁμαρτημάτων τοῖς κολαστέοις, οὕτω καὶ μέτρον ἀγαθῶν ἔργων καὶ φρονημάτων τοῖς τὸν σπουδαῖον καὶ κατ' εὐσέβειαν πεποιωμένον βίον ἑλομένοις. Πληροῦται δὲ καὶ τὸ μέτρον τοῦτο ὅταν μηδεμία δικαία γνώμη καὶ ὁσιότης ἀπῇ. 1.368 Πρὸς τὰ δύο τάγματα ταῦτα, τό τε ἀγαθὸν καὶ πονηρόν, ὁ Σωτὴρ εἶπεν· «Ὧι μέτρῳ μετρεῖτε ἀντιμετρηθήσεται ὑμῖν.» Τοῖς γὰρ τὸ ἐπαινετὸν πληρώσασιν μέτρον ἐπιμετροῦνται ἐπαγγελίαι ἃς ἄνθρωπος «οὐκ εἶδεν οὐδὲ ἤκουσεν οὐδ' ἐπὶ καρδίαν ἀνθρώπου ἀνέβησαν, ἑτοιμασθεῖσαι ὑπὸ τοῦ Θεοῦ τοῖς ἀγαπῶσιν αὐτόν.» Τοῖς δὲ τὸ ψεκτὸν καὶ ἐπάρατον χειρίσ̣των ἔργων λόγων τε καὶ νοημάτων ἀντιμετρεῖται ἡ κόλασις κατ' ἀξίαν ἐπιφερομένη, ὡς τὸν μὲν ἐξελθεῖν «εἰς τὸ σκότος τὸ ἐξώτερον», τὸν δ' ἀπιέναι «εἰς τὸ πῦρ τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ». 1.369 Ἐπίστησον εἰ κατ' α᾿̣μφοτέρων τῶν μέτρων ἢ μόνου τοῦ τῶν δικαίων ἔργων εἶπεν ὁ Σωτήρ·

The Contrast of Wisdom and Folly§34

34“A measure, good, shaken, pressed, and overflowing, they will give into your bosom,” Luke 6:38—this was your governing principle.

Perhaps it is said only concerning the sown seed, giving a hundredfold and greater than “what we ask and understand” Matthew 13:8, the reward of the sower; but for those who do not observe all the lawlessness, the one who knows hearts and understands the mind of all, does not give a measure that comes after, but gives a measure to such people that is not shaken, not pressed, and not overflowing, but lacking and incomplete, so that I might phrase it thus, from mercy and goodness, “the one examining the sons of men with an eyelid.”

In the middle of the measuring vessel, a woman was seen sitting, being neither other lawlessness nor an opposing power subduing her. For the prophet himself said, pointing to this woman: “This is the lawlessness of all the earth” 2 Thessalonians 2:16, but I say of humanity, which he also named injustice: “For everyone, he says, who does injustice and lawlessness does so, and lawlessness is sin.”

Consequently, the one who is initiated sees the lead talent removed and the woman seen thrown into the middle of the measure, being lawlessness. And why was the woman seen not simply in the measure, but in its middle? Either because the middle has seized the center of all evil, ruling tyrannically.

And the removed lead talent falls into her mouth. This word is brought down and lowly and deprived of brightness, opposing the word that has attained virtue; “for silver, he says, is the refined tongue of the righteous” Proverbs 21:28.

For that which concerns orthodox opinion and practical virtue has much that is precious and bright, but not the one in the mouth of lawlessness, since it happens to be heavy and lowly, especially since it is deceitful and crafted with trickery. Such was also the one of the magician Elymas, bringing forth speech “with all guile and every deceit” Acts 13:10.

It is not necessary to consider it paradoxical if the designation of the woman is arranged according to a skillful, bad opinion and a wicked power that performs such things. For just as lawlessness is called a woman here, so in the Divine Proverbs, folly was named a woman Proverbs 9:13. And the word concerning this has it thus, from...

The wise man's words are being reported to the listener: 'Son, pay attention to my wisdom, and apply your ear to my words, so that you may preserve a good understanding; and I command you to be mindful of the sensation of my lips. For it is sweet to depart from the lips of a fornicating woman, which for a little while sweetens your throat; but later you will find it more bitter than gall.' (Prov 5:3-5). And after a little: 'For the feet of folly lead down after death into Hades.' (Prov 7:27).

Regarding unchastity, it is said in the book of Proverbs how a woman crouches when there is darkness and gloom at the corner, in order to deceive and harm the youth lacking sense. For having appeared in a fornicating manner, bringing lewd words, she says—wishing to ensnare him with a shameless face, being unbridled and unrestrained, so that she might inflame the heart of the young man: 'A peace offering to me is today; I give my vows, because of this I have come to meet you, desiring your face; I have found you.' And with other things: 'Come, and let us be enclosed in love; come, and let us enjoy friendship until dawn.' After such lewd words and those following them, the wise man says: 'Much conversation led him astray,' or 'crowd-conversation,' as some copies have, 'and with loops from the lips he hollowed him out.'

However, even if the youth was led astray, the teacher again awakens him: 'Do not walk in the way with her. The paths of Hades, her house, lead down into the chambers of death; for having wounded many, it has cast them down, and they are countless whom it has slain.'

In the same way that vices are named after women, so also virtues. For the wise man says concerning wisdom: 'I became a lover of her beauty, and I led her toward living with myself.' Regarding her being led thus like a bride, this proverbial ordinance forbids: 'Wisdom gives prudence to a man.' (Prov 14:1). To this man he commands: 'Delight yourself in her and she will exalt you; honor her so that she may take hold of you.' Toward the one who has given birth to a serious man from virtue, the Holy Spirit points out, saying: 'Your wife is like a vine growing straight in the trellises of your house; your sons are like young olive shoots around your table.' (Prov 12:4). Since these things are instituted not concerning a mortal woman and her sons, the...

Greek · §34

«Μέτρον καλόν, σεσαλευμένον, πεπιεσμένον, ὑπ̣ερεκχυννόμενον δώσουσιν εἰς τὸν κόλπον ὑμῶν», τ̣·····η̣ν τὸ ἡγεμονικὸν ὑμῶν. 1.370 Τάχα δὲ περὶ τοῦ τῶν σπο̣υ̣δ̣α̣ίων μόνου εἴρηται, ἑκατονταπλασίονα καὶ μείζονα «ὧν αἰτοῦμεν καὶ νοοῦμεν» διδόντος τοῦ κριτοῦ τὴν μισθαποδοσίαν, οὐκ ὄντος ἀκολούθου δίδοσθαι μέτρον τοῖς ὧν μὴ πάσας τὰς ἀνομίας παρατηρεῖται ὁ καρδιογνώστης καὶ πάντων τὸν νοῦν ἐπιστάμενος, μέτρον διδοὺς τοῖς τοιούτοις οὐ σαλευόμενον, οὐ πιεζόμενον, οὐχ ὑπερεκχυννόμενον, ἀλλ' ἐλλεῖπον καὶ ἀπλήρωτον, ἵν' οὕτω φράσω, ἀπὸ ἐλεημοσύνης καὶ ἀγαθότητος «τοῦ βλεφάροις ἐξετάζοντος τοὺς υἱοὺς τῶν ἀνθρώπων». 1.371 Εἰς τὸ μέσον τοῦ ἐπιψόγου μέτρου μία γυνὴ ὤφθη καθημένη, οὐκ ἄλλη τῆς ἀνομίας οὖσα καὶ τῆς ὑποβαλλούσης αὐτὴν ἀντικειμένης δυνάμεως. Αὐτὸς γὰρ ὁ προφήτης εἶπεν, δακτυλοδεικτῶν ταύτην τὴν γυναῖκα· «Αὕτη ἐστὶν ἡ ἀνομία πάσης τῆς γῆς», φημὶ δὲ τῆς ἀνθρωπότητος, ἣν καὶ ἀδικίαν ὠνόμασεν· «Πᾶς γάρ, φησίν, ὁ ποιῶν τὴν ἀδικίαν καὶ τὴν ἀνομίαν ποιεῖ, καὶ ἡ ἀνομία ἐστὶν ἡ ἁμαρτία.» 1.372 Ἑπομένως ὁρᾷ ὁ μυσταγωγούμενος ἐξαιρόμενον μολίβου τάλαντον καὶ τὴν γυναῖκα ἐξηρμένην ῥερῖφθαι ἐν μέσῳ τοῦ μέτρου, οὖσαν ἀνομίαν. ∆ιὰ τί δὲ οὐχ 37 ἁπλῶς ἐν τῷ μέτρῳ, ἀλλ' ἐν τῷ μέσῳ αὐτοῦ ἡ ὀφθεῖσα γυνή, ἢ ὅτι τὸ μέσον πάσης κακίας προκατείληφεν, ἄρχουσα τυραννικῶς. 1.373 Εἰς τὸ στόμα δὲ αὐτῆς ῥίπτεται τὸ ἐξαιρόμενον τάλαντον τοῦ μολίβου. Λόγος δ' ἐστὶν οὗτος ἐπαχθὴς καὶ κατωφερὴς κ̣αὶ λαμπρότητος ἐστερημένος, ἀντικειμένως ἔχων τῷ λ̣όγῳ τοῦ ἀρετὴν κεκτημένου· «ἄργυρος γάρ, φησίν, πεπυρωμ̣ένος γλ̣ῶσσα δικαίου.» 1.374 Ὁ γὰρ περὶ τῆς ὀρθοδόξου γνώμης καὶ πρακτικῆς ἀρετῆς πολὺ τὸ τίμιον καὶ λαμπρὸν ἔχει, ἀλλ' οὐχ ὁ ἐν τῷ στόματι τῆς ἀνομίας, ἅτε δὴ βαρὺς καὶ κατωφερὴς τυγχάνων, μάλιστα ὅτι δολερὸς καὶ πεπανουργευμένος ἐστίν. Τοιοῦτος ἦν καὶ ὁ τοῦ μάγου Ἐλύμα «σὺν πάσῃ ῥᾳδιουργίᾳ καὶ παντὶ δόλῳ» προφερόμενος. 1.375 Οὐ δεῖ δὲ παράδοξον ἡγεῖσθαι εἰ τάττεται ἡ γυναικὸς προσηγορία κατὰ χειρίστης ἕξεως καὶ φαύλης γνώμης καὶ τῆς ἐμποιούσης τὰ τοιαῦτα πονηρᾶς δυνάμεως. Ὥσπερ γὰρ ὧδε ἡ ἀνομία γυνὴ εἴρηται, οὕτως ἐν ταῖς θείαις Παροιμίαις ἡ ἀφροσύνη γυνὴ ὠνομάσθη. 1.376 Ἔχει δὲ τὸ περὶ τούτου ῥητὸν οὕτως, ἐκ προσώπου τοῦ σοφοῦ ἀπαγγελλόμενον πρὸς τὸν ἀκροατήν· «Υἱέ, ἐμῇ σοφίᾳ πρόσεχε, ἐμοῖς δὲ λόγοις παράβαλλε σὸν οὖς, ἵνα φυλάξῃς ἔννοιαν ἀγαθήν· αἴσθησιν δὲ ἐμῶν χειλέων ἐντέλλομαί σοι. Μέλι γὰρ ἀποστάζει ἀπὸ χειλέων γυναικὸς πορνῆς, ἣ πρὸς ὀλίγον γλυκαίνει σὸν φάρυγγα· ὕστερον δὲ πικρότερον χολῆς εὑρήσεις.» Καὶ μετ' ὀλίγα· «Τῆς γὰρ ἀφροσύνης οἱ πόδες κατάγουσιν μετὰ θανάτου εἰς τὸν ᾅδην.» 1.377 Καὶ περὶ τῆς ἀκολασίας ἐν αὐτῇ τῇ τῶν Παροιμιῶν βίβλῳ ὡς περὶ γυναικὸς εἴρηται ὡς ἐνεδρεύει ὅταν σκότος καὶ ζόφος ᾖ παρὰ γωνίαν ἵν' ἀπατήσῃ καὶ βλάψῃ τὸν ἐνδεῆ φρενῶν νεανίαν. Εἴδει γὰρ πορνικῷ ἐπιφανεῖσα, στωμύλους λόγους προφέρουσα, φησίν, ᾧ φενακίσαι θέλει ἀναιδεῖ προσώπῳ προσφθεγγομένη αὐτόν, ἅτε ἀνεπτερωμένη οὖσα καὶ ἄσῳτος, ἵν' ἐξάψῃ τὴν καρδίαν τοῦ νέου· 1.378 «Θυσία εἰρηνική μοί ἐστιν σήμερον, ἀποδίδωμι τὰς εὐχάς μου, ἕνεκεν τούτου ἐξῆλθον εἰς ὑπάντησίν σου, ποθοῦσα τὸ σὸν πρόσωπον ηὑ´̣ρηκά σε.» Καὶ μεθ' ἕτερα· «∆εῦρο καὶ ἐγκυλισθῶμεν ἔρωτι, δεῦρο καὶ ἀπολαύσωμεν φιλίας ἕως ὄρθρου.» Μετὰ τοὺς τοιούτους στωμύλους λόγους καὶ τοὺς ἑξῆς συνημμένους, ὁ σοφός φησιν· «Ἀπεπλάνησεν αὐτὸν πολλῇ ὁμιλίᾳ», ἢ «ὡμυλίᾳ», ὡς ἔχει ἔνια τῶν ἀντιγράφων, «βρόχοις δὲ τοῖς ἀπὸ χειλέων ἐξώκειλεν αὐτόν». 1.379 Ὅμως εἰ καὶ ἐπλανήθη ὁ νεανίας, ἀλλὰ πάλιν ὁ διδάσκαλος διεγείρει αὐτόν· «Μὴ πορευθῇς ἐν ὁδῷ μετ' αὐτῆς. Ὁδοὶ ᾅδου ὁ οἶκος αὐτῆς κατάγουσαι εἰς ταμίεια θανάτου· πολλοὺς γὰρ τρώσασα καταβέβληκεν, καὶ ἀναρίθμητοί εἰσιν οὓς πεφόνευκεν.» 1.380 Ὅνπερ δὲ τρόπον γυναῖκες ὀνομάζονται αἱ κακίαι, οὕτω καὶ αἱ ἀρεταί. Ὁ σοφὸς γοῦν περὶ τῆς σοφίας λέγει· «Ἐραστὴς ἐγενόμην τοῦ κάλλους αὐτῆς, καὶ ἤγαγον αὐτὴν πρὸς συμβίωσιν ἐμαυτῷ.» Περὶ τοῦ οὕτως ἠγμένου αὐτὴν γαμετῆς δίκην διαγορεύει τὸ παροιμιῶδες θέσπισμα τόδε· «Ἡ σοφία τίκτει ἀνδρὶ φρόνησιν.» 1.381 Τούτῳ τῷ ἀνδρὶ προστάττεται· «Περιχαράκωσον αὐτὴν καὶ ὑψώσει σε· τίμησον αὐτὴν ἵνα σε περιλάβῃ.» Πρὸς τὸν ἐκ τῆς ἀρετῆς τεκνώσαντα σπουδαῖον ἄνδρα ἀποτείνεται τὸ ἅγιον Πνεῦμα φάσκον· «Ἡ γυνή σου ὡς ἄμπελος εὐθηνοῦσα ἐν τοῖς κλίτεσιν τῆς οἰκίας σου· υἱοί σου ὡς νεόφυτα ἐλαιῶν κύκλῳ τῆς τραπέζης σου.» Ὅτι δὲ οὐ περὶ θνητῆς γυναικὸς καὶ τῶν υἱῶν αὐτῆς ταῦτα θεσπίζεται, ὁ

The Two Evils and the Unclean Creature§35

35The verse bringing it forward implies: 'Behold, thus shall a man be blessed who fears the Lord.'

For if anyone takes such things in a human way, many of the great saints, being most devout, would not have had the blessing, not having lived with women, nor having given birth at all. To provide certainty, it is enough to bring forward Elijah the great prophet and Elisha, his spiritual son according to godliness; text gap concerning John the Baptist; and others are more numerous who have practiced celibacy, so that they 'may care for the things of the Lord.'

For John saw in the Apocalypse many thousands of male virgins not defiled by a woman. Even if the things concerning the virgins who fulfill the number one hundred and forty-four are raised, yet because of a pure and sober conduct, it is not distressing to accept the word as it stands at hand.

Much is shown in the book of instruction inscribed to the Shepherd concerning women and virgins, whose virtues and blessings it shows, and also their evils and punishments, which one encountering will be struck by from the book.

Zechariah 5:9-11: 'And I lifted up my eyes and saw; and behold, two women coming forth, and a spirit in their wings; and these had wings like the wings of an ephah; and they took up the measuring line in the middle of the earth and in the middle of the heaven. And I said to the angel speaking in me, "Where are these carrying the line?" And he said to me, "To build him a house in the land of Babylon, and to prepare it, and they will set him there upon his preparation."'

And now, lifting up the eyes of the inner man as in the previous visions, he saw two women coming forth, winged, and a spirit was in their wings. And their wings were like the wings of a bird called an ephah. These women coming forth thus took up the measuring line, in the middle of which the woman called iniquity was found, and they took it up in the middle of the earth and of the heaven. Having seen these things thus, I desired to ask the angel speaking in me, 'Where are these carrying the line?' And he said to me, 'To build him a house in the land of Babylon, and to prepare it, and they will set him there...'

Regarding his preparation. One must examine what two kinds of women these are. See if the two evils are the moral evil of the habitual transgression of the divine commands, or the false glory concerning those who are prudent and the evil powers working through them.

They appeared having wings, filled with spirit, that of which the Apostle writes: 'In whichs also you once walked according to the age of this world, according to the authority of the air, the spirit of the one now working in the sons of disobedience' (Ephesians 2:2). It is perhaps related, though the thing in the lying wings is trivial, to the unclean spirit cast out by Jesus from the man, which having been cast out by Jesus, if returning it finds it idling and having swept the place where it was cast out, having an empty hand and having swept, having all the good things it had been cast away, it takes other seven spirits more evil than itself, enters and 'dwells,' and the last things of that man become worse than the first (Matthew 12:44).

To represent that the wings are seven, the wings of the women were compared and made like the wings of the epic. But this creature is unclean, being a friend of the dead and of human refuse; indeed, it feeds in the tombs and makes a nest for itself out of human filth, so that having settled in the diseased cauldron, it may boil and make new ones like itself.

It had this designation from overseeing and looking upon human things. The women use it having been led into bad inclinations, namely those receiving them into... gap and envy, or the leading into an unrestrained and erotic potion.

One must observe what this creature must take by way of ascent, and see if it is possible. It either signifies the devil, or the antichrist. And each of the heterodox must not be unknown. The devil rejoices, and the anti-god antichrist, and the word of the heresies is to feed on tombs, the same being for the graves according to allegory, 'they are covered without, but within they are full of all unchastity,' and of the adjacent thoughts separating from God because they are crooked. For it is said in the most perfect Wisdom of Solomon: 'Crooked...'

Greek · §35

ἐπιφε̣ρόμενος στίχος δηλοῖ· «Ἰδοὺ οὕτως εὐλογηθήσεται ἄνθρωπος ὁ φοβου´̣μενος τὸν Κύριον.» 1.382 Εἰ γὰρ ἀνθρωπίνως τις ἐκλαμβάνοι τὰ τοιαῦτα, πολλ̣οὶ τῶν μεγάλων ἁγίων εὐλαβέστατοι ὄντες οὐκ ἔσχον τὴν εὐλογίαν, οὐ συνοικήσαντες γυναιξίν, τεκνώσαντες οὐδαμ̣ῶς̣. Ἀρκεῖ δὲ πρὸς πληροφορίαν παραγαγεῖν Ἠλίαν τὸν μέγαν προφήτην κ̣αὶ Ἐλισαῖον, τὸν κατὰ θεοσέβειαν ὄντα αὐτοῦ υἱὸν πνευματικόν, τ····· περὶ Ἰωάννου τοῦ βαπτιστοῦ φάναι· καὶ ἕτεροι δέ εἰσιν πλ̣είονες ἀγαμίᾳ σχολάσαντες, ἵνα «μεριμνῶσιν τὰ τοῦ Κυρίου». 1.383 Ὅλ̣ας γὰρ πολλὰς χιλιάδας 38 παρθένων ἀνδρῶν μὴ μολυνθέντων μ̣ετὰ γυναικὸς ὁ Ἰωάννης εἶδεν ἐν τῇ Ἀποκαλύψει. Εἰ γὰρ καὶ ἀνάγεται τὰ περὶ τῶν παρθένων τῶν συμπληρούντων τὸν ἕκατον τεσσαράκοντα τέσσαρα ἀριθμόν, ἀλλ' οὖν ἁγνῆς καὶ σώφρονος διαγωγῆς ἕνεκα, οὐ λυπεῖ ἐκδέξασθαι τὸ ῥητὸν κατὰ πρόχειρον. 1.384 Φέρεται ἐν τῇ βίβλῳ τῆς κατηχήσεως τῇ Ποιμένι ἐπιγεγραμμένῃ πολλὰ διὰ γυναικῶν καὶ παρθένων δηλούμενα, ὧν τὰ μὲν ἀρετὰς καὶ εὐλογίας δηλοῖ, τὰ δὲ κακίας καὶ κολάσεις, ἃς ὁ ἐντυχὼν ἐκλήμψεται ἀπὸ τοῦ βιβλίου. 1.385 Zach. V, 9®11: Καὶ ἦρα τοὺς ὀφθαλμούς μου καὶ εἶδον· καὶ ἰδοὺ δύο γυναῖκες ἐκπορευόμεναι, καὶ πνεῦμα ἐν ταῖς πτέρυξιν αὐτῶν· καὶ αὗται εἶχον πτέρυγας ὡς πτέρυγας ἔποπος· καὶ ἀνέλαβον τὸ μέτρον ἀνὰ μέσον τῆς γῆς καὶ ἀνὰ μέσον τοῦ οὐρανοῦ. Καὶ εἶπα πρὸς τὸν ἄγγελον τὸν λαλοῦντα ἐν ἐμοί· Ποῦ αὗται ἀποφέρουσιν τὸ μέτρον; Καὶ εἶπεν πρός με· Οἰκοδομῆσαι αὐτῷ οἰκίαν ἐν γῇ Βαβυλῶνος καὶ ἑτοιμάσαι, καὶ θήσουσιν αὐτὸ ἐκεῖ ἐπὶ τὴν ἑτοιμασίαν αὐτοῦ. 1.386 Καὶ νῦν ἐπάρας τοὺς ὀφθαλμοὺς τοῦ ἔσω ἀνθρώπου ὡς ἐν ταῖς προλαβούσαις ὀπτασίαις, εἶδεν δύο γυναῖκας ἐκπορευομένας ἐπτερωμένας, καὶ πνεῦμα ἦν ἐν ταῖς πτέρυξιν αὐτῶν. Ἦσαν δὲ αἱ πτέρυγες αὐτῶν ὡς πτέρυγες ζῴου τοῦ καλουμένου ἔποπος. Αἱ οὕτως ἐκπορευόμεναι γυναῖκες ἀνέλαβον τὸ προηρμηνευμένον μέτρον, οὗ ἐν μέσῳ ἡ καλουμέν̣η ἀνομία γυνὴ ἐτύγχανεν, καὶ ἀνέλαβον αὐτὸ ἐν μέσῳ τ̣ῆς̣ γῆς καὶ τοῦ οὐρανοῦ. Τούτων οὕτω τεθεωρημένων, ···επυθόμην τοῦ λαλοῦντος ἐν ἐμοὶ ἀγγέλου· «Ποῦ ἀποφέρουσιν τὸ μέτρον; Καὶ εἶπέν μοι· Οἰκοδομῆσαι αὐτῷ οἰκίαν ε᾿̣ν̣ γῇ Βαβυλῶνος, καὶ θήσουσιν αὐτὸ ἐκεῖ ἐπὶ τὴν ἑτ̣οιμα̣σίαν αὐτοῦ.» 1.387 Ἐπιστατέον τίνες αἱ δύο γυναῖκές εἰσιν. Ὅρα εἰ δύνανται αἱ δύο κακίαι εἶναι ἤτε ἠθικὴ ἡ κατα`̣ παράβ̣ασιν τῶν θείων ἐντολῶν συνισταμένη ἢ ἡ ψευδὴς περὶ τῶν φρονητέων δόξα καὶ αἱ ἐνεργοῦσαι αὐτὰς πονηραὶ δ̣υ̣ν̣άμεις. 1.388 Ὤφθησαν δὲ πτέρυγας ἔχουσαι πνεύματος πεπληρωμένας, ἐκείνου περὶ οὗ γράφει ὁ Ἀπόστολος· «Ἐν οἷς ποτε καὶ ὑμεῖς περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὴν ἐξουσίαν τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας.» 1.389 Τάχα δὲ συγγενές ἐστιν, φαῦλον ὂν τὸ ἐν ταῖς ἐκκειμέναις πτέρυξιν, τῷ ἀκαθάρτῳ πνεύματι τῷ ἐκβαλλομένῳ ὑπὸ Ἰησοῦ ἀπὸ τοῦ ἀνθρώπου, ὅπερ ἐκβληθὲν ὑπὸ Ἰησοῦ, ἐὰν ὑποστρέψαν εὕρῃ σχολάζοντα καὶ σεσαρωμένον τὸν τόπον ἀφ' οὗ ἐξεβλήθη, σχολὴν χειρίστην ἔχοντα καὶ σεσαρωμένον, ἀποβληθέντων πάντων ὧν εἶχεν καλῶν, παραλαμβάνει πνεύματα ἕτερα ἑπτὰ πονηρότερα αὐτοῦ, εἰσέρχεται καὶ «κατοικεῖ, καὶ γίνεται τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου χείρονα τῶν πρώτων». 1.390 Πρὸς παράστασιν τοῦ ψεκτὰς εἶναι τὰς πτέρυγας τῶν γυναικῶν, παρεβλήθησαν καὶ ὡμοίωνται ταῖς τοῦ ἔποπος πτέρυξιν. Ἀκάθαρτ̣ον δ' ἐστὶν τοῦτο τὸ ζῷον, νεκρῶν φίλον ὂν καὶ σκυβάλων ἀνθρωπίνων· νέμεται γοῦν ἐν τοῖς μνήμασιν καὶ νεοσσιὰν ἑαυτῷ ποιεῖ ἐκ κόπρου ἀνθρωπίνης, ἵνα ᾦα θεὶς ἐν τῇ νοσερᾷ καλιᾷ ἐπῳάσῃ καὶ νεοσσοποιήσῃ νεοττοὺς ὁμοίους αὐτῷ. 1.391 Ἔσχεν δὲ τὴν προσηγορίαν ταύτην ἀπὸ τοῦ ἐποπτεύειν κ̣αὶ ε᾿̣φορᾶν τὰ ἀνθρώπινα. Χρῶνται δὲ αὐτῷ αἱ γυναῖκες πεφθέντι εἰς κακοσχολίας, ἤτοι τὰς παραλαμβανομένας εἰς̣ ····λια καὶ φθόρια, ἢ τὰ ἀγώγιμα εἰς φίλτρον ἀκόλαστον κα̣ὶ ἐραστικόν. 1.392 Σκοπητέον τί τὸ ζῷον τοῦτο κατ' ἀναγωγη`̣ν ἐκλα̣βεῖν δεῖ, καὶ ὅρα εἰ δυνατόν. 1.393 Ἢ τὸν διάβολον σημαίνει, ἢ τὸν ἀντίχριστον. Οὐκ ἀπογνωστέον δὲ καὶ τῶν ἑτεροδόξων ἕκαστον. Χαίρει δὲ καὶ ὁ διάβολος καὶ ὁ ἀντίθεος ἀντίχριστος καὶ τῶν αἱρετικῶν ὁ λόγος νέμεσθαι περὶ μνήματα, τὰ αὐτὰ ὄντα τοῖς τάφοις κατὰ ἀλληγορίαν «τοῖς ἔξωθεν κεκονιαμένοις, ἔσωθεν γέμουσιν πάσης ἀκρασίας» καὶ τῶν παραπλησίων λογισμῶν χωριζόντων ἀπὸ Θεοῦ διὰ τὸ εἶναι σκολιοί. Εἴρηται γὰρ ἐν τῇ παναρέτῳ Σοφίᾳ τοῦ Σαλωμῶνος· «Σκολιοὶ

The Call to Flee Babylon and the Vision of the Four Chariots§36

36Reasonings separate one from God.

Regarding the question of whether the remembered creature is unclean and finds joy in bad habits, he builds his own beauty from human toil. What follows this, besides that he himself, whom I call the watcher, and his youths live in uncleanness? For this, observing human things, he received this title; but I say human things are the strifes, rivalries, and false zeal, about which the Apostle writes, rebuking those held by them: 'For where there is strife and rivalry among you, are you not human, and are you walking according to the flesh?' (1 Cor 3:3). Those called such flesh, you might graciously say are women, taking on bad habits, perhaps having been struck and eaten by the said watcher, in an allegorical sense, so as to cast out those seized by fear lest they be destroyed, and to raise filters leading to licentiousness.

It is proper for the one taking up wings like a dove to abstain from these women and their wings, in which the one spread out rests, finding 'the Sabbath which remains to the people of God' (Heb 4:9); you will understand the Holy Spirit descending in the form of a dove in the Jordan, whom he holds alone, and everyone who rests between the two covenants, called lots according to: 'If you sleep between the lots, wings of a dove are fluttering about.' To be winged according to these things is blessed; for they take up the one having them into heaven and the things above the world.

Of the two women being winged according to the watcher, hovering over the measure upon which lawlessness sits between heaven and earth—for even the sinful angels, and the earthly demons, and men who 'bear the image of the swine' (Matt 7:6) have tested it—the one seeing the revelation seeing it hovering and being carried away with the measure upon which lawlessness sits, says to the angel speaking in him: 'Where are these carrying the measure?' And the angel answering says: 'To build him a house in the land of Babylon, and they shall set him there upon his preparation' (Rev 18:2). For what other fitting place is there for the one having lawlessness by measure, except the confusion, so that he may find ready...

Will it be a whale to those pressing upon it? Therefore, one must depart and flee from Babylon because the measure has been placed there to be found ready for those willing. Thus the divine word cries out like a herald to one desiring to be diligent: 'Come out of Babylon, fleeing from the land of the Chaldeans' (Rev 18:4). Having understood the vision of the prophet to be such, let us love to have wings formerly, having been made to fly according to the Holy Spirit; for in this way it is most easy to pass into the super-celestial things.

And I turned and lifted my eyes and saw; and behold, four chariots proceeding from between two mountains, and the mountains were mountains of bronze (Zech 6:1). In the first chariot were red horses, and in the second chariot were black horses, and in the third chariot were white horses, and in the fourth chariot were variegated, speckled horses. And I answered and said to the angel speaking in me: 'What are these, Lord?' And the angel speaking in me answered and said: 'These are the four winds of heaven, proceeding to stand ready for the Lord of all the earth' (Zech 6:5). In which chariot were the black horses, they were proceeding toward the earth of the north, and the white horses were proceeding after them, and the speckled horses were proceeding toward the earth of the south, and the variegated horses were proceeding and were looking to go and to go around the earth. And they went around the earth. And he cried out and spoke to me saying: 'Behold, the ones proceeding toward the earth of the north have stilled my wrath in the land of the north' (Zech 6:8).

Turning to receive yet another revelation, the prophet saw four chariots from between two bronze mountains. The first chariot had red horses yoked together, the second black, the third white, the fourth variegated and speckled. Having beheld the four chariots, desiring to learn about them, he inquires of the angel speaking in him what the seen things are. But he answers saying they are the four winds of heaven, making manifest the four climates of the inhabited world. And the black ones were seen proceeding from the land of the north, the white ones proceeding after them; but the speckled and variegated ones were coming from the south. Everything was said to me about the horses as much as possible when they were seen in the first...

Greek · §36

39 λογισμοὶ χωρίζουσιν ἀπὸ Θεοῦ.» 1.394 Πρὸς τῷ πωτᾶσθαι περὶ τὰ μνήματα τὸ μνημονευθὲν ζῷον διὰ τὸ ἀκάθαρτον ὑπάρχειν καὶ χαῖρον ταῖς δυσωδίαις, ἐκ κόπρου ἀνθρωπίνης τὴν καλιὰν ἑαυτοῦ κατασκευάζει. Τί δὲ τούτῳ ἀκολουθεῖ ἢ τὸ καὶ αὐτόν, τὸν ἔποπά φημι, καὶ τοὺς νεόττους αὐτοῦ ἐν ἀκαθαρσίᾳ διάγειν; 1.395 Πρὸς τούτῳ καὶ τὰ ἀνθρώπινα ἐποπτεύων ἔσχεν τὴν ἐπωνυμίαν ταύτην· ἀνθρώπινα δέ φημι τὰς ἔριδας καὶ φιλονεικίας καὶ τοὺς ψεγομένους ζήλους, περὶ ὧν γράφει ὁ Ἀπόστολος, ἐλέγχων τοὺς ἐνεχομένους αὐτοῖς· «Ὅπου γὰρ ζῆλος καὶ ἔρις ἐν ὑμῖν, οὐχὶ ἄνθρωποί ἐστε, καὶ κατὰ σάρκα περιπατεῖτε;» 1.396 Τοὺς οὕτω σάρκας καλουμένους χαριέντως ἐρεῖς γυναῖκας εἶναι εἰς κακοσχολίας παραλαμβανούσας πεφθέντα τάχα καὶ βρωθέντα τὸν εἰρημένον κατ' ἀναγωγὴν ἔποπα, ὥστ' ἐξαμβλῶσαι τὰ ἀπὸ τοῦ φόβου συλλαμβανόμενα ἵνα μὴ ἀποτελ̣ῆται, καὶ φίλτρα ἐγεῖραι εἰς ἀκολασίαν ἄγοντα. 1.397 Τούτων τῶν γυναικῶν καὶ τῶν πτερύγων αὐτῶν ἀποσχέσθαι προσήκει τὸν ἀναλαβόντα πτέρυγας ὡς περιστερᾶς, ἐν αἷς ὁ πετασθεὶς κ̣αταπαύει, εὑρίσκων «τὸν σαββατισμὸν τὸν ἀπολειπόμενον τῷ λαῷ τοῦ Θεοῦ», νοήσεις τοῦ ἁγίου Πνεύματος τοῦ καταβάντος ἐν εἴδει περιστερᾶς ἐν τῷ Ἰορδάνῃ, ἃς ἔχει μόνος καὶ πᾶς ὁ ἀναπαυόμενος ἀνὰ μέσον τῶν δύο διαθηκῶν, κλήρων ὀνομασθεισῶν κατὰ τό· «Ἐὰν κοιμηθῆτε ἀνὰ μέσον τῶν κλήρων, πτέρυγες περιστερᾶς περιηργυρωμέναι.» Κατὰ ταύτας ἐπτερῶσθαι μακάριόν ἐστιν· ἀναλαμβάνουσιν γὰρ τὸν ἔχοντα εἰς τὸν οὐρανὸν καὶ τὰ ὑπερκόσμια. 1.398 Τῶν πτερωσθεισῶν κατὰ τὸν ἔποπα δύο γυναικῶν μετεωριζουσῶν τὸ μέτρον ἐφ' ὃ ἡ ἀνομία κάθηται ἀνὰ μέσον τοῦ οὐρανοῦ καὶ τῆς γῆς, –πεπείρανται γὰρ αὐτοῦ καὶ οἱ ἁμαρτήσαντες ἄγγελοι, καὶ οἱ ἐπίγειοι δαίμονες, καὶ ἄνθρωποι ὅσοι «φοροῦσιν τὴν εἰκόνα τοῦ χοϊκοῦ», –ἰδὼν ὁ τὴν ἀποκάλυψιν ὁρῶν μετεωριζόμενον καὶ ἀποφερόμενον τὸ μέτρον ᾧ ἐπικάθηται ἡ ἀνομία, φησὶν τῷ ἐν αὐτῷ λαλοῦντι ἀγγέλῳ· «Ποῦ αὗται ἀποφέρουσιν τὸ μέτρον;» 1.399 Ἀποκριθεὶς δὲ ὁ ἄγγελος λέγει· «Οἰκοδομῆσαι αὐτῷ οἰκίαν ἐν γῇ Βαβυλῶνος, καὶ θήσουσιν αὐτὸ ἐκεῖ ἐπὶ τὴν ἑτοιμασίαν αὐτοῦ.» 1.400 Ποῖος γὰρ ἄλλος ἥρμοζεν τόπος τῷ ἔχοντι τὴν ἀνομίαν μέτρῳ, ἢ ἡ σύγχυσις, ἵν' ἕτοιμον εὑρίσκηται τοῖς ἐφιεμένοις αὐτοῦ; ∆ιὸ ἐκκλιτέον καὶ ἐκφευκτέον τὴν Βαβυλῶνα διὰ τὸ ἐκεῖ τεθεῖσθαι τὸ μέτρον πρὸς τὸ ἕτοιμον εὑρίσκεσθαι τοῖς ἐθέλουσιν. Κηρυκάδην οὖν ὁ θεῖος λόγος βοᾷ πρὸς τ̣ο`̣ν εἶναι σπουδαῖον θέλοντα· «Ἔξελθε ἐκ Βαβυλῶνος φεύγων ἐκ γῆς Χαλδαίων.» 1.401 Ἐπιστήσαντες τῇ ὀπτασίᾳ τοῦ προφήτου τοῖόν τε, μισήσωμεν πτέρυγας ἔχειν ἔποπος, πτερωθ̣έντες κατὰ τὸ ἅγιον Πνεῦμα· οὕτω γὰρ ῥᾷστα εἰς τὰ ὑπερουράν̣ια διαβῆναι δυνατόν. 1.402 Zach. VI, 1®8: Καὶ ἐπέστρεψα καὶ ἦρα τοὺς ὀφθαλμούς μου καὶ εἶδον· καὶ ἰδοὺ τέσσερα ἅρμ̣ατα ἐκπορευόμενα ἐκ μέσου δύο ὀρέων, καὶ τὰ ὄρη ἦν ὄρη χαλκᾶ. Ἐν τῷ ἅρματι τῷ πρώτῳ ἵπποι πυρροί, καὶ ἐν τῷ ἅρματι τῷ δευτέρῳ ἵπποι μέλανες, καὶ ἐν τῷ ἅρματι τῷ τρίτῳ ἵπποι λευκοί, καὶ ἐν τῷ ἅρματι τῷ τετάρτῳ ἵπποι ποικίλοι ψαροί. Καὶ ἀπεκρίθην καὶ εἶπα πρὸς τὸν ἄγγελον τὸν λαλοῦντα ἐν ἐμοί· Τί ἐστιν ταῦτα, Κύριε; Κ̣αὶ ἀπεκρίθη ὁ ἄγγελος ὁ λαλῶν ἐν ἐμοὶ καὶ εἶπεν· Ταῦτά εἰσιν οἱ τέσσαρες ἄνεμοι τοῦ οὐρανοῦ, ἐκπορεύονται παραστῆναι τῷ Κυρίῳ πάσης τῆς γῆς· 1.403 ἐν ᾧ ἦσαν οἱ ἵπποι οἱ μέλανες, ἐξεπορεύοντο ἐπὶ γῆν βορρᾶ, καὶ οἱ λευκοὶ ἐξεπορεύοντο κατόπισθεν αὐτῶν, καὶ οἱ ποικίλοι ἐξεπορεύοντο ἐπὶ γῆν νότου, καὶ οἱ ψαροὶ ἐξεπορεύοντο καὶ ἐπέβλεπον τοῦ πορεύεσθαι καὶ περιοδεῦσαι τὴν γῆν. Καὶ περιώδευσαν τὴν γῆν. Καὶ ἀνεβόησεν καὶ ἐλάλησεν πρός με λέγων· Ἰδοὺ οἱ ἐκπορευόμενοι ἐπὶ γῆς βορρᾶ ἔπαυσαν τὸν θυμόν μου ἐν γῇ βορρᾶ. 1.404 Ἐπιστρέψας 40 ὁ προφήτης εἰς τὸ καὶ ἑτέραν ἀποκάλυψιν δέξασθαι, εἶδεν τέσσαρα ἅρματα ἐκ μέσου δύο ὀρέων χαλκῶν. Τὸ πρῶτον ἅρμα ὑπεζευγμένους εἶχεν πυρροὺς ἵππους, τὸ δεύτερον μέλανας, τὸ τρίτον λευκούς, τὸ τέταρτον ποικίλους ψαρούς. 1.405 Θεασάμενος τὰ τέσσαρα ἅρματα, μαθεῖν τὰ περὶ αὐτῶν βουλόμενος, πυνθάνεται τοῦ ἐν αὐτῷ λαλοῦντος ἀγγέλου τίνα ἐστὶ τὰ ὀφθέντα. Ὃ δὲ ἀποκρίνεται λέγων εἶναι αὐτὰ τοὺς τέσσαρας ἀνέμους τοῦ οὐρανοῦ, τὰ κλίματα δηλονότι τῆς οἰκουμένης τὰ τέσσερα. Ὤφθησαν δὲ οἱ μέλανες ἐκπορευόμενοι ἀπὸ γῆς βορρᾶ, τῶν λευκῶν ἐκπορευομένων ὄπισθεν αὐτῶν· ἤρχοντο δὲ ἐκ τοῦ νότου οἱ ψαροὶ καὶ ποικίλοι. 1.406 Ἐλέχθη περὶ πάντων τῶν ἵππων ὡς δυνατὸν ἐμοὶ ὅτε ὤφθησαν ἐν τῇ πρώτῃ

The Bronze Mountains and the Measure in Babylon§37

37Following the vision of a man riding a red horse, those satisfied with such things do not consider the things now spoken regarding the things mentioned. It is said there are two bronze mountains from the midst of which the chariots went forth. And see if the phrase 'surpassing the bronze' is shown to have much pouring out. The sophists and heretical teachers use this, becoming 'a resounding bronze and a sounding cymbal' (1 Cor 13:1), because the divine love toward the lawlessness mentioned at 1.398, says to the angel speaking in it: 'Where do these carry the measure?'

And the angel answering says: 'To build him a house in the land of Babylon, and they shall set him there upon his preparation.' For what other fitting place is there for the one having lawlessness by measure, except the confusion, so that he may be found ready for those approaching him? Therefore, one must turn away and flee from Babylon because the measure is placed there to be found ready for those willing. Thus the divine word cries like a herald to one wanting to be diligent: 'Come out from Babylon, fleeing from the land of the Chaldeans' (Rev 18:4).

Having understood the vision of the prophet to be such a thing, let us hate having wings once, having been flown by the Holy Spirit; for thus it is most easy to cross into the heavenly things. And I turned and lifted my eyes and saw; and behold, four chariots going forth from the midst of two mountains, and the mountains were mountains of bronze (Zech 6:1). In the first chariot red horses, and in the second chariot black horses, and in the third chariot white horses, and in the fourth chariot variegated horses (Zech 6:2). And I answered and said to the angel speaking in me: 'What are these, Lord?' And the angel speaking in me answered and said: 'These are the four winds of heaven, going forth to stand by the Lord of all the earth' (Zech 6:5).

speckled

Greek · §37

ὀπτασίᾳ ἑπόμενοι τῷ ἐπιβεβηκότι ἐπὶ ἵππον πυρρὸν ἀνδρί· διό, ἐκείνοις ἀρκούμενοι, τὰ περὶ τῶν εἰρημένων νῦν οὐ φερόμενα ἐν τῇ πρώτῃ θεωρίᾳ θεωρητέον. 1.407 ∆ύο χαλκᾶ ὄρη εἴρηται ἀφ' ὧν ἐκ τοῦ μέσου τὰ ἅρματα ἐξεπορεύθη. Καὶ ὅρα εἰ διὰ τοῦ χαλκοῦ δηλοῦται ἡ περίτρανος φράσις πολὺ τὸ ἐξηχεῖν ἔχουσα. Ταύτη δὲ χρῶνται οἱ σοφιστικοὶ κα̣ι`̣ αἱρετικοὶ διδάσκαλοι, γινόμενοι «χαλκὸς ἠχῶν καὶ κύμβαλον ἀλαλάζον», διὰ τὸ στέρεσθαι τῆς θείας ἀγάπης τῆς πρὸς τὸν 1.398 ἡ ἀνομία, φησὶν τῷ ἐν αὐτῷ λαλοῦντι ἀγγέλῳ· «Ποῦ αὗται ἀποφέρουσιν τὸ μέτρον;» 1.399 Ἀποκριθεὶς δὲ ὁ ἄγγελος λέγει· «Οἰκοδομῆσαι αὐτῷ οἰκίαν ἐν γῇ Βαβυλῶνος, καὶ θήσουσιν αὐτὸ ἐκεῖ ἐπὶ τὴν ἑτοιμασίαν αὐτοῦ.» 1.400 Ποῖος γὰρ ἄλλος ἥρμοζεν τόπος τῷ ἔχοντι τὴν ἀνομίαν μέτρῳ, ἢ ἡ σύγχυσις, ἵν' ἕτοιμον εὑρίσκηται τοῖς ἐφιεμένοις αὐτοῦ; ∆ιὸ ἐκκλιτέον καὶ ἐκφευκτέον τὴν Βαβυλῶνα διὰ τὸ ἐκεῖ τεθεῖσθαι τὸ μέτρον πρὸς τὸ ἕτοιμον εὑρίσκεσθαι τοῖς ἐθέλουσιν. Κηρυκάδην οὖν ὁ θεῖος λόγος βοᾷ πρὸς τ̣ο`̣ν εἶναι σπουδαῖον θέλοντα· «Ἔξελθε ἐκ Βαβυλῶνος φεύγων ἐκ γῆς Χαλδαίων.» 1.401 Ἐπιστήσαντες τῇ ὀπτασίᾳ τοῦ προφήτου τοῖόν τε, μισήσωμεν πτέρυγας ἔχειν ἔποπος, πτερωθ̣έντες κατὰ τὸ ἅγιον Πνεῦμα· οὕτω γὰρ ῥᾷστα εἰς τὰ ὑπερουράν̣ια διαβῆναι δυνατόν. 1.402 Zach. VI, 1®8: Καὶ ἐπέστρεψα καὶ ἦρα τοὺς ὀφθαλμούς μου καὶ εἶδον· καὶ ἰδοὺ τέσσερα ἅρμ̣ατα ἐκπορευόμενα ἐκ μέσου δύο ὀρέων, καὶ τὰ ὄρη ἦν ὄρη χαλκᾶ. Ἐν τῷ ἅρματι τῷ πρώτῳ ἵπποι πυρροί, καὶ ἐν τῷ ἅρματι τῷ δευτέρῳ ἵπποι μέλανες, καὶ ἐν τῷ ἅρματι τῷ τρίτῳ ἵπποι λευκοί, καὶ ἐν τῷ ἅρματι τῷ τετάρτῳ ἵπποι ποικίλοι ψαροί. Καὶ ἀπεκρίθην καὶ εἶπα πρὸς τὸν ἄγγελον τὸν λαλοῦντα ἐν ἐμοί· Τί ἐστιν ταῦτα, Κύριε; Κ̣αὶ ἀπεκρίθη ὁ ἄγγελος ὁ λαλῶν ἐν ἐμοὶ καὶ εἶπεν· Ταῦτά εἰσιν οἱ τέσσαρες ἄνεμοι τοῦ οὐρανοῦ, ἐκπορεύονται παραστῆναι τῷ Κυρίῳ πάσης τῆς γῆς· 1.403 ἐν ᾧ ἦσαν οἱ ἵπποι οἱ μέλανες, ἐξεπορεύοντο ἐπὶ γῆν βορρᾶ, καὶ οἱ λευκοὶ ἐξεπορεύοντο κατόπισθεν αὐτῶν, καὶ οἱ ποικίλοι ἐξεπορεύοντο ἐπὶ γῆν νότου, καὶ οἱ ψαροὶ ἐξεπορεύοντο καὶ ἐπέβλεπον τοῦ πορεύεσθαι καὶ περιοδεῦσαι τὴν γῆν. Καὶ περιώδευσαν τὴν γῆν. Καὶ ἀνεβόησεν καὶ ἐλάλησεν πρός με λέγων· Ἰδοὺ οἱ ἐκπορευόμενοι ἐπὶ γῆς βορρᾶ ἔπαυσαν τὸν θυμόν μου ἐν γῇ βορρᾶ. 1.404 Ἐπιστρέψας ὁ προφήτης εἰς τὸ καὶ ἑτέραν ἀποκάλυψιν δέξασθαι, εἶδεν τέσσαρα ἅρματα ἐκ μέσου δύο ὀρέων χαλκῶν. Τὸ πρῶτον ἅρμα ὑπεζευγμένους εἶχεν πυρροὺς ἵππους, τὸ δεύτερον μέλανας, τὸ τρίτον λευκούς, τὸ τέταρτον ποικίλους ψαρούς. 1.405 Θεασάμενος τὰ τέσσαρα ἅρματα, μαθεῖν τὰ περὶ αὐτῶν βουλόμενος, πυνθάνεται τοῦ ἐν αὐτῷ λαλοῦντος ἀγγέλου τίνα ἐστὶ τὰ ὀφθέντα. Ὃ δὲ ἀποκρίνεται λέγων εἶναι αὐτὰ τοὺς τέσσαρας ἀνέμους τοῦ οὐρανοῦ, τὰ κλίματα δηλονότι τῆς οἰκουμένης τὰ τέσσερα. Ὤφθησαν δὲ οἱ μέλανες ἐκπορευόμενοι ἀπὸ γῆς βορρᾶ, τῶν λευκῶν ἐκπορευομένων ὄπισθεν αὐτῶν· ἤρχοντο δὲ ἐκ τοῦ νότου οἱ ψαροὶ καὶ ποικίλοι. 1.406 Ἐλέχθη περὶ πάντων τῶν ἵππων ὡς δυνατὸν ἐμοὶ ὅτε ὤφθησαν ἐν τῇ πρώτῃ 41 ὀπτασίᾳ ἑπόμενοι τῷ ἐπιβεβηκότι ἐπὶ ἵππον πυρρὸν ἀνδρί· διό, ἐκείνοις ἀρκούμενοι, τὰ περὶ τῶν εἰρημένων νῦν οὐ φερόμενα ἐν τῇ πρώτῃ θεωρίᾳ θεωρητέον. 1.407 ∆ύο χαλκᾶ ὄρη εἴρηται ἀφ' ὧν ἐκ τοῦ μέσου τὰ ἅρματα ἐξεπορεύθη. Καὶ ὅρα εἰ διὰ τοῦ χαλκοῦ δηλοῦται ἡ περίτρανος φράσις πολὺ τὸ ἐξηχεῖν ἔχουσα. Ταύτη δὲ χρῶνται οἱ σοφιστικοὶ κα̣ι`̣ αἱρετικοὶ διδάσκαλοι, γινόμενοι «χαλκὸς ἠχῶν καὶ κύμβαλον ἀλαλάζον», διὰ τὸ στέρεσθαι τῆς θείας ἀγάπης τῆς πρὸς τὸν Θεόν. Ὅπερ ὑπειδόμενος ὁ θεσπέσιος Ἀπόστολος γράφει·»Ἐὰν ταῖς γλώσσαις τῶν ἀνθρώπων καὶ τῶν ἀγγέλων λαλῶ, ἀγάπην δὲ μὴ ἔχω, γέγονα χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον.» 1.408 ∆ηλοῖ δὲ ἡ ὕλη αὕτη καὶ τὴν ἀναίδειαν, ὡς καὶ τὸ ἀνυπότακτον καὶ ἀκαμπὲς ὁ

Iron, Bronze Mountains, and the Purpose of Divine Anger§38

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38Iron, as one who most strictly reproves God for being unyielding and having the appearance of a harlot, and for having shamed everyone and not submitting oneself to the gentle yoke of Jesus (Matt 11:30): 'I know that you are hard; and your forehead is bronze, and the sinew of your neck is iron.'

Two bronze mountains are said to exist because of the twofold nature of those exalted against the knowledge of God. For it is possible to hold false opinions regarding both practical and intellectual virtue, not being any other than the knowledge of truth; for those from the heresies are impious concerning both kinds of virtue.

Regarding the black horses coming from the north as vessels of wrath (Rev 6:8), 'from which the evils are burned upon those dwelling on the earth,' white horses were shown coming after them. These are the ministers of propitiation and of joy, and of profitable things. Since punishments are brought for the improvement of those surrendered to them, they follow harmoniously behind, clearly following them, weaving and announcing the bright and light-like things.

A soul, having experienced these, having become through perception, cries out most clearly toward that which approaches the destruction of the harmed (Mic 7:8): 'Do not rejoice over me, my enemy, because I have fallen; I shall rise again,' meaning, having repented. For even if, having fallen, I was cast down by punishment through the wrath of God, yet having endured and having bravely received the wrath that was incited, I have come into a propitiatory state and a rejoicing intercourse, saying: 'I will bear the wrath of the Lord, because I have sinned against Him, until He justifies my judgment (Ps 119:71); and He will execute my judgment, and He will lead me out into the light, and I shall see His righteousness.'

For even if God is angered for the sake of improvement and benefit, He does not always do this; for He says: 'When the anger of the spirit arises, I will heal again.' He who has been benefited from such providence says gratefully to the one who has chastised for salvation by a little: 'I will bless You, Lord, that You were angry with me for salvation; You turned Your face and had mercy on me.'

Regarding the black horses having come from the land of the north so that they might rest the wrath of the Lord, the variegated and speckled ones were seen coming from the south; from that, namely, concerning that in which...

the spear of spears

Greek · §38

σίδηρος, ὡς τὸν Θεὸν ἐλεγκτικώτατα πρὸς τὸν ἀπηρυθριακότα καὶ ὄψιν πόρνης ἐσχηκότα καὶ πρὸς πάντας ἀπηναισχυντηκότα καὶ μὴ ὑποβάλλοντα ἑαυτὸν τῷ χρηστῷ τοῦ Ἰησοῦ ζυγῷ· «Γινώσκω ἐγὼ ὅτι σκληρὸς εἶ σύ· καὶ τὸ μέτωπόν σου χαλκοῦν, καὶ τὸ νεῦρον τοῦ τραχήλου σου σιδηροῦν.» 1.409 ∆ύο δὲ εἴρηται τὰ ὄρη τὰ χαλκᾶ διὰ τὸ διττὸν τῶν ἐπαιρομένων κατὰ τῆς γνώσεως τοῦ Θεοῦ ὑψωμάτων. Ἔστιν γὰρ ψευδοδοξεῖν καὶ περὶ τὴν πρακτικὴν ἀρετὴν καὶ τὴν διανοητικήν, οὐκ ἄλλην οὖσαν τῆς γνώσεως τῆς ἀληθείας· ἀσεβοῦσι γὰρ οἱ ἀπὸ τῶν αἱρέσεων περὶ ἀμφότερα τὰ εἴδη τῆς ἀρετῆς. 1.410 Τῶν μελάνων ἵππων διὰ τὸ σκεύη ὀργῆς εἶναι ἐκπορευομένων ἀπὸ τοῦ βορρᾶ, «ἀφ̣' οὗ ἐκκαίεται τὰ κακὰ ἐπὶ τοὺς κατοικοῦντας τὴν γῆν», οἱ λευκ̣οὶ ἵπποι ὀπίσω αὐτῶν ἐρχόμενοι ἐδείχθησαν. Οὗτοι δ' εἰσὶν οἱ τῶν ἱλαρῶν καὶ εὐφροσύνης ποιητικῶν καὶ ἐπωφελῶν πραγμάτων διάκονοι. Ἐπεὶ γὰρ αἱ κολάσεις ὑπὲρ βελτιώσεως τ̣ῶν παραδιδομένων αὐταῖς ἐπάγονται, ἁρμονίως ὀπίσω ἐ´̣ρ̣χ̣ονται, μετ' αὐτὰς δηλονότι, ὑφαίνοντες καὶ εὐαγγελιζόμενοι τὰ λαμπρὰ καὶ φωτοειδῆ. 1.411 Τούτων πεῖραν λαβοῦσα ψυχὴ τῷ ἐν συναισθήσει γεγονέναι, ἀριδηλότατα βοᾷ πρὸς τὴν ἐφηδομένην τῇ ἀπωλείᾳ τῶν βλαπτομένων· «Μὴ ἐπίχαιρέ μοι, ἡ ἐχθρά μου, ὅτι πέπτωκα· πάλιν ἀναστήσομαι», δηλαδὴ μετανοήσασα. Εἰ γὰρ καὶ πεσοῦσα τιμωρίᾳ ὑπεβλήθην ὀργῇ Θεοῦ, ἀλλ' οὖν ὑπομείνασα καὶ τὴν ὀργὴν τὴν ἐπαχθεῖσαν γενναίως ἐνεγκοῦσα, εἰς ἱλαρὰν κατάστασιν καὶ εὐφραίνουσαν διαγωγὴν ἐλθοῦσα, φημί· 1.412 «Ὀργὴν Κυρίου ὑποίσω, ὅτι ἥμαρτον αὐτῷ, ἕως οὗ δικαιώσῃ τὴν κρίσιν μου· καὶ ἀποίσει τὸ κρίμα μου, καὶ ἐξάξει με εἰς τὸ φῶς, ὄψομαι τὴν δικαιοσύνην αὐτοῦ.» Κἂν γὰρ βελτιώσεως καὶ ὠφελίας ἕνεκα ὀργισθῇ Θεός, οὐκ ἀεὶ τοῦτο ποιεῖ· λέγει γοῦν· «Ὅταν ὀργὴ τοῦ θυμοῦ γένηται, πάλιν ἰάσομαι.» 1.413 Ὁ ἐκ τῆς τοιαύτης προνοίας ὠφεληθεὶς χαριστηρίως λέγει τῷ ὑπὲρ σωτηρίας κακώσει πρὸς ὀλίγον ὑποβαλόντι· «Εὐλογήσω σε, Κύριε, ὅτι ὠργίσθης μοι εἰς σωτηρίαν· ἀπέστρεψας τὸ πρόσωπόν σου καὶ ἠλέησάς με.» 1.414 Τῶν μελάνων ἵππων ἀπὸ τῆς γῆς τοῦ βορρᾶ ἐληλυθότων ἵν' ἀναπαύσωσιν τὸν θυμὸν Κυρίου, ἀπὸ τοῦ νότου ὤφθησαν ἐρχόμενοι οἱ ποικίλοι καὶ ψαροί· ἀπ' ἐκείνου δηλαδὴ περὶ οὗ ἐν τῷ Ἄισματι τῶν Ἀισμάτων ἡ νύμφη πρὸς τὸν ἑαυτῆς νύμφιον· «Ἔρχου, νότε», ἀποπεμφθέντος ὑπ' αὐτῆς τοῦ ψυχροῦ βορέα καὶ ἀνέμου σκληροῦ. Ἔχει δ' οὕτως ἡ λέξις τῆς νύμφης· «Ἐξεγείρου, βορρᾶ, καὶ ἔρχου, νότε· διάπνευσον κῆπο´̣ν μου, καὶ ῥευσάτω ἀρώματά μου.» Λόγοι δ' ἀγαθοὶ καὶ νοήματα εὐσεβῆ εἰσι τὰ ἀρώματα. 1.415 Ἡρμηνεύθη ἐν τοῖς πρότερον τίνες οἱ ποικίλοι ἵπποι, καὶ διὰ τί οὕτως εἴρηνται. Πάντες δὲ οἱ ἵπποι παρεστήκασιν τῷ Κυρίῳ πάσ̣η̣ς̣ τῆς γῆς, ἕτοιμοι τυγχάνοντες πρὸς τὸ περιοδεῦσαι πᾶσαν τὴν γῆν καὶ ἐκτελεῖν ἃ προστάττει ὁ Κύριος πάσης τῆς γῆς, μᾶλλον δὲ πάσης τῆς κτίσεως. 1.416 Τοῦ πρώτου τόμου περιγραφέντος εἰς τὰς φανείσας ὀπτασίας τοῦ προφήτου Ζαχαρίου τοῦ φωτεινῶς καθορῶντος, ἀρκτέον τοῦ δευτέρου ἀπὸ τῆς ἑξῆς λέξεως οὕτως ἐχούσης. 42 2.t 1Τόμος Βʹ 1 2.1 Zach. VI, 9®11: Καὶ ἐγένετο λόγος Κυρίου πρός με λέγων· Λαβὲ τὰ ἐκ τῆς αἰχμαλωσίας παρὰ τῶν ἀρχόντων καὶ παρὰ τῶν χρησίμων αὐτῆς καὶ παρὰ τω῀̣ν̣ ἐπεγνωκότων αὐτήν. Καὶ εἰσελεύσῃ σὺ ἐν τῇ ἡμέρᾳ ἐκείνῃ εἰς τὸν οἶκον Ἰωσίου τοῦ Σοφονίου τοῦ ἥκοντος ἐκ Βαβυλῶνος. Καὶ λήμψῃ ἀργύριον καὶ χρυσίον καὶ ποιήσεις στεφάνους καὶ ἐπιθήσεις ἐπὶ τὴν κεφαλὴν Ἰησοῦ τοῦ Ἰωσεδὲκ τοῦ ἱερέως τοῦ μεγάλου. 2.2 Ὡς οὐκ ἔστιν ἐπιστημονικὰ μαθήματα εἰπεῖν ἢ παραδοῦναι μὴ σχόντα ἐπιστήμην, οὕτω οὐκ ἔστι προγνῶναι ἀληθῶς καὶ κατὰ Θεὸν ἢ προφητεῦσαι πνευματικὴν προφητείαν ἄνευ τοῦ γενέσθαι τὸν Θεοῦ λόγον πρὸς τὸν προγινώσκοντα καὶ προφητεύοντα. Γινόμενος γὰρ πρὸς τὸν τοιοῦτον ὁ τοῦ Κυρίου λόγος ὀμματοῖ καὶ φωτίζει πρὸς τὸ θεάσασθαι τὰ κάλλη καὶ μυστήρια τῆς ἀληθείας καὶ τῆς Θεοῦ σοφίας. 2.3 Οὐχ ἕτερος δ̣ὲ ὁ γινόμενος πρὸς τὸν προφήτην λόγος τοῦ Θεοῦ Λόγου ὑπάρχει, ὅστις γίνεται μὲν πρὸς τοὺς ἁγίους ἄνδρας, ἀγγέλους τε καὶ ἀρχὰς καὶ ἐξουσίας καὶ θρόνους καὶ κυριότητας, πρὸς τὸν γεννήσαντα αὐτὸν Πατέρα ὢν ἀεί. Περὶ μὲν γὰρ τοῦ Πατρὸς λέγεται ὡς ἦν ὁ Λόγος πρὸς αὐτόν· «Οὗτος γάρ, φησίν, ἦν πρὸς τὸν Θεόν», Θεὸς Λόγος ὤν. 2.4 Γίνεται δέ, καὶ οὐκ ἔστιν, πρὸς τοὺς πνευματοφόρους ἄνδρας, ὢν καὶ τότε πρὸς αὐτοὺς ὅταν γένηται. Τότε γὰρ τότε καὶ θεοὶ ἔσονται πρὸς οὓς ἐπεφοίτησεν καὶ γέγονεν, ὡς αὐτὸς ὁ Σωτὴρ ἐν Εὐαγγελίῳ

The Spiritual Gold and Silver of Salvation§39

39bearing God

As if there are virtues and wise thoughts there. For having been benefited from the shameless and painful state, they acquired the good things about which it is said in the first song of the ascents toward the one blessed by the Lord: 'See the good things, Jerusalem' (Ps 122:2), and also: 'You shall trust in the Lord and He will bring you up to the good things of the earth', which is the inheritance given to those who learn from Jesus 'that He is gentle and humble in heart' (Matt 11:29). Concerning which the hymnist has cried out: 'I believe to see the good things of the Lord in the land of the living' (Ps 27:13). Similarly, also the blessed prophet Isaiah exhorts to take a desire for the interpreted good things: 'For if, he says, you wish and you listen to me, you may eat the good things of the earth' (Isa 1:19).

Having received the command from the captivity regarding this, having received it through the Word of the Lord having come to him, he is commanded to enter into the house of Josiah, who is receiving the name 'saving'. For it is fitting for the one being saved by the Lord, about whom it is written: 'Our God is a God of saving', having come 'to seek and to save the lost' (Luke 19:10), to be a son of Zephaniah, interpreted as 'Jehovah is timing'. For a timing is being approached by God for the one having been saved with eternal salvation, of which the Savior is the cause, concerning which the Apostle writes concerning the Savior: 'Having been perfected, He became to all those obeying Him the cause of eternal salvation' (1 John 5:20).

To the one commanded to enter into the house of the one having come from Babylon into the holy city Jerusalem, a command is given to take silver and gold and to make crowns so that they may be placed on the head of the high priest, and this is Jesus, of the true Jesus being the salvation of God, receiving the name 'Salvation is Jehovah', meaning that of God; for one of the names of God is Jehovah in the Hebrew voice. Let us observe more of the gold and the silver from which crowns are constructed by the one having received the command. Silver is the word and gold is the mind, they are taken up by the law of allegory. For it is said in the Song of Songs concerning these being spiritual treasures for the bride by the friends of her bridegroom, the king being: 'I will make you likenesses of gold after a moment of silver, until the king reclines on his couch' (Song 1:11). It is probable that the likenesses of the spiritual gold...

Greek · §39

φησὶν πρὸς τοὺς δυσχεραίνοντας ὅτι Θεοῦ Υἱὸν ἑαυτὸν εἶπεν. 2.5 Ἔχει δ' οὕτως τὸ ῥητόν· «Εἰ ἐκείνους θεοὺς εἶπεν πρὸς οὓς ὁ λόγος τοῦ Θεοῦ ἐγένετο, ὃν ὁ Πατὴρ ἡγίασεν καὶ ἀπέστειλεν εἰς τ̣ὸν κόσμον» –ἐμὲ τὸν ταῦτα λέγοντα δηλονότι, –»ὑμεῖς λέγετε ὅτι βλασφημεῖ, ὅτι εἶπον· Υἱὸς τοῦ Θεοῦ εἰμι». Καὶ ἐπεὶ θεοὶ ἀποδείκνυνται πρὸς οὓς γέγονεν ὁ τοῦ Θεοῦ λόγος, Θεοῦ ῥήματα προσήκει νοεῖν καὶ ἐκλαμβάνειν ἃ ἀπαγγέλλουσιν θεοφορούμενοι οἱ μακαριώτατοι προφῆται. Τί προστάττεται εἰπεῖν πρὸς ὃν γέγονεν ὁ τοῦ Κυρίου λόγος Ζαχαρίας θεωρητέον. 2.6 «Λαβέ, φησίν, τὰ ἐκ τῆς αἰχμαλωσίας παρὰ τῶν ἀρχόντων καὶ τῶν χρησίμων αὐτῆς καὶ ἐπεγνωκότων» διὰ πεῖραν «αὐτήν». Τίνα δ' ἐστὶν ἃ δεῖ λαβεῖν παρὰ τῆς αἰχμαλωσίας, διδόντων αὐτὰ παρὰ τῶν ἀρχόντων καὶ χρησίμων καὶ ἐπεγνωκότων αὐτήν, ἢ τὰ ἱερατικὰ σκεύη ἃ οἱ αἰχμαλωτίζοντες εἰλήφασιν ἐκ τῆς Ἰερουσαλὴμ καὶ τοῦ ναοῦ τοῦ ἐν αὐτῇ. Καὶ ταῦτα γὰρ ᾐχμαλώτισται μετὰ τοῦ λαοῦ τῶν Ἑβραίων εἰς τὴν Βαβυλῶνα παρὰ τῶν κρατούντων αὐτῆς τυραννικῶν ἀνδρῶν. 2.7 Οὐ παρὰ τῶν τυχόντων δὲ προστάττεται λαβεῖν, ἀλλ' ἢ παρὰ τῶν ἀρχόντων νομίμως ἐπιστατούντων καὶ τῶν χρησίμων τῇ αἰχμαλωσίᾳ. Οὗτοι δέ εἰσιν οἱ χρησίμως καὶ ἐπ' ὠφελείᾳ μετοικισθέντες ἀπὸ τῆς ἰδίας πατρίδος εἰς τὴν ἀλλοτρίαν γῆν, οὐ δι' ἁμαρτίας ἃς ὅλως οὐ πεποιήκασιν αὐτοί, ἀλλὰ τὰς τοῦ ἀσεβήσαντος λαοῦ. 2.8 Ὥσπερ γὰρ ἐν ἀνθρωπίνῳ πολέμῳ, μετὰ τῆς στρατιωτικῆς δυνάμεως καὶ ἰατροὶ παραλαμβάνονται πρὸς τὸ θεραπεύειν τοὺς τιτρωσκομένους στρατιώτας, οὕτως οἱ χρησίμως αἰχμαλωτισθέντες σοφοὶ πρὸς τὸ βοηθεῖν τῷ λαῷ, προτροπῆς καὶ νουθεσίας τρόπῳ, χρήσιμοι τῆς αἰχμαλωσίας εἴρηνται, ὧν ∆ανιὴλ καὶ Ἰεζεκιήλ, Ἀγγαῖός τε καὶ ἕτεροι πλείονες θεοπρόποι ἄνδρες. 2.9 Πρὸς τούτοις, καὶ ἐπεγνωκότες τί τὸ τῆς αἰχμαλωσίας τέλος ἐστίν, τὸ κατελθεῖν εἰς τὴν γῆν ἀφ' ἧς αἰχμάλωτοι ἐλήμφθησαν, ὡς ψᾶλαι εὐχαριστίας ὕμνον· «Ἐν τῷ γὰρ ἐπιστρέψαι Κύριον τὴν αἰχμαλωσίαν Σιὼν ἐγενήθημεν ὡς παρακεκλημένοι· τότε ἐπλήσθη χαρᾶς τὸ στόμα ἡμῶν καὶ ἡ γλῶσσα ἡμῶν ἀγαλλιάσεως.» 2.10 Φέρουσι τὰ ἐκ τῆς αἰχμαλωσίας οἱ ἄρχοντες καὶ οἱ συνωνομασμένοι αὐτοῖς χρήσιμοι καὶ ε᾿̣πεγνωκότες αὐτὴν οὐ μόνον τὰ αἰσθητὰ 43 σκεύη τοῦ ἱεροῦ, ἀλλὰ καὶ ἃς ἐκτήσαντο ἐκεῖ ἀρετὰς καὶ τὰ σοφὰ νοήματα. ᾿Ω̣φεληθέντες γὰρ ἐκ τῆς ἀηδοῦς καὶ ἐπιπόνου καταστάσεως, ἐκτήσαντο τὰ ἀγαθὰ περὶ ὧν εἴρηται ἐν ᾠδῇ μιᾷ τῶν ἀναβαθμῶν πρὸς τὸν εὐλογούμενον παρὰ Κυρίου· «Ἴδοις τὰ ἀγαθὰ Ἰερουσαλήμ», 2.11 καὶ ἔτι· «Πεποιθὼς ἔσει ἐπὶ Κύριον καὶ ἀναβιβάσῃ σε ἐπὶ τὰ ἀγαθὰ τῆς γῆς», ἥτις κληρονομία δίδοται τοῖς μαθοῦσι παρὰ Ἰησοῦ «ὅτι πραῢς καὶ ταπεινὸς τῇ καρδίᾳ ἐστίν». Περὶ ἧς ὁ ὑμνῳδὸς κέκραγεν· «Πιστεύω τοῦ ἰδεῖν τὰ ἀγαθὰ Κυρίου ἐν γῇ ζώντων.» Συμφώνως καὶ ὁ μακάριος π̣ροφήτης Ἠσαΐας προτρέπει πόθον λαβεῖν τῶν ἡρμηνευμένων ἀγαθῶν· «Ἐὰν γάρ, φησίν, θέλητε καὶ εἰσακούσητέ μου, τὰ ἀγαθὰ τῆς γῆς φάγεσθε.» 2.12 Λαβόντος τὰ ἀπὸ τῆς αἰχμαλωσίας τοῦ πρόσταξιν περὶ τούτου εἰληφότος πρὸς τοῦ γενομένου Κυρίου λόγου πρὸς αὐτόν, κελεύεται εἰσιέναι εἰς τὸν οἶκον Ἰωσίου, τοῦ μεταλαμβανομένου εἰς «σῳζόμενον». 2.13 Προσήκει γὰρ τὸν σῳζόμενον ὑπὸ Κυρίου, περὶ οὗ γέγραπται· «Ὁ Θεὸς ἡμῶν Θεὸς τοῦ σῴζειν», ἐληλυθότος «ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός», υἱὸν εἶναι Σοφονίου τοῦ ἑρμηνευομένου «χρονισμὸς Ἰαώ». Χρονισμὸς γὰρ ἐγγίνεται ὑπὸ Θεοῦ τῷ σωθέντι σωτηρίαν αἰώνιον, ἧς αἴτιος ὁ Σωτὴρ ὑπάρχει, περὶ ἧς γράφει ὁ Ἀπόστολος λέγων περὶ τοῦ Σωτῆρος· «Τελειωθείς, ἐγένετο πᾶσιν τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου.» 2.14 Τῷ προσταχθέντι εἰσελθεῖν εἰς τὸν οἶκον τοῦ ἥκοντος ἐκ Βαβυλῶνος εἰς τὴν Ἰερουσαλὴμ τὴν ἁγίαν πόλιν πρόσταξις δίδοται λαβεῖν ἀργύριον καὶ χρυσίον καὶ ποιῆσαι στεφάνους ἵν' ἐπιτεθῶσιν τῇ κεφαλῇ τοῦ μεγάλου ἱερέως, Ἰησοῦς δ' ἐστὶν οὗτος, τοῦ ἀληθινοῦ Ἰησοῦ ὄντ̣ος σωτηρίας Θεοῦ, μεταλαμβανομένου εἰς τὸ «σωτηρία Ἰαώ», δηλὸν δ' ὅτι τοῦ Θεοῦ· ἓν δὲ τῶν ὀνομάτων τοῦ Θεοῦ τὸ Ἰαὼ Ἑβραίων φωνῇ. 2.15 Τί τὸ χρυσίον καὶ τὸ ἀργύριον ἀφ' ὧν κατασκευάζονται στέφανοι πλείονες ὑπὸ τοῦ τὴν ἐντολὴν εἰληφότος θεασώμεθα. Ἄργυρος ὁ λόγος καὶ χρυσὸς ὁ νοῦς ἀλληγορίας νόμῳ ἐκλαμβάνονται. Λέγεται γοῦν ἐν τῷ Ἄισματι τῶν Ἀισμάτων περὶ τούτων ὄντων νοητῶν κειμηλίων πρὸς τὴν νύμφην ὑπὸ τῶν φίλων το̣ῦ νυμφίου αὐτῆς βασιλέως ὄντος· «Ὁμοιώματα χρυσο̣ῦ ποιήσομέν σοι μετὰ στιγμάτων τοῦ ἀργυρίου, ἕως οὗ ὁ βασιλεὺς ἐν ἀνακλίσει αὐτοῦ.» 2.16 Εἰκὸς δὲ ὁμοιώματα τοῦ πνευματικοῦ χρ̣υσοῦ

Shadows and Spiritual Crowns§40

40The writings before the arrival of the Savior are shadowy and iconic pedagogies; which the Apostle says are 'shadows of the things to come' (Colossians 2:17) and 'an image of the things hereafter attained' (Colossians 2:17); and these are the things to come, consisting according to the life-giving Spirit.

2.17 And since the likenesses of the said intelligible gold are varied and formed from the divinely inspired words, the likenesses of the intelligible gold receive their variety from the flakes of silver. What then is the silver from which the flakes decorate the likenesses of the gold, or is it 'the pure words of the Lord, being silver refined in a furnace on the earth' (Psalm 12:6)?

2.18 Concerning the said intelligible gold and the appropriate silver in that bridal chamber, it is said regarding the peaceful bridegroom: 'King Solomon made for himself a throne from the wood of Lebanon; he made for himself pillars of silver, and his canopy was gold' (1 Kings 10:18). Of this spiritual throne, the pillars are made of the aforementioned silver, and its canopy is inherently spiritual gold.

2.19 And since it happens that those striving for piety are shown to be victors from the said treasures, 'contending even unto death for the sake of truth' (2 Timothy 4:7), from them the crowns are constructed of the spiritual treasures, so that the martyrs of the truth and all those who have overcome the fleshly adversaries may be honored, having taken under their feet those called 'rulers, authorities, and cosmic powers of this darkness, spiritual evils' (Ephesians 6:12).

2.20 Since there are many and diverse combats, it is necessary that the prizes also be many and diverse. Therefore, not one but many crowns are crafted by him who has received the command. For every virtue and the works performed according to it has its own proper crown.

2.21 For he who has heard the laws of his Father God and 'has not rejected the statutes of his mother' (Galatians 4:26), 'the free Jerusalem above' (Galatians 4:26) and 'the glorious Church' (Ephesians 5:27), receives a 'crown of graces' upon his own head, being adorned with a 'golden garland' which decorates the submissive power of the soul, allegorically called the 'neck'. And in the...

has a divine mind for its construction

Greek · §40

τυγχάνειν τὰ σκιώδη καὶ εἰκονικὰ παιδεύματα τῆς πρ̣ὸ τῆς ἐπιδημίας τοῦ Σωτῆρος γραφῆς· ἃς «σκιὰς» λέγει εἶναι «τῶν μελλ̣όντων ἀγαθῶν» ὁ Ἀπόστολος καὶ «εἰκόνα τῶν ὑπεραναβεβηκότων πραγμάτων»· ταῦτα δ' ἐστὶν τὰ μέλλοντα ἀγαθὰ κατὰ τὸ ζωοποιοῦν Πνεῦμα συνιστάμενα. 2.17 Καὶ ἐπεὶ τὰ ὁμοιώματα τοῦ εἰρημένου νοητοῦ χρυσίου ἐκ τῶν θεοπνεύστων λογίων ποικίλλεται καὶ κατασκευάζεται, ἀπὸ στιγμάτων τοῦ ἀργυρίου τὴν ποικιλίαν δέχεται τὰ ὁμοιώματα τοῦ νοητοῦ χρυσοῦ. Τί δὲ τὸ ἀργύριον ἀφ' οὗ τῶν στιγμάτων τὰ ὁμοιώματα τοῦ χρυσίου κατακοσμεῖται, ἢ «τὰ ἁγνὰ λόγια τοῦ Κυρίου ὄντα ἀργύριον πεπυρωμένον δοκίμιον τῇ γῇ». 2.18 Περὶ τοῦ ἀποδοθέντος νοητοῦ χρυσίου καὶ τοῦ καταλλήλου ἀργύρου ἐν αὐτῷ τῷ ἐπιθαλαμίῳ ὑμεναίῳ λέγεται περὶ τοῦ εἰρηνικοῦ νυμφίου· «Φορεῖον ἐποίησεν ἑαυτῷ ὁ βασιλεὺς Σαλωμὼν ἀπὸ ξύλου τοῦ Λιβάνου· στύλους ἐποίησεν ἑαυτῷ ἀργύρους, καὶ τὸ ἀνάκλιτον αὐτοῦ χρυσίον.» Τούτου τοῦ πνευματικοῦ φορείου ἐξ ἀργύρου τοῦ προειρημένου οἱ στῦλοι πεποίηνται καὶ τὸ ἀνάκλιτον αὐτοῦ χρύσεον νοερὸν ὑπάρχον. 2.19 Καὶ ἐπεὶ συμβαίνει νικήτας ἀποδείκνυσθαι ἐκ τῶν εἰρημένων κειμηλίων τοὺς ἀθλοῦντας ὑπὲρ εὐσεβείας, «ἀγωνιζομένους ἕως θανάτου ὑπὲρ ἀληθείας», ἐξ αὐτῶν οἱ στέφανοι κατασκευάζονται τῶν πνευματικῶν κειμηλίων, ἵνα ἀναδήσωνται αὐτοὺς ταῖς σφῶν κεφαλαῖς οἱ μάρτυρες τῆς ἀληθείας καὶ πάντες οἱ καταπαλαίσαντες τοὺς ἀσάρκους ἀντιπάλους, ὑπὸ πόδα λαβόντες τοὺς πρὸς οὓς τὴν πάλην εἶχον καλουμένους «ἀρχάς, ἐξουσίας, κοσμοκράτορας τοῦ σκότους 44 τούτου, πνευματικὰς πονηρίας». 2.20 Πολλῶν καὶ διαφόρων ὄντων τῶν παλαισμάτων, ἀνάγκη καὶ τὰ ἔπαθλα πολλὰ καὶ διάφορα τυγχάνειν. ∆ιὸ οὐχ εἷς ἀλλὰ πολλοὶ στέφανοι τεχνιτεύονται ὑπὸ τοῦ τὴν πρόσταξιν δεξαμένου. Ἑκάστη γὰρ ἀρετὴ καὶ ἔργα τὰ κατ' αὐτὴν τελούμενα οἰκεῖον ἔχει στέφανον. 2.21 Ὁ γὰρ τοὺς νόμους τοῦ Πατρὸς ἑαυτοῦ Θεοῦ ἀκούσας καὶ «τοὺς θεσμοὺς τῆς μητρὸς αὐτοῦ μὴ ἀπωσάμενος» «τῆς ἐλευθέρας ἄνω Ἰερουσαλὴμ» καὶ «τῆς ἐνδόξου Ἐκκλησίας» «στέφανον χαρίτων» δέχεται εἰς τὴν ἑαυτοῦ κεφαλήν, «κλοιῷ χρυσέῳ» κοσμούμενος τὴν ὑποτακτικὴν τῆς ψυχῆς δύναμιν, «τράχηλον» ἀλληγορικῶς καλουμένην. Καὶ ἐν τῇ λέξει ταύτῃ ὁ χρύσεος κλοιὸς οὐκ ἐξ αἰσθητῆς ὕλης, ἀλλὰ νοῦ θείου τὴν κατασκευὴν ἔχει. 2.22 Χάριτες ἐν τούτοις ἐξ ὧν πλέκεται ὁ στέφανος ὃν ἀναδεῖται ἡ κεφαλὴ τοῦ ἀκούσαντος τοὺς λόγους τοῦ γεννήσαντος αὐτὸν Θεοῦ ἐκ τοῦ δικαιοσύνην ποιεῖν. «Πᾶς γ̣ὰρ ποιῶν δικαιοσύνην ἐκ τοῦ Θεοῦ γεγέννηται», καὶ φυλάττων τοὺς θεσμ̣οὺς τῆς προαποδοθείσης μητρὸς ἥκιστα ἀπωθούμενος αὐτ̣ούς· αἱ κατ' εἶδος ἀρεταὶ τυγχάνουσιν χαριτοῦσαι τὸ στεφόμενον καὶ «σῴζουσαι χάριτι» τὸν μετέχοντα αὐτῶν. 2.23 Ἔστιν ἕτερον ἀγ̣ώνισμα οὗ ὁ ἐχόμενος «κατατρυφᾷ τοῦ Κυρίου», μεταλαμβάνων αὐτοῦ ὡς ἄρτου ζῶντος, καὶ πίνων «τὸ ποτήριον» ὃ προτείνει τοῖς ὀρεγομένοις πότ̣ο̣υ̣ «μ̣εθύσκον ὡς κράτιστον» ὑπα´̣ρχον, ὡς τὸν πεπωκότα χαριστηρίως τῷ ὀρέξαντι φάναι· «Ἔδωκας εὐφροσύνην εἰς τὴν καρδίαν μου.» Ὁ ταύτην τὴν εὐωχίαν ἀβλαβῶς καὶ εὐαρέστως δεξάμενος πεισθεὶς τῷ εἰρη̣κότι ἀθλοθέτῃ· «Εὐαρέστει ἐναντίον ἐμοῦ καὶ γίνου ἄμεμπτος», δε´̣χεται στέφανον τρυφῆς, ἅμα κόσμον καὶ ὅπλον σωτήριον υ῾̣πάρχ̣οντα, πρὸς τῆς λεγούσης σοφίας· «Στεφάνῳ τρυφῆς ὑπεράσπισαί σου.» 2.24 Παῦλος ὁ ἀπόστολος πόθῳ βραβείων καὶ στεφάνου «τὸν καλὸν ἀγῶνα ἠγωνίσατο, ἐτέλεσε τὸν δρόμον» ἐκεῖνον περὶ οὗ ὁ ὑμνῳδὸς λέγει· «Ἄνευ ἀνομίας ἔδραμον καὶ κατεύθυνα»· καὶ ἐν ἑτέρῳ Ψαλμῷ· «Ὁδὸν ἐντολῶν σου ἔδραμον ὅταν ἐπλάτυνας τὴν καρδίαν μου.» Ἁρμονίως ὁ τελέσας τὸν δρόμον τοῦτον καὶ τὴν εἰς Τριάδα «τηρεῖ πίστιν», οὐδὲ κατὰ ποσὸν ὀλισθάνων, βεβαιωθεὶς ἐν αὐτῇ, κατὰ τὸ πρός τινας λεχθὲν ἐν ἐπαίνῳ· «Τῇ πίστει ἑστήκατε.» 2.25 Τί δ' ἀποδοθήσεται τῷ ἀγωνισαμένῳ τὸν καλὸν ἀγῶνα καὶ τελ̣έσαντι τὸν ἡρμηνευμένον δρόμον καὶ τηρήσαντι τὴν «εἰς δικαιοσύνην λελογισμένην πίστιν», ἢ ὁ τῆς δικαιοσύνης στέφανος; Ὁ οὕτως ἀνδραγαθισάμενος «τὸν καλὸν ἀγῶνα ἠγώνισμαι» καὶ τὰ συνωνομασμένα ἐπιφέρει. «Λοιπὸν ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος, ὃν ἀποδώσει μοι ὁ δίκαιος κριτής, οὐκ ἐμοὶ δὲ μόνον, ἀλλὰ καὶ πᾶσιν τοῖς ἠγαπηκόσιν τὴν ἐπιφάνειαν» τοῦ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. 2.26 Οὗτος ὁ στέφανος καὶ τῆς αἰωνίου ζωῆς ὑπάρχει, ὡς Ἰάκωβος ἐν τῇ κατ' αὐτὸν ἐπιστολῇ χαράττει φάσκων· «Ὁ μακάριος ἀνὴρ ὃς ὑπομε´̣ν̣ει πειρασμόν,

The Rising of the Just Man§41

41that having been proven, he shall receive the crown of life, which God promised to those loving him. And since it is the same thing to endure a trial in the sense of a struggle, to compete in the good contest, to finish the race, and to keep the faith, it is likely that the crown of righteousness is the same as the crown of life.

2.27 Many crowns made of the intelligible gold and silver are placed upon the head of Jesus, the one of righteousness—for indeed the name Iesedek is taken into the Greek sound from the Hebrew into 'righteousness'. And see how the one head of Jesus receives many crowns. For he was tested 'in all things without sin' (Hebrews 4:15), having overcome the contests.

2.28 Understand by theory another way how the head of Jesus, the great high priest, receives the crowns of all. All those believing are the body of Christ and members; for it has been said regarding those completing the sum of the Church: 'You are the body of Christ and members of the member' (1 Corinthians 12:27). Of these members of the body, forty-five are hands, feet 'not lazy in haste', eyes that are discerning according to the mind, and a head are the rulers who legally preside as is necessary.

2.29 Those being thus a head and seeing sharply and hearing the parables of Jesus—and since many are those called head allegorically in this way, because of the practical and contemplative life they have—consequently the head of the high priest receives all the crowns. And he is a great high priest, and in the epistle to the Hebrews it is written thus: 'Having therefore a great high priest, Jesus, who has passed through the heavens, let us hold fast the confession' (Hebrews 4:14).

2.30 And it is not paradoxical for one man's head to receive all the crowns. For if each virtue is, rather, each virtue is a crown, and the perfect man has all the best dispositions, following the virtues themselves, the one having all them is revealed by many crowns.

First, the one taken up by the God-Word was a man; then his imitators, who are themselves called Christs because they are partakers of that of whom it is said: 'The Christ is the wisdom and power of God' (1 Cor 1:24).

2.31 Zach. VI, 12: 'And you shall say to him: Thus says the Lord of Hosts: Behold, a man, an ascending-sun is his name, and he shall rise up beneath him, and he shall build the house of the Lord; and he himself shall take virtue, and he shall be established and prepared upon his throne, and he shall be a priest at his right hand, and a peaceful counsel shall be between the two of them.' 2.32 'And the crown shall be to those enduring, and to those useful to it, and to those having known it, for a grace of the son of Wisdom and for a psalm in the house of the Lord. And those far from them shall come and shall build in the house of the Lord. And you shall know that the Lord of Hosts has sent me to you; and it shall be, if listening, you shall listen to the voice of the Lord your God.'

2.33 'You shall say,' he says, 'to him,' making clear that it is the son of Wisdom; 'Thus says the Lord of Hosts: Behold, a man, an ascending-sun is his name.' But these things are said concerning our Savior who has come among us, being a man according to his being born from Mary, the temple of the God-Word, and being a sun of true light and righteousness.

2.34 What is said in the prophet Jeremiah agrees with the present matter, having thus: 'Behold, the days are coming, says the Lord, and I will raise up for David a just rising, and he shall reign and reign, and he shall understand and do judgment and righteousness upon the earth. In his days Judah shall be saved, and Israel shall dwell trusting, and this shall be his name, which the Lord shall call him, Joshedek among the prophets' (Jer 33:15).

2.35 For the just rising up from David is that which is shown by the hierophant in the: 'Behold, a man, an ascending-sun is his name.' This same man is called an ascending-sun because of the sun of righteousness.

Greek · §41

ὅτι δόκιμος γενόμενος λήμψεται τὸν στέφανον τῆς ζωῆς, ὃν ἐπηγγείλατο ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν.» Καὶ ἐπεὶ ταὐτόν ἐστιν τλητικῶς πειρασμὸν ὑπομεῖναι τῷ τ̣ο`̣ν̣ κ̣αλὸν ἀγῶνα ἀγωνίσασθαι, τελέσαι τε τὸν δ̣ρ̣ο´̣μον καὶ τηρῆσαι τὴν π̣ίστιν, εἰκὸς ὡς ὁ τῆς δικαιο̣σ̣ύνης στέφανος τῷ τῆς ζωῆς ὁ αὐτὸς ὑπάρχει. 2.27 Οἱ γενάμενοι πολλοὶ στέφανοι ἐκ τῶν νοητῶν χρυσ̣ο̣ῦ καὶ ἀργύρου ἐπιτίθενται τῇ Ἰησοῦ κεφαλῇ, τοῦ τῆς δικαιοσύνης, – τὸ γὰρ Ἰωσεδὲκ εἰς τὸ «δικαιοσύνη» μεταλαμβάνεται ἐκ τῆς ἑβραϊκῆς εἰς τὴν ἑλλάδα φωνήν. Καὶ ὅρα γε πῶς μία κεφαλὴ ἡ τοῦ Ἰησοῦ πολλοὺς στεφάνους δέχεται. Ἐπειράσθη γὰρ «κατὰ πάντα χωρὶς ἁμαρτίας», διαθλήσας τοὺς ἀγῶνας. 2.28 Ἐπίστησον κατὰ θεωρίαν̣ ἄλλην πῶς ἡ κεφαλὴ Ἰησοῦ τοῦ μεγάλου ἱερέως δέχεται τ̣οὺς πάντων στεφάνους. Πάντες οἱ πιστεύοντες σῶμα τοῦ Χριστου῀̣ κ̣αι`̣ μ̣έλη τυγχάνουσιν· εἴρηται γὰρ πρὸς τοὺς συμπληροῦντας τὸ ἄθροισμα τῆς Ἐκκλησίας· «Ὑμεῖς ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ μέλους.» Τούτων τῶν μελῶν τοῦ σώματος οἱ 45 μὲν πρακτικοὶ χεῖρες τυγχάνουσιν, πόδες «οἱ τῇ σπουδῇ μὴ ὀκνηροί», ὀφθαλμοὶ οἱ κατὰ τὸν νοῦν διορατικοί, κεφαλὴ οἱ νομίμως ἐπιστατοῦντες ἄρχοντες ὡς δεῖ. 2.29 Οἱ ὄντες οὕτω κεφαλὴ καὶ ὀξυωποῦσιν καὶ ἀκούουσι τῶν παραβολῶν Ἰησοῦ, καὶ ἐπεὶ πολλοί εἰσιν οἱ οὕτως ἀλληγορικῶς κεφαλὴ καλούμενοι, δι' ὃν ἔχουσιν πρακτικὸν καὶ θεωρητικὸν βίον, ἀκολούθως τοὺς πάντας στεφάνους δέχεται ἡ τοῦ μεγάλου ἱερέως κεφαλή. Μέγας δὲ ἱερεὺς καὶ ἐν τῇ πρὸς Ἑβραίους ἐπιστολῇ γράφεται οὕτως· «Ἔχοντες οὖν ἱερέα μέγαν Ἰησοῦν τὸν διεληλυθότα τοὺς οὐρανούς, κρατῶμεν τῆς ὁμολογίας.» 2.30 Καὶ παράδοξον οὐδὲν ἑνὸς ἀνδρὸς κεφαλὴν δέχεσθαι τοὺς ὅλους στεφάνους. Εἰ γὰρ ἑκάστης ἀρετῆς, μᾶλλον δὲ ἑκάστη ἀρετὴ στέφανός ἐστιν, ὁ τέλειος δὲ πάσας ἔχει τὰς βελτίστας ἕξεις, ἀντακολουθουσῶν τῶν ἀρετῶν ἑαυταῖς, ὁ πάσας ἔχων πολλοὺς ἀναδεῖται στεφάνους, προηγουμένως μὲν ὁ ἀναλημφθεὶς ὑπὸ τοῦ Θεοῦ Λόγου ἄνθρωπος, ἔπειτα οἱ μιμηταὶ αὐτοῦ καὶ αὐτοὶ προσαγορευόμενοι χριστοὶ διὰ τὸ μέτοχοι εἶναι περὶ οὗ εἴρηται· «Χριστὸς Θεοῦ σοφία καὶ δύναμ̣ις̣.» 2.31 Zach. VI, 12®15: Καὶ ἐρεῖς πρὸς αὐτόν· Τάδε λέγει Κύριος παντοκράτωρ· Ἰδοὺ ἀνήρ, ἀνατολὴ ὄνομα αὐτῷ, καὶ ὑποκάτωθεν αὐτοῦ ἀνατελεῖ, καὶ οἰκοδομήσει τὸν οἶκον Κυρίου· καὶ αὐτὸς λήμψεται ἀρετήν, καὶ καθιεῖται καὶ κατάρξει ἐπὶ τοῦ θρόνου αὐτοῦ, καὶ ἔσται ὁ ἱερεὺς ἐκ δεξιῶν αὐτοῦ, καὶ βουλὴ εἰρηνικὴ ἔσται ἀνὰ μέσον ἀμφοτέρων. 2.32 Ὁ δὲ στέφανος ἔσται τοῖς ὑπομένουσιν καὶ τοῖς χρησίμοις αὐτῆς καὶ τοῖς ἐπεγνωκόσιν αὐτὴν καὶ εἰς χάριτα υἱοῦ Σοφονίου καὶ εἰς ψαλμὸν ἐν οἴκῳ Κυρίου. Καὶ οἱ μακρὰν ἀπ' αὐτῶν ἥξουσιν καὶ οἰκοδομήσουσιν ἐν τῷ οἴκῳ Κυρίου. Καὶ ἐπιγνώσεσθε διότι Κύριος παντοκράτωρ ἀπέσταλκέν με πρὸς ὑμᾶς· καὶ ἔσται, ἐὰν εἰσακούοντες εἰσακούσητε τῆς φωνῆς Κυρίου τοῦ Θεοῦ ὑμῶν. 2.33 «Ἐρεῖς», φησίν, «πρὸς αὐτόν», δηλονότι τὸν υἱὸν Σοφονίου· «Τάδε λέγει Κύριος παντοκράτωρ· Ἰδοὺ ἀνήρ, ἀνατολὴ ὄνομα αὐτῷ». Λέγεται δὲ ταῦτα περὶ τοῦ ἐπιδημήσαντος Σωτῆρος ἡμῶν, ἀνδρὸς μὲν ὄντος κατὰ τὸν τεχθέντα ἐκ Μαρίας, ναὸν τοῦ Θεοῦ Λόγου, ὄντος δὲ φωτὸς ἀληθινοῦ καὶ δικαιοσύνης ἡλίου. 2.34 Συνᾴδει τῷ προκειμένῳ τὸ εἰρημένον ἐν τῷ προφήτῃ Ἰερεμίᾳ ἔχον οὕτως· «Ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ ἀναστήσω τῷ ∆αυὶδ ἀνατολὴν δικαίαν, καὶ βασιλεύων βασιλεύσει καὶ συνήσει καὶ ποιήσει κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς. Ἐν ταῖς ἡμέραις αὐτοῦ σωθήσεται Ἰούδας, καὶ Ἰσραὴλ κατασκηνώσει πεποιθώς, καὶ τοῦτο τὸ ὄνομα αὐτοῦ, ὃ καλέσει αὐτὸν Κύριος, Ἰωσεδὲκ ἐν τοῖς προφήταις.» 2.35 Ὁ γὰρ ἀνιστάμενος ἐκ τοῦ ∆αυὶδ ἀνατολὴ δικαία ὁ δεικνύμενός ἐστιν πρὸς τοῦ ἱεροφάντου ἐν τῷ· «Ἰδοὺ ἀνήρ, ἀνατολὴ ὄνομα αὐτῷ.» Τοῦτον αὐτὸν τὸν ἄνδρα ἀνατολὴν προσαγορευόμενον διὰ τὸ δικαιοσύνης ἥλιον

The Davidic King and the Firstborn§42

42the righteous rising of David

Regarding the one who is truly David by hand, he rose up to shepherd the sheep who hear the voice of Jesus, being 'sheep of the hand' of Jesus and 'a people of his pasture'; thus, a most excellent general having been sent by the Father's good pleasure, having raised up from a shoot as if a vassal, he turned the enemies who had become afraid into flight, bringing their hands to their necks.

He is also praised and glorified by his own brothers, having been shown to be their firstborn, according to the voice of the Apostle: 'Whom He foreknew and predestined,' God declares, 'to be conformed to the image of His own Son, so that He might be the firstborn among many brothers' (Rom 8:29). Concerning whom the firstborn says to God: 'I will declare your name to my brothers; in the midst of the assembly I will sing your praise' (Ps 18:5). These things are said concerning the one who is glorified as being from Abraham and David, as Matthew writes: 'The book of the genealogy [of Jesus Christ, the son of David, the son of Abraham]' (Matt 1:1).

It is fitting for the brothers who praise him, and also the sons of his mother, and it is evident that they are of the upper Jerusalem, to worship him 'in spirit and in truth' (John 4:24), in the same manner as it was said concerning the angels: 'Let all the angels of God worship him' (Rev 22:9). All excellencies are perfected, having received the end of the prophecy existing here: 'There shall be the root of Jesse and the one rising to rule the nations; upon him the nations shall hope' (Isa 11:10).

Equally to the one rising from the root of Jesse as the ruler of all nations, what was fully spoken has the force of Jeremiah's word. For the same as 'rising from the root of Jesse the king of the nations' is: 'Behold, the days are coming, says the Lord, and I will raise up for David a righteous dawn, reigning as king, in whose days the people shall be saved' (Jer 23:5), he who confesses, being called 'Judah' with the voice of Hebrews, and the mind seeing God, being called 'Israel,' 'will tabernacle trusting,' according to that which is said by those who confess to the Lord of all: 'Have mercy on us, Lord, for in you we have trusted' (Ps 116:2). Concerning all who have stood thus boldly and manfully, it has been written: 'Blessed is the man who trusts in the Lord, and the Lord shall be his hope' (Ps 40:4). And what name shall be called to the one rising from David, reigning as king, having understood the resting upon him...

Greek · §42

ὑπάρχειν, ἐκ τοῦ ∆αυὶδ ἀνατολὴ δικαία ἀναστᾶσα, οὐχ ἕτερον ὑπάρχειν φαμὲν τοῦ γεναμένου ἐκ σπέρματος ∆αυὶδ κατὰ σάρκα, περὶ οὗ ὁ ἱεροκῆρυξ Ἠσαΐας προφητικῶς βοᾷ· «Ἔσται ἡ ῥίζα τοῦ Ἰεσσαί, ὁ ἀνιστάμενος ἄρχειν ἐθνῶν· ἐπ' αὐτῷ ἔθνη ἐλπιοῦσιν καὶ ἔσται ἡ ἀνάπαυσις αὐτοῦ τιμή.» 2.36 Τὰ αὐτὰ τῷ προ̣φήτῃ ἐπιστέλλει ὁ Ἀπόστολος τάδε γράφων τῷ «γνησίῳ» μαθητῇ ἑαυτοῦ Τιμοθέῳ· «Μνημόνευε Ἰησοῦν Χριστὸν ἐγηγερμένον ἐκ σπέρματος ∆αυίδ.» 2.37 Ταῦτα γὰρ τὰ ἐκτεθέντα ῥητὰ δηλοῖ τὸν ἐκ τῆς ἀχ̣ράντου παρθένου τεχθέντα δεῦρό τε φοιτήσαντα ἵνα κληθῇ ὄνομα αὐτῷ· «μεθ' ἡμῶν ὁ Θεός». Τοῦτο γὰρ ἀποσημαίνει μεθε̣ρ̣μηνευόμενον τὸ Ἐμμανουήλ. Σύμφωνα τούτοις ὑπάρχε̣ι καὶ τὰ ὑπὸ τοῦ μεγάλου πατριάρχου προαναφωνηθέντα ἐν ταῖς περὶ τοῦ Ἰούδα εὐλογίαις ἔνθεν ἀρχόμενα· «Ἰούδα, σὲ αἰν̣έσαισαν οἱ ἀδελφοί σου. Αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρω῀̣ν σου, καὶ προσκυνήσουσίν σε πάντες οἱ υἱοὶ τοῦ π̣ατρός σου. Σκύμνος λέοντος, ἐκ βλαστοῦ, υἱέ μου, ἀνέβης.» 2.38 Πῶς γὰρ οὐκ ἐκ β̣λαστοῦ ἀνέτειλεν ὁ 46 ἄνευ ἀνδρὸς ἐξ ἀχράντου παρθένου τεχθείς; Παρίσταται ἡ μεγαλειότης καὶ ὑπεροχὴ αὐτοῦ τῷ ὑμνεῖσθαι καὶ προσκυνεῖσθαι ὑπὸ τῶν ἀδελφῶν αὐτοῦ καὶ υἱῶν τῆς μητρὸς τῆς ἰδίας. ∆είκνυται δὲ καὶ τροπαιοῦχος βασιλεὺς ὑπάρχων ἐκ τοῦ ἐπὶ νώτου τῶν ἐχθρῶν ἑαυτοῦ τὰς χεῖρας ἔχειν εἰς φυγὴν τραπέντων. 2.39 Συνᾴδει τοῖς γραφεῖσι περὶ ἀναστάσεως τοῦ ὑμνουμένου καὶ τὸ ἐν Ἰεζεκιὴλ τῷ προφήτῃ ὑπὸ Θεοῦ ἐπαγγελλόμενον, λέγοντος πρὸς οὓς εὐεργετῆσαι καὶ σῶσαι βούλεται· «Ἀναστήσω ὑμῖν ποιμένα ἕνα, τὸν δοῦλόν μου ∆αυίδ», τὸν εἰρηκότα ἐν Εὐαγγελίῳ· «Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός. Ὁ καλὸς ποιμὴντὴν ψυχὴν αὐτοῦ τίθησιν ὑπὲρ τῶν προβάτων», ὧν ἐστιν ἀγελάρχης καὶ νομεὺς ἄριστος, προκινδυνεύων αὐτῶν· 2.40 ἀποθνῄσκει γάρ, «χάριτι Θεοῦ ὑπὲρ παντὸς γευσάμενος θανάτου», ἵνα, ζῶντας αὐτοὺς ἀποδείξας, δόξαν Κυρίου παντοκράτορος παράσχῃ. Περὶ αὐτοῦ γὰρ θεσπίζων Μιχαίας ὁ ἅγιος προφήτης, τρόπῳ ὑμνῳδίας προανεφών̣η̣σεν φήσας· «Καὶ στήσεται καὶ ὄψεται καὶ ποιμανεῖ τὸ ποίμνιον αὐτοῦ ἐν ἰσχύϊ Κύριος, καὶ ἐν ὀνόματι Θεοῦ παντοκράτορος αὐτῶν ὑπάρξουσιν», μετέχοντες δηλαδὴ τοῦ εἰπόντος τῷ ἱεροφάντῃ Μωϋσεῖ· «Ἐγώ εἰμι ὁ ὤν.» 2.41 Ὥσπερ δὲ ποιμὴν ἄριστο̣ς, ὁ ἱκανὸς τῇ χειρὶ ἀληθινὸς ὢν ∆αυίδ, ἀνέστη ἐπὶ τῷ νέμειν τὰ πρόβατα τὰ τῆς φωνῆς Ἰησοῦ ἀκούοντα, «πρόβατα τῆς χειρὸς» τοῦ Ἰησοῦ καὶ «λαὸς τῆς νομῆς αὐτοῦ» ὑπάρχοντα, οὕτω ἄριστος στρατηγὸς ἀποσταλεὶς εὐδοκίᾳ Πατρὸς ὁ ἐκ βλαστοῦ ἀνατείλας ὡς ὑπόγυον ἐλέχθη, εἰς φυγὴν τοὺς πολεμίους φοβηθέντας τρέψας, τὰς χεῖρας ἐπαγαγὼν τῷ νώτῳ αὐτῶν. 2.42 Ὑμνεῖται καὶ δοξολογεῖται ὑπὸ τῶν ἰδίων ἀδελφῶν πρωτότοκος αὐτῶν ἀποδειχθείς, κατὰ τὴν τοῦ Ἀποστόλου φωνήν· «Οὓς προέγνω καὶ προώρισεν», ὁ Θεὸς δηλαδή, «συμμόρφους τῆς εἰκόνος τοῦ Υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς»· περὶ ὧν τῷ Θεῷ ὁ πρωτότοκός φησιν· «Ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου· ἐν μέσῳ ἐκκλησίας ὑμνήσω σε.» 2.43 Λέγεται δὲ ταῦτα περὶ τοῦ δοξολογουμένου ὄντος ἐκ τοῦ ᾿Α̣βραὰμ καὶ ∆αυίδ, ὡς ὁ Ματθαῖος γράφει· «Βίβλος γενέσεως [̓Ιησοῦ Χριστοῦ υἱοῦ ∆αυὶδ υἱοῦ Ἀβραάμ.» 2.44 Καταλλήλως τοῖς αἰνοῦσιν αὐτὸν ἀδ̣ελφοῖς, καὶ οἱ τῆς μητρὸς αὐτοῦ υἱοί, δῆλον δ' ὅτι τῆς ἄνω Ἰερουσαλήμ, προσκυνοῦσιν αὐτὸν «ἐν πνεύματι καὶ ἀληθείᾳ», τῷ αὐτῷ τρόπῳ τοῖς ἀγγέλοις περὶ ὧν εἴρηται· «Προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ.» 2.45 Κατώρθωνται δὲ πᾶσαι αἱ ἀριστεῖαι, τέλος λαβούσης τῆς ὧδε ἐχούσης προφητείας· «Ἔσται ἡ ῥίζα τοῦ Ἰεσσαὶ καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν· ἐπ' αὐτῷ ἔθνη ἐλπιοῦσιν.» 2.46 Ἰσοδυναμούντως τῷ ἐκ τῆς ῥίζης Ἰεσσαὶ ἀνίστασθαι τὸν ἄρχοντα τῶν ἐθνῶν πάντων, καὶ τὸ ἀρτίως εἰρημένον ἔχει τοῦ Ἰερεμίου ῥητόν. Ταὐτὸν γὰρ τῷ «ἀνίστασθαι ἐκ τῆς ῥίζης Ἰεσσαὶ τὸν βασιλέα τῶν ἐθνῶν», τό· «Ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ ἀναστήσω τῷ ∆αυὶδ ἀνατολὴν δικαίαν, βασιλεύοντα βασιλέα, οὗ ἐν ταῖς ἡμέραις σωθήσεται» ὁ ἐξομολογούμενος, «Ἰούδας» Ἑβραίων φωνῇ καλούμενος, καὶ ὁ νοῦς ὁρῶν Θεόν, «Ἰσραὴλ» προσαγορευόμενος, «κατασκη̣νώσει πεποιθώς», κατὰ τὸ λεγόμενον ὑπὸ τῶν ἀνθομολογουμένων τῷ πάντων δεσπότῃ· «Ἐλέησον ἡμᾶς, Κύριε, ὅτι ἐπί σοι πεποίθαμεν.» Περὶ παντὸς τοῦ οὕτω θαρραλέως καὶ ἀνδρείως ἑστηκότος γέγραπται· «Εὐλογημένος ὁ ἄνθρωπος ὃς πέποιθεν τῷ Κυρίῳ, καὶ ἔσται Κύριος ἐλπὶς αὐτοῦ.» 2.47 Τί δὲ κληθήσεται ὄνομα τῷ ἀναστάντι ἐκ τοῦ ∆αυὶδ βασιλεύοντι βασιλεῖ, συνήσαντι ἀναπαέντος ἐπ' αὐτὸν

The Rising of the Horn of Salvation§43

43A spirit of God's wisdom and understanding, being a spirit that made judgment and righteousness upon the earth, or the 'Josedech in the prophets'? 'Josedech' is interpreted as righteousness existing in the prophets, announcing its arrival toward us, according to that which is proclaimed in the hymns, where it says: 'Righteousness descended from heaven' (Ps 89:12), and where: 'Righteousness rises in his days' (Ps 72:11).

Having clarified the received prophetic things for the demonstration of the prophetic word of Zechariah, it is time to contemplate it also. 'Behold,' he says, 'a dawn is his name.' In relation to the things said, the humanization is shown from: 'Behold, a dawn is his name'; confirm if the bridegroom who has the bride is called a man here. For this the Apostle makes manifest, writing to the Corinthians: 'I want to unite all of you to one man, a pure virgin' (1 Cor 7:37).

There is an expectation to reach this man, those having been filled with the knowledge of the Son of God, as Paul himself, speaking again in Christ, marks out: 'Until we all reach a perfect man, to the measure of the age of the fullness' (Eph 4:13) of the Son of God; for toward this perfect man, concerning whom John the Baptist says, 'No one has arisen among females greater' (Matt 11:11), he says: 'A man comes after me who has been before me' (Matt 3:11); this man he signifies, asserting: 'He who has the bride is a bridegroom; but the friend of the bridegroom rejoices in joy because of the bridegroom's voice' (John 3:29).

This man shown by the prophet is called a dawn, concerning which in the Gospel Zechariah, the father of the Baptist, having been filled with the Holy Spirit, spoke out: 'A dawn from on high has appeared to those sitting in darkness and the shadow of death' (Luke 1:78), in order that, the darkness being released and the shadow of death no longer existing, we might pass from death into life, and having shone forth, we might become light in the Lord, casting away the darkness of the ignorance of God and of the rest of evil, we might become light in the Lord according to the philosophy of those writing: 'For you were darkness, but now light in the Lord' (1 Pet 2:9). Concerning this dawn, having risen from David, the father of the Baptist, toward another...

Regarding God, he says this: 'A horn of salvation has arisen for us from the house of David' (Luke 1:69), which is to say, a king of salvation. For in many places of the Scripture, and not at all least in the wise Daniel, kings and queens are called horns.

Using this one who has risen in the house of David, the wise say to God: 'We horn our enemies in you.' 'From below' the one being shown, called a rising, 'rises'—that is, a light, or a plant bearing salutary fruits—for the word 'to rise' is arranged commonly according to light and plant—which rises from below the great teacher, lawgiver, and king.

But what are those below him? Or are they those things subjected to divine laws and naturally conforming to instruction? For how is not every man called praiseworthy below, since Christ is his head? And all the members of Christ, being fulfillers of the Church being the body of Christ, exist below Christ, who is the head of the Church.

Thus also, regarding a king and teacher, you say 'below' the subjects and the disciples, from whom there becomes a rising of the light of the knowledge of truth and a tree bearing good fruit, concerning which one discourses as a farmer, as God says: 'I planted you as a truly fruitful vine' (Jeremiah 2:21); but let it perish for each god-fearing one: 'How have you turned to bitterness, you foreign vine?' (Jeremiah 2:27).

And 'to rise' below the spiritual farmer, you say, also the virtues according to their kind and the works of these, being generations of righteousness, about which the Apostle writes: 'God sanctifying the generations of your righteousness' (Romans 6:22), and the prophet Hosea: 'Seek the Lord until he comes, the generations of righteousness to you' (Hosea 10:12). These 'those sowing them in tears shall reap in joy' (Psalm 126:5), that is, with toil and sweat for the sake of piety.

It is possible to understand this: 'From below him it rises,' and thus: the Word having become flesh, Jesus, 'born of a woman' (Matthew 1:25), rose from below 'the rising from on high' of the God Word, who is true light. From the possession and it must be said this: from the right hands of the Father, the Son having sat, below him 'the enemies were placed as a footstool' (Psalm 110:1), who, having been benefited from becoming under the feet,

Greek · §43

Πνεύματος τοῦ Θεοῦ–σοφίας καὶ συνέσεως πνεῦμα τυγχάνον, – ποιήσαντι κρίμα καὶ δικαιοσύνην ἐπὶ τὴν γῆν, ἢ τὸ «Ἰωσεδὲκ ἐν τοῖς προφήταις»; Ἑρμηνεύεται τὸ «Ἰωσεδὲκ» δικαιοσύνη ἐν τοῖς προφήταις οὖσα, προθεσπίζουσιν αὐτῆς τὴν πρὸς ἡμᾶς ἐπιδημίαν, κατὰ τὸ ἐν ὕμνοις ἀπαγγελλόμενον ὅπου μέν· «∆ικαιοσύνη ἐκ τοῦ οὐρανοῦ διέκυψεν», ὅπου δέ· «Ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνην». 2.48 47 Σαφηνισθέντων τῶν παραληφθέντων προφητικ̣ω῀̣ν πρὸς ἀπόδειξιν τῆς τοῦ Ζαχαρίου προφητικῆς λέξεως, καιρὸς καὶ αὐτὴν θεωρῆσαι. 2.49 «Ἰδού, φησίν, ἀνατολὴ ὄνομα αὐτῷ.» Πρὸς τοῖς εἰρημένοις τὴν ἐνανθρώπησιν δηλοῦσθαι ἐκ τοῦ· «Ἰδοὺ ἀνατολὴ ὄνομα αὐτῷ», ἐπίστησον εἰ ἀνὴρ ἐνταῦθα καλεῖται ὁ νυμφίος ὁ τὴν νύμφην ἔχων. Τοῦτο γὰρ ὁ Ἀπόστολος φανεροῖ, γράφων Κορινθίοις· «Βούλομαι τοὺς πάντας ὑμᾶς ἑνὶ ἀνδρὶ ἁρμόσαι, παρθένον ἁγνήν.» 2.50 Εἰς τοῦτον τὸν ἄνδρα καταν̣τῆσαι προσδοκία ἐστὶν τοὺς πεπληρωμένους τῆς γνώσεως τοῦ Υἱοῦ τοῦ Θεοῦ, ὡς πάλιν ὁ αὐτὸς ἐν Χριστῷ λαλῶν Παῦλος χαράττει· «Μέχρι οὗ καταντήσωμεν οἱ πάντες εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος» τοῦ Υἱοῦ τοῦ Θεοῦ, εἰς τοῦτον γὰρ τὸν τέλειον ἄνδρα, τὸν περὶ οὗ ὁ βαπτιστὴς Ἰωάννης̣, οὗ «ἐν γεννητοῖς γυναικῶν οὐδεὶς μείζων ἐγήγερται», φησίν· «Ἔρχεται ὀπίσω μου ἀνὴρ ὃς ἔμπροσθέν μου γέγονεν»· τοῦτον τὸν ἄνδρα σημαίνει φάσκων· «Ὁ ἔχων τὴν νύμφην νύμφιός ἐστιν· ὁ δὲ φίλος τοῦ νυμφίου χαρᾷ χαίρει διὰ τὴν λαλιὰν τοῦ νυμφίου.» 2.51 Οὗτος ὁ δεικνύμενος ὑπὸ τοῦ προφήτου ἄνθρωπος ἀνατολὴ προσαγορεύεται, ἐκείνη περὶ ἧς ἐν Εὐαγγελίῳ ὁ τοῦ βαπτιστοῦ πατὴρ Ζαχαρίας, πλησθεὶς Πνεύματος ἁγίου, ἀνεφθέγξατο· «Ἀνατολὴ ἐξ ὕψους», φωτὸς ἀληθινοῦ καὶ τοῦ τῆς δικαιοσύνης ἡλίου, «ἐπέφανεν τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις», ἵνα, λυθέντος τοῦ σκότους καὶ μηκέθ' ὑπαρχούσης τῆς τοῦ θανάτου σκιᾶς, μεταβῶμεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν, καὶ καταυγασθέντες φῶς ἐν Κυρίῳ γενώμεθα, ἀποβαλόντες τὸ ἐξ ἀγνωσίας Θεοῦ καὶ τῆς λοιπῆς κακίας σκότος, φῶς ἐν Κυρίῳ γενώμεθα κατὰ τὴν φιλοσοφίαν τοῦ γράφοντός τισιν· «Ἦτε γὰρ σκότος, νῦν δὲ φῶς ἐν Κυρίῳ.» 2.52 Περὶ τῆς ἀνατολῆς ταύτης ἀναστάσης ἐκ τοῦ ∆αυίδ, ὁ πατὴρ τοῦ βαπτιστοῦ πρὸς ἑτέροις περὶ τοῦ Θεοῦ καὶ τόδε φησίν· «Ἤγειρεν κέρας σωτηρίας ἡμῖν ἐξ οἴκου ∆αυίδ», τοῦτ' ἔστιν βασιλέα σωτηρίας. Ἐν πολλοῖς γὰρ τόποις τῆς γραφῆς, οὐχ ἥκιστα δὲ ἐν τῷ σοφῷ ∆ανιήλ, βασιλεῖς καὶ βασιλεῖαι κέρατα καλοῦνται. 2.53 Τούτῳ τῷ ἀναστάντι ἐν τῷ οἴκῳ τοῦ ∆αυὶδ χρώμενοι, οἱ σοφοί φασιν τῷ Θεῷ· «Ἐν σοὶ τοὺς ἐχθροὺς ἡμῶν κερατιοῦμεν.» 2.54 «Ὑποκάτωθεν» τοῦ δεικνυμένου ἀνδρὸς ἀνατολῆς καλουμένου, «ἀνατελεῖ» ἤτοι φῶς, ἢ φυτὸν σωτηρίους φέρον καρπούς–κοινῶς γὰρ κατὰ φωτὸς καὶ φυτοῦ τὸ ἀνατέλλειν ῥῆμα τέτακται, –ἅπερ ὑποκάτωθεν ἀνατελεῖ τοῦ μεγάλου διδασκάλου, νομοθέτου τε καὶ βασιλέως. 2.55 Τίνα δὲ τὰ ὑποκάτω αὐτοῦ, ἢ τὰ ὑποτεταγμένα νόμοις 2.55 θείοις καὶ συμφυεῖ παιδεύσει λογικά; Πῶς γὰρ οὐχ ὑποκάτω πᾶς ὁ ἐπαινετω῀̣ς καλούμενος ἀνήρ, τοῦ Χριστοῦ ὄντος αὐτοῦ κεφαλῆς; Καὶ πάντα δὲ τὰ μέλη Χριστοῦ συμπληρωτικὰ ὄντα τῆς Ἐκκλησίας οὔσ̣ης σῶμα Χριστοῦ, ὑποκάτω τοῦ Χριστοῦ τυγχάνει ὑπάρχοντος κεφαλῆς τῆς Ἐκκλησίας. 2.56 Οὕτω καὶ βασιλέως καὶ διδασκάλου ὑποκάτω ἐρεῖς τοὺς ὑπηκόους καὶ μαθητάς, ἐξ ὧν ἀνατολὴ γίνεται φωτὸς τῆς γνώσεως τῆς ἀληθείας καὶ δένδρου τοῦ καλὸν καρπὸν φέροντος, πρὸς ὃ διαλεγόμενος οἷα φυτουργὸς ὁ Θεός φησιν· «Ἐγὼ ἐφύτευσά σε ἄμπελον καρποφόρον πᾶσαν ἀληθινήν»· ἀπέστω δὲ ἑκάστου θεοσεβοῦς τό· «Πῶς ἐστράφης εἰς πικρίαν, ἡ ἄμπελος ἡ ἀλλοτρία;» 2.57 Ὑποκάτω δὲ τοῦ πνευματικοῦ γεωργοῦ ἀνατελεῖν ἐρεῖς καὶ τὰς κατ' εἶδος ἀρετὰς καὶ τὰ τούτων ἔργα, γενήματα δικαιοσύνης ὄντας, περὶ ὧν ὁ μὲν Ἀπόστολος γράφει· «Ὁ Θεὸς ἁγιάσαι τὰ γενήματα τῆς δικαιοσύνης ὑμῶν», ὁ δὲ προφήτης Ὠσῆε· «Ἐκζητήσατε τὸν Κύριον ἕως οὗ ἔλθῃ γενήματα δικαιοσύνης ὑμῖν.» Ταῦτα «ἐν ἀγαλλιάσει θερίζουσιν οἱ σπείροντες αὐτὰ ἐν δάκρυσιν», δηλαδὴ σὺν πόνῳ καὶ ἱδρῶτι τοῖς ὑπὲρ εὐσεβείας. 2.58 ∆υνατὸν νοῆσαι τό· «Ὑποκάτωθεν αὐτοῦ ἀνατελεῖ» καὶ οὕτω· ὁ γενάμενος σὰρξ Λόγος, ὁ «ἐκ γυναικὸς γεν̣άμενος» Ἰησοῦς, ὑποκάτωθεν ἀνέτειλεν «τῆς ἐξ ὕψους ἀνατολῆς» τοῦ Θεοῦ Λόγου, ὑπάρχοντος ἀληθινοῦ φωτός. 2.59 Ἐκ περιουσίας καὶ 48 τόδε ῥητέον· ἐκ δεξιῶν τοῦ Πατρὸς τοῦ Υἱοῦ καθίσαντος, ὑποκάτω αὐτοῦ «οἱ ἐχθροὶ ἐτέθησαν δίκην ὑποποδίου», οἵτινες, ὠφεληθέντες ἐκ τοῦ ὑπὸ τοὺς πόδας γεγονέναι,

The Dual Throne of the Rising Sun§44

44It rose up like light and offspring. He who, having risen up below according to a theological statementill build the house of the Lord'—the Church of the living God—especially he who, having risen up below the God-Word during the visitation, is a man. But also those who, having risen up below according to the other interpretations, being obedient to the All-King and good teacher, having changed the commandments of the one ruling and instructing them into practices, built their life like a house upon the rock which is Christ, setting the foundations and bases of the house upon the solid and indestructible faith into the Trinity, a rock so named toward the one confessing it toward the one having been confessed, according to it thus as it is said: 'You are Peter, and upon this rock I will build my Church', and the gates of Hades shall not prevail against it' (Matt 16:18).

But also those who, according to the third interpretation, having been placed under the feet of the All-King as enemies, becoming instead different friends, will build the house of the Lord, 'that he may dwell and walk in them' (Rev 2:7), having called and having improved them. He who, having risen up below according to the visitation, similarly to: 'Truth from the earth has risen up' (Ps 89:37), 'shall receive virtue,' is one of those bearing it, those being saved toward him and being led into great glory. For how does he not receive this from the one becoming in him the righteousness of God, he became sin on behalf of them, according to apostolic teaching he who did not know sin, he made sin on behalf of us, that in him we might become the righteousness of God' (2 Cor 5:21)? For how does he not receive virtue being the righteousness and abundance of peace in the days of his incarnation?

As he intends to receive the virtue being made in men, let each of the faithful bear fruit and offer it; the one preferring to be temperate, decency and temperance, also purity and virginity; the one self-controlled, self-control, 'always carrying the death of Jesus in his body' (Gal 6:14) to himself. And those 'using the honorable marriage and the undefiled bed' (Heb 13:4) also offer virtue. Such as Joseph was, and Susanna, and Anna the prophetess and Elizabeth the mother of the baptizer, and as many as...

Others and others have excelled in purity. They claimed a great and unshakeable faith, a virtue that was superlative, 'those who have fought the good fight for the truth even unto death' (Heb 12:4), having confessed in them the Son of God before men, so that He himself might also confess them before the heavenly Father and the holy angels.

2.65 The one called the Rising Sun 'is seated and shall reign upon his throne' (Ps 45:6). And his throne is double, the one as king, the other as priest, as it is possible to demonstrate from the written words.

2.66 The Pantocrator is made manifest from the recurring decree having it thus: 'When a righteous king sits upon a throne, nothing evil opposes him' (Ps 72:1); but also from: 'Your throne, O God, is unto an age of ages; a rod of uprightness is the rod of your kingship' (Ps 45:6); and from that which is said in the Psalms: 'The Lord King is seated for ever' (Ps 45:13).

2.67 Concerning the priestly aspect, in the Epistle to the Hebrews; for the one who inscribed the epistle wrote: 'Such a high priest became fitting for us, holy, blameless, undefiled' (Heb 5:8), and he says: 'Let us therefore approach with boldness to the throne of grace, that we may receive mercy and find grace to help' (Heb 4:16), calling the throne of grace the throne of the holy, blameless, and undefiled high priest.

2.68 Since therefore the one about whom it is said 'is seated and shall reign upon his throne' (Ps 45:6) has received 'the throne of David his father, that he may reign for the ages, his kingship having no end' (2 Sam 7:13), but also 'an unshakeable priesthood' (Ps 110:4). For it has been said concerning him: 'You are a priest for ever' (Ps 110:4).

2.69 Upon the double throne he is seated and shall reign, he alone having the throne of kingship and priesthood. When having sat upon the throne he shall reign firmly, thus: 'there shall be a priest at his right hand, in the midst of a peaceful counsel between both' (Ps 110:3). Who then is this, or is it Melchizedek, whom the Apostle writes remains a priest perpetually, being made like unto the Son of God (Heb 7:3)?

2.70 And thus the apostolic voice has toward the Hebrews: 'Without father, without mother, without genealogy, having neither beginning of days nor end of life, but having been made like unto the Son of God, he remains a priest perpetually' (Heb 7:3). Since...

Greek · §44

ἀνέτειλαν ὡς φῶς καὶ γενήματα. 2.60 Ὁ ὑποκάτω ἀνατείλας τοῦ θεολογουμένου «οἰκοδομήσει τὸν τοῦ Κυρίου οἶκον», τὴν Ἐκκλησίαν τοῦ ζῶντος Θεοῦ, μάλιστα ὁ ὑποκάτω τοῦ Θεοῦ Λόγου κατὰ τὴν ἐπιδημίαν ἀνατείλας ἄνθρωπος. Ἀλλὰ καὶ οἱ κατὰ τὰς ἑτέρας ἀποδόσεις ὑποκάτωθεν ἀνατείλαντες, ὑπήκοοι τοῦ παμβασιλέως καὶ ἀγαθοῦ διδασκάλου, εἰς πράξεις μεταβαλόντες τὰς ἐντολὰς τοῦ κρατοῦντος αὐτῶν καὶ παιδεύσαντος, ᾠκοδόμησαν τὸν βίον αὐτῶν οἷα οἶκον ἐπὶ τὴν πέτραν τὸν Χριστόν, ἐγκαταβαλόμενοι τὰς κρηπίδας καὶ θεμελίους τοῦ οἴκου ἐπὶ τὴν στερεὰν καὶ ἀκατάλυτον εἰς τὴν Τριάδα πίστιν, πέτραν ω᾿̣νομασμένην πρὸς τὸν ὁμολογήσαντα αὐτὴν πρὸς τοῦ ὁμολ̣ογηθέντος, κατὰ τὸ οὕτω λεχθέν· «Σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τ̣ῃ῀̣ πέτρᾳ οἰκοδομήσω μου τὴν Ἐκκλησίαν, καὶ πύλαι ᾅδου οὐ μ̣ὴ κατισχύσουσιν αὐτῆς.» 2.61 Ἀλλὰ καὶ οἱ κατὰ τὴν τρίτην ἀπόδοσ̣ι̣ν ὑπὸ τοὺς πόδας τεθέντες τοῦ παμβασιλέως ἐχθροί, ἀντὶ διαφόρων φίλοι γενόμενοι, οἰκοδομήσουσιν τὸν οἶκον Κυρίου, «ἵν' ἐνοικήσῃ καὶ ἐμπεριπατήσῃ ἐν αὐτοῖς», καλέσας καὶ βελτιώσας αὐτούς. 2.62 Ὁ κατὰ τὴν ἐπιδημίαν ὑποκάτωθεν ἀνατείλας, παραπλησίως τῷ· «Ἀλήθεια ἐκ τῆς γῆς ἀνέτειλεν», «λήμψεται ἀρετήν», καρποφορούντων αὐτὴν τῶν πρὸς αὐτοῦ σῳζομένων καὶ εἰς μέγα δόξης ἀγομένων. Πῶς γὰρ οὐ λαμβάνει ταύτην ἀπὸ τῶν γινομένων Θεοῦ δικαιοσύνη ἐν αὐτῷ, γεναμένῳ ὑπὲρ αὐτῶν ἁμαρτία, κατὰ τὴν φιλοσοφίαν τὴν ἀποστολικήν· «Τὸν μὴ γνόντα γάρ, φησίν, ἁμαρτίαν, ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵν' ἐν αὐτῷ γενώμεθα Θεοῦ δικαιοσύνη»; Πῶς γὰρ οὐ λαμβάνει ἀρετὴν οὖσαν τὴν ἐν ταῖς ἡμέραις τῆς ἐνανθρωπήσεως αὐτοῦ δικαιοσύνην καὶ πλῆθος εἰρήνης; 2.63 Ἐπινεύοντος δ' αὐτοῦ λαμβάνειν τὴν ἐν ἀνθρώποις γινομένην ἀρετήν, ἕκαστος τῶν πιστῶν καρποφορείτω καὶ προσφερέτω αὐτήν· ὁ σωφρονεῖν προτιθέμενος, κοσμιότητα καὶ σωφροσυ´̣νην, ἁγνείαν τε καὶ παρθενίαν· ὁ ἐγκρατής, τὴν ἐγκράτειαν, «τὴν νέκρωσιν τοῦ Ἰησοῦ πάντοτε περιφέρων ἐν σώματι» τῷ ἑαυτοῦ. Προσφέρουσι δὲ ἀρετὴν καὶ οἱ «τὸν τίμιον γάμον καὶ κοίτην τὴν ἀμίαντον» μεταχειριζόμενοι. 2.64 Οἷος ἦν ὁ Ἰωσήφ, καὶ Σωσάννα, Ἄννα τε ἡ προφῆτις καὶ ἡ τοῦ βαπτιστοῦ μήτηρ Ἐλισαβέτ, καὶ ὅσοι ἄλλοι καὶ ἄλλαι διέπρεψαν ἐν ἁγνείᾳ. Προσηγίοχαν δὲ πίστιν μεγάλην καὶ ἀκαθαίρετον, ὑπερφυῆ ἀρετὴν οὖσαν, «οἱ μέχρι θανάτου ὑπὲρ τῆς ἀληθείας ἀγωνισάμενοι», ὁμολογήσαντες ἐν αὐτοῖς τὸν τοῦ Θεοῦ Υἱὸν ἔμπροσθεν τῶν ἀνθρώπων, ἵνα καὶ αὐτὸς ἐν αὐτοῖς ὁμολογήσῃ αὐτοὺς ἔμπροσθεν τοῦ οὐρανίου Πατρὸς καὶ τῶν ἁγίων ἀγγέλων. 2.65 Ὁ κληθεὶς ἀνατολὴ ἀνὴρ «καθιεῖται καὶ κατάρξει ἐπὶ τοῦ θρόνου αὐτοῦ». ∆ιττὸς δ' ἐστὶν ὁ θρόνος̣ αὐτοῦ, ὃ μὲν ὡς βασιλέως, ὃ δὲ ὡς ἱερέως, ὡς ἀπὸ λέξεων γρ̣αφικῶν ἔστιν ἀποδεῖξαι. 2.66 ∆ηλοῦται ὁ παντοκρατορικὸς ἐκ τοῦ π̣αρ̣ο̣ιμιώδους θεσπίσματος οὕτως ἔχοντος· «Ὅταν βασιλεὺς δίκαιος καθίσῃ ἐπὶ θρόνου, οὐκ ἀντιτάσσεται αὐτῷ οὐδὲν πονηρόν»· ἀλλὰ καὶ ἐκ τοῦ· «Ὁ θρόνος σου, ὁ Θεός, εἰς αἰῶνα αἰῶνος· ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου»· καὶ ἀπὸ τοῦ ἐν Ψαλμοῖς εἰρημένου· «Καθιεῖται Κύριος βασιλεὺς εἰς τὸν αἰῶνα.» 2.67 Περὶ δὲ τοῦ ἱερατικοῦ, ἐν τῇ πρὸς Ἑβραίους· γράψας γὰρ ὁ τὴν ἐπιστολὴν χαράξας· «Τοιοῦτος ἡμῖν ἔπρεπεν ἀρχιερεύς, ὅσιος, ἄκακος, ἀμίαντος», καὶ τοῦτό φησιν· «Προσερχώμεθα οὖν μετὰ παρρησίας τῷ θρόνῳ τῆς χάριτος, ἵνα λάβωμεν ἔλεος, καὶ χάριν εὕρωμεν εἰς βοήθειαν», θρόνον λέγων χάριτος τὸν τοῦ ὁσίου καὶ ἀκάκου καὶ ἀμιάντου ἀρχιερέως. 2.68 Ἐπεὶ τοίνυν ὁ περὶ οὗ λέγεται καθιεῖται καὶ κατάρξει ἐπὶ τοῦ θρόνου αὐτοῦ, ἔλαβεν «τὸν θρόνον ∆αυὶδ τοῦ πατρὸς αὐτοῦ· ἵν' εἰς τοὺς αἰῶνας βασιλεύῃ, τῆς βασιλείας αὐτοῦ οὐκ ἐχούσης τέλος», ἀλλὰ καὶ «ἱερωσύνην ἀπαράβατον». 49 Εἴρηται γὰρ πρὸς αὐτόν· «Σὺ εἶ ὁ ἱερεὺς εἰς τὸν αἰῶνα.» 2.69 Ἐπὶ τοῦ διττοῦ θρόνου καθιεῖται καὶ κατάρξει, μόνου αὐτοῦ τὸν βασιλείας καὶ ἱερωσύνης θρόν̣ον ἔχοντος. Ὅταν καθίσας ἐπὶ τοῦ θρόνου κατάρξῃ βεβαίως βασιλεύων, τὸ τηνικάδε «ἔσται ὁ ἱερεὺς ἐκ δεξιῶν αὐτοῦ, βο̣υλῆς εἰρηνικῆς ἀνὰ μέσον ἀμφοτέρων οὔσης». Τίς δ' οὗτός ἐστιν ἢ ὁ Μελχισεδέκ, ὃν γράφει ὁ Ἀπόστολος μένειν ἱερέα εἰς τὸ διηνεκὲς τῷ ἀφωμοιῶσθαι τῷ Υἱῷ τοῦ Θεοῦ. 2.70 Ἔχει δ' οὕτως ἡ ἀποστολικὴ φωνὴ πρὸς Ἑβραίους· «Ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν μηδὲ τέλος ζωῆς ἔχων, ἀφωμοιωμένος δὲ τῷ Υἱῷ τοῦ Θεοῦ, μένει ἱερεὺς εἰς τὸ διηνεκές.» Ἐπειδὴ δὲ

The Incorruptible Crown of Glory§45

45He is not a shadowy God-healer, but truly and according to the Spirit, he will be at the right hand of the one sitting and beginning upon his throne. Being made like the Son of God, and remaining a priest forever, he has a peaceful will toward the one whom he was made like; and likewise the Son of God is making peace toward the king of Salem, that is, the king of righteousness, who is this Melchizedek. For how does he not have a peaceful will toward the one to whom he is a priest according to the order, remaining for an age?

And the true and divine crown is given to those who endure with greatness of soul, according to what was said, of which we also briefly remembered: 'Blessed is the man who endures temptation, for having been proven, he shall receive the crown of life which God promised to those loving him' (James 1:12). How great is the desire to attain this, as his head being lifted up, he achieved endurance, concerning which James writes: 'Count it all joy, brothers, when you fall into various trials, knowing that the testing works endurance' (James 1:2-3), as to praise those who achieved it with joy, where as one all of them, having through harmony one soul and one heart: 'Waiting, I waited for the Lord and attended to him and he heard my prayer' (Psalm 40:1); and where: 'And now what is my endurance? Is it not the Lord? And my subsistence is with you' (Psalm 73:26).

And this holy and beautiful crown exists not only for those enduring, but also for 'the useful and those having known it.' Of the present vision of the prophet or the previously mentioned virtue, what is this crown, pre-eminently named by those previously mentioned, having come from silver and gold? The Lord of Sabaoth himself, as it is brought forth in the prophet Isaiah: 'On that day the Lord of Sabaoth will be a crown of glory' (Isaiah 62:5).

For this is a contest of glory, to be given to those who glorify God in their own bodies; and the pious hold a conception, and of those who are prudent, rather of the pious dogmas. For according to this we are called orthodox, those having ecclesiastical knowledge.

And this crown is woven not of gold and costly stones, but of the right glory concerning the truth. And this same is the incorruptible, about which the Apostle writes literally: 'He who struggles exercises self-control in all things' (1 Cor 9:25), but one who, having run the lower and human contests, competes 'so that he may receive a corruptible crown' (1 Cor 9:25), 'but we receive an incorruptible' (1 Cor 9:25), which has also been called unfading by the most supreme Apostle Peter (1 Pet 5:4).

2.77 For he is writing to those who shepherd the true flock under the shepherd, concerning which things God promises to give to his spiritual sheep, saying: 'I will give you shepherds according to my heart, and they shall shepherd you with knowledge' (Jer 3:15), and the word of Peter has it thus: 2.78 'I exhort the elders among you to shepherd the flock that is among you, not by compulsion but willingly, so that, when the Chief Shepherd appears (1 Pet 5:4), you may receive the unfading crown of glory' (1 Pet 5:4), to be yielded to those having guarded the faith orthodoxly and to those leading to the end, the command saying: 'Then give glory to our God' (Ps 67:5), and again: 'Give glory and honor to the Lord' (Ps 29:3).

2.79 This crown is given 'for a song of Zephaniah and a psalm in the house of the Lord' (Zeph 3:4), about which the hymn-writer says: 'Take a psalm and give a timbrel, a pleasing harp with lyres' (Ps 150:4). And it is a psalm which it is necessary to take, the word concerning those doing and thinking well, to which it is fitting to give a timbrel, a pleasing harp, and a lyre.

2.80 And he who has received a word concerning temperance gives a timbrel, 'dead are the members upon the earth, fornication, uncleanness, passion, evil desire' (Rom 8:13), 'carrying the death of Jesus in the body' (Rom 8:13), by which

Greek · §45

οὐ σκιωδῶς ἐστιν Θεοῦ θεραπευτής, ἀλλὰ ἀληθῶς καὶ κατὰ πνεῦμα, ἐκ δεξιῶν ἔσται τοῦ καθημένου καὶ κατάρχοντος ἐπὶ τοῦ θρόνου αὐτοῦ. 2.71 ∆εξιὸς δὲ τυγχάνων ὁ ἀφωμοιωμένος τῷ Θεοῦ Υἱῷ, μένων ἱερεὺς εἰς τὸ διηνεκές, βουλὴν εἰρηνικὴν ἔχει πρὸς τὸν ᾧ ἀφωμοιώθη, καὶ τοῦ Υἱοῦ τοῦ Θεοῦ ὡσαύτως εἰρηνεύοντος πρὸς τὸν βασιλέα τῆς Σαλήμ, τοῦτ' ἔστιν τῆς εἰρήνης, καὶ τὸν βασιλέα τῆς δικαιοσύνης, ὁ Μελχισεδέκ ἐστιν οὗτος. Πῶς γὰρ οὐκ ἔχει βουλὴν εἰρηνικὴν πρὸς τὸν οὗ κατὰ τὴν τάξιν ἱερεύς ἐστιν, μένων εἰς τὸν αἰῶνα; 2.72 Ὁ δὲ ἀληθὴς καὶ θεῖος στέφανος τοῖς ὑπομενητικῶς καὶ μεγαλοψύχως ἐνέγκασι τὴν αἰχμαλωσίαν δίδοται, κατὰ τὸ λεχθὲν οὗ καὶ μικρῷ πρόσθεν ἐμνημονεύσαμεν· «Μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν, ὅτι δόκιμος γενόμενος λήμψεται τὸν στέφανον τῆς ζωῆς ὃν ἐπηγγείλατο ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν.» 2.73 Ὧι πόθος εἰσέρχεται τούτου τυχεῖν, ἀναδουμένης τῆς κεφαλῆς αὐτοῦ, κατωρθώσατο τὴν ὑπομονήν, περὶ ἧς Ἰάκωβος γράφει· «Πᾶσαν χαρὰν ἡγήσατε, ἀδελφοί, ὅταν πειρασμοῖς περιπέσητε ποικίλοις, ἐπιστάμενοι ὅτι τὸ δοκίμιον κατεργάζεται ὑπομονήν», ὡς τοὺς κατορθώσαντας αὐτὴν χαριστηρίως ἀνυμνεῖν, ὅπου μὲν ὡς εἷς πάντες, διὰ συμφωνίας ψυχὴν μίαν καὶ καρδίαν μίαν ἔχοντες· «Ὑπομένων ὑπέμεινα τὸν Κύριον καὶ προσέσχεν μοι καὶ εἰσήκουσεν τῆς δεήσεώς μου»· ὅπου δέ· «Καὶ νῦν τίς ἡ ὑπομονή μου; οὐχὶ ὁ Κύριος; καὶ ἡ ὑπόστασίς μου παρὰ σοῦ ἐστιν.» 2.74 Ὑπάρχει δὲ τὸ ἱερὸν τοῦτο καὶ περικαλλὲς στέφος οὐ μόνοις τοῖς ὑπομένουσιν, ἀλλὰ καὶ «τοῖς χρησίμοις καὶ τοῖς ἐπεγνωκόσιν αὐτήν». 2.75 Τῆς ἐκκειμένης θεωρίας τοῦ προφήτου ἢ τῆς προμνημονευθείσης ἀρετῆς τίς δ' οὗτος ὁ στέφανος κατ' ἐξοχὴν ὠνομασμένος παρὰ τοὺς πρότερον εἰρημένους ἐξ ἀργύρου καὶ χρυσοῦ γεναμένους; Αὐτὸς ὁ Κύριος σαβαώθ, ὡς ἐν Ἠσαίᾳ τῷ προφήτῃ φέρεται· «Τῇ ἡμέρᾳ ἐκείνῃ ἔσται Κύριος σαβαὼθ ὁ στέφανος τῆς δόξης.» ∆όξης γὰρ ἆθλον οὗτος ὑπάρχει, δοθησόμενος τοῖς δοξάσασι τὸν Θεὸν ἐν τῷ σώματι ἑαυτῶν καὶ τοῖς εὐσεβῆ ὑπόλημψιν ἔχουσιν καὶ τῶν φρονητέων, μᾶλλον δὲ τῶν εὐσεβῶν δογμάτων. Κατὰ ταύτην γὰρ ὀρθόδοξοι λεγόμεθα οἱ ἐκκλησιαστικὴν γνῶσιν ἔχοντες. 2.76 Πλέκεται δὲ ὁ στέφανος οὗτος οὐκ ἐκ χρυσοῦ καὶ λίθων πολυτελῶν, ἀλλ' ἐκ τῆς ὀρθῆς περὶ τῆς ἀληθείας δόξης. Ὁ αὐτὸς δ' οὗτός ἐστιν τῷ ἀφθάρτῳ περὶ οὗ ὁ Ἀπόστολος γράφει κατὰ λέξιν ὧδε· «Ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται», ἀλλ' ὁ μὲν τοὺς κάτω ἀγῶνας καὶ ἀνθρωπίνους διαθλῶν, «ἵνα φθαρτὸν στέφανον λάβῃ» ἀθλεῖ, «ἡμεῖς δὲ ἄφθαρτον», ὅστις καὶ ἀμαράντινος εἴρηται πρὸς τοῦ κορυφαιοτάτου ἀποστόλου Πέτρου. 2.77 Γράφων γὰρ τοῖς ὑπὸ τὸν ποιμένα τὸν ἀληθινὸν νομεῦσιν, περὶ ὧν ἐπαγγέλλεται δώσειν Θεὸς τοῖς πνευματικοῖς αὐτοῦ προβάτοις φάσκων· «∆ώσω ὑμῖν ποιμένας κατὰ τὴν καρδίαν μου, καὶ ποιμανοῦσιν ὑμᾶς μετ' ἐπιστήμης», ἔχει δὲ ὧδε ἡ τοῦ Πέτρου λέξις· 2.78 «Πρεσβυτέρους τοὺς ἐν ὑμῖν παρακαλῶ ποιμαίνειν τὸ ἐν ὑμῖν ποίμνιον, μὴ ἀναγκαστῶς ἀλλ' ἑκουσίως, ἵνα, φανερωθέντος τοῦ ἀρχιποίμενος, κομίσησθε τὸν ἀμαράντινον τῆς δόξης στέφανον», ἀποδοθησόμενον τοῖς ὀρθοδόξως τὴν πίστιν φυλάξασιν καὶ τοῖς εἰς πέρας ἀγαγοῦσιν πρόσταξιν τὴν λέγουσαν· «∆̣ότε δόξαν τῷ Θεῷ ἡμῶν», καὶ πάλιν· «Ἐνέγκατε τῷ 50 Κυρίῳ δόξαν καὶ τίμην.» 2.79 Οὗτος ὁ στέφανος δίδοται «εἰς χάριτα Σοφονίου καὶ ψα̣λμὸν ἐν οἴκῳ Κυρίου», περὶ οὗ ὁ μελογράφος φησίν· «Λάβετε ψαλμ̣ὸν καὶ δότε τύμπανον, ψαλτήριον τερπνὸν μετὰ κιθάρ̣ας.» Ἔστι δὲ ψαλμὸς ὃν δεῖ λαβεῖν ὁ περὶ τῶν πραττομένων καὶ φρονουμένων καλῶς λόγος, πρὸς ὃν δοῦναι τύμπανον, ψαλτήριόν τε τερπνὸν καὶ κιθάραν προσήκει. 2.80 ∆ίδωσι δὲ τύμπαν̣ον ὁ δεξάμενος περὶ σωφροσύνης λόγον, «νεκρῶν τὰ ἐπὶ τῆς γῆς μέλη, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακήν», «τὴν νέκρωσιν τοῦ Ἰησοῦ περιφέρων ἐν σώματι», ᾧ

The Prophecy to Zechariah§46

46He subjected them to bondage and treated them with contempt; for the timbrel has the form of a dead skin.

These are beaten and struck by the five prudent virgins, according to that which is sung in Psalm 67:5: 'Princes have gone before, singing in the midst of young women, timbrel players.'

The Hebrew women used the interpreted timbrels after they had departed from Egypt and crossed the Red Sea, of whom the prophetess Miriam, sister of Moses and Aaron, came forth, having taken the timbrels of themselves in hand; singing triumphantly in accordance with the choir leader, they said: 'I will sing to the Lord, for He has been gloriously exalted; He has cast horse and rider into the sea' (Exodus 15:1), and the following until the end of the song.

For it is not even probable to think that such a multitude of timbrels could be found in a completely desert place with such myriads of women, it being quite possible that the timbrels spoken of allegorically have already been found in more advanced years among the God-fearing, especially spurred on toward the spiritual dance, from which they have been seen to have happened paradoxically for the sake of becoming outside of Egypt.

And they are given by those having received the psalms with the timbrel and a pleasant harp along with lyres, joined to the powers of the soul and the senses toward the divine melody; but sobriety is necessary so that one does not take false instruments and songs, which God rejects, saying: 'Turn away from me the sound of your songs, and I will not hear the melody of your instruments' (Amos 5:23).

He who turns away from what is rejected by God sings and chants praiseworthily, according to the exhortation of the writing Apostle: 'Speaking to one another in psalms, spiritual songs, singing and chanting in the heart' (Ephesians 5:19).

After the crown into the graces of Zephaniah and into the psalm in the house of the Lord, these existing, those who are still far off from the captives will arrive in order to approach the one who has proclaimed to them forgiveness; and praising, they say 'they shall build in the house of the Lord,' in order that they may serve continually in the manner of priests, according to the blessed prophet Samuel.

And each shall be completed, being fulfilled through vision, when the useful ones, having heard, shall hear the voice of the Lord, and having known the cause of the gap which they waited for for a time.

Those who approached and those being far away, the ones who received benefits in the house, they hear the practical things and the mysteries of the kingdom, the priestly iniquities, the things set forth by the Lord Pantokrator.

In the fourth year of Darius the king, the word of the Lord came to Zechariah on the fourth day of the ninth month, who is Chashaleu (Zechariah 7:1-3). The king and his men sent to Bethle Sahara and Arbess to appease the Lord, saying to the priests in the house of the Lord Pantokrator and to the prophets, saying: 'The holy offering has come here in the fifth month, just as I have already done for sufficient years.'

In the fourth year of the captivity, he sent to Arbess and the men to appease the Lord, saying: 'The holy offering, the service, according to the fourth year of the beginning of Darius, to be recorded'; some were being falsely written and being refuted in public.

Some, supposedly of prophecy, having turned away, were written in the Hebrew voice, the number nine upon the receiving in the ninth month.

Greek · §46

ἐδουλαγώγησεν καὶ ὑπωπίασεν· τὸ γὰρ τύμπανον ἐκ δορᾶς νεκροῦ ζῳ´̣ου τὴν κατασκευὴν ἔχει. 2.81 Τοῦτο ψοφοῦσι καὶ κροαίνουσιν αἱ δᾳδουχοῦσαι πέντε φρόνιμοι παρθένοι, κατὰ τὸ ᾀδ̣όμενον ἐν ἑξηκοστῷ καὶ ἑβδόμῳ Ψαλμῷ· «Προέφθασαν ἀ´̣ρχοντες ἐχόμενα ψαλλόντων ἐν μέσῳ νεανίδ̣ων τυμπανιστριῶν.» 2.82 Τοῖς ἡρμηνευμένοις τυμπάνοις̣ ἐχρῶντο μετὰ τὸ ἐξιέναι τῆς Αἰγύπτου καὶ περᾶσαι τὴν Ἐρυθρὰν θάλασσαν αἱ ἑβραῖαι γυναῖκες, ὧν ἐξῆρχεν ἡ π̣ροφῆτις Μαριάμ, ἀδελφὴ Μωϋσέως καὶ Ἀαρών, λαβοῦσαι χερ̣σὶν τὰ τύμπανα ἑαυτῶν· συμφώνως τῇ χοροδιδασκάλῳ ἐπ̣ινικίως μέλπουσαι, ἔφασκον· «Ἄισωμεν τῷ Κυρίῳ, ἐνδόξως γὰρ δεδόξασται· ἵππον καὶ ἀναβάτην ἔρριψεν εἰς θάλασσαν», καὶ τὰ ἑξῆς μέχρι τοῦ τέλους τῆς ᾠδῆς. 2.83 Οὐ γὰρ κἂν πιθανόν ἐστιν νομίζειν τοσοῦτο πλῆθος τυμπάνων ηὐπορῆσθαι ἐν τόπῳ πανερήμῳ ταῖς τοσαύταις μυριάσιν τῶν γυναικῶν, δυνατοῦ τυγχάνοντος πάνυ εὑρεθῆναι τὰ κατ' ἀλληγορίαν λεχθέντα τύμπαν̣α ταῖς ἔτεσιν πλείοσιν ἤδη ἀνηγμέναις θεοσεβῶς, π̣αρορμωμέναις μάλιστα πρὸς τὴν πνευματικὴν χορείαν ἐξ ὧν τεθέανται παραδόξως γεγενημένων ὑπὲρ τοῦ ἔξω τῆς Αἰγύπτου γενέσθαι. 2.84 ∆ίδοται δὲ ὑπὸ τῶν ψαλμὸν δεξ̣αμένων πρὸς τῷ τυμπάνῳ καὶ ψαλτήριον τερπνὸν μετὰ κιθάρας, συνηρμοσμένα πρὸς τῶν δυνάμεων τῆς ψυχῆς καὶ αἰσθήσεων πρὸς τὴν θείαν μελῳδίαν, νήψεως δὲ χρεία ἵνα μὴ ψεκτὰ ὄργανα καὶ ᾠδὰς λάβῃ τις ἃ παραιτεῖται Θεὸς λέγων· 2.85 «Μετάστησον ἀπ' ἐμοῦ ἦχον ᾠδῶν σου, καὶ ψαλμὸν ὀργάνων σου οὐκ ἀκούσομαι.» Ὁ τὰ παραιτητὰ τῷ Θεῷ ἀποστραφεὶς ψάλλε̣ι καὶ ᾄδει ἐπαινετῶς, κατὰ προτροπὴν τοῦ γράφοντος Ἀποστόλου· «Λαλοῦντες ἑαυτοῖς ψαλμοῖς, ᾠδαῖς πνευματικαῖς, ᾄδοντες καὶ ψάλλοντες τῇ καρδίᾳ.» 2.86 Μετὰ τὸ στέφος εἰς χάριτα Σοφονίου καὶ εἰς ψαλμὸν ἐν οἴκῳ Κυρίου, τούτων ὑπαρξάντων, οἱ ἔτι μακρὰν ὄντες τῶν αἰχμαλώτων ἥξουσιν ἐπὶ τῷ συνεγγίσαι τῷ κηρύξαντι αὐτοῖς ἄφεσιν· ἐπαινοῦντες δὲ «οἰκοδομήσουσιν ἐν τῷ οἴκῳ τοῦ Κυρίου», ἵνα διακονω῀̣σιν διηνεκῶς ἱερέων δίκην, κατὰ τὸν μακάριον προφήτην Σαμουήλ. 2.87 Τελεσθήσεται δ' ἕκαστα πληρούμενα δ̣ιὰ ὁράσεως ὅταν «εἰσακούσαντες εἰσακούσωσιν τῆς φωνῆς Κυρίου» οἱ χρήσιμοι καὶ ἐπεγνωκότες τὴν αἰτίαν κα······λ̣μον ἧς ὑπέμειναν πρὸς καιρὸν ························· λην. 2.88 Οἱ πλησιάσαντες τῷ ······················ καὶ μακρὰν ὄντες οἱ ······························ οἴκῳ πρακτικὰς καὶ δ······························· ας, μυστήρια τῆς βασιλείας ······················ ἀδικήματα ἱερέων εἶναι······························· μιν εἰσακούουσιν ································· τῶν εἰρημένων̣ τελεστ̣····························· ται οἱ εὐεργετηθέντες ···························· προκείμενα παρὰ Κυρίου παντοκράτορος. 2.89 Zach. VII, 1®3: Καὶ ἐγένετο ἐν τῷ τετάρτῳ ἔτει ἐπὶ ∆αρείου τοῦ βασιλέως ἐγένετο λόγος Κυρίου πρὸς Ζαχαρίαν τετράδι τοῦ μηνὸς τοῦ ἐνάτου, ὅς ἐστιν Χασ̣ελεύ· καὶ ἐξαπέστειλεν εἰς Βαιθὴλ Σαράσαρ καὶ Ἀρβεσσὲρ ὁ βασιλεὺς καὶ οἱ ἄνδρες αὐτοῦ τοῦ ἐξιλάσασθαι τὸν Κύριον λέγων πρὸς τοὺς ἱερεῖς τοὺς ἐν τῷ οἴκῳ Κυρίου παντοκράτορος καὶ πρὸς τοὺς προφήτας λέγων· Εἰσελήλυθεν ὧδε ἐν τῷ μηνὶ τῷ πέμπτῳ τὸ ἁγίασμα, καθότι ἐποίησα ἤδη ἱκανὰ ἔτη. 2.9091 Ἐν τῷ τετάρτῳ 51 ··················· αἰχμαλωσι········································· μηνὸς τ········································ στειλεν σ······································· Ἀρβεσσε`̣ρ ······································ καὶ οἱ ἄνδρες ···································· τοῦ ἐξιλάσασθαι ·································· λατρι·········································· λέγων̣ ···································· ἁγίασμα Κυρίου ει································ λειτουργία ········································ κατὰ τ·········································· 2.92 ························ τετάρτῳ τῆς ∆αρείου ἀρχῆς ···························· ἀναγράφεσθαι τοὺς ································ ψευδογράφωσί τινες ····························· ε᾿̣λ̣εγχομένων τῶν τυ······························σθαι ἐν τοῖς δημοσίοις 2.93 ···························ενας δῆθεν προφητείας· ·······························αι ηποστη̣·ουμενος ··························· ἐγράφη Ἑβραίων φωνῇ ······························· ἐννέα ἀριθμὸς ἐπὶ ·······························τ̣η παραλαμβανομε2.94 ··························εται ἐν τῷ ἐννάτῳ μηνὶ ········································· μηνὸς

Sacrifice of the Body and Zechariah's Prophecy§47

47Concerning the missing as in missing time, missing theologically towards the missing being missing in the missing others to be reconciled, but if not healed, the sanctification has come in as it has happened, the turning of the Lord's vessels upon the missing having come through the angel Gabriel: 'The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore also the one being born will be called holy, the Son of God' (Luke 1:35).

Elevating missing, 'I prepared a lamp for my Christ.' A lamp, John says, 'a burning lamp,' the peak of the sanctification of righteousness. Concerning the sanctification of Isaiah here: 'Sanctify him, Lord, and he will be a fear to you, and if you have trusted in him, it will be to you for sanctification' (Isaiah 8:13).

They say, 'Your throne, O God, is unto the age of ages' (Psalm 45:6). The Lord of Israel, missing to the apostles, missing an epistle to them, 'Therefore enter...'

Regarding the one coming into the world, he says: 'You did not desire sacrifice and offering, but you prepared a body for me; you were not pleased with burnt offerings and sacrifices concerning sin; then I said: Behold, I have come.' (Hebrews 10:5).

[The text is heavily corrupted with long strings of dots/placeholders]... to whom there shone... to be present, so that you might see... the image of his salvation... whom he loved, of whom one was among his men. The text is heavily corrupted... as a priest's appearance to all, so that it is manifest that it is upon you, and corrupted... after the report of the theophany and the embassy of the Savior to the corrupted... economy, but not to those corrupted... asking, we are being cast out.

And the word of the Lord of hosts came to me, saying: 'I spoke to all the people of the earth and to the priests, saying: If you fast and mourn in the fifth and seventh months, and behold, seventy years you have not fasted for me; and if you eat and drink, do you not eat and drink?' (Zechariah 7:5-6). 'Are these not words which the Lord spoke by the hand of the prophets who were before, when Jerusalem was inhabited and prosperous, and its cities were surrounded, and the mountain and the plain were inhabited?' (Zechariah 7:7).

The text is heavily corrupted... after the Holy Spirit had entered for sufficient years, the word of the Lord, foretelling the corrupted, he says, saying: 'If you fast corrupted seventh months, not...'

Greek · §47

········································ περὶ τοῦ ······································ρ̣ιας δυνα·······································ως ἐν τυ2.95 ······································· χρόνῳ ·········································τ̣ιαν· ········································ θεολημ······································· πρὸς τὸν ·········································ιοι οντες 2.96 ········································ουντες ····································· ε᾿̣ν̣ τοῖς πο·········································αλλου ····································· ἐξιλάσασθαι ········································α̣ν δὲ ου ······································θεραπευ········································· ἁγίασμα 2.97 εἰσελήλυθεν ἐν τῇ ····························· ως γεγενημένη ω̣································ στρέφοντος τοῦ Κυρίου ····························· σκευων ἐπὶ τῷ ε̣································ νατον εἰσεληλυθ····························· παρ2.98 θένου τεχθέντα ι························· ἀγγέλου Γαβριήλ· «Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται Υἱὸς Θεοῦ». Τ································ ἀναβαθμῶν ··························· «ἡτοίμασα 2.99 λύχνον τῷ χριστῷ μου.» ····························· λύχνος ········································ Ἰωάννης ································· «λύχνος καιόμενος» ································ σει ἀκμὴν ······································ 2.100 τῆς δικαιο̣σύνης ························ ἁγιάσματος τουτ································· περὶ τοῦ ἁγιάσματος ···························· Ἠσαίου ὧδε ἀπ········ «Κύριον αὐτὸν ἁγιάσατε καὶ αὐτὸς ἔσται σου φόβος, καὶ ἐὰν ἐπ' αὐτῷ πεποιθὼς ᾖς, ἔσται σοι εἰς ἁγίασμα.» 2.101 Οἱ ·························· φασιν· «Ὁ θρόνος σ̣ου, ὁ Θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος.»·· νη Ἰσραὴλ Κύριος, τουτ··························· χθέντος πρὸς τ································ ἀποστόλου λεχθ······························· ἐπιστολὴ αὐταῖς ·········· 2.102 «∆ιὸ εἰσερχόμενος εἰς τὸν κόσμον λέγει· Θυσίαν καὶ προσφορὰν οὐκ ἐθέλησας, σῶμα δὲ κατηρτίσω μοι· ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας, τότε εἶπον· Ἰδοὺ ἥκω.» Ἧκεν 2.103 ································ς οἷς ἐπέφανεν ·······························ν πάρειμι, ἵν' ὁρᾶτε ································σεως αὐτοῦ εἰκὼν ································υ· ὅπερ ἐξιλάσκεσθαι ····························· ε᾿̣ραστάς, ὧν εἷς ἦν ···································ι ἄνδρες αὐτοῦ· 2.104 ·······························ν ὅλων πρόσωπον ······································ν̣ αὐτῷ κα······································· ἱεροφάντου ········································ δηλονότι ····································· ἐπὶ σέ, καὶ 2.105 ········································αρθέντος ·········································ς θεοπτίας ·········································φημας καὶ ·········································· πρεσβείας ···································· Σωτῆρος τοῖς 2.106 ···································· οἰκονομία ···································· ἀλ̣λ' οὐ τοῖς ······································ενας ἀφέσει ······································ αἰτούμενοι ······································ ἐκθώμεθα ································ 2.107 Zach. VII, 4®7: Καὶ ἐγένετο λόγος Κυρίου τῶν δυνάμεων πρός με λέγων· Εἶπον πρὸς ἅπαντα τὸν λαὸν τῆς γῆς καὶ πρὸς τοὺς ἱερεῖς λέγων· Ἐὰν νηστεύσητε ἢ κόψησθε ἐν ταῖς πέμπταις ἢ ἐν ταῖς 52 ἑβδόμαις, καὶ ἰδοὺ ἑβδομήκοντα ἔτη μὴ νηστείαν νενηστεύκατέ μοι καὶ ἐὰν φάγητε ἢ πίητε οὐχ ὑμεῖς ἐσθίετε καὶ ὑμεῖς πίνετε· οὐχ οὗτοι οἱ λόγοι εἰσὶν οὓς ἐλάλησεν Κύριος ἐν χερσὶν τῶν προφητῶν τῶν ἔμπροσθεν ὅτε ἦν Ἰερουσαλὴμ κατοικουμένη καὶ εὐθηνοῦσα καὶ αἱ πόλεις αὐτῆς κυκλόθεν καὶ ἡ ὀρεινὴ καὶ ἡ πεδινὴ κατῳκεῖτο; 2.108 Εἰσεληλυθότος τοῦ ἁγιάσματος ············· ἱκανὰ ἔτη λόγος Κυρίου τ̣····························· προθεσπίζων τὰ ······································ εἶπον, φησίν, πρὸς ······························· λέγων· Ἐὰν νηστεύσητε ································ 2.109 ἑβδόμαις, οὐχ

The Living Spring and the Sower§48

48You drink, not you who have gone seventy years without fasting, those whom the Lord spoke; these are the ones of whom I prophesied, for so it has happened.

By the way of the Savior casting, providing, and what he does with his hand, he says in that place: 'there is a spring of water' (John 4:14), which is in him living, by the action of the Holy Spirit, you will drink, those in the thirst of desire. The sower went out to sow (Mark 4:3), and what he had spoken came forth; he went out from fasting and on the seventh days, namely those, it is to be observed.

I fast twice of the Sabbath; the Jews do not fast especially when in the tenth of the Sabbath and the so-called souls of the tenth of the...

flesh of the dragon

Greek · §48

ὑμεῖς ····························· πίνητε, οὐχ ὑμ̣εῖς ····························· ἑβδομήκοντα ἔτη μὴ νηστείαν ································· οὓς ἐλάλησεν Κύριος ·································· οὗτοι δ' εἰσὶν η······································· 2.110 ας προφητευσα································ τῶν αὐτούς, ε̣··································· οὕτω γὰρ καὶ ·································· γέγονεν. Παρὰ ·································· ὅνπερ γὰρ τρόπον ································ 2.111 βάλλων, χορη̣······························· καὶ ἃ πραττω········································ χειρὶ προσαπ······································· ὁ Σωτὴρ εἶπεν· ···························· ἐν αὐτῷ πηγὴν ὕδ̣ατος ································ 2.112 τόπῳ φησίν ···································· αὐτὸν καθ············································ μου ζῶντος̣ ······································ ἐστιν τῇ πράξει ···································· ὑπὸ τοῦ ἁγίου ···································· 2.113 μεθύσου, θα································ ται ἐν τῇ τοῦ ···································· θων πεπληρ̣································· ἐπιθυμιῶν κρε····································· 2.114 ··································ˉηˉρ συμπνιγούσας ································· τὴν ῥηθεῖσαν ὑπ' αὐτοῦ ··························· ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι ························ ἐκ τοῦ νηστεύειν καὶ ································ ἑβδόμαις, ἤτοι τοῦ 2.115 ································ται, θεωρητέον. ································ νηστ̣εύω δὶς τοῦ σαββάτου ·································ιτης καταπαυ····································· Ἰουδαῖοι νηστευ········································α μὴ περὶ τῶν 2.116 ································ μάλιστα ὅτ' ἐν τοῖς ······································· δεκάτη τοῦ σαββάτου ·································υν καὶ ἡ καλουμένη ···································ας ψυχὰς ἑαυ····································· δεκάτη τοῦ ε2.117 ································· δυνατὸν πεμ······································ κόπτεσθαι ································· προκείμενος λόγος ································· τροφῆς ὄντος ········································ ἀρίστης τροφῆς 2.118 ···································βρῶσιν τὴν ············································μενος τῶν ·········································· ἄνηρ τρεφε······································· που λέγει πρὸς ············································ντος, ἐδω······························· 2.119 Τυγχάνουσι δὲ οὗτοι οἱ παραδοθέντες ὑπὸ τοῦ Θεοῦ πάθεσιν ἀτιμίας καὶ ἀδοκίμῳ νῷ διὰ τὸ σεσεβάσθαι τὴν κτίσιν παρὰ τὸν κτίσαντα, μεταλλάξαντες τὴν ἀλήθειαν τοῦ Θεοῦ, καὶ τὸν Θεὸν ἐν ἐπιγνώσει μὴ δοκιμάσαντες ἔχειν, ὥστε μὴ ποιεῖν τὰ καθήκοντα. 2.120 Ὥσπερ οὖν σωτηριῶδες τὸ ἀπέχεσθαι τῶν σαρκῶν τοῦ 2.120 δράκοντος–δόγματα δὲ ἄθεα καὶ ψευδοδοξίαι τυγχάνουσιν αἱ σάρκες τοῦ δράκοντος–οὕτως ἐπωφελὲς καὶ αἱρετὸν τὸ παραιτεῖσθαι καὶ φεύγειν «τὴν τρυγωμένην σταφυλὴν ἐξ ἀμπέλου Σοδόμων» καὶ τὸν ἐξ αὐτῆς τρυγώμενον οἶνον ὄντα «θυμὸν δρακόντων καὶ θυμὸν ἀσπίδων ἀνίατον». 2.121 Τὴν οὕτω τελουμένην νηστείαν μεταδιώκειν προσήκει καὶ κόπτεσθαι συγγενῶς αὐτῇ θρηνοῦντα καὶ κοπτόμενον. Παραιτητέα δὲ καὶ βλαβερὰ πάνυ ἐστὶν νηστεία ἣν ἐπιτελοῦσιν οἱ ἀποστρεφόμενοι τὴν χρῆσιν τοῦ ἄρτου τῆς ζωῆς καὶ τῶν σαρκῶν Ἰησοῦ αἵ εἰσιν ἄρτος ζωῆς, ἄρτος ἀληθείας ἐκ τοῦ οὐρανοῦ καταβάς, ἧς ἀπέχεσθαι, τυγχανούσης βρώσεως ζωῆς, οὐδαμῶς προσήκει. 2.122 Περὶ τῆς διττῆς ταύτης νηστείας ἐπεσπάρη ἐν τῇ θεοπνεύστῳ γραφῇ· περὶ μὲν γὰρ τῆς ἐπαινετῆς ἐν Ἰωὴλ τῷ προφήτῃ προστάττεται· «Ἁγιάσατε νηστείαν, κηρύξατε θεραπείαν»· καὶ ἑτέρωθι ἀπαγγέλλεται· «Νηστεία μετὰ προσευχῆς καὶ ἐλεημοσύνης 53 ἐκ θανάτου ῥύεται.» Περὶ δὲ τῆς ψεκτῆς φαῦλοι καὶ ἀσεβεῖς ἄνδρες αἰτιώμενοι τὸν Θεόν φασιν· «Τί ὅτι ἐνηστεύσαμεν καὶ οὐκ εἶδες; ἐταπεινώσαμεν τὰς ψυχὰς ἡμῶν καὶ οὐκ ἔγνως;» 2.123 Πρὸς οὓς ὃν ἀσεβῶς αἰτιῶνταί φησιν· «Οὐ ταύτην τὴν νηστείαν ἐξελεξάμην», ἄλλ' ἢ τὴν ἀποχὴν οὖσαν δηλητηρίων τροφῶν σὺν ἔργοις ἀγαθοῖς γινομένην· «∆ιάθρυπτε γάρ, φησίν, πεινῶντι τὸν ἄρτον σου· ἐὰν ἴδῃς

The Abundance of Spiritual Fruitfulness§49

49“Clothe the naked, take in the poor homeless into your house. For then, he says, your light will break forth early (Isa 58:8), and your healing will quickly rise up (Isa 58:8).”

To those who fasted and cut fasts in the fifths and sevenths not as was fitting, the Lord says: “Behold, seventy years you have spent in Babylon, having been carried away in it by the law of captivity (Jer 29:10); not the fast that I accept you fasted for me, but eating and drinking your own pleasant things, doing nothing according to the words in the hands of the prophets before, when Jerusalem was being inhabited and prospering, and the cities of Judah around her, of which she is the metropolis, and the mountain and the plain were being inhabited?”

For how would the metropolis not have prospered with the cities under it, and the mountain and the plain inhabited around it, bringing deep peace and being ruled with the right law, having driven far away every war and enemy? Thus, regarding Jerusalem and the cities around her making peace and having much stability, there was abundant prosperity while the plain and the mountain land were being inhabited.

It happens for such places to be inhabited when there is much fruitfulness and prosperity, for men to dwell able to live well in the mountain, the planting of trees being full of oaks, and the plain bringing wheat and barley and the other crops. For in places multiplying, a multitude of men loves to dwell, some indeed farming, others enjoying the abundance.

Jerusalem being inhabited and prospering, and the cities around her, the Church finds this by analogy, and the orthodox views; of which the mountain, producing fruits, is the doctrines of piety and of the orthodox faith, having much abundance of products in the moral instruction in the low plain.

Concerning such a spiritual prosperity in the fourth...

And it is brought forward by the sixty-fifth Psalm: 'You have visited the earth and made it drunk, you have filled it to make it prosperous. You have made its channels drunk, you have multiplied its generations; in its drops it shall be glad, rising up. You shall bless the crown of the year with your goodness, and the plains and all that is in them shall rejoice. The mountains of the wilderness shall be soaked, and the hills shall rejoice and be girded. The rams of the flocks have entered, and the valleys are filled with grain; for they have cried out and shall sing.' (Psalm 65:9-13).

Since this abundance and all-fruitfulness is of a spiritual nature, how could the mountains and the plains not be inhabited by men, along with the true word which makes them so, to the point that they might cry out and sing thankfully to the God who has granted so many things?

And a sign of a painless habitation in the mountains and the plains is that the rams of the flocks have put on fat-footed steps, because the pasture has been made to grow abundantly in the places of the mountains and the plains.

When the longing for this spiritual enjoyment of prosperity enters, let him listen to the words given by God into the hands of the prophets, transforming them into actions, so that also from his own practical powers the spring of life may rise up, 'water leaping into eternal life,' by the grace of the Savior who provides all these things.

And it happened that the word of the Lord came to Zechariah, saying: 'Thus says the Lord of hosts: Judge with a righteous judgment, and show mercy and compassion to each one toward his brother, and do not oppress the widow, the fatherless, the sojourner, or the poor, and let no one in your heart bear a grudge against his brother.' (Zechariah 7:9-10).

The word of the Lord which came to the prophet, as was said before, announces what the Lord Almighty has commanded, beginning from: 'Judge with a righteous judgment, and mercy and compassion each one...' to those hearing to 'do'...

Greek · §49

γυμνόν, περίβαλε, καὶ ἄστεγον πτωχὸν εἰσάγαγε εἰς τὸν οἶκόν σου. Τότε γάρ, φησίν, ῥαγήσεται πρώϊμον τὸ φῶς σου, καὶ τὰ ἰάματά σου ταχὺ ἀνατελεῖ.» 2.124 Τοῖς νηστεύσασι καὶ κοψαμένοις ἐν ταῖς πέμπταις καὶ ἑβδόμαις οὐχ ὡς προσῆκεν, ὁ Κύριος λέγει· Ἰδοὺ ὅλα ἑβδομηκόντα ἔτη διετρίψατε ἐν τῇ Βαβυλῶνι, ἀπαχθέντες ἐν αὐτῇ νόμῳ αἰχμαλωσίας· μὴ νηστείαν ἣν ἀποδέχομαι ἐνηστεύσατέ μοι, ἐσθίοντες καὶ πίνοντες τὰ ὑμῖν ἡδέα, πράττοντες οὐδὲν κατὰ τοὺς λόγους τοὺς ἐν ταῖς χερσὶν τῶν ἔμπροσθεν προφητῶν ὅτε ἦν ἡ Ἰερουσαλὴμ πρὸ τῆς αἰχμαλωσίας κατοικουμένη καὶ εὐθηνοῦσα, καὶ αἱ κύκλῳ αὐτῆς πόλεις τῆς Ἰουδαίας ὧν μητρόπολίς ἐστιν, καὶ ἡ ὀρεινὴ καὶ πεδιὰς κατῳκεῖτο; 2.125 Πῶς γὰρ οὐκ εὐθηνεῖτο ἡ μητρόπολις μετὰ τῶν ὑπ' αὐτὴν πόλεων, καὶ ἡ περὶ αὐτὴν ὀρεινὴ καὶ πεδιὰς κατοικουμένη, εἰρήνην βαθεῖαν ἄγουσα καὶ σὺν νόμῳ τῷ ὀρθῷ βασιλευομένη, παντὸς πολεμίου καὶ ἐχθροῦ μακρὰν ἀπεληλασμένου; Οὕτω τῆς Ἰερουσαλὴμ καὶ τῶν πόλεων τῶν κύκλῳ αὐτῆς εἰρηνευουσῶν καὶ πολλὴν ἐχουσῶν εὐστάθειαν, δαψιλὴς εὐετηρία ὑπῆρχεν, κατοικουμένης τῆς πεδιάδος καὶ ὀρεινῆς γῆς. 2.126 Συμβαίνει δὲ κατοικεῖσθαι τοὺς τοιούτους τόπους ὅταν εὐκαρπία καὶ εὐθηνία πολλὴ τυγχάνῃ, ἀνθρώπων διατρίβειν ἀλύπως δυναμένων ἐν τῇ ὀρεινῇ, τῆς δένδρων φυτείας ἀκροδρύων πλήρης οὔσης, καὶ τῆς πεδιάδος σῖτον καὶ κριθὴν καὶ τὰ ἄλλα γενήματα φερούσης. Φιλεῖ γὰρ ἐν τοῖς πληθύνουσι τόποις εὐκαρπίαν πλῆθος ἀνθρώπων διατρίβειν, τοῦτο μὲν γεωργούντων, τοῦτο δὲ ἀπολαυόντων τῆς εὐφορίας. 2.127 Κατοικουμένη καὶ εὐθηνοῦσα Ἰερουσαλὴμ καὶ κύκλῳ αὐτῆς πόλεις ἡ Ἐκκλησία κατ' ἀναγωγὴν καὶ αἱ ὀρθόδοξοι γνῶμαι τυγχάνουσιν· ὧν ἡ ὀρεινὴ καρπῶν πληθύουσα τὰ δόγματα τῆς εὐσεβείας καὶ τῆς ὀρθοδόξου πίστεώς ἐστιν, γενημάτων ὄντων πολὺ πλῆθος ἐχόντων ἐν τῇ ἠθικῇ παιδεύσει ἐν τῇ χθαμαλῇ πεδιάδι. 2.128 Περὶ τῆς τοιαύτης πνευματικῆς εὐθηνίας ἐν τετάρτῳ καὶ ἑξηκοστῷ Ψαλμῷ φέρεται· «Ἐπεσκέψω τὴν γῆν καὶ ἐμέθυσας αὐτήν, ἐπλήθυνας τοῦ πλουτίσαι αὐτήν. Τοὺς αὔλακας αὐτῆς μέθυσον, πλήθυνον τὰ γενήματα αὐτῆς, ἐν ταῖς σταγόσιν αὐτῆς εὐφρανθήσεται ἀνατέλλουσα. Εὐλογήσῃς τὸν στέφανον τοῦ ἐνιαυτοῦ τῆς χρηστότητός σου, καὶ χαρήσεται τὰ πεδία καὶ πάντα τὰ ἐν αὐτοῖς. Πιανθήσεται τὰ ὄρη τῆς ἐρήμου, καὶ ἀγαλλίασιν οἱ βουνοὶ περιζώσονται. Ἐνεδύσαντο οἱ κριοὶ τῶν προβάτων, καὶ αἱ κοιλάδες πληθυνοῦσιν σῖτον· κεκράξονται καὶ γὰρ ὑμνήσουσιν.» 2.129 Ταύτης τῆς δαψιλείας καὶ παγκαρπίας οὔσης νοητῆς ὑπαρξάσης, πῶς ἡ ὀρεινὴ καὶ πεδινὴ οὐ κατοικηθήσεται ὑπὸ ἀνθρώπων πάντα σὺν τῷ λόγῳ τῷ ὀρθῷ ποιούντων, ὥστ' αὐτοὺς χαριστηρίως κεκρᾶξαι καὶ ὑμνῆσαι πρὸς τὸν τοσαῦτα δωρησάμενον Θεόν; 2.130 Σημεῖον δὲ τοῦ ἄλυπον κατοικίαν εἶναι ἐν τῇ ὀρεινῇ καὶ πεδινῇ, τὸ καὶ τοὺς κριοὺς τῶν προβάτων βαθυμάλλους πόκους ἐνδεδῦσθαι, διὰ τὸ βοτάνην πολλὴν ἀνατεταλκέναι ἐν τοῖς τόποις τῆς ὀρεινῆς καὶ πεδιάδος. 2.131 Ὅτῳ πόθος εἰσέρχεται ταύτης τῆς πνευματικῆς ἀπολαῦσαι εὐετηρίας, ἀκουσάτω τῶν λόγων τῶν δοθέντων ὑπὸ Θεοῦ ἐν χερσὶν τῶν προφητῶν, εἰς ἔργα αὐτοὺς μεταβάλλων, ἵνα καὶ ἐκ τῶν αὐτοῦ πρακτικῶν δυνάμεων πηγὴ ζωῆς ἀναβῇ «ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον» χάριτι τοῦ πάντα ταῦτα παρέχοντος Σωτῆρος. 2.132 Zach. VII, 8®10: Καὶ ἐγένετο λόγος Κυρίου πρὸς Ζαχαρίαν λέγων· Τάδε λέγει Κύριος παντοκράτωρ λέγων· Κρίμα δίκαιον κρίνατε, καὶ ἔλεος καὶ οἰκτιρμὸν ποιεῖτε ἕκαστος πρὸς τὸν 54 ἀδελφὸν αὐτοῦ, καὶ χήραν καὶ ὀρφανὸν καὶ προσήλυτον καὶ πένητα μὴ καταδυναστεύετε, καὶ κακίαν ἕκαστος τοῦ ἀδελφοῦ αὐτοῦ μὴ μνησικακείτω ἐν ταῖς καρδίαις ὑμῶν. 2.133 Ὁ τοῦ Κυρίου λόγος γενάμενος πρὸς τὸν προφήτην ὡς εἴρηται πρότερον ἀπαγγέλλει ἃ προσέταξεν ὁ παντοκράτωρ Κύριος, ἀρχόμενα ἀπὸ τοῦ· «Κρίμα δίκαιον κρίνατε, καὶ ἔλεον καὶ οἰκτιρμὸν ἕκαστον» τῶν ἀκουόντων «ποιεῖν

The Nature of Just Judgment§50

50"...toward his own brother"; and he adds, "not to oppress the widow or the orphan," and he adds, "the sojourner and the poor." For in this way the "malice of the brother, not bearing a grudge against each in their own hearts" will easily exist. What does he intend by these things? I say it is time to see.

The word of the Lord, having appeared many times already in Zechariah and now appearing in it, forbids these things. "These things," he says, "says the Lord of Hosts" to each of the rulers of the people: "Judge a just judgment" (Zech 7:9), as there is one who judges unjustly through bribery and grants favors through friendship, and even when there is a bribe toward someone being judged. To such complaints the divine word cries out to those: "How long will you judge injustice and accept the faces of sinners? Judge the orphan and the poor, justify the lowly and the needy" (Isa 5:4). Such are also those concerning whom the prophet Isaiah speaks: "Those justifying the ungodly because of gifts and removing the right of the righteous" (Isa 5:4).

Concerning those who lawlessly act thus, the prophet Habakkuk cries to God: "Judgment has become contrary to me and the judge takes bribes; therefore the law is dissolved and justice does not go to its end, because the ungodly oppresses the righteous" (Hab 1:4). It must be said to those examining things in this way, who dispute among themselves, that they are not to be considered just judges, but altogether unrighteous and lawless judges.

For it is fitting that no one should observe the judge, whether he prefers wealth, status, or lineage, whether he prefers friendship, or looks toward a bribe, but rather toward the facts of the things being judged. The priest who receives God proclaims these things to those being ordained to judge in this way: "Both the great and the small you shall judge, you shall not accept a face," "and the poor you shall not show mercy in judgment," "for the judgment of God is." It is not right to distribute and measure the things of God to whoever happens to be. For of their own things, let each have authority to grant to whomsoever it may seem to him; not of his own, but of God is the judgment according to the divine law.

It occurred to one of the ancients to say that the judge is a living justice, that is, possessing and subsisting, perfect...

As one having been established according to justice, so that just as in other works of virtue he pursues the just, so also in judging.

The power of the one being observed is known from the opposite; for just as he who has his disposition and his practice established according to justice pursues the just, so he who is regulated according to inequality and malice pursues the unjust. All such people existed toward whom the word says: 'How long do you judge unjustly and receive the person of sinners?' (Amos 5:24) of the divine lawgiver saying: 'You will judge the great and the small, not receiving a person' (Deut 10:17), even if the one being judged is rich, even if he has honor and rank. For the law of those being judged does not count the abundance of wealth and poverty, nor rank and dishonor, but works and deeds having been performed according to virtue or malice.

Just as therefore it is not necessary to take advantages from the wealth and rank of those being judged, so also you will not lack wealth and the lowliness of dishonor; 'For you will not show mercy to the poor in judgment' (Ps 82:3). For the just judgment and the things of the poor must be examined. For in this way someone will justify an orphan and a widow, and a poor man and a needy person, not granting him the just right if he acts unjustly, so that the legal judgment may not be perverted.

The righteous word, having commanded that a just judgment be brought forth, proceeds to forbid: 'Not to tyrannize the widow, the orphan, the sojourner, and the needy' (Exod 22:22). For it is not proper to impose punishment tyrannically against those deprived of human help, but from the opposite to reach out to them with righteousness, according to that which is commanded: 'Become, he says, as a father to orphans, and instead of a husband to their mother' (Ps 68:5), 'judging orphans and justifying widows.'

For this is unassailable and according to the will of the one who composed all, as James writes in the epistle in which he addressed the believers thus: 'Pure and undefiled religion before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world' (James 1:27). He who thus serves God, how could he unjustly judge these whom he visits in their affliction, filling up their lacks through almsgiving and other help and protection as they may need?

Greek · §50

πρὸς τὸν ἀδελφὸν ἑαυτοῦ»· καὶ προσέτι «μὴ καταδυναστεύειν χήραν καὶ ὀρφανόν», καὶ προσέτι «προσήλυτον καὶ πένητα». Οὕτω γὰρ ῥᾷστα ὑπάρξεται τὸ «κακίαν τοῦ ἀδελφοῦ μὴ μνησικακεῖν ἕκαστον ἐν ταῖς καρδίαις ἑαυτῶν». Τί δὲ ταῦτα βούλεται, τὰ προσταχθέντα φημί, καιρὸς ἰδεῖν. 2.134 Ὁ τοῦ Κυρίου λόγος, ὡς πολλάκις ἤδη γενάμενος ἐν τῷ Ζαχαρίᾳ, καὶ νῦν ὑπάρξας ἐν αὐτῷ, τάδε διαγορεύει. «Τάδε, φησίν, λέγει Κύριος παντοκράτωρ» πρὸς ἕκαστον τῶν ἀρχόντων τοῦ λαοῦ· «Κρίμα δίκαιον κρίνατε», ὡς ἐνόντος καὶ ἀδίκως κρῖναι τοῖς παρὰ τὸν ὀρθὸν λόγον δικάζουσιν διὰ δωροδοκίαν καὶ τὸ φιλίᾳ χαρίζεσθαι, ἔστιν δ' ὅτε καὶ κατὰ ἀπέχθειαν τὴν πρός τινας τῶν δικαζομένων. 2.135 Τοιούτοις ἐγκλήμασιν ὑπέκειντο πρὸς οὓς κέκραγεν καὶ βοᾷ ὁ θεῖος λόγος· «Ἕως πότε κρίνετε ἀδικίαν καὶ πρόσωπα ἁμαρτωλῶν λαμβάνετε; Κρίνατε ὀρφανῷ καὶ πτωχῷ, ταπεινὸν καὶ πένητα δικαιώσατε.» Τοιοῦτοι δ' εἰσὶν καὶ περὶ ὧν ὁ προφήτης Ἠσαΐας· «Οἱ δικαιοῦντες τὸν ἀσεβῆ ἕνεκεν δώρων καὶ τὸ δίκαιον τοῦ δικαίου αἴροντες.» 2.136 Περὶ τῶν οὕτω παρανομούντων Ἁμβακοὺμ ὁ προφήτης πρὸς τὸν Θεὸν βοᾷ· «Ἐξ ἐναντίας μου γέγονεν κρίμα καὶ ὁ κριτὴς λαμβάνει· διὰ τοῦτο διεσκέδασται νόμος καὶ οὐ διεξάγεται εἰς τέλος κρίμα, ὅτι ὁ ἀσεβὴς καταδυναστεύει τὸν δίκαιον.» Λεκτέον δὲ τοὺς οὕτω ἐξετάζοντας τὰ πράγματα τῶν διαμφισβητούντων πρὸς ἑαυτοὺς μηδὲ κριτὰς νομίμους εἶναι, ἀλλ' ὅλον τοῦτο ἀδίκους καὶ παρανόμους δικαστάς. 2.137 Προσῆκον γάρ ἐστιν μηδ' ἑταῖρον σκοπεῖν τὸν δικάζοντα, μὴ πλοῦτον, μὴ ἀξίωμα, μὴ γένους ἀγχιστείαν, μὴ φιλίαν προκρίνοντα, μὴ εἰς ἀπέχθειαν βλέποντα, ἀλλ' εἰς τὰ πράγματα τῶν κρινομένων. 2.138 Ταῦτα ὁ θεολημπτούμενος ἱεροφάντης διαγορεύει τοῖς εἰς τὸ κρίνειν χειροτονουμένοις οὕτως· «Κατὰ τὸν μέγαν καὶ τὸν μικρὸν κρινεῖς, οὐ λήμψει πρόσωπον», «καὶ πένητα οὐκ ἐλεήσεις ἐν κρίσει», «ὅτι ἡ κρίσις τοῦ Θεοῦ ἐστιν». Οὐ δεῖ δὲ τὰ τοῦ Θεοῦ νέμειν καὶ ἐπιμετρεῖν τοῖς τυχοῦσιν. Τῶν μὲν γὰρ ἰδίων ἕκαστος ἐξουσίαν ἐχέτω χαρίζεσθαι οἷς ἂν αὐτῷ δοκῇ· οὐκ αὐτοῦ δέ, ἀλλὰ τοῦ Θεοῦ ἐστιν ἡ κατὰ τὸν θεῖον νόμον κρίσις. 2.139 Ἐπῆλθέν τινι τῶν παλαιῶν εἰπεῖν τὸν δικαστὴν ἔμψυχον δίκαιον εἶναι, τοῦτ' ἔστιν ἐνούσιον καὶ ἐνυπόστατον, τελείως κατὰ δικαιοσύνην πεποιωμένον, ἵν' ὥσπερ ἐν τοῖς ἄλλοις τῆς ἀρετῆς ἔργοις δικαίως τὸ δίκαιον διώκει, οὕτω καὶ ἐν τῷ δικάζειν. 2.140 Γνωσθήσεται δὲ ἡ δύναμις τοῦ θεωρουμένου ἐκ τοῦ ἐναντίου· ὡς γὰρ δικαίως τὸ δίκαιον διώκει ὁ καὶ τὴν διάθεσιν καὶ τὴν πρᾶξιν κατὰ δικαιοσύνην πεποιωμένην ἔχων, οὕτως ἀδίκως τὸ ἄδικον διώκει ὁ καὶ τὴν γνώμην καὶ τὸ ἔργον κατὰ ἀνισότητα καὶ κακίαν ῥερυθμισμένος. 2.141 Τοιοῦτοι πάντες ὑπῆρχον πρὸς οὓς ὁ λόγος φησίν· «Ἕως πότε κρίνετε ἀδικίαν καὶ πρόσωπα ἁμαρτωλῶν λαμβάνετε;» τοῦ θείου νομοθέτου λέγοντος· «Κατὰ τὸν μέγαν καὶ τὸν μικρὸν κρινεῖς, οὐ λαμβάνων πρόσωπον», κἂν πλούσιος ᾖ, κἂν δοξάριον καὶ ἀξίωμα ἔχων ᾖ ὁ κρινόμενος. Οὐ γὰρ εὐπορίας χρημάτων καὶ πενίας, ἀξιώματά τε καὶ ἀδοξίας ὁ νόμος τῶν δικαζομένων ἐξαριθμεῖται, ἀλλ' ἔργα καὶ πράξεις κατὰ ἀρετὴν ἢ κακίαν ἐπιτελεσθέντα. 2.142 Ὥσπερ οὖν οὐ δεῖ ὑπεροχὰς λαμβάνειν τὰς ἐκ πλούτου καὶ ἀξιώματος τῶν δικαζομένων, οὕτως οὐδὲ ἐλλείψεις χρημάτων καὶ ταπεινότητα τὴν ἐξ ἀδοξίας· «Καὶ πένητα γὰρ οὐκ ἐλεήσεις ἐν κρίσει.» Κατὰ γὰρ τὸ κρίμα τὸ δίκαιον καὶ τὰ τοῦ πένητος ἐξεταστέον. Οὕτω γὰρ δικαιώσει τις ὀρφανὸν καὶ χήραν, πτωχόν τε καὶ πένητα, οὐ νέμων αὐτῷ τὸ δίκαιον ἐὰν ἀδικῇ, 55 ἵνα μὴ διαστραφῇ τὸ νόμιμον κρίμα. 2.143 Προστάξας ὁ ὀρθὸς λόγος δίκαιον κρίμα διεξάγεσθαι, ἑξῆς διαγορεύει· «Χήραν καὶ ὀρφανὸν καὶ προσήλυτον καὶ πένητα μὴ καταδυναστεύειν.» Οὐ γὰρ προσήκει τυραννικῶς ἐπιτίθεσθαι κατὰ τῶν ἀνθρωπίνης βοηθείας ἐστερημένων, ἀλλ' ἐκ τοῦ ἐναντίου δεξιὰν αὐτοῖς ὀρέγειν, κατὰ τὸ προσταττόμενον· «Γίνου γάρ, φησίν, ὀρφανοῖς ὡς πατήρ, καὶ ἀντὶ ἀνδρὸς τῇ μητρὶ αὐτῶν», «κρίνων ὀρφανοῖς καὶ δικαιῶν χήραν.» 2.144 Αὕτη γὰρ ἀνεπίλημπτος καὶ κατὰ βούλησιν τοῦ πάντα συστησαμένου πολιτεία, ὡς Ἰάκωβος γράφει ἐν ᾗ προσεφώνησεν τοῖς πιστοῖς ἐπιστολῇ οὕτως· «Θρησκεία καθαρὰ καὶ ἀμίαντος παρὰ Θεῷ Πατρὶ αὕτη ἐστίν· ἐπισκέπτεσθαι ὀρφανοὺς καὶ χήρας ἐν τῇ θλίψει αὐτῶν, ἄσπιλον ἑαυτὸν τηρεῖν ἀπὸ τοῦ κόσμου.» 2.145 Ὁ οὕτω Θεὸν θεραπεύων, πῶς ἂν ἀδίκως κρίνοι τούτους οὓς ἐπισκέπτεται ἐν τῇ θλίψει αὐτῶν, ἀναπληρῶν αὐτῶν τὰ ὑστερήματα διὰ ἐλεημοσύνης καὶ ἄλλης ἐπικουρίας καὶ προστασίας ἧς ἐὰν χρῄζωσιν

Forgiveness and the Law§51

51Regarding those who are being benefited?e same way as one must not oppress a widow and an orphan through a husband or parents, one must not likewise oppress a sojourner staying with those to whom he has taken refuge, whom they consider a stranger and a non-native. If any of those named—a widow, an orphan, or a sojourner—is deprived of resources, one should share equality with him, not by oppressing or by harming him in any other way. 2.147 It is indeed good and pleasing to God to stand up for those who are in such a state according to history, but especially according to allegorical interpretation. 2.148 A widow is praised according to theory if she has cast off the evil husband she had, meaning no one other than the devil or some other evil spirit. Likewise, an orphan is good if the father who sired him through sin has died. This is symbolized by one who has come out of his own father's house having been called by God, and that woman to whom it is said in the Psalms: 'Be favorable to your people and to your father's house,' even after you have died. 2.149 The divine Bridegroom, being also a Father, lifts up those souls who have thus become widows and orphans, according to what is said in the Psalms about him: 'He will take up the orphan and the widow.' For 'the Father is the judge of orphans and widows,' according to what is said in another Psalm, also caring for sojourners who have left idolatry and turned to piety, enriching every poor person and needy one because of us, according to the apostolic word that stirs up those who suffer well, saying: 'Know the grace of our Lord Jesus Christ, that being rich he became poor for us, so that through his poverty we might become rich.' 2.150 Having taught how one must not oppress those in need of protection and help, he harmoniously brought forward also that one must not be vengeful, not only in word but from the depth of the mind, saying: 'And let no one be vengeful against his brother in your heart.' What was said by the Savior in the Gospel is equal to the prophetic: 'If you forgive men their trespasses, your heavenly Father will also forgive you your trespasses.' 2.151 In accord with the existing prophecy, Jeremiah says on behalf of God: 'And the malice of the [near...'

Let no one of you hold a grudge in your hearts against his debt. The Savior makes this perfect forgiveness of whatever one has done sinfully manifest in the parable of the servant owing ten thousand talents; for this is chosen by the master who forgave the debts to the 'unworthy servant' for all of us: 'So also will your Father do if you do not each forgive from your heart those who owe you' (Matt 18:35).

Taking the whole parable in hand, understand its words and its meaning precisely, so that, being benefited toward goodness, you may forgive the debts from your whole heart to all those who owe, remembering no more those things by which the one who wronged you sinned against you.

Regarding the brother, being understood in two ways—the one being a fleshly kinsman, the other having been born from God who also begot you—it is proper to hold a grudge from the heart against either.

And they refused to pay attention, and they gave a stubborn ear, and their ears became heavy so as not to listen, and they set their heart to be disobedient, not to listen to my law and the words which the Lord of all has sent in His Spirit by the hands of the prophets before them (Zech 7:11-12).

Since God has given a divine law to the people of the Hebrews, an exhortation from the one who gave it was brought forward in the seventy-seventh and seventy-seventh Psalm thus: 'Pay attention, my people, to my law' (Ps 76:7). He who follows the exhortation in this way 'meditates on the law of the Lord day and night' (Ps 1:2), according to what is philosophized in the first Psalm, which Moses the high priest previously established saying from the face of God:

'All these words, as many as I command you this day, shall be in your heart and in your soul, and you shall speak of them sitting in your house and walking on the way, looking and wandering, and you shall touch them as a sign upon your hand, and they shall be unshakable'—or 'unmoving'—for the scripture is carried either way—'before your eyes' (Deut 6:6-8).

To the one thus keeping the given commandment, paying attention and obeying the legislation follows. For how will one who has the holy words in heart and soul disobey in paying attention, as speaking of them while being at home and walking on the way, looking and wandering? Or he does not carry them...

Greek · §51

οἱ εὐεργετούμενοι; 2.146 Ὅνπερ δὲ τρόπον οὐ δεῖ χήραν καὶ ὀρφανὸν καταδυναστεύειν δι' ἀνδρὸς καὶ γονέων ἐρημίαν, οὕτως οὐδὲ προσήλυτον ἐπιξενούμενον παρὰ τοὺς οἷς προσέφυγεν, ἡγουμένους αὐτὸν αὐτόχθονα καὶ συμπολίτην. Κἄν τις δὲ τῶν ὠνομασμένων, χήρας φημὶ καὶ ὀρφανοῦ καὶ προσηλύτου, ἐστέρηται χρημάτων, καὶ τούτῳ ἰσότητος μεταδοτέον, οὐ καταδυναστεύοντα ἢ ἄλλως πως καταπονοῦντα. 2.147 Καλὸν μὲν οὖν καὶ Θεῷ ἀρέσκον προΐστασθαι τῶν οὕτως ἐχόντων καθ' ἱστορίαν, μάλιστα δὲ κατ' ἀναγωγήν. 2.148 Ἐπαινεῖται χήρα κατὰ θεωρίαν ἀνηγμένην ἡ ἀποβαλοῦσα ὃν εἶχεν κακὸν ἄνδρα, οὐχ ἕτερον ὄντα τοῦ διαβόλου ἢ ἄλλου τινὸς πονηροῦ πνεύματος. Ὡσαύτως ὀρφανὸς ἀγαθός ἐστιν ᾧ τέθνηκεν ὁ κατὰ ἁμαρτίαν γεννήσας αὐτὸν πατήρ. Τούτου σύμβολον ὑπάρχει ὁ ἐξελθὼν ἐκ τοῦ οἴκου τοῦ πατρὸς ἑαυτοῦ ὑπὸ Θεοῦ κληθείς, κἀκείνη πρὸς ἣν εἴρηται ἐν Ψαλμοῖς· «Ἐπιλαθοῦ τοῦ λαοῦ σου καὶ τοῦ οἴκου τοῦ πατρός σου», ἤδη τεθνηκότος σοι. 2.149 Τὰς οὕτω χηρευσάσας καὶ ὀρφανωθείσας ψυχὰς εἰς ὕψος μετεωρίζει ὁ θεῖος νυμφίος ὢν καὶ πατήρ, κατὰ τὸ ἐν Ψαλμοῖς εἰρημένον περὶ αὐτοῦ· «Ὀρφανὸν καὶ χήραν ἀναλήμψεται.» «Πατὴρ γὰρ τῶν ὀρφανῶν καὶ τῶν χηρῶν κριτής ἐστιν», κατὰ τὰ ἐν ἄλλῳ Ψαλμῷ εἰρημένα, κηδόμενος καὶ τῶν προσηλύτων, τῶν καταλιπόντων τὴν εἰδωλολατρείαν καὶ προστεθέντων τῇ εὐσεβείᾳ, πλουτίζων ᾗ ἀνεδέξατο ἡμῶν ἕνεκα πτωχείᾳ πάντα πτωχὸν καὶ πένητα, κατὰ τὴν λέξιν τὴν ἀποστολικὴν εἰς εὐχαριστίαν διεγείρουσαν τοὺς εὖ παθόντας, οὕτως ἔχουσαν· «Γινώσκετε τὴν χάριν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὅτι πλούσιος ὢν δι' ἡμᾶς ἐπτώχευσεν, ἵνα τῇ αὐτοῦ πτωχείᾳ ἡμεῖς πλουτήσωμεν.» 2.150 ∆ιδάξας ὡς δεῖ μὴ καταδυναστεύειν τοὺς δεομένους προστασίας καὶ βοηθείας, ἁρμονίως ἐπήγαγεν καὶ ἀμνησικάκους εἶναι οὐ λόγῳ μόνον ἀλλὰ καὶ ἀπὸ βάθους τῆς διανοίας, εἰπών· «Καὶ κακίαν τοῦ ἀδελφοῦ αὐτοῦ ἕκαστος μὴ μνησικακείτω ἐν τῇ καρδίᾳ ὑμῶν.» Ἰσοδυναμεῖ τῷ προφητικῷ τὸ λεχθὲν ὑπὸ τοῦ Σωτῆρος ἐν Εὐαγγελίῳ· «Ἐὰν ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ Πατὴρ ὁ οὐράνιος τὰ παραπτώματα ὑμῶν.» 2.151 Συνῳδὰ τῷ ἐκκειμένῳ προφητικῷ, καὶ Ἰερεμίας ἐκ προσώπου τοῦ Θεοῦ φησιν· «Καὶ κακίαν τοῦ πλησίον αὐτοῦ ἕκαστος ἐν ταῖς καρδίαις ὑμῶν μὴ μνησικακεῖτε.» Ταύτην τὴν τελείαν ἀμνηστίαν ὧν τις ἔπραξεν ἁμαρτητικῶς φανεροῖ ὁ Σωτὴρ ἐν τῇ παραβολῇ τοῦ μύρια τάλαντα χρεωστοῦντος δούλου· ἐπιλέγεται γὰρ αὕτη ὑπὸ τοῦ δεσπότου τοῦ συγχωρήσαντος τὰ χρέα «τῷ ἀχρείῳ δούλῳ» πρὸς πάντας ἡμᾶς· «Οὕτω καὶ ὑμῖν ὁ Πατὴρ ποιήσει ἂν μὴ ἀφῆτε ἕκαστος ἀπὸ τῆς καρδίας ὑμῶν τοῖς ὀφείλουσιν ὑμῖν.» 2.152 Λαβὼν ἐν χερσὶν ὅλην τὴν παραβολήν, ἐπίστησον ἀκριβῶς ταῖς λέξεσιν καὶ νοήσει αὐτῆς, ἵνα εἰς ἀγαθότητα ὠφεληθείς, ἀφῇς ἐξ ὅλης καρδίας τὰ ὀφειλήματα 56 πᾶσι τοῖς ὀφείλουσιν, μηδενὸς ἔτι μνημονεύων ὧν εἰς σὲ ἥμαρτεν ὁ ἀδικήσας σε. 2.153 Τοῦ ἀδελφοῦ διχῶς νοουμένου, τοῦ μὲν κατὰ σάρκα ὁμογνησίου ὄντος, τοῦ δὲ ἐκ Θεοῦ γεγεννημένου τοῦ καί σε γεννήσαντος, πρὸς ἑκάτερον ἀμνησικακεῖν ἀπὸ καρδίας προσήκει. 2.154 Zach. VII, 11®12: Καὶ ἠπείθησαν τοῦ προσέχειν, καὶ ἔδωκαν νῶτον παραφρονοῦντα, καὶ τὰ ὦτα αὐτῶν ἐβάρυναν τοῦ μὴ εἰσακούειν, καὶ τὴν καρδίαν αὐτῶν ἔταξαν ἀπειθῆ τοῦ μὴ εἰσακούειν τοῦ νόμου μου καὶ τοὺς λόγους οὓς ἐξαπέστειλεν Κύριος παντοκράτωρ ἐν Πνεύματι αὐτοῦ ἐν χερσὶν τῶν προφητῶν τῶν ἔμπροσθεν. 2.155 Τοῦ Θεοῦ θεῖον νόμον δεδωκότος τῷ λαῷ τῶν Ἑβραίων, προτροπὴ ὑπὸ τοῦ δεδωκότος αὐτὸν προσηνέχθη ἐν ἑβδομηκοστῷ καὶ ἑβδόμῳ Ψαλμῷ οὕτως· «Πρόσεχε, λαός μου, τὸν νόμον μου.» Ὁ ταύτῃ ἀκολουθῶν τῇ παραινέσει «ἡμέρας καὶ νυκτὸς μελετᾷ τὸν τοῦ Κυρίου νόμον», κατὰ τὰ ἐν πρώτῳ Ψαλμῷ φιλοσοφούμενα, ἃ πρότερον ὁ ἱεροφάντης Μωϋσῆς ἐθέσπισεν εἰπὼν ἐκ προσώπου τοῦ Θεοῦ· 2.156 «Ἔσται πάντα τὰ ῥήματα ταῦτα ὅσα ἐγὼ ἐντέλλομαί σοι σήμερον ἐν τῇ καρδίᾳ σου καὶ ἐν τῇ ψυχῇ σου, καὶ λαλήσεις ἐν αὐτοῖς καθήμενος ἐν οἴκῳ καὶ πορευόμενος ἐν ὁδῷ, κοιταζόμενος καὶ διανιστάμενος, καὶ ἀφάψεις αὐτὰ σημεῖον ἐπὶ τῆς χειρός σου, καὶ ἔσται σαλευτά», ἢ «ἀσάλευτα»–ἑκατέρως γὰρ ἡ γραφὴ φέρεται, –»πρὸ ὀφθαλμῶν σου». 2.157 Τῷ οὕτω τηροῦντι τὴν δοθεῖσαν ἐντολήν, ἕπεται τὸ προσέχειν καὶ πείθεσθαι τῇ νομοθεσίᾳ. Πῶς γὰρ ἀπειθήσει ἐν τῷ προσέχειν ὁ ἐν καρδίᾳ καὶ ψυχῇ ἔχων τὰ ἅγια ῥήματα, ὡς λαλεῖν ἐν αὐτοῖς οἴκοι μὲν ὄντα καὶ βαδίζοντα ἐν ὁδῷ, κοιταζόμενον καὶ διανιστάμενον; Ἢ οὐ προφέρει αὐτὰ

Turning away from the Divine Words§52

52Looking toward the Lord of all, the speaker says: 'If I remembered you on my bed in the watches, I meditated on you' (Psalm 63:6).

But also the one fasting does the same, having the words of God in memory, as if speaking boldly to God: 'God, my God, toward you I rise early' (Psalm 43:27). The prophet Isaiah, having this same zeal, said: 'My spirit rises toward you in the night, O God' (Isaiah 26:9). Believe that it has the same mind and that which is thus announced: 'At midnight I arose to confess to you' (Psalm 119:62).

He who is thus zealously disposed toward the words of God, having turned them into works, grasps them upon his practical power, the hand called allegorically, so that having them before his eyes, he may contemplate the beauty of their thought, whether they be shaken or unshaken—for I said there are two kinds of writing of the word. And the words and the meanings completed from them are shaken before the eyes of the heart when we act according to what has been legislated.

Or are the words grasped upon the hand and understood and practiced not shaken, indicating the other writing of the unshaken, which is said before the eyes of the legislated, the permanent and certain of the established things, agreeing with the prophetic here: 'The word of the Lord remains forever' (Psalm 119:89), and with the words of the Psalmist: 'All his commandments are sure, established unto the age of ages' (Psalm 119:152). According to this thought, 'the words of Jesus shall not pass away, even if heaven and earth pass away' (Matthew 24:35).

He who is secured through all the things contemplated, having the words of the Lord in heart and soul, and speaking in them while being at home or walking on the way, looking and fasting, will by no means be inattentive or disobedient, nor again 'will he give heed to one acting foolishly.' How then will he who is disobedient in paying attention give heed to one acting foolishly?

This happens when someone becomes so foolish as to have the most corrective things said to him, beginning from the ninety-fourth Psalm: 'God said to the sinner: Why do you recount my judgments and take up my covenant by your mouth? But you hated instruction and cast out my words...'

Not toward the back. For how have they not turned away from the divine commands, having given them neglect, 'the one running with a thief and after committing adultery, setting his own portion,' doing the same things as those who transgress, turning away from: 'You shall not commit adultery, you shall not steal' (Exodus 20:14-15), and the laws given along with these.

2.164 It happens that they stumble and disregard those to whom the words of God have been given as a matter of neglect, just as they have turned away from the very one to whom the words belong. For each of those persisting thus and cutting short, dishonors the Lawgiver God, transgressing what has been legislated, as the Apostle says regarding the one who falsely and with deceit claims to have the truth and guards what God has legislated: 'He who boasts in the law, by the transgression of the law, dishonors God' (Romans 2:29), as it was said by this dishonored God toward those who have perverted the will, as if not only to cast the divine words into the background, but also to give neglect to the one to whom the words belong, turning away crudely: 'They turned their neglect toward me and not toward their faces,' which is necessary for the enlightened one of the inner man to have the face as the cause of all good, just as it is said by the wise one through whom all things unclear and hidden of wisdom are revealed: 'Toward you I lifted up my eyes, the one dwelling in heaven' (Psalm 123:1); and again: 'My eyes are toward the Lord always, because he will deliver my feet from the snare' (Psalm 25:15).

2.165 Not only did these wanderers not do this, but they also showed neglect with an unslumbering eye to the overseer, having gone entirely after Baal and regarding all idolatry as to worship and adore evil demons, those hidden among soulless statues, enjoying itching and smoke, and incantations and other things, being burned upon altars built lawlessly and most impiously.

2.166 But how has it come to pass for the ill-fated to give neglect, disregarding what is brought forth: 'For they made their ears heavy, he says, not to listen, and they set their heart disobedient, not to listen to the divine law and words of which the Lord the Pantokrator spoke in his Spirit' (Ezekiel 3:7).

2.167 For someone makes his own ears heavy, not those of the body, for this is not upon us, but those of the soul; by pre-choice.

Greek · §52

κοιταζόμενος ὁ φάσκων τῷ δεσπότῃ τῶν ἁπάντων· «Εἰ ἐμνημόνευόν σου ἐπὶ τῆς στρωμνῆς μου ἐν τοῖς ὄρθροις ἐμελέτων εἰς σέ»; 2.158 Ἀλλὰ καὶ ὁ δια2.158 νιστάμενος τὸ αὐτὸ ποιεῖ, διὰ μνήμης ἔχων τὰ Θεοῦ λόγια, ὡς παρρησιάζεσθαι πρὸς τὸν Θεόν· «Ὁ Θεός, ὁ Θεός μου πρὸς σὲ ὀρθρίζω.» Ταύτην τὴν σπουδὴν καὶ ὁ προφήτης Ἠσαΐας ἔχων εἶπεν· «Ἐκ νυκτὸς ὀρθρίζει τὸ πνεῦμά μου πρὸς σέ, ὁ Θεός.» Ἐπίστησον εἰ τὴν αὐτὴν ἔχει νόησιν καὶ τὸ οὕτω ἀπαγγελλόμενον· «Μεσονύκτιον ἐξηγειρόμην τοῦ ἐξομολογεῖσθαί σοι.» 2.159 Ὁ οὕτω σπουδαίως διατεθεὶς πρὸς τοὺς Θεοῦ λόγους, εἰς ἔργα μεταβαλὼν αὐτούς, ἀφάπτει αὐτοὺς ἐπὶ τῆς πρακτικῆς δυνάμεως αὐτοῦ, χειρὸς ἀλληγορικῶς καλουμένης, ἵν' οὕτω πρὸ ὀφθαλμῶν αὐτοῦ ἔχων, θεωρῇ τὸ κάλλος τῆς νοήσεως αὐτῶν, σαλευτοὺς ἢ ἀσαλεύτους ἔχων, –εἶπον γὰρ δύο γραφὰς εἶναι τῆς λέξεως. Σαλεύονται δὲ πρὸ τῶν ὀφθαλμῶν τῆς καρδίας τὰ ῥήματα καὶ οἱ ἐξ αὐτῶν συμπληρούμενοι λόγοι ὅταν ἐνεργῶμεν κατὰ τὰ νομοθετηθέντα. 2.160 Ἢ οὐ σαλευτὰ τὰ ἐπὶ τῆς χειρὸς ἀπαφθέντα ῥήματα νοούμενα καὶ πραττόμενα, δηλούσης τῆς ἑτέρας γραφῆς τῆς ἀσάλευτα λεγούσης πρὸ προσώπου τῶν ὀφθαλμῶν τὰ νομοθετηθέντα τὸ μόνιμόν τε καὶ βέβαιον τῶν θεσπισθέντων, συμφώνως τῷ προφητικῷ τῷ ὧδε ἔχοντι· «Τὸ ῥῆμα τοῦ Κυρίου μένει εἰς τὸν αἰῶνα», καὶ τῇ τοῦ ψαλμῳδοῦ λέξει· «Πισταὶ πᾶσαι αἱ ἐντολαὶ αὐτοῦ, ἐστεριγμέναι εἰς τὸν αἰῶνα τοῦ αἰῶνος.» Κατὰ ταύτην τὴν νόησιν «οὐ παρέρχονται οἱ τοῦ Ἰησοῦ λόγοι, κἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ». 2.161 Ὁ διὰ πάντων τῶν τεθεωρημένων ἠσφαλισμένος, ἔχων τὰ ῥήματα τοῦ Κυρίου ἐν καρδίᾳ καὶ ψυχῇ, λαλῶν τε ἐν αὐτοῖς οἴκοι μὲν ὢν καὶ ἐν ὁδῷ πορευόμενος, κοιταζόμενός τε καὶ διανιστάμενος, οὐδαμῶς ἀπροσεκτήσει ἢ ἀπειθήσει, οὐδ' αὖ «δώσει νῶτον παραφρονοῦντα». 2.162 Πῶς δὲ ὁ ἀπειθῶν τοῦ προσέχειν δώσει νῶτον παραφρονοῦντα ἐπιστατέον. 2.163 Γίνεται τοῦτο ὅταν τις τοσοῦτον φαῦλος γένηται ὡς ἐλεγκτικώτατα λεχθῆναι πρὸς αὐτὸν τὰ ἐν τεσσαρακοστῷ ἐνάτῳ Ψαλμῷ ἔνθεν ἀρχόμενα· «Τῷ ἁμαρτωλῷ εἶπεν ὁ Θεός· Ἵνα τί διηγῇ τὰ δικαιώματά μου καὶ ἀναλαμβάνεις τὴν διαθήκην μου διὰ στόματός σου; Σὺ δὲ ἐμίσησας παιδείαν καὶ 57 ἐξέβαλες τοὺς λόγους μου εἰς τὰ ὀπίσω.» Πῶς γὰρ οὐκ ἀπεστράφη τὰς θείας ἐντολάς, νῶτον αὐταῖς δεδωκώς, «ὁ συντρέχων κλέπτῃ καὶ μετὰ μοιχῶν τιθεὶς τὴν μερίδα ἑαυτοῦ», τὰ αὐτὰ ἐνεργῶν τοῖς παρανομοῦσιν, ἀποστρεφομένοις τό· «Οὐ μοιχεύσεις, οὐ κλέψεις», καὶ τοὺς σὺν τούτοις δοθέντας νόμους. 2.164 Συμβαίνει δὲ παραπαίειν καὶ παραφρονεῖν τοῖς νῶτον δεδωκόσιν τοῖς Θεοῦ λόγοις, ὡς καὶ αὐτὸν τὸν οὗ οἱ λόγοι ἀποστραφῆναι. Ἕκαστος γὰρ τῶν οὕτω μανέντων καὶ παρακοπτόντων, ἀτιμάζει τὸν νομοθέτην Θεόν, παραβαίνων τὰ νομοθετηθέντα, ᾗ φησιν ὁ Ἀπόστολος πρὸς τὸν ψευδῶς καὶ σὺν δόλῳ ἐπιμορφαζόμενον ἔχειν τὴν ἀλήθειαν καὶ φυλάττειν ἃ ἐνομοθέτησε Θεός· «Ὃς ἐν νόμῳ καυχᾶσαι, διὰ τῆς παραβάσεως τοῦ νόμου τὸν Θεὸν ἀτιμάζεις», ὡς λεχθῆναι ὑπ' αὐτοῦ τοῦ ἀτιμαζομένου Θεοῦ πρὸς τοὺς τὴν γνώμην διαστραφέντας ὡς μὴ μόνον εἰς τὰ ὀπίσω ἐκβαλεῖν τοὺς θείους λόγους, ἀλλὰ καὶ αὐτῷ οὗ εἰσιν οἱ λόγοι τὰ νῶτα δοῦναι, χειρίστως ἀποστραφέντας· «Ἐπέστρεψαν ἐπ' ἐμὲ νῶτα καὶ οὐχὶ πρόσωπα αὐτῶν», δεὸν πρὸς τὸν πάντων ἀγαθῶν αἴτιον ἔχειν τὸ πεφωτισμένον τοῦ ἔσω ἀνθρώπου πρόσωπον, ὡσαύτως τῷ λεγομένῳ ὑπὸ τοῦ σοφοῦ ᾧ πάντα τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας πεφανέρωται· «Πρὸς σὲ ἦρα τοὺς ὀφθαλμούς, τὸν κατοικοῦντα ἐν τῷ οὐρανῷ»· καὶ πάλιν· «Οἱ ὀφθαλμοί μου διὰ παντὸς πρὸς τὸν Κύριον ὅτι αὐτὸς ἐκσπάσει ἐκ παγίδος τοὺς πόδας μου.» 2.165 Οὐ μόνον τοῦτο οὐκ ἔπραξαν οἱ ἀλάστορες, ἀλλὰ καὶ νῶτα ἔδειξαν τῷ ἐπισκοποῦντι ἀκοιμήτῳ ὀφθαλμῷ, τὰ ὅλα ὀπίσω τῆς Βαὰλ πορευθέντες καὶ πάσης εἰδωλολατρείας ὡς σέβειν καὶ προσκυνεῖν δαίμονας πονηρούς, τοὺς τοῖς ἀψύχοις ἀγάλμασιν παριδρυμένους, ἡδομένους κνίσῃ καὶ καπνῷ, ποπάνοις τε καὶ λοιβαῖς, καιομένοις ἐπὶ τοῖς παρανόμως καὶ σφόδρα ἀσεβῶς οἰκοδομηθεῖσι βωμοῖς. 2.166 Πόθεν δὲ ὑπῆρκται τοῖς κακοδαίμοσιν τὸ δοῦναι νῶτον παραφρονοῦντα, τὰ ἐπιφερόμενα δηλοῖ· «Ἐβάρυναν γάρ, φησίν, τὰ ὦτα αὐτῶν τοῦ μὴ εἰσακούειν, καὶ τὴν καρδίαν αὐτῶν ἔταξαν ἀπειθῆ τῷ μὴ εἰσακούειν τοῦ θείου νόμου καὶ λόγων ὧν ἐλάλησεν ἐν Πνεύματι αὐτοῦ Κύριος ὁ παντοκράτωρ.» 2.167 Βαρύνει δέ τις τὰ ὦτα ἑαυτοῦ οὐ τὰ τοῦ σώματος, οὐ γὰρ ἐφ' ἡμῖν τοῦτο, ἀλλὰ τὰ τῆς ψυχῆς· προαιρέσει

The Hardening of the Senses§53

53For these things weigh down and cause a sharp hearing. For the hymn-writer stretches himself out concerning certain things, saying: 'The sinners have been made strangers from the womb, they have been led astray from the stomach, they have spoken falsehoods. Like a deaf and ringing shield are the ears, which will not hear the voice of one singing, nor the medicine being prepared by a wise man.'

How is it that those who weigh down and ring the ears are not inattentive and deaf, those who have been made strangers from the womb of God, and having been led astray, have spoken falsehoods from the stomach? These things are said as children's things regarding those who have been made strangers from the womb of the Church which bore them, and having been led astray, spoke falsehoods at the same time as they came forth from its stomach, ringing the ears according to the shield; for it is an evil and venomous power.

Concerning such things the most wise John, the disciple loved by Jesus, says in which he inscribed in a holy epistle: 'They went out from us, but they were not of us; for if they had been of us, they would have remained with us' (1 John 2:19). For they seemed to be from the apostles and disciples of Christ, and having taken the same gospel to themselves, and having been born 'through the bath of rebirth,' they became outside of the holy mother who bore them and of those born from her who remained in having 'the spirit of adoption.'

What, then, followed their apostasy, or the ringing and weighing down of the ears according to the shield of palm-leaves, which in no way hears those singing the holy words of God and preparing the medicine logically, capable of putting to sleep and hardening, so that, having been prepared, it might cast out the poisonous virus, as is the inheritance of the holy mountain of God, having come forth from the blessed and holy rod from the root of Jesse?

But more about these things has been said to us clearly, interpreting the territory of the prophet Isaiah, reaching to: 'And a child infant shall lay his hand upon a bed of shields, and they shall by no means do evil or defile anything upon the mountain...'

“...my holy, because the whole was filled to know the Lord.” 2.172 That the weighing down of the ears of the inner man is a matter of choice, as has been closely stated, is testified to by the prophecy of Isaiah, being proclaimed in such a way to those who attend to these things with a heavy heart: “For the heart of this people has become thick, and with their ears they have heard heavily, and their eyes they have dimmed, lest they should see with their eyes and hear with their ears, and understand with their heart and turn, and I should heal them” (Isaiah 6:10). For, desiring to remain as they had chosen to have through malice and impiety, they weighed down the ears and their eyes were dimmed, the heart of them having become thick, so that, not having heard the words concerning virtue and the knowledge of the truth, they might not be improved and turn back to Him from whom they had turned away through their sunset and blindness.

2.173 Many symbols of such healings are carried forth in the Gospels, and sensorially of Jesus having healed these things; for he healed the deaf and the blind to hear sharply and to see keenly, healing “every disease and weakness” (Mark 7:34) of the body, and much more of the soul. 2.174 Just as in the saying of Isaiah, those having become thick in heart weighed down the ears so as not to hear, and the things brought down worked toward their own harm, so also in the present voice of Zechariah, those having set their heart to be disobedient so as not to hear the law and the words sent in the Spirit of the Lord of all, weighed down the ears of the intellect, so that, not receiving the saving and blessed teachings and the words sent in the Spirit of the Lord of all, which the Holy Spirit is, they might remain in error. 2.175 Let the heretics be rebuked, for they propose natures uneducated and altogether untrained, differing from men; for they dogmatize some as being unfit for virtue, and others as not being of a nature for the assumption of malice; following which they disregard not even the law, nor exhortation, nor reproof, nor—

Greek · §53

γὰρ βαρύνεται ταῦτα καὶ ὀξυηκοΐαν ἔχει. Ἀποτείνεται γὰρ περί τινων ὁ ὑμνῳδὸς οὕτω λέγων· «Ἀπηλλοτριώθησαν οἱ ἁμαρτωλοὶ ἀπὸ μήτρας, ἐπλανήθησαν ἀπὸ γαστρός, ἐλάλησαν ψεύδη. Ὡσεὶ ἀσπίδος κωφῆς καὶ βυούσης τὰ ὦτα, ἥτις οὐκ ἀκούσεται φωνὴν ἐπᾴδοντος, φαρμάκου τε φαρμακευομένου παρὰ σοφοῦ.» 2.168 Πῶς γὰρ οὐκ ἀνήκοοι καὶ κωφοὶ οἱ βαρύνοντες τὰ ὦτα καὶ βύοντες, οἱ ἀπὸ μήτρας ἠλλοτριωμένοι Θεοῦ, πλανηθέντες τε καὶ ψεύδη λαλήσαντες ἀπὸ γαστρός; Ῥηθείη δὲ ταῦτα κατὰ παίδευσιν ἠθικὴν περὶ τῶν ἀλλοτριωθέντων ἀπὸ μήτρας τῆς τεκούσης αὐτοὺς Ἐκκλησίας καὶ πλανηθέντων ψεύδη τε λαλησάντων ἅμα τῷ προελθεῖν ἀπὸ τῆς γαστρὸς αὐτῆς, βυσάντων κατὰ τὴν ἀσπίδα τὰ ὦτα· πονηρὰ δὲ καὶ ἰώδης δύναμίς ἐστιν. 2.169 Περὶ τῶν τοιούτων ὁ σοφώτατος Ἰωάννης, ὁ ἀγαπώμενος ὑπὸ τοῦ Ἰησοῦ μαθητής, ἐν ᾗ ἐχάραξεν ἁγίᾳ ἐπιστολῇ φησιν· «Ἐξ ἡμῶν ἐξῆλθον, ἀλλ' οὐκ ἦσαν ἐξ ἡμῶν· εἰ γὰρ ἦσαν ἐξ ἡμῶν, μεμενήκεισαν ἂν μεθ' ἡμῶν.» Ἐκ τῶν γὰρ ἀποστόλων καὶ Χριστοῦ μαθητῶν δοκοῦντες εἶναι, καὶ τὸ αὐτὸ εὐαγγέλιον προσηκάμενοι, καὶ «διὰ λουτροῦ παλιγγενεσίας» γεννηθέντες, ἔξω γέγοναν τῆς τεκούσης ἁγίας μητρὸς καὶ τῶν γεννηθέντων ἐξ αὐτῆς παραμεινάντων ἐν τῷ ἔχειν «τὸ τῆς υἱοθεσίας πνεῦμα». 2.170 Τί δ' ἠκολούθησεν τῇ ἀποστασίᾳ αὐτῶν, ἢ τὸ βύσαι τὰ ὦτα καὶ βαρῦναι αὐτὰ κατὰ τὴν παλαμναίαν ἀσπίδα, μηδαμῶς ἀκούουσαν τῶν ἐπᾳδόντων τοὺς ἱεροὺς τοῦ Θεοῦ λόγους καὶ φάρμακον σκευαζόντων λογικόν, δυνάμενον κατακοιμίσαι καὶ καρῶσαι, ἵνα τιθασσευθεῖσα ἀποβάλῃ τὸν δηλητήριον ἰόν, ὡς νέμεσθαι ἐπὶ τὸ ὄρος τὸ ἅγιον τοῦ Θεοῦ, ἐξεληλυθυίας τῆς μακαρίας καὶ 58 ἁγίας ῥάβδου ἐκ τῆς τοῦ Ἰεσσαὶ ῥίζης. 2.171 Ἐπὶ πλεῖον δὲ περὶ τούτων εἴρηται ἡμῖν σαφῶς ἑρμηνεύουσιν τὴν τοῦ προφήτου Ἠσαΐου περιοχήν, φθάσασιν εἰς τό· «Καὶ παιδίον νήπιον ἐπιβαλεῖ τὴν χεῖρα ἐπὶ κοίτη̣ς ἀσπίδων καὶ οὐ μὴ κακοποιήσουσιν ἢ λυμανοῦνταί τινα ἐπὶ τὸ ὄρος τὸ ἅγιόν μου, ὅτι ἐνεπλήσθη ἡ σύμπασα τοῦ γνῶναι τὸν Κύριον.» 2.172 Ὅτι δὲ προαιρετικόν, ὡς ἔναγχος εἴρηται, τὸ βαρύνειν τοῦ ἔσω ἀνθρώπου τὰ ὦτα, μαρτυρεῖ ἡ τοῦ Ἠσαΐου προφητεία, οὕτως ἀπαγγελλομένη πρὸς τοὺς τοῦτο ἐπιτηδεύοντας κακεντρεχῶς· «Ἐπαχύνθη γάρ, φησίν, ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν, καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν, καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν, κἀγὼ ἰάσομαι αὐτούς.» Ἡδόμενοι γὰρ ἐμμένειν ᾗ εἵλαντο ἔχειν κακίᾳ καὶ ἀσεβείᾳ, ἐβάρυναν τὰ ὦτα καὶ τοὺς ὀφθαλμοὺς ἐκάμμυσαν, παχυνθείσης τῆς καρδίας αὐτῶν, ἵνα μὴ ἀκούσαντες τοὺς περὶ τῆς ἀρετῆς λόγους καὶ γνώσεως τῆς ἀληθείας, βελτιωθέντες ἐπιστραφῶσιν πρὸς τὸν οὗ ἀπέστησαν ἰώμενον τὴν δυσηκοΐαν καὶ ἀβλεψίαν αὐτῶν. 2.173 Σύμβολα πολλὰ τῶν τοιούτων θεραπειῶν ἐν τοῖς Εὐαγ2.173 γελίοις φέρεται, καὶ αἰσθητῶς τοῦ Ἰησοῦ ταῦτ' ἰασαμένου· κωφοὺς γὰρ καὶ τυφλοὺς εἰς τὸ ἀκούειν ὀξέως καὶ ὀξυωπεῖν ἤγαγεν, «πᾶσαν νόσον καὶ μαλακίαν» ἰώμενος τοῦ σώματος καὶ πολλῷ πλέον τῆς ψυχῆς. 2.174 Ὥσπερ ἐν τῇ τοῦ Ἠσαΐου λέξει, οἱ παχυνθέντες τῇ καρδίᾳ ἐβάρυναν τὰ ὦτα τοῦ μὴ εἰσακούειν, καὶ τὰ συγκαθειλιγμένα ἐνήργησαν πρὸς βλάβῃ τῇ ἑαυτῶν, οὕτω καὶ ἐν τῇ προκειμένῃ τοῦ Ζαχαρίου φωνῇ, οἱ τάξαντες τὴν καρδίαν αὐτῶν ἀπειθῆ τοῦ μὴ ἀκούειν τοῦ νόμου καὶ τῶν ἀποσταλέντων λόγων ἐν Πνεύματι Κυρίου παντοκράτορος, ἐβάρυνον τὰ ὦτα τῆς διανοίας, ἵνα μὴ καταδέχωνται τὰ σωτηριώδη καὶ μακαριοποιὰ μαθήματα καὶ τοὺς ἀποσταλέντας λόγους ἐν Πνεύματι Κυρίου παντοκράτορος, ὅπερ τὸ ἅγιον Πνεῦμα ὑπάρχει. 2.175 Ἐλεγχέσθωσαν οἱ αἱρετικοί, ἀμαθῶς καὶ ἄγαν ἀπαιδεύτως φύσεις εἰσηγούμενοι διαφόρους τῶν ἀνθρώπων· δογματίζουσιν γὰρ τοὺς μὲν ἀνεπιδέκτους ἀρετῆς, τοὺς δὲ πρὸς ἀνάλημψιν κακίας μὴ πεφυκότας· ᾧ ἕπεται μηδὲ νόμον ἀνύειν τι, μὴ νουθεσίαν, μὴ ἔλεγχον, μὴ

The removal of evil and the hardness of heart§54

54An exhortation, not a prayer offered to God. The most impious ones have embraced this doctrine, having understood very well the new and the old testament. For in the Gospels, he says that regarding men, as having free and autonomous choice: 'If anyone wants to come after me, let him deny himself, and let him take up his cross, and let him follow me' (Matt 16:24). And again: 'Come to me, all you who are weary and burdened, and I will give you rest; and unyoke yourselves and learn from me that I am gentle' (Matt 11:28). For the 'come' and the 'unyoke' and 'learn' are addressed to autonomous persons. Immediately, indeed, he makes the beginning of his teaching thus, saying to those who are knowledgeable: 'Repent, for the kingdom of heaven has come near' (Matt 4:17). For repentance is a change of mind regarding things done previously, having free choice, not a nature unparticipating in virtue or vice. For neither will the foolish be diligent, nor the good be evil, according to the impious logic of those asserting fixed natures.

Having set forth the testimonies from the new testament concerning man being autonomous, he will also bring forward those from the old. And first the Mosaic ones, then those of the prophets. First is of the ten sayings spoken by God through Moses: 'You shall have no other gods besides me' (Exod 20:3); and next: 'You shall not make for yourself an idol, nor any likeness of anything, whatever is in the heaven above, and whatever is in the waters below the earth' (Exod 20:4). And after a little: 'Honor your father and your mother, so that it may go well with you' (Exod 20:12). And next: 'You shall not murder, you shall not commit adultery, you shall not steal' (Exod 20:13-15). From which the Apostle Paul, being a learner of the law even if he were anyone else, was benefited, and writes: 'Let him who steals steal no longer, but rather let him toil, working what is good' (Eph 4:28). And he writes this also toward autonomous persons: 'Having laid aside falsehood, let each one speak truth to his neighbor' (Eph 4:25).

It follows to say that which is proclaimed also from the prophets toward autonomous persons. He says of Isaiah toward those held by sins and because of this ignorant of the energy of those who praise: 'Cease from your evils, learn to do good' (Isa 1:16). For having free and unrestrained choice, the ceasing from those things they have done...

Thus one also learns to do what is good. Toward such people through Isaiah the Lord says: 'Take away the evils from your souls in front of my eyes,' for he sees your hidden things. Therefore, let the removal of evils from the hidden part of the souls be striven for, not by word or by seeming, but according to truth.

Also Jeremiah, regarding the soul running in haste toward evil and longing for the most indulgent banquets, protects her, saying: 'Turn your foot from a rough road, and your throat from thirst. And she said: I will be brave, because he loved strangers and followed after them' (Jeremiah 2:23).

A rough road is that which is forbidden or filled with thorns; and shameful desires and unrestrained pleasures and 'the cares of this life' are the thorns, which grow most in the paths of those not working for virtue, according to the proverbial saying having thus: 'The paths of the idle are paved with thorns, but the paths of the brave are worn down.' For continuously and without interruption, those walking having patience and bravery wear down the places through which they pass, so that because of the continuous wearing, they do not grow as thorns, but as worn paths.

Even though there are many among all the prophets who do not lift up the mythical impiety of those having reshaped the natures, and who confirm the free will of rational substances, it is sufficient to have set forth these things, so that the word, being a reminder, may not go beyond what is necessary.

These things having been mentioned beforehand, the one speaking regarding 'those having given their backs, acting foolishly and weighing down the ears of those not listening' must be supervised. For they, he says, having arranged their heart to be disobedient to the not-listening to the law, have fallen by the sins that cast them down. For the forbidden things are not established haphazardly and as they happen to be to those unwilling, but from a prior disposition of the most indulgent having existed, according to which they arrange their own hearts to be disobedient; for they did this by their own choice, not by fate or by any other necessity driving this, as the prophetic saying clearly declares: 'They arranged their heart to be disobedient to not obey my law.'

Similarly, the invisible tyrant of the intelligible Egypt also weighed down and hardened his heart, as it is said many times in Exodus regarding...

Greek · §54

προτροπήν, μηδὲ προσευχὴν πρὸς Θεὸν ἀναπεμπομένην. 2.176 Προσήκαντο δὲ τὸ δόγμα τοῦτο οἱ δυσσεβέστατοι, ἥκιστα ἐπιστήσαντες τῇ καινῇ καὶ παλαιᾷ διαθήκῃ. Ἐν μὲν γὰρ τοῖς Εὐαγγελίοις, ὡς πρὸς ἐλευθέραν καὶ αὐτόνομον ἔχοντας προαίρεσιν τοὺς ἀνθρώπους φησίν· «Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτόν, καὶ ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω μοι.» Καὶ πάλιν· «∆εῦτε πρός με, πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, καὶ ἐγὼ ἀναπαύσω ὑμᾶς· καὶ ἄρατε τὸν ζυγὸν καὶ μάθετε ἀπ' ἐμοῦ ὅτι πραΰς εἰμι.» 2.177 Πρὸς αὐτεξουσίους γὰρ τὸ «δεῦτε» καὶ τὸ «ἄρατε» καὶ «μάθετε». Αὐτίκα γοῦν τὴν ἀρχὴν τῆς διδασκαλίας ἑαυτοῦ οὕτω ποιεῖται, φάσκων τοῖς γνωρίμοις· «Μετανοεῖτε, ἤγγισεν γὰρ ἡ βασιλεία τῶν οὐρανῶν.» Μετάγνωσις γὰρ γίνεται τῶν προπεπραγμένων οὐ προσηκόντως περὶ προαίρεσιν ἐλευθέραν ἔχοντας, ἀλλ' οὐ φύσιν ἀμέτοχον ἀρετῆς ἢ κακίας. Οὐδὲ γὰρ ὁ φαῦλος σπουδαῖος ἔσται, οὐδὲ ὁ ἀγαθὸς κακὸς, κατὰ τὸν ἀσεβῆ λόγον τῶν τὰς φύσεις εἰσηγουμένων. 2.178 Ἐκθεμένους ἐκ τῆς καινῆς διαθήκης τὰς περὶ τοῦ αὐτεξούσιον εἶναι τὸν ἄνθρωπον μαρτυρίας, ὥρα καὶ τὰς ἀπὸ τῆς παλαιᾶς παραγαγεῖν. 2.179 Καὶ πρῶτόν γε τὰς μωϋσαϊκὰς ῥητέον, εἶτα τὰς τῶν προφητῶν. 2.180 Πρῶτον τῶν δέκα λογίων ὑπὸ Θεοῦ λεχθέντων διὰ Μωϋσέως ἐστίν· «Οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ»· καὶ ἑξῆς· «Οὐ ποιήσεις σεαυτῷ εἴδωλον, οὐδὲ παντὸς ὁμοίωμα, ὅσα ἐν τῷ οὐρανῷ ἄνω, καὶ ὅσα ἐν τοῖς ὕδασιν ὑποκάτω τῆς γῆς.» Καὶ μετ' ὀλίγα· «Τίμα τὸν πατέρα σου καὶ τὴν μητέρα, ἵνα εὖ σοι γένηται.» Καὶ ἑξῆς· «Οὐ φονεύσεις, οὐ μοιχεύσε̣ις, οὐ κλέψεις.» Ἀφ' ὧν ὠφεληθεὶς Παῦλος ὁ ἀπόστολος, 59 νομομαθὴς ὢν εἰ καί τις ἄλλος, γράφει· «Ὁ κλέπτων μηκέτι κλεπτέτω, μᾶλλον δὲ κοπιάτω, ἐργαζόμενος τὸ ἀγαθόν.» Ὡς πρὸς αὐτεξουσίους δὲ καὶ τόδε γράφει· «Ἀποθέμενοι τὸ ψεῦδος, λαλεῖτε ἀλήθειαν ἕκαστος πρὸς τὸν πλησίον αὐτοῦ.» 2.181 Ἀκόλουθον εἰπεῖν καὶ ἐκ τῶν προφητῶν κηρυττόμενα̣ πρὸς αὐτεξουσίους. 2.182 Ἠσαΐας φησὶν πρὸς τοὺς ἐνεχομένους ἁμαρτίαις καὶ διὰ τοῦτο ἀγνοοῦντας τὴν τῶν ἐπαινετῶν ἐνέργειαν· «Παύσασθε ἀπὸ τῶν πονηριῶν ὑμῶν, μάθετε καλὸν ποιεῖν.» Ἐλευθέραν γὰρ καὶ ἀδέσποτον προαίρεσιν ἐχόντων τὸ παύσασθαι ἀφ' ὧν ἔδρασαν κακῶς καὶ μαθεῖν ποιεῖν τὸ καλόν. Πρὸς τοὺς τοιούτους διὰ τοῦ Ἠσαΐου ὁ Κύριος λέγει· «Ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν ἀπέναντι τῶν ὀφθαλμῶν μου», –ὁρῶ γὰρ τὸ κρυπτὸν ὑμῶν. ∆ιὸ μὴ λόγῳ ἢ τῷ δοκεῖν ἀλλὰ κατὰ ἀλήθειαν ἡ τῶν πονηριῶν ἀφαίρεσις ἀπὸ τοῦ κρυπτοῦ τῶν ψυχῶν σπουδαζέσθω. 2.183 Σύμφωνα καὶ ὁ Ἰερεμίας πρὸς τὴν σπεύδουσαν ψυχὴν ἐπὶ πονηρίαν τρέχειν, καὶ ὀρεγομένην τῶν χειρίστων πομάτων, προστάττει λέγων· «Ἀπόστρεψον τὸν πόδα σου ἀπὸ ὁδοῦ τραχείας, καὶ τὸν φάρυγγά σου ἀπὸ δίψους. Ἡ δὲ εἶπεν· Ἀνδριοῦμαι, ὅτι ἠγάπησεν ἀλλοτρίους καὶ ὀπίσω αὐτῶν ἐπορεύετο.» 2.184 Τραχεῖα δὲ ὁδός ἐστιν ἡ ἀπαγορευομένη ἢ ἀκανθῶν πεπληρωμένη· αἰσχραὶ δ' ἐπιθυμίαι καὶ ἀκόλαστοι ἡδοναὶ καὶ «αἱ βιωτικαὶ μέριμναί» εἰσιν αἱ ἀκάνθαι, αἵτινες φύονται μάλιστα ἐν ταῖς ἀτραποῖς τῶν μὴ ἐργαζομένων τὴν ἀρετήν, κατὰ τὸ παροιμιῶδες λόγιον ἔχον οὕτως· «Ὁδοὶ ἀεργῶν ἐστρωμέναι ἀκάνθαις, αἱ δὲ ὁδοὶ τῶν ἀνδρείων τετριμμέναι.» Συνεχῶς γὰρ καὶ ἀδιαστάτως βαδίζοντες, οἱ καρτερίαν καὶ ἀνδρείαν ἔχοντες τρίβουσιν οὓς διοδεύουσι τόπους, ὡς διὰ τὴν συνεχῆ τριβὴν μὴ ἀκάνθας, μὴ τριβόλους φύεσθαι. 2.185 Μυρίων ὄντων ἐν πᾶσι τοῖς προφήταις τῶν ἀναιρούντων τὴν μυθικὴν ἀσέβειαν τῶν τὰς φύσεις ἀναπλασαμένων, καὶ βεβαιούντων τὸ αὐτεξούσιον τῶν λογικῶν οὐσιῶν, ἀρκεστέον τοῖς ἐκτεθεῖσιν, ἵνα μὴ πέρᾳ τοῦ δέοντος μηκυνθῇ ὁ λόγος ὢν ὑπομνηματικός. 2.186 Τούτων προανυσθέντων, ἐπιστατέον τῷ προκειμένῳ λέγοντι περὶ «τῶν νῶτον δεδωκότων παραφρονοῦντα καὶ βαρυνάντων τὰ ὦτα τοῦ μὴ εἰσακούειν». Τάξαντες γάρ, φησίν, τὴν καρδίαν αὐτῶν ἀπειθῆ τῷ μὴ ἐπακούειν τοῦ νόμου, ὑπέπεσαν τοῖς καθειλιγμένοις ἁμαρτήμασιν. Οὐ γὰρ ἄφνω καὶ ὡς ἔτυχεν μὴ βουλομένοις συνίσταται τὰ ἀπηγορευμένα, ἀλλὰ πρὸ αὐτῶν διαθέσεως χειρίστης ὑπαρξάσης, καθ' ἣν τάττουσιν τὴν καρδίαν ἑαυτῶν ἀπειθῆ· προαιρέσει γὰρ τῇ ἑαυτῶν τοῦτ' ἔπραξαν, οὐχ εἱμαρμένης οὐδ' ἄλλης τινὸς ἀνάγκης τοῦτ' ἐπαγαγούσης, ὡς αὐτό που δηλοῖ τὸ προφητικὸν φάσκον· «Ἔταξαν τὴν καρδίαν αὐτῶν ἀπειθῆ τοῦ μὴ ὑπακούειν τοῦ νόμου μου.» 2.187 Παραπλησίως καὶ ὁ τῆς νοητῆς Αἰγύπτου ἀόρατος τύραννος ἐβάρυνεν καὶ ἐσκλήρυνεν τὴν καρδίαν αὐτοῦ, ὡς ἐν Ἐξόδῳ πολλάκις εἴρηται περὶ

The Nature of Divine Wrath§55

55His heart. Perhaps the heart of the one who despises is hardened and becomes heavy, having received lawlessness, being weighed down like a talent of lead. The Apostle writes to the one who despises the existing fountain of goodness: 'Do you despise either the wealth of his kindness and his tolerance and his patience, not knowing that the goodness of God leads you to repentance?' (Rom 2:4). 'But according to your hardness and unrepentant heart, you are treasuring wrath for yourself in the day of wrath' (Rom 2:5).

In this way Pharaoh and his heart were hardened. For, while being repeatedly subjected to great powers of those becoming rich in kindness, which are exhorting, but rather coercing, to come to recognition, the insolent man remained in audacity and roughness; the insolent man was being hardened, his heart being weighed down by the talent of lead, there being nothing other than lawlessness, whence, having enriched himself with the lead of lawlessness in like manner, 'he sank like lead in rough water,' as it is carried in the triumphal ode against him.

Since, therefore, no such heart was raised by God, but rather those having it possessed it by themselves, because of the hard and contrary, and being called stony—as we have such a ruling principle by ourselves—let us approach thus by choice to the one who removes the stony hearts, so that instead of them he may place fleshy hearts, tractable and well-guided, so that we may be able to keep his commands and ordinances, obeying the spiritual law, our heart changing from disobeying and not obeying the divine law into doing all things with persuasion that must be fulfilled according to law and the sent words in the Spirit of the Lord of the Pantokrator; and this is holy, as it was called a substance.

This also agrees with what was said here: 'Behold, I will command in my Spirit to my servants the prophets' (Zech 12:10). Interpreting what the sent words are and how they are given and where, he says they are given 'in the hands' of 'the prophets.' What the thought of this word turns out to be has been made clear previously in the small matter. Therefore, so that we do not repeat ourselves, often considering the same things, being satisfied with what has been said, we set forth the following words of the prophet.

A great wrath from the Lord of all. And there shall be such a way that they said and did not listen to him, thus they shall cry out and I will by no means listen to them, says the Lord of all (Zech 8:17). And I will cast them out into all the nations which they did not know, and the earth shall be destroyed following them from the one going through and from the one turning about; and they prepared an elect land for destruction.

The Lord, giving to each of the men according to his deed, to those committing many and great sins he is greatly angry, and he does this in part to those stumbling a little and few. For it has been said by him concerning the vessels of wrath being found fit for punishment: 'I indeed was angry a little, but they themselves persisted in evils' (Rom 9:22). And those accusing themselves for the things in which they acted lawlessly cry out to the merciful and compassionate Master: 'Do not be greatly angry with us.' For just as the way is 'being a just judge, strong and long-suffering, he does not bring wrath on every single day' (Ps 136:15), so in part he is angry with those being judged, not observing all their lawlessness.

These things being thus understood, if it were said that a great wrath from the Lord of all has come to be, we do not by any means call it great: 'for he will not take care to have mercy any longer, nor will he perceive in his wrath his mercies' (Ps 136:15). For of these indeed a father and source exists, but he brings the wrath until threatening to admonish; but if those sinning were to despise the threat, and by that trial of punishment were to enjoy themselves.

Having this pious reasoning, those possessing it cry out to the Benefactor: 'Do not be angry with us unto the end, or will you stretch out your wrath from generation to generation?' and again: 'God, you who having turned back will give us life, and turn away your anger from us.'

These things said concerning God of the Scriptures, let us not fall into such impiety and foolishness as to approach human passions toward the one saying: 'I do not change' (Mal 3:6), to whom the theologians say, the one is: 'You are the same,' and the other concerning him: 'With whom there is no change or shadow of turning' (Jas 1:17). For if he is the same, not changing, not being altered, not having a change of turning or a shadow, how would he stretch out for punishment? For nothing else is wrath or the stretching out for punishment.

Not thus indeed does God get angry, being impassive, but bringing...

Greek · §55

αὐτοῦ. Τάχα δὲ σκληρύνεται ἡ καρδία τοῦ καταφρονητοῦ καὶ βαρύνεται, δεξαμένη τὴν ἀνομίαν, ταλάντῳ μολίβου παραβαλλομένην. Γράφει ὁ Ἀπόστολος πρὸς τὸν καταφρονοῦντα τοῦ Θεοῦ ὄντος πηγῆς ἀγαθότητος· «Ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ καὶ τῆς ἀνοχῆς καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ Θεοῦ εἰς μετάνοιάν σε ἄγει; Κατὰ δὲ τὴν σκληρότητά σου καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς.» 2.188 Τούτῳ τῷ τρόπῳ ἐσκλήρυνται Φαραὼ καὶ ἡ καρδία αὐτοῦ. Ἐπαλλήλων γὰρ τεραστίων δυνάμεων τοῦ πλουτοῦντος ἐν χρηστότητι γινομένων, προτρεπομένων, μᾶλλον δὲ ἐκβιαζομένων ἥκειν εἰς μετάγνωσιν, ἐμμένων τῇ θρασύτητι καὶ ὠμότητι, ἐσκληρύνετο ὁ ἀλάστωρ, βαρουμένης τῆς καρδίας αὐτοῦ ἀπὸ τοῦ ταλάντου μολίβου, οὐχ ἑτέρου τῆς ἀνομίας ὄντος, ὅθεν ὁμωνύμως τῷ τῆς ἀνομίας μολίβδῳ χρηματίσας, «ἔδυσεν ὡς μόλιβος ἐν ὕδατι σφοδρῷ», ὡς φέρεται ἐν τῇ κατ' αὐτοῦ ἐπινικίῳ ᾠδῇ. 60 2.189 Ἐπεὶ τοίνυν οὐδενὶ καρδία τοιαύτη ὑπὸ Θεοῦ ὑπῆρκται, τῶν αὐτὴν ἐχόντων παρ' ἑαυτοὺς ἐσχηκότων αὐτήν, διὰ τὸ σκληρὸν καὶ ἀντίτυπον, καὶ λιθίνην ὀνομαζομένην, ὣς παρ' ἑαυτοὺς τοιοῦτο ἡγεμονικὸν ἐσχήκαμεν, οὕτω προσέλθωμεν προαιρέσει τῷ ἐξαιρουμένῳ τὰς λιθίνας καρδίας, ἵν' ἀντ' αὐτῶν σαρκίνας ἐνθῇ, εὐείκτους καὶ εὐαγώγους, ἵνα δυνηθῶμεν τὰ προστάγματα αὐτοῦ καὶ δικαιώματα φυλάττειν, ὑπακούοντες τῷ πνευματικῷ νόμῳ, μεταβαλούσης τῆς καρδίας ἡμῶν ἐκ τοῦ ἀπειθεῖν καὶ μὴ ὑπακούειν τῷ θείῳ νόμῳ εἰς τὸ σὺν πειθοῖ πάντα ποιεῖν ἃ δεῖ ἐπιτελεῖν κατὰ νόμον καὶ τοὺς ἀποσταλέντας λόγους ἐν τῷ Πνεύματι Κυρίου τοῦ παντοκράτορος, τὸ ἅγιον δ' ὑπάρχει τοῦτο, ὡς ὑπόγυον ἐλέχθη. 2.190 Συνᾴδει τούτῳ καὶ τὸ ἀλλαχόθι λεχθὲν ὧδε ἔχον· «Ἃ ἐντέλλομαι ἐν Πνεύματί μου τοῖς δούλοις μου τοῖς προφήταις.» Ἑρμηνεύων τίνες οἱ ἀποσταλέντες λόγοι καὶ πῶς δέδονται καὶ ποῦ, «ἐν ταῖς χερσίν» φησιν αὐτοὺς «τῶν προφητῶν» δεδόσθαι. Ποία δ' ἡ νόησις τῆς λέξεως ταύτης τυγχάνει, ἐν τοῖς μικρῷ πρότερον σεσαφήνισται. ∆ιό, ἵνα μὴ παλιλλογῶμεν περὶ τῶν αὐτῶν, πολλάκις τὰ αὐτὰ θεωροῦντες, ἀρκεσθέντες τοῖς εἰρημένοις, τὴν ἑξῆς τοῦ προφήτου λέξιν ἐκθώμεθα. 2.191 Zach. VII, 12®14: Καὶ ἐγένετο ὀργὴ μεγάλη παρὰ Κυρίου παντοκράτορος. Καὶ ἔσται ὃν τρόπον εἶπεν καὶ οὐκ εἰσήκουσαν αὐτοῦ, οὕτως κεκράξονται καὶ οὐ μὴ εἰσακούσω αὐτῶν, λέγει Κύριος παντοκράτωρ. Καὶ ἐκβαλῶ αὐτοὺς εἰς πάντα τὰ ἔθνη ἃ οὐκ ἔγνωσαν, καὶ ἡ γῆ ἀφανισθήσεται κατόπισθεν αὐτῶν ἐκ διοδεύοντος καὶ ἐξ ἀναστρέφοντος· καὶ ἔταξαν γῆν ἐκλεκτὴν εἰς ἀφανισμόν. 2.192 Ὁ διδοὺς Κύριος ἑκάστῳ τῶν ἀνθρώπων κατὰ τὴν πρᾶξιν αὐτοῦ, τοῖς πολλὰ καὶ μεγάλα ἁμαρτάνουσιν μεγάλως ὀργίζεται, ἠρέμα τοῦτο ποιῶν τοῖς βραχέα καὶ ὀλίγα πταίουσιν. Εἴρηται γοῦν ὑπ' αὐτοῦ περὶ τῶν σκευῶν τῆς ὀργῆς κολαστῶν τυγχανόντων· «Ἐγὼ μὲν ὠργίσθην ὀλίγα, αὐτοὶ δὲ συνεπέθεντο εἰς κακά.» Καὶ οἱ κατηγοροῦντες ἑαυτῶν ἐφ' οἷς παρανομοῦντες ἔπραξαν πρὸς τὸν ἵλεω καὶ ἐλεήμονα δεσπότην βοῶσιν· «Μὴ ὀργίζου ἡμῖν σφόδρα.» Ὅνπερ γὰρ τρόπον «δίκαιος ὢν κριτής, ἰσχυρὸς καὶ μακρόθυμος, οὐκ ἐπάγει ὀργὴν καθ' ἑκάστην ἡμέραν», οὕτως ἠρέμα ὀργίζεται τοῖς κρινομένοις, οὐ παρατηρούμενος πάσας τὰς ἀνομίας αὐτῶν. 2.193 Τούτων οὕτω νοουμένων, εἰ λέγοιτο ὀργὴ μεγάλη παρὰ Κυρίου παντοκράτορος γεγονέναι, οὐ καθάπαξ μεγάλην αὐτὴν λέγομεν· «οὐ γὰρ ἐπιλήσεται τοῦ οἰκτειρῆσαι ἔτι, οὐδὲ συνέξει ἐν τῇ ὀργῇ τοῦς οἰκτιρμοὺς αὐτοῦ.» Τούτων μὲν γὰρ πατὴρ καὶ πηγὴ ὑπάρχει, τὴν δὲ ὀργὴν μέχρι τοῦ νουθετῆσαι ἀπειλῶν ἐπάγει· εἰ δ' οἱ ἁμαρτάνοντες καταφρονοῖεν τῆς ἀπειλῆς, καὶ αὐτῇ τῇ πείρᾳ κολάσεως ἀπολαύσοιεν. 2.194 Ταύτην τὴν εὐσεβῆ φρόνησιν οἱ ἔχοντες πρὸς τὸν εὐεργέτην βοῶσιν· «Μὴ εἰς τέλος ὀργισθῇς ἡμῖν, ἢ διατενεῖς τὴν ὀργήν σου ἀπὸ γενεᾶς εἰς γενεάν;» καὶ πάλιν· «Ὁ Θεός, σὺ ἐπιστρέψας ζωώσεις ἡμᾶς, καὶ ἀπόστρεψον τὸν θυμόν σου ἀφ' ἡμῶν.» 2.195 Ταῦτα περὶ Θεοῦ τῶν γραφῶν λεγουσῶν, μὴ εἰς τοσαύτην ἀσέβειαν καὶ ἠλιθιότητα πέσοιμεν ὡς ἀνθρώπινα πάθη προσάψαι τῷ λέγοντι· «Οὐκ ἠλλοίωμαι», πρὸς ὃν οἱ θεολόγοι φασίν, ὃ μέν· «Σὺ δὲ ὁ αὐτὸς εἶ», ὃ δὲ περὶ αὐτοῦ· «Παρ' ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς ἀποσκίασμα.» Εἰ γὰρ ὁ αὐτός ἐστιν, οὐ μεταβαλλόμενος, οὐκ ἀλλοιούμενος, τροπῆς παραλλαγὴν ἢ ἀποσκίασμα μὴ ἔχων, πῶς ἂν ὀρέξοιτο τιμωρίας; Οὐδὲν γὰρ ἕτερόν ἐστιν ἡ ὀργὴ ἢ τιμωρίας ὄρεξις. 2.196 Οὐχ οὕτω δὲ Θεὸς ὀργίζεται, ἀπαθὴς ὑπάρχων, ἀλλ' ἐπάγων

The Great Wrath and the Great Mind§56

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56The afflictions are like a help for the improvement of those asking for it, for the purpose of ceasing sin and the diseases and wounds from it. It is his to hear 'the one desiring to save all and to come to the knowledge of truth' (1 John 5:20); 'When the wrath of my spirit arises, I will heal again', as he says graciously, having been tested for healing through painful discipline: 'I will bless you, Lord, because you were angry with me; you turned away your wrath and had mercy on me' (Psalm 102:13).

A soul thus benefited praises the one surrounding her with affliction, saying: 'Let not my enemy rejoice over me, for I have fallen, but I shall arise; I will endure the wrath of the Lord because I have sinned against him, until he justifies my judgment, and he will execute my sentence, and he will bring me out into the light. I shall see his righteousness, and my enemy shall see it, and she shall be clothed in shame, she who says to me: Where is the Lord your God? My eyes shall see him; now he shall be a footstool' (Micah 7:8-9). The wrath of the Lord, leading to so many goods, proves not harmful, but beneficial, being skillfully led by a physician of souls 'healing every disease and weakness'. For how is it not salvific to be brought out into the light toward which the merciful God was angry, so as to finally behold the envenomed evil power falling into shame, having been clothed in it because it has become a footstool?

Since the cause of all goods brings about the unpleasing and painful things like a skillful physician, the prophet speaks as a theologian: 'And he himself was wise against them, and his word shall never be set aside' (Job 5:12). If, for the sake of the word of the only wise God not being set aside, he brings about afflictions, then the wrath that brings these about is not a passion or a change. The wrath of the only merciful one is presented as not a desire for punishment, and from what is said by the theophany Moses toward the one being glorified in a triumphal song against Pharaoh and his army: 'You sent out your wrath and consumed them like a reed' (Psalm 105:39). And wrath being sent out so that it might consume the reeds shown to be through fruitlessness, is not a passion having desire in the one being angry, vanishing when it goes out from the one being angry; therefore, the wrath sent out is not a passion, but a painful discipline.

When the great wrath from the Lord Pantokrator has occurred, the reason is given: 'For it shall be,' says he, 'in such a way that they, transgressing his law and casting his words behind them, shall cry out thus, having fallen under punishment, and I will not listen to them, says the Lord Pantokrator.' Similarly, it is said in the writing of Moses by the righteous judge: 'They went toward me obliquely, and I will go toward them in oblique wrath.'

What then shall they suffer, those having fallen under great wrath? 'I will cast them out into the nations which they did not know,' he says, not having experienced the trial of their ferocity and crudity; but the Assyrians and Babylonians and all other barbarians to whom Israel sins and is ungodly is delivered, having fallen by their hands into the captivity of the law.

Regarding those who have thus, through crudity and beastliness, and incorporeal opposing powers, having been inhumanly roused against the captured captives, the Assyrians, Babylonians, and Egyptians are found by way of an ascent. For they are not mortal Assyrians, of whom the so-called great mind rules, concerning which it has been written in Isaiah: 'The Lord will strike upon the great mind, the ruler of the Assyrians' (Isa 5:5).

Concerning this also it was said in the prophet Nahum—and this is the seventh of the twelve: 'Woe to them! because your shepherds have entered into them, the Assyrian king has made your mighty ones sleep' (Nah 3:8). And a great mind was forbidden to the king of the Assyrians because of the malice and the terror of his wiles, as if not many saw his methods, or only those able to say: 'For we do not ignore his thoughts,' but we are able to grasp and refute them.

For so also, having seen the sophistical manner of his servant Elymas the sorcerer, he who does not ignore the thoughts of the devil strongly brought the refutation, saying: 'O full of all deceit and of all mischief, son of the devil, enemy of all righteousness, will you not cease perverting the straight ways of the Lord?' (Acts 13:10). This mind, ruling and reigning, is the Assyrians according to allegory; by another thought, it is the Babylonians of malice; and by another, the Egyptians, those of the spiritual ascent, the Egyptians and the Babylonians.

Greek · §56

τὰ κακωτικὰ ὑπὲρ βελτιώσεως τοῖς τούτων δεομένοις βοηθήματος δίκην, ὑπὲρ τοῦ παύσασθαι τὴν ἁμαρτίαν καὶ ἀπὸ ταύτης νοσήματά τε καὶ τραύματα. Αὐτοῦ γοῦν ἔστιν ἀκοῦσαι «τοῦ πάντας σῶσαι θέλοντος καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν»· «Ὅταν ὀργὴ τοῦ θυμοῦ μου γένηται, πάλιν ἰάσομαι», ὡς τὸν ἰάσεως πειραθέντα διὰ τῆς ἐπιπόνου ἀγωγῆς χαριστηρίως λέγειν· «Εὐλογήσω σε, Κύριε, ὅτι ὠργίσθης μοι· 61 ἀπέστρεψας τὸν θυμόν σου καὶ ἐλέησάς με.» 2.197 Ἡ οὕτω ὠφεληθεῖσα ψυχὴ ὑμνεῖ τὸν κακώσει περιβαλόντα φάσκουσα· «Μὴ ἐπίχαιρέ μοι ἡ ἐχθρά μου, ὅτι πέπτωκα, καὶ ἀναστήσομαι· ὀργὴν Κυρίου ὑποίσω ὅτι ἥμαρτον αὐτῷ, ἕως οὗ δικαιῶσαι τὴν κρίσιν μου, καὶ ἀποίσει τὸ κρίμα μου, καὶ ἐξάξει με εἰς τὸ φῶς. Ὄψομαι τὴν δικαιοσύνην αὐτοῦ, καὶ ὄψεται ἡ ἐχθρά μου, καὶ περιβαλεῖται αἰσχύνην, ἡ λέγουσα πρός με· Ποῦ Κύριος ὁ Θεός σου; Οἱ ὀφθαλμοί μου ὄψονται αὐτήν· νῦν ἔσται εἰς καταπάτημα.» 2.198 Ἡ τοσαύτην φορὰν ἀγαθῶν ἀγαγοῦσα ὀργὴ Κυρίου, οὐ βλαπτική, ἀλλ' ὠφελητικὴ τυγχάνει, ὑπὸ ἰατροῦ τῶν ψυχῶν «πᾶσαν νόσον καὶ μαλακίαν θεραπεύοντος» ἐπιστημονικῶς ἐπαγομένη. Πῶς γὰρ οὐ σωτηριῶδες τὸ ἐξαχθῆναι εἰς τὸ φῶς τὸν ᾧ ὠργίσθη ὁ ἵλεω Θεός, ὡς λοιπὸν θεάσασθαι τὴν ἐχθραίνουσαν πονηρὰν δύναμιν αἰσχύνῃ ὑποπεσοῦσαν, περιβεβλημένην αὐτὴν διὰ τὸ εἰς καταπάτημα γεγονέναι; 2.199 Ὅτι δὲ ἐπιστήμονος ἰατροῦ δίκην ἐπιφέρει ὁ πάντων ἀγαθῶν αἴτιος τὰ ἀηδῆ καὶ ἐπίπονα, ὁ προφήτης θεολογῶν φάσκει· «Καὶ αὐτὸς σοφὸς ἦγεν ἐπ' αὐτοὺς κακά, καὶ ὁ λόγος αὐτοῦ οὐ μὴ ἀθετηθῇ.» Εἰ ἕνεκα τοῦ μὴ ἀθετηθῆναι τὸν λόγον τοῦ μόνου σοφοῦ Θεοῦ ἐπάγεται τὰ κακωτικά, οὐ πάθος ἢ τροπὴ ἡ ἐπακτικὴ τούτων ὀργὴ Θεοῦ. Παρίσταται ὡς οὐκ ὄρεξις τιμωρίας ἐστὶν ἡ τοῦ μόνου ἵλεω ὀργὴ καὶ ἐκ τοῦ λεγομένου πρὸς τοῦ ἱεροφάντου Μωϋσέως πρὸς τὸν δοξολογούμενον ἐν ἐπινικίῳ ᾠδῇ κατὰ Φαραὼ καὶ τῆς στρατιᾶς αὐτοῦ· «Ἐξαπέστειλας τὴν ὀργήν σου καὶ κατέφαγεν αὐτοὺς ὡς καλάμην.» 2.200 Ὀργὴ δ' ἐξαποστελλομένη ἵνα καταφάγῃ τοὺς δι' ἀκαρπίαν ἀποδειχθέντας καλάμην, οὐκ ἔστιν ὄρεξις παθητικὴ ἔχουσα τὸ εἶναι ἐν τῷ ἀγανακτοῦντι, ἀφανιζομένη ὅταν ἔξω γένηται τοῦ ὀργιζομένου· διὸ ἡ ἐκπεμπομένη οὐ πάθος ἐστίν, ἀλλ' ἐπίπονος ἀγωγή. 2.201 Τῆς μεγάλης ὀργῆς παρὰ Κυρίου παντοκράτορος γεναμένης, ἑξῆς ἡ αἰτία ἀποδίδοται· «Ἔσται γάρ, φησίν, ὃν τρόπον οὐκ ἤκουσαν αὐτοῦ, παραβαίνοντες αὐτοῦ τὸν νόμον, ἐκβαλόντες τοὺς λόγους αὐτοῦ εἰς τὰ ὀπίσω, οὕτω κεκράξονται κακώσει ὑποπεσόντες καὶ οὐκ εἰσακούσομαι αὐτῶν, λέγει Κύριος παντοκράτωρ.» Παραπλησίως τούτῳ λέγεται ἐν τῇ Μωϋσέως γραφῇ ὑπὸ τοῦ δικαίου κριτοῦ· «Αὐτοὶ ἐπορεύθησαν πρὸς ἐμὲ πλάγιοι, κἀγὼ πορεύσομαι πρὸς αὐτοὺς ἐν θυμῷ πλαγίῳ.» 2.202 Τί δὲ πείσονται οἱ ὀργῇ μεγάλῃ ὑποπεσόντες; «Ἐκβαλῶ, φησίν, αὐτοὺς εἰς τὰ ἔθνη ἃ οὐκ ἔγνωσαν», πεῖραν τῆς ἀγριότητος καὶ ὠμότητος αὐτῶν οὐκ ἐσχηκότες· Ἀσσύριοι δὲ καὶ Βαβυλώνιοι καὶ ὅσοι ἄλλοι βάρβαροι οἷς ὁ Ἰσραὴλ ἁμαρτάνων καὶ ἀσεβῶν παραδέδοται, ὑποπεσὼν ταῖς χερσὶν αὐτῶν νόμῳ αἰχμαλωσίας. 2.203 Πρὸς τοῖς οὕτως ἔχουσιν ἀνθρώποις δι' ὠμότητα καὶ θηριωδίαν, καὶ ἄσαρκοι ἀντικείμεναι δυνάμεις, ἀπανθρώπως ἐξηγριωμέναι κατὰ τῶν ἑαλωκότων αἰχμαλώτων, Ἀσσύριοι καὶ Βαβυλώνιοι Αἰγύπτιοί τε κατ' ἀναγωγὴν τυγχάνουσιν. Οὐ γὰρ θνητοὶ Ἀσσύριοί εἰσιν ὧν ἄρχει ὁ καλούμενος νοῦς μέγας, περὶ οὗ γέγραπται ἐν Ἠσαΐᾳ· «Ἐπάξει Κύριος ἐπὶ τὸν νοῦν τὸν μέγαν τὸν ἄρχοντα τῶν Ἀσσυρίων.» 2.204 Περὶ τούτου καὶ ἐν τῷ Ναοὺμ τῷ προφήτῃ εἴρηται, –ἕβδομος δὲ τῶν ∆ώδεκα οὗτος–· «Οὐαὶ αὐτοῖς· ὅτι ἐνύσταξαν οἱ ποιμένες σου, βασιλεὺς Ἀσσύριος ἐκοίμησεν τοὺς δυνάστας σου.» Μέγας δὲ νοῦς προσηγόρευται ὁ τῶν Ἀσσυρίων βασιλεὺς διὰ κακεντρέχειαν καὶ δεινότητα πανουργευμάτων, ὡς μὴ πολλοὺς φωρᾶν αὐτοῦ τὰς μεθοδείας, ἢ μόνους τοὺς δυναμένους εἰπεῖν· «Οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν», ἀλλὰ καταλαμβάνειν καὶ διελέγχειν αὐτὰ δυνάμε̣θ̣α. 2.205 Οὕτω γὰρ καὶ τοῦ ὑπηρέτου αὐτοῦ Ἐλύμα τοῦ μάγου φωράσας τὸν σοφιστικὸν τρόπον ὁ μὴ ἀγνοῶν τὰ νοήματα τοῦ διαβόλου, ἰσχυρῶς τὸν ἔλεγχον προσάγων εἶπεν· «Ὦ πλήρης παντὸς δόλου καὶ πάσης ῥᾳδιουργίας, υἱὲ διαβόλου, ἐχθρὲ πάσης δικαιοσύνης, οὐ παύσει διαστρέφων τὰς ὁδοὺς Κυρίου τὰς εὐθείας;» Οὗτος ὁ κρατῶν καὶ βασιλεύων νοῦς μέγας τῶν κατὰ 62 ἀλληγορίαν Ἀσσυρίων, κατ' ἄλλην ἐπίνοιαν πονηρίας κρατεῖ Βαβυλωνίων, καὶ καθ' ἑτέραν Αἰγυπτίων, τῶν κατὰ ἀναγωγὴν πνευματικῶς Αἰγυπτίων καὶ Βαβυλωνίων

The Allegory of the Land and the Body§57

57Providence casts out those who are handed over to nations such as these because, while remaining within the divine laws, inwardly understanding and keeping them, they were not cast out; but after experiencing this, they began to seek and practice the causes of being cast out and handed over.

This is what the Apostle interpreted in many ways, writing once: 'Who, pretending to be wise, became fools (Romans 1:22), and exchanged the glory of the incorruptible God for a likeness of corruptible man and birds and four-footed animals and creeping things (Romans 1:23); therefore God gave them up to the lusts of their own hearts to uncleanness (Romans 1:24).' And again: 'Who exchanged the truth of God in a lie, and worshiped and served the creature rather than the Creator (Romans 1:25); therefore He gave them up to passions of dishonor, the dishonoring of their own bodies among themselves, as men behaving shamefully and unchastely toward one another, men committing shame upon men; likewise also their women exchanged the natural use of womanhood for that which is against nature (Romans 1:26).'

A third delivery they received: 'those having been handed over to a reprobate mind because they did not approve of having the knowledge of God (Romans 1:28),' as it follows that they would be 'filled with all unrighteousness (Romans 1:32)' and its various kinds, which the Apostle who wrote the epistle listed hereafter.

By these same deliveries, those cast out into the nations fell, because of the great wrath having come upon them from the Lord of all. And they were handed over to strange nations which they had never known through experience.

Having been cast out, upon whom the great wrath had become, into all nations they did not know, their land vanished from before them, they being relocated from it, so that no man was able to pass through or return. And since man was no longer upon it, and from every vegetation it vanished, no longer bearing green herb, no longer being of woody vegetation, which followed him...

And no longer are herds of animals upon it. But wickedness increases, because it was turned into a wasteland, though it was once an elect land by virtue of 'flowing milk and honey' (Exodus 3:8).

Regarding the history, allegorically, the good heart and beautiful land vanished, falling from bearing good offspring to bearing thorns, briars, and weeds, so that there is no longer a correct thought passing through it, nor turning back to it, especially since it was turned to destruction, although it was previously elect, having inhabitants, farmers, and shepherds.

These things can also be said regarding tropology: our body becomes an elect land, possessing temperance and purity, so as to allow passing through and turning back to it temperate and orderly ways, in order to bear the offspring and edible fruits of purity which the trees of virtue bring forth.

It sometimes happens from increased wickedness that the elect land, which through purity was inhabited, is turned to destruction and becomes desolate; which thing happened to all who repeat perfect chastity in order to please God, having guarded his own elect land, which is the flesh having been praiseworthily put to death, 'bearing the death of Jesus' (Galatians 2:20).

According to the twofold lifting up, the tropological and the allegorical, the land of election flows milk and honey, from which nourishment and spiritual enjoyment are composed, the honey being produced from the bee which preferred the wisdom of God, according to the proverbial saying protecting the industrious one here: 'Go to the ant and consider how she is a worker; having valued wisdom, she went forward, the labors of which both kings and commoners offer up for health; and she is both desirable and prosperous' (Proverbs 6:6). Along with this sweetness, the holy land flows milk, which the Apostle quenches for the little ones in Christ.

Both these things the holy bride of God's Word carries under her own tongue, as is said in praise of her: 'Milk and honey under the tongue...'

Greek · §57

ὄντων. 2.206 Εἰς τὰ οὕτω ἔθνη γενάμενα ἐκβάλλει ὁ προνοήτης τοὺς παραδιδομένους αὐτοῖς· ἔσω γὰρ μένοντες τῶν θείων νόμων, ἐσωτερικῶς νοοῦντες καὶ τηροῦντες αὐτούς, οὐκ ἐξεβάλλοντο, τοῦτο παθόντες ὅθ' εἵλαντο καὶ ἔπραξαν τὰ αἴτια τοῦ ἐκβληθῆναι καὶ παραδοθῆναι· 2.207 ἃ ἡρμήνευσεν ὁ Ἀπόστολος πολυτρόπως, ὁτὲ μὲν γράφων· «Φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, καὶ ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν· διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ Θεὸς ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν», 2.208 ὁτὲ δέ· «Οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα· διὰ τοῦτο παρέδωκεν αὐτοὺς πάθεσιν ἀτιμίας, τοῦ ἀτιμάζεσθαι τὸ σῶμα αὐτῶν ἐν αὐτοῖς, ὡς τοὺς ἄρρενας αὐτῶν κατ' ἀλλήλων αἰσχρῶς καὶ ἀκολάστως ἐμμαίνεσθαι, ἄρσενες ἐν ἄρσεσιν τὴν αἰσχύνην κατεργαζομένους· ὡσαύτως καὶ αἱ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν τῆς θηλείας εἰς τὴν παρὰ φύσιν.» 2.209 Τρίτην δὲ παράδοσιν ἔσχον «οἱ παραδοθέντες εἰς ἀδόκιμον νοῦν διὰ τὸ μὴ δεδοκιμακέναι ἔχειν τὸν Θεὸν ἐν ἐπιγνώσει», ὡς ἀκολουθῆσαι τὸ «πεπληρῶσθαι αὐτοὺς πάσης κακίας» καὶ τῶν εἰδῶν αὐτῆς, ὧν κατέλεξεν ἑξῆς ὁ γράψας τὴν ἐπιστολὴν Ἀπόστολος. 2.210 Ταῖς αὐταῖς ταύταις παραδόσεσιν ὑπέπεσαν οἱ ἐκβεβλημένοι εἰς τὰ ἔθνη, διὰ τὴν γεναμένην ἐπ' αὐτοὺς ὀργὴν μεγάλην παρὰ Κυρίου παντοκράτορος. Εἰς ἔθνη δὲ ἀλλότρια ἃ οὐκ ἔγνωσάν ποτε διὰ πείρας παρεδόθησαν. 2.211 Ἐκβληθέντες οἱ καθ' ὧν ἡ μεγάλη ὀργὴ γέγονεν εἰς πάντα ἃ οὐκ ἔγνωσαν ἔθνη, ἐξόπισθεν αὐτῶν ἡ γῆ ἠφανίσθη, μετοικισθέντων ἐξ αὐτῆς, ὡς μὴ εἶναι διοδεύοντα ἢ ἀναστρέφοντα ἄνθρωπον. Ἀνθρώπου δὲ μηκέτ' ὄντος ἐπ' αὐτῆς, καὶ ἀπὸ πάσης φυτείας ἠφανίσθη, οὐ χλοηφορούσης ἔτι, οὐ δενδρικῆς φυτείας οὔσης, ᾧ ἠκολούθησεν καὶ τὸ ζῴων ἀγέλας μηκέτ' εἶναι ἐπ' αὐτῆς. Ἐπιτείνει δὲ ἡ κακοπραγία, ὅτι εἰς χέρσον ἐτάχθη ἥ ποτε ἐκλεκτὴ γῆ τυγχάνουσα διὰ τὸ «ῥεῖν γάλα καὶ μέλι». 2.212 Πρὸς τῇ ἱστορίᾳ, κατ' ἀλληγορίαν ἡ ἀγαθὴ καρδία καὶ καλὴ γῆ ἠφανίσθη μεταπεσοῦσα ἐκ τοῦ ἀγαθὰ φέρειν γενήματα εἰς τὸ ἀκανθοφορεῖν καὶ τριβόλους φέρειν καὶ ζιζάνια, ὥστε μηκέτι εἶναι ἐπ' αὐτῆς διοδεύοντα λογισμὸν ὀρθόν, μηδ' ἀναστρέφοντα ἐπ' αὐτήν, ἐπείπερ ἐτάχθη εἰς ἀφανισμόν, καίπερ ἐκλεκτὴ πρότερον οὖσα, οἰκήτορας ἔχουσα καὶ γεωργοὺς καὶ ποιμένας. 2.213 Ῥηθείη καὶ πρὸς τροπολογίαν τάδε· τὸ σῶμα ἡμῶν γῆ ἐκλεκτὴ τυγχάνει, ἔχον σωφροσύνην καὶ ἁγνείαν, ὡς διοδεύειν καὶ ἀναστρέφειν ἐπ' αὐτὴν σώφρονας καὶ κοσμίους τρόπους, διὰ τὸ καρποφορεῖν τὰ ἁγνείας γενήματα καὶ καρποὺς ἐδωδίμους οὓς φέρουσιν τὰ τῆς ἀρετῆς δένδρα. 2.214 Συμβαίνει ποτὲ ἐξ ἐπιτεταμένης κακίας, ταχθῆναι εἰς ἀφανισμὸν καὶ ἐρήμωσιν τὴν δι' ἁγνείαν ἐκλεκτὴν γῆν· ὃ ἀπέστω παντὸς τοῦ τελείαν ἀγαμίαν ἐπανελομένου ἵν' ἀρέσῃ τῷ Θεῷ, ἐκλεκτὴν φυλάξας τὴν ἑαυτοῦ γῆν, ἥπερ ἐστὶν ἡ νεκρωθεῖσα ἐπαινετῶς σάρξ, «τὴν νέκρωσιν τοῦ Ἰησοῦ περιφέρουσα». 2.215 Κατὰ τὴν διττὴν ἀναγωγήν, τὴν τροπικὴν καὶ ἀλληγορικήν, ἡ ἐκλογῆς ἀξία γῆ ῥεῖ γάλα καὶ μέλι, ἐξ ὧν τροφὴ καὶ εὐωχία νοητὴ συνίσταται, γινομένου τοῦ μέλιτος ἐκ τῆς προτιμησάσης τὴν σοφίαν τοῦ Θεοῦ μελίττης, κατὰ τὸ παροιμιῶδες λόγιον προστάττον ὧδε τῷ φιλεργῷ· «Πορεύθητι πρὸς τὴν μέλιτταν καὶ μάθε ὡς ἐργάτις ἐστίν· τὴν σοφίαν τιμήσασα προήχθη, ἧς τοὺς πόνους βασιλεῖς τε καὶ ἰδιῶται πρὸς ὑγίειαν προσφέρονται· ποθεινὴ δέ ἐστιν καὶ ἐπίδοξος.» Σὺν τούτῳ τῷ γλυκασμῷ καὶ γάλα ῥεῖ ἡ ἁγία γῆ, ὅπερ τοὺς ἐν Χριστῷ νηπίους ποτίζει ὁ Ἀπόστολος. 2.216 Ἀμφότερα ταῦτα ἡ ἁγία τοῦ Θεοῦ Λόγου νύμφη ὑπὸ τὸν ἑαυτῆς 63 φέρει λόγον, ὡς ἐν ἐπαίνῳ πρὸς αὐτὴν λέγεσθαι· «Γάλα καὶ μέλι ὑπὸ τὴν γλῶσσάν

Milk, Honey, and the Deception of Serpents§58

58Paul is like a spouse, a bride according to the soul of the divine Bridegroom, with the word on his lips, providing milk to those who need it, as it is said: 'You have become in need of milk, not solid food' (1 Cor 3:2).ney, saying they are perfect, handing over wisdom to them: 'But we speak wisdom in the perfect.'

He who has fallen from the chosen land has honey to exist there, as the proverb says: 'Honey drips from the lips of a prostitute woman, which for a little while sweetens your throat, but later you will find it more bitter than bile' (Jer 12:8). To this honey from the lips of the prostitute, milk flows appropriately from the breasts of dragons; and these are wicked powers, just as the prophet Jeremiah says about them: 'And even dragons brought forth breasts, they suckled their young. Daughter of my people, like a sparrow in the wilderness' (Jer 8:7).

They say that those who took care to know the nature of reptiles, concerning the so-called horned ones, that having hidden their whole body in the sandy desert, they leave their horns above the surface, which moving, they entice the sparrows. For having taken the fantasy of falling upon worms, they are struck by the venom being injected into their mouths by the horns. Therefore the word says that those receiving the venom from those from whom dragons suckle; even if they are of the people of God, they are dried up 'like the sparrow in the wilderness' (Jer 8:7), that which was enticed by the said reptiles.

Thus it happened: 'The word of the Lord of Hosts came, saying: These things,' he says, 'says the Lord of Hosts: I have envied Jerusalem and Zion with great zeal, and with great wrath I have envied her. Thus says the Lord: And I will return to Zion and will dwell in the midst of Jerusalem, and Jerusalem shall be called a true city, and the mountain of the Lord of Hosts a holy mountain' (Zech 8:2-3).

As the presented matter might be made clear toward a literal sense thus: There came a word of the Lord of Hosts saying the following things made manifest: 'These things,' he says, 'says the Lord of Hosts: I have envied Jerusalem and Zion,' recalling her to himself after she had been cast out and pushed away, as if she had been insulted by strangers. Not just by chance did I envy her, but in great wrath. From cohabiting women, to men, it was taken...

From cohabiting women, to men, it was taken...

has strayed from the bed

Greek · §58

σου.» 2.217 Τυγχάνων γοῦν Παῦλος οἷα σύζυγος νύμφη κατὰ τὴν ψυχὴν τοῦ θείου νυμφίου, ἔχων ὑπὸ τὴν γλῶσσαν ἑαυτοῦ, τοῦτ' ἔστιν τὸν λόγον, ἐπότιζε γάλα τοὺς περὶ ὧν εἴρηται· «Γεγόνατε χρείαν ἔχοντες γάλακτος, οὐ στερεᾶς τροφῆς.» Τοῖς δὲ τὸ μέλι παρεῖχεν οὖσιν τελείοις, σοφίαν παραδιδοὺς αὐτοῖς φάσκων· «Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις.» 2.218 Ὁ ἐκπεσὼν τοῦ ἐκλεκτὴ γῆ ὑπάρχειν μέλι ἔχει ἐκεῖνο περὶ οὗ γέγραπται παροιμιωδῶς· «Μέλι ἀποστάζει ἀπὸ χειλέων γυναικὸς πόρνης, ἣ πρὸς ὀλίγον γλυκαίνει σὸν φάρυγγα, ὕστερον μέντοι πικρότερον χολῆς εὑρήσεις.» 2.219 Τούτῳ τῷ ἐκ τῶν χειλέων τῆς πόρνης μέλιτι, κατάλληλον ῥεῖ γάλα ἐκ τῶν μασθῶν τῶν δρακόντων· πονηραὶ δέ εἰσιν οὗτοι δυνάμεις, ὡς περὶ αὐτῶν ὁ προφήτης Ἰερεμίας οὕτω λέγει· «Καί γε δράκοντες ἐξέδυσαν μασθούς, ἐθήλασαν σκύμνους αὐτῶν. Θυγάτηρ λαοῦ μου ὡς στρουθίον ἐν ἐρήμῳ.» Φασὶν οἷς ἐμέλησεν ἐπιστῆσαι τῇ φύσει τῶν ἑρπετῶν, περὶ τῶν καλουμένων κεραστῶν, ὅτι ἐν τῇ ψαμμώδει ἐρήμῳ κρύψαντες ἑαυτῶν ὅλον τὸ σῶμα, τὰ κέρατα ἄνω τῆς ἐπιφανείας ἐῶσιν, ἅπερ κινοῦντες δελεάζουσι τὰ στρουθία. 2.220 Καταπτάντα γὰρ σκωλήκων φαντασίαν λαβόντα, πλήττονται ὑπὸ τοῦ ἰοῦ ἐνιεμένου εἰς τὸ στόμα αὐτῶν ὑπὸ τῶν κεραστῶν. ∆ιό φησιν ὁ λόγος τοὺς λαμβάνοντας τὸν ἰὸν ἀφ' ὧν θηλάζουσιν δρακόντων· κἂν ὦσιν τοῦ λαοῦ τοῦ Θεοῦ, ξηραίνονται «κατὰ τὸ στρουθίον ἐν τῇ ἐρήμῳ», τὸ ὑπὸ τῶν εἰρημένων ἑρπετῶν δελεασθέν. 2.221 Zach. VIII, 1®3: Καὶ ἐγένετο λόγος Κυρίου παντοκράτορος λέγων· Τάδε λέγει Κύριος παντοκράτωρ· Ἐζήλωσα τὴν Ἰερουσαλὴμ καὶ τὴν Σιὼν ζῆλον μέγαν, καὶ θυμῷ μεγάλῳ ἐζήλωσα αὐτήν. Τάδε λέγει Κύριος· Καὶ ἐπιστρέψω ἐπὶ Σιὼν καὶ κατασκηνώσω ἐν μέσῳ Ἰερουσαλήμ, καὶ κληθήσεται Ἰερουσαλὴμ πόλις ἀληθινὴ καὶ τὸ ὄρος Κυρίου παντοκράτορος ὄρος ἅγιον. 2.222 Ὡς πρὸς ῥητὸν σαφηνισθείη τὸ προκείμενον οὕτως· Ἐγένετο λόγος Κυρίου παντοκράτορος λέγων τὰ ἑξῆς δηλούμενα· Τάδε, φησίν, λέγει Κύριος παντοκράτωρ· Ἐζήλωσα τὴν Ἰερουσαλὴμ καὶ τὴν Σιών, ἀνακαλεσάμενος αὐτὴν πρὸς ἐμαυτὸν μετὰ τὸ ἐκβληθῆναι καὶ ἀπωσθῆναι, ὡς περιυβρισθῆναι αὐτὴν ὑπὸ ἀλλοτρίων. Οὐχ ὡς ἔτυχεν δὲ ἐζήλωσα αὐτήν, ἀλλ' ἐν θυμῷ μεγάλῳ. 2.223 Ἀπὸ συμβιουσῶν δὲ γυναικῶν ἀνδράσιν ἐλήφθη τὸ παράδειγμα. Ἡ ἀθετήσασα γυνὴ τὰ γαμικὰ δίκαια, ἀποφοιτήσασά τε τοῦ θαλάμου ἔρωτι τῷ πρὸς ἀλλοτρίους, οὐκέτι ὑπὸ τὴν κηδεμονίαν τυγχάνουσα τοῦ πρότερον συμβιοῦντος, παρορᾶται λοιπόν, ὡς λέγεσθαι αὐτῇ ὑπὸ τοῦ ἀθετηθέντος ἀνδρός· Οὐ φείσομαι ἐπὶ σοὶ ἔτι, οὐδὲ ζηλώσω. Πῶς γὰρ ἂν ζηλώσειέν τις ἢ φροντίσειεν διαλυθέντος τοῦ γάμου; Κἂν τοίνυν ἐξώβλητος γένηται ἡ καταφρονήσασα τοῦ γαμικοῦ θαλάμου, ἔχουσα μετανοίας τόπον, ἀνακάμψασα πρὸς ὃν καταλέλοιπεν, ζηλωτὴ γίνεται πάλιν, πολλῇ ἀγαθότητι προσηκαμένου αὐτὴν τοῦ πάλαι συνοικήσαντος. 2.224 Ἐκ δὲ τοῦ κατὰ τὰς γυναῖκας μεταβητέον ἐπὶ τὴν περὶ τῆς Σιὼν καὶ Ἰερουσαλὴμ θεωρίαν. Τὴν Ἰερουσαλὴμ καὶ τὴν Σιὼν οὐ τοὺς τόπους λέγω, ἀλλὰ τοὺς οἰκοῦντας ἐν αὐτοῖς. 2.225 Ἠγάγετο ὁ Θεὸς πρὸς συμβίωσιν ἀναγαγὼν ἐκ τῆς Αἰγύπτου, νόμους καὶ δικαιώματα δίκην ἕδνων παρασχών, ὡς λοιπὸν κήδεσθαι καὶ φείδεσθαι τῆς ἠγμένης, καὶ θαλαμεύεσθαι ὡς πρέπει συνοικοῦσαν κουρίδιον. 2.226 Μετὰ τὴν οὕτω γεναμένην κατὰ νόμους ἁρμονίαν, ἀθετήσασα τοὺς γαμηλίους νόμους, ἠθέτησεν τὸν προστάτην καὶ ἐπίκουρον ἄνδρα, ὡς λέγειν· «Ὡς ἀθετεῖ γυνὴ εἰς τὸν συνόντα, ἠθέτησεν εἰς ἐμὲ ὁ οἶκος Ἰσραήλ», ὡς ἀπελθεῖν λοιπὸν πρὸς δαίμονας ἀλιτηρίους καὶ πνεύματα ἀκάθαρτα, καὶ περιυβρίζεσθαι πορνικῶς. Εἰσὶν δὲ οἱ συνερχόμενοι αὐτῇ Βαβυλώνιοι καὶ Ἀσσύριοι κατ' ἀλληγορίαν. 2.227 Τούτων ἐπὶ πολὺ γινομένων, 64 ἀνανήψασα ἡ Ἰερουσαλὴμ καὶ ἡ Σιὼν ἀνεπόλησεν τοῦ πάλαι αὐτὴν πρὸς σύμβιον εἰληφότος, ὡς θελῆσαι ἐπιστρέψαι πρὸς τὸν ἀφ' οὗ ἀπεζεύχθη. Φωνὰς γοῦν ἀφῆκεν ταύτας· «Ἐπιστρέψω ἐπὶ τὸν ἄνδρα μου τὸν πρότερον, ὅτι καλῶς μοι ἦν τότε ἢ νῦν.» Τὴν τοιαύτην μετάνοιαν αὐτῆς προσηκάμενος πρὸς ὃν ἐπιστρέψαι καὶ ἀνακάμψαι ἤρξατο λέγει· «Τῇ ἡμέρᾳ ἐκείνῃ», ὅταν ἡ ἐπιστροφὴ δηλονότι βεβαιωθῇ, «καλέσει με· Ὁ ἀνήρ μου», ὡς λοιπὸν οἷα προστάτην καὶ κηδεμόνα ἐν θυμῷ μεγάλῳ ζηλῶσαι αὐτήν, τιμωρούμενον τοὺς περιυβρίσαντας αὐτήν. Ἐν θυμῷ μεγάλῳ ζηλώσας αὐτήν, ὥστε ποθῆσαι συνεῖναι αὐτῇ ὡς πρότερον, ὅτε οὔπω ἀποφοιτήσασα ἦν τοῦ θαλάμου, διὸ ἐπιστρέφων πρὸς αὐτήν· «Κατασκηνώσω ἐν μέσῳ αὐτῆς.» 2.228 Ὡς περὶ μιᾶς δὲ λέγει τῆς Σιὼν καὶ τῆς Ἰερουσαλήμ· μέρος γὰρ ἡ Σιὼν τῆς μητροπόλεώς ἐστιν. 2.229

The Shadow of the Law and the Mountain of the Lord§59

59What exists when I say, 'when I turn back and dwell in the midst of it', or the calling again of that city 'true', no longer being a desert, but full of citizens and buildings, the temple and the houses having been raised up, to have as before cloisters, streets, cut-out squares and narrow ways.

Thus, Jerusalem having explicitly been called true, and the mountain of the Lord Pantokrator shall be holy as it was before the captivity, through the regular sanctifications there, and the hymns and praises being raised up according to the words of the Psalmist, where it is said: 'To you is due praise, O God, in Zion' (Ps 87:2); and where: 'Sing to the Lord who dwells in Zion' (Ps 87:1). After these things have appeared according to history, it is a time to contemplate those things regarding the spiritual ascent.

Concerning the so-called Jerusalem of the discerning soul—for Jerusalem is taken to mean 'vision of peace'—having slipped and now being outside the divine chamber, a separation has occurred from that which previously dwelt with her, so that she is henceforth being dragged away in a prostituted manner by opposing powers, called in spiritual ascent Assyrians and Babylonians, so that her suitable husband no longer shows pity for her.

But since the matters of free choice do not remain in this state, for just as a turning occurs from virtue into vice and from piety into impiety, so likewise a change occurs from worse and harmful things into better and profitable ones, so as to find again the divine chamber that had left, so that, as before being cherished, he himself zealously pursues her while driving away those who adulterously defile her. And in great wrath he works this, intensely indignant against those dragging her away, so as to say clearly: 'I have zealously guarded Zion and Jerusalem' (Jer 2:37).

In spiritual ascent, the soul is aiming at the unseen and the eternal, and a soul seeing peace has the rhythm of the following of virtues and divine understandings, for whom, having zealously cared in great wrath for her, he turns back to himself, and at the same time to her, attending to her supplications in providing what for which she prays unceasingly.

Thus, having been improved, she might be named true Jerusalem, no longer surrounding the shadowy and iconic things of the law, but the things through...

They signify the good things, concerning which the divinely inspired Apostle writes: 'The law of things to come has a shadow, not the image itself of the realities' (Col 2:17). And again to those believing from among the Gentiles: 'Let no one judge you in food or drink, in part of a feast and new moon and Sabbath, which is a shadow of the things to come' (Col 2:16).

The evangelical teachings are things about to be good in the received words, which the Savior said regarding the mysteries of the kingdoms, speaking to those who knew: 'To you it has been given to know the mysteries of the kingdom of the heavens' (Luke 10:22). Zion and Jerusalem, which aim for and see the peace of their harmony, are lifted up, called true, being lived out according to the truth revealed in the shadow of the law, and 'searching the God-breathed writings.'

In harmony with the holy city being called true, the mountain of the Lord Pantokrator shall be holy and shall prosper. See if the mountain of the Lord Pantokrator is the word of the presence of the Son of God, concerning which in a certain song of ascents it is brought forth thus: 'Those having trusted in the Lord as Mount Zion' (Ps 125:1). For let our mind not be so impoverished as to think it is to be compared to or made like a sensible mountain, those having trusted in the Lord, having a vast virtue, as being shown to have spiritual blessings as blessed ones. For it is written in Jeremiah the prophet: 'Blessed is the man who has trusted in the Lord; and the Lord shall be his hope' (Jer 17:7). And in the Psalms: 'It is good to have trusted in the Lord or to have trusted in man' (Ps 40:4).

Since therefore it is not a sensible mountain, being a refuse of the earth, those having trusted in the Lord imitate—what must they think, or that concerning which Isaiah said: 'At the end of the days the mountain of the Lord shall become manifest' (Isa 2:2), shining and having been revealed 'at the completion of the ages, in order to abolish sin,' having loosed and made it vanish, having received the judgment of the Lamb. This mystery illuminating, John the Great said, showing Jesus: 'Behold the Lamb of God, the one taking away the sin of the world' (John 1:29).

Concerning the mountain having been shown, it is necessary to take also that which is announced in the seventy-fourth Psalm thus: 'Great is the Lord and greatly to be praised, in the city of our God, in a holy mountain' (Ps 48:1). Of these according to the first...

Greek · §59

Τί δ' ὑπάρξεται «ὅταν ἐπιστρέψω καὶ κατασκηνώσω ἐν μέσῳ αὐτῆς», ἢ τὸ πάλιν χρηματίσαι αὐτὴν πόλιν «ἀληθινήν», ἔρημον οὐκέτ' οὖσαν, ἀλλὰ πλήρης πολιτῶν καὶ οἰκοδομημάτων, ἀνεγερθέντος τοῦ ναοῦ καὶ τῶν καθ' ἕνα οἴκων, ὡς λοιπὸν ἔχειν ὡς πρότερον λαύρας, ἀγυιὰς, τεμένη τε πλατείας καὶ στενωπούς. 2.230 Οὕτω τῆς Ἰερουσαλὴμ πρὸς ῥητὸν χρηματισάσης, καὶ τὸ ὄρος Κυρίου παντοκράτορος ἅγιον ἔσται ὡς πρὸ τῆς αἰχμαλωσίας ὑπῆρχεν, ἁγιστειῶν τῶν συνηθῶν τελουμένων ἐκεῖ, καὶ ᾠδῶν καὶ παιάνων ἀνακρουομένων κατὰ τοὺς τοῦ ψαλμῳδοῦ λόγους, ὅπου μὲν λέγοντος· «Σοὶ πρέπει ὕμνος ὁ Θεὸς ἐν Σιών»· ὅπου δέ· «Ψάλατε τῷ Κυρίῳ τῷ κατοικοῦντι ἐν Σιών.» 2.231 Τούτων κατὰ τὴν ἱστορίαν φανέντων, καιρὸς εἴη τὰ πρὸς τὴν ἀναγωγὴν θεωρῆσαι. 2.232 Τῆς λεγομένης Ἰερουσαλὴμ διορατικῆς ψυχῆς, – μεταλαμβάνεται γὰρ τὸ Ἰερουσαλὴμ εἰς «εἰρήνης ὅρασιν»–, ὀλισθησάσης καὶ διὰ τοῦτο ἔξω τοῦ θείου θαλάμου γεγενημένης, ἀπωσμὸς γέγονεν ἀπὸ τοῦ συνοικοῦντος αὐτῇ πρότερον, ὡς λοιπὸν πορνικῶς αὐτὴν διασύρεσθαι ὑπὸ ἀντικειμένων δυνάμεων, καλουμένων κατ' ἀναγωγὴν Ἀσσυρίων καὶ Βαβυλωνίων, ὡς μηκέτι κήδεσθαι αὐτῆς τὸν οἷα σύζυγον φειδόμενον. 2.233 Ἀλλ' ἐπεὶ μὴ ἐν ταὐτῷ μένει τὰ τῆς προαιρέσεως, ὡς γὰρ ἐξ ἀρετῆς εἰς κακίαν καὶ ἀπὸ εὐσεβείας εἰς ἀσέβειαν γίνεται τροπή, οὕτως ἔμπαλιν ἐκ χειρίστων καὶ ἐπιβλαβῶν εἰς βελτίω καὶ ὠφέλιμα γίνεται μεταβολή, ὡς ἐπιγνῶναι πάλιν τὸν θεῖον θάλαμον τὴν ἀποφοιτήσασαν, ἵν' ὡς πρότερον κηδόμενος αὐτὸς ζηλοῖ ἐπ' αὐτῇ ἀπελαύνων τοὺς μοιχικῶς μιάναντας αὐτήν. Καὶ θυμῷ γε μεγάλῳ τοῦτο ἐνεργεῖ, σφόδρα ἀγανακτῶν κατὰ τῶν διασυράντων αὐτήν, ὡς λοιπὸν λέγειν φανερῶς· «Ἐζήλωσα τὴν Σιὼν καὶ τὴν Ἰερουσαλήμ.» 2.234 Κατ' ἀναγωγὴν Σιὼν καὶ Ἰερουσαλὴμ ψυχή ἐστιν σκοποῦσα τὰ μὴ βλεπόμενα καὶ αἰώνια, καὶ ψυχὴ ὁρῶσα τὴν εἰρήνην, τῆς ἀντακολουθίας τῶν ἀρετῶν καὶ θείων φρονημάτων ἔχουσα τὸν εἱρμόν, ἥντινα ὁ θυμῷ μεγάλῳ ζηλώσας ὑπὲρ αὐτῆς ἐπιστρέφει πρὸς ἑαυτόν, ἅμα καὶ αὐτὸς πρὸς αὐτήν, ἐπινεύων ταῖς ἱκεσίαις αὐτῆς ἐν τῷ παρέχειν ἃ ὑπὲρ ὧν ἀδιαλείπτως προσεύχεται. 2.235 Οὕτω δὲ βελτιωθεῖσα, ἀληθινὴ Ἰερουσαλὴμ ὀνομασθείη, οὐκέτι περιέπουσα τὰ σκιώδη καὶ εἰκονικὰ τοῦ νόμου, ἀλλὰ τὰ δι' αὐτῶν ἀγαθὰ δηλούμενα, περὶ ὧν ὁ θεσπέσιος Ἀπόστολος γράφει· «Σκιὰν ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων.» Καὶ πάλιν τοῖς ἀπὸ ἐθνῶν πιστεύσασιν· «Μή τις ὑμᾶς κρινέτω ἐν βρώσει ἢ πόσει, ἐν μέρει ἑορτῆς καὶ νεομηνίας καὶ σαββάτου, ἅ ἐστιν σκιὰ τῶν μελλόντων.» 2.236 Ἀγαθὰ μέλλοντα ἐν ταῖς παραληφθείσαις λέξεσιν τυγχάνουσιν τὰ εὐαγγελικὰ μαθήματα, ἃ βασιλείας μυστήρια εἶπεν ὁ Σωτὴρ τοῖς γνωρίμοις φάμενος· «Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν.» Ἅπερ ἡ σκοποῦσα καὶ ὁρῶσα τὴν εἰρήνην τῆς συμφωνίας αὐτῶν Σιὼν καὶ Ἰερουσαλὴμ ἀνηγμένως ἐστίν, ἀληθινὴ καλουμένη, κατὰ ἀλήθειαν τὴν φανερουμένην τῇ τοῦ νόμου σκιᾷ πολιτευομένη, καὶ «ἐραυνῶσα τὰς θεοπνεύστους 65 γραφάς». 2.237 Ἁρμονίως τῷ ἀληθινὴν κεκλῆσθαι τὴν ἱερὰν πόλιν, καὶ τὸ ὄρος Κυρίου παντοκράτορος ἅγιον ἔσται καὶ χρηματίσει. Ὅρα εἰ τὸ ὄρος Κυρίου παντοκράτορος ὁ λόγος τῆς ἐπιδημίας τοῦ Υἱοῦ τοῦ Θεοῦ τυγχάνει, περὶ οὗ ἔν τινι ᾠδῇ τῶν ἀναβαθμῶν φέρεται οὕτως· «Οἱ πεποιθότες ἐπὶ Κύριον ὡς ὄρος Σιών.» Μὴ γὰρ τοσοῦτον πτωχεύσῃ ἡμῶν ὁ νοῦς ὡς νομίσαι αἰσθητῷ ὄρει παραβάλλεσθαι ἢ ὁμοιοῦσθαι τοὺς ἐπὶ Κύριον πεποιθότας, παμμεγέθη ἀρετὴν ἔχοντας, ὡς εὐλογημένους ἀποδείκνυσθαι κατὰ πνευματικὰς εὐλογίας τοὺς ἔχοντας. Γέγραπται γὰρ ἐν Ἰερεμίᾳ τῷ προφήτῃ· «Εὐλογημένος ἄνθρωπος ὃς πέποιθεν ἐπὶ τῷ Κυρίῳ· καὶ ἔσται Κύριος ἐλπὶς αὐτοῦ.» Καὶ ἐν Ψαλμοῖς· «Ἀγαθὸν πεποιθέναι ἐπὶ Κύριον ἢ πεποιθέναι ἐπ' ἄνθρωπον.» 2.238 Ἐπεὶ οὖν μὴ αἰσθητὸν ὄρος, ἔκβρασμα γῆς τυγχάνον, μιμοῦνται οἱ ἐπὶ Κύριον πεποιθότες, τί φρονεῖν αὐτὸ δεῖ ἢ ἐκεῖνο περὶ οὗ εἶπεν Ἠσαΐας· «Ἔσται ἐπ' ἐσχάτου τῶν ἡμερῶν ἐμφανὲς τὸ ὄρος τοῦ Κυρίου», ἐπιλάμψαν καὶ φανερωθὲν «ἐπὶ συντελείᾳ τῶν αἰώνων, ἵνα ἀθετήσῃ τὴν ἁμαρτίαν», λύσας καὶ ἀφανίσας αὐτήν, ἀμνοῦ δίκην τυθείς. 2.239 Τοῦτο τὸ μυστήριον φωτίζων Ἰωάννης ὁ μέγας, δεικνὺς τὸν Ἰησοῦν ἔφη· «Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου.» 2.240 Περὶ τοῦ ἀποδειχθέντος ὄρους ἐκλαβεῖν δεῖ καὶ τὸ ἐν τεσσαρακοστῷ ἑβδόμῳ Ψαλμῷ ἀπαγγελλόμενον οὕτω· «Μέγας Κύριος καὶ αἰνετὸς σφόδρα, ἐν πόλει τοῦ Θεοῦ ἡμῶν, ἐν ὄρει ἁγίῳ.» 2.241 Τούτων κατὰ τὴν πρώτην

The Streets of the Spiritual City§60

60Regarding the showing of an ascent, Zion must be turned back through a high allegorical understanding, calling the things philosophized by the one speaking to the Hebrews the true Jerusalem, writing: 'You have ascended, Zion, mountains and city of the living God, heavenly Jerusalem, and church of the firstborn, who celebrate festivals with myriads of angels' (Heb 12:22), for which reason they are 'written in the heavens,' having been granted citizenship in the holy and heavenly city.

Such as the apostles also were, hearing from the King of all: 'Rejoice that your names have been written in the heavens' (Rev 3:5). This scripture of 'living' things is a 'book.' Concerning these blessed ones, the vessel of election is marked thus: 'With also Clement and the rest whose names are in the book of life.' The Lord of all says: 'Thus says the Lord of hosts: Yet elders and elders shall sit in the streets of Jerusalem, each having his staff in his hand, from day to day. And the streets of the city shall be filled with boys and girls playing in its streets' (Zech 8:4-5).

As for a literal sense, the prophet's proclamation declares that Jerusalem is being restored to a deep and tranquil political state. For since there is no disturbance and all wars are shot away far from the beautiful city, with no fear of enemies expected at all, those having the age of elders from long duration and many days, men and women alike, shall yet sit as before the captivity in the streets, having staffs in hand; first the elders, and let it be known if also the elders women; for the staff is a symbol of honor.

Thus, those preceding in age being seated, the streets shall be filled with boys and girls playing, not being restless in the streets due to the bringing of infants, or enemies lying in wait, or expected wars.

Of the history spoken, let those things be said toward the intellect. The glorious Church is a spiritual city having streets, concerning which it is announced to the one holding it, the King of all: 'The city of God was spoken of as having been glorified concerning you' (Rev 21:2). For how could it not be song-worthy and much-praised, having been moistened by divine drinks...

Taking from 'the river of the water of life of God'. It is also said in the forty-fifth and fifty-first Psalms regarding the royal city and those receiving gifts near the one ruling it royally: 'The streams of the river gladden the city of God; the Most High has sanctified its tabernacle, God is in its midst, it shall not be shaken' (Psalm 45:7). For the Most High, having sanctified its tabernacle, dwells in the midst of the peaceful city being spoken of, never becoming outside of it, but remaining unshakeable within it.

2.248 The streets of this beautiful city exist as virtues and their actions, about which the wise man reports proverbially, characterizing wisdom thus: 'Wisdom is praised in exits, leads to boldness in the streets, and is proclaimed upon the edges of the walls.' For how could the wisdom of God not lead to boldness in the streets of the spiritual city, again saying another wise saying: 'Desiring wisdom, observe the commandments, and the Lord will supply it to you' (Psalm 119:2), each commandment being called a wide street because of its breadth, as to say to the hymn-singer toward God: 'Your commandment is exceedingly broad'?

2.249 One must observe whether it is said according to this thought by the bride of Christ in the erotic drama: 'On my bed in the night I sought him whom my soul loved and found him not; I called him, and he did not obey me. I will arise and go about the city, in the markets and in the streets, until I find him' (Song of Songs 3:1-4). For in the time of conjugal union and resting, whom he allegorically called night, having thought the divine bridegroom was present with her, she sought and found him not, and having called and not having him listening, it was so that something useful happened to her by being distanced, so that she might be more wounded by love toward him; for the love toward him is more raised by the distancing of the one being loved.

2.250 Having suffered this, therefore, she arose, rousing herself, and seeks him nowhere else but in the churches, which are holy marketplaces. There the appointed apostles and prophets and teachers discourse on the rites and mysteries of the truth of the kingdom of God.

2.251 In seeking him in the marketplaces and in the streets, already having been interpreted, she hastens to encounter the one being sought, so that finding him...

Greek · §60

ἀναγωγὴν φανέντων, ἐκλημπτέον καὶ κατ' ἀλληγορίαν ὑψηλῇ νοήσει ἐπιστρέφουσαν Σιὼν καὶ κικλησκομένην ἀληθινὴν Ἰερουσαλὴμ τὰ ἐν τῇ πρὸς Ἑβραίους φιλοσοφούμενα ὑπὸ τοῦ ἐν Χριστῷ λαλοῦντος, γράφοντος· «Προσεληλύθατε Σιὼν ὄρει καὶ πόλει Θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ, καὶ ἐκκλησίᾳ πρωτοτόκων, τῶν πανηγυριζόντων μετὰ μυριάδων τῶν ἀγγέλων», δι' ἣν αἰτίαν «ἀπογεγραμμένοι ἐν τοῖς οὐρανοῖς» τυγχάνουσιν, τῇ ἁγίᾳ καὶ ἐπουρανίῳ ἐμπολιτογραφηθέντες. 2.242 Οἷοι καὶ οἱ ἀπόστολοι τυγχάνοντες, ἤκουσαν ὑπὸ τοῦ παμβασιλέως· «Χαίρετε ὅτι τὰ ὀνόματα ὑμῶν ἐνεγράφησαν ἐν τοῖς οὐρανοῖς.» Αὕτη ἡ γραφὴ «ζώντων» τυγχάνει «βίβλος». Περί τινων γοῦν μακαρίων χαράττει τὸ τῆς ἐκλογῆς σκεῦος ὧδε· «Μετὰ καὶ Κλήμεντος καὶ τῶν λοιπῶν ὧν τὰ ὀνόματα ἐν βίβλῳ ζωῆς.» 2.243 Zach. VIII, 4®5: Τάδε λέγει Κύριος παντοκράτωρ· Ἔτι καθήσονται πρεσβύτεροι καὶ πρεσβύτεραι ἐν ταῖς πλατείαις Ἰερουσαλήμ, ἕκαστος τὴν ῥάβδον αὐτοῦ ἔχων ἐν τῇ χειρὶ αὐτοῦ, ἀπὸ πλήθους ἡμερῶν. Καὶ αἱ πλατεῖαι τῆς πόλεως πλησθήσονται παιδαρίων καὶ κορασίων παιζόντων ἐν ταῖς πλατείαις αὐτῆς. 2.244 Ὡς πρὸς ῥητόν, εἰς εἰρήνην βαθεῖαν καὶ γαληνιώδη πολιτείαν ἀποκαθίστασθαι τὴν Ἰερουσαλὴμ ἡ προαναφώνησις τοῦ προφήτου δηλοῖ. Οὕτω γὰρ ἀταραξίας οὔσης καὶ ἐκτετοξευμένων πάντων πολεμίων πόρρω τῆς καλλιπόλεως, οὐδαμῶς ἔτι φόβου ἐξ ἐχθρῶν προσδοκουμένου, οἱ ἀπὸ πολυχρονιότητος καὶ πλήθους ἡμερῶν πρεσβυτικὴν ἡλικίαν ἔχοντες, ἄρσενες ὁμοῦ καὶ θήλειαι, ἔτι καθήσονται ὡς πρὸ τῆς αἰχμαλωσίας ἐν ταῖς πλατείαις, ῥάβδους μετὰ χεῖρα ἔχοντες, προηγουμένως μὲν οἱ πρεσβύτεροι, ἐπίστησον δὲ εἰ καὶ αἱ πρεσβύτεραι· τιμῆς δὲ σύμβολον ἡ ῥάβδος τυγχάνει. 2.245 Οὕτω προκαθημένων τῶν ἡλικίᾳ προηκόντων, πλησθήσονται αἱ πλατεῖαι παιζόντων παιδαρίων καὶ κορασίων, οὐκ ἀθυρόντων ἐν ταῖς πλατείαις τῶν κομιδῇ νηπίων, ἐχθρῶν ἐπικειμένων καὶ προσδοκωμένων πολεμίων. 2.246 Τῆς ἱστορίας εἰρημένης, καὶ τὰ πρὸς διάνοιαν λεκτέον. 2.247 Πόλις πνευματικὴ πλατείας ἔχουσα ἡ ἔνδοξός ἐστιν Ἐκκλησία, περὶ ἧς ἀπαγγέλλεται τῷ κρατοῦντι αὐτῆς παμβασιλεῖ· «∆εδοξασμένα ἐλαλήθη περὶ σοῦ, ἡ πόλις τοῦ Θεοῦ.» Πῶς γὰρ οὐκ ἀοίδιμος καὶ πολυύμνητος εἴη, θείων ποτισμῶν μεταλαμβάνουσα ἀπὸ «τοῦ πλήρης ὑδάτων ποταμοῦ τοῦ Θεοῦ». Εἴρηται καὶ ἐν τεσσαρακοστῷ καὶ πέμπτῳ Ψαλμῷ περὶ 66 τοῦ βασιλικοῦ ἄστεως καὶ τῶν δέχεται χαρισμάτων πρὸς τοῦ κρατοῦντος αὐτὴν βασιλικῶς· «Τοῦ ποταμοῦ ὁρμήματα εὐφραίνουσιν τὴν πόλιν τοῦ Θεοῦ· ἡγίασεν τὸ σκήνωμα αὐτοῦ ὁ ὕψιστος, ὁ Θεὸς ἐν μέσῳ αὐτῆς, οὐ σαλευθήσεται.» Ἐν μέσῳ γὰρ τῆς εἰρηνευομένης πόλεως κατοικῶν ὁ ἁγιάσας τὸ σκήνωμα αὐτοῦ ὕψιστος οὐδέποτε ἔξω αὐτῆς γίνεται, ἀκλόνητος μένων ἐν αὐτῇ. 2.248 Πλατεῖαι δὲ τῆς καλλιπόλεως ταύτης ὑπάρχουσιν αἱ κατ' εἶδος ἀρεταὶ καὶ αἱ πράξεις αὐτῶν, περὶ ὧν παροιμιωδῶς ὁ σοφὸς ἀπαγγέλλει, περὶ τῆς σοφίας τάδε χαράττων· «Σοφία δὲ ἐν ἐξόδοις ὑμνεῖται, ἐν δὲ πλατείαις παρρησίαν ἄγει· ἐπὶ δὲ ἄκρων τειχέων κηρύσσεται.» Πῶς γὰρ οὐκ ἄγει παρρησίαν ἡ τοῦ Θεοῦ σοφία ἐν ταῖς πλατείαις τῆς πνευματικῆς πόλεως, πάλιν ἑτέρου λογίου λέγοντος· «Ἐπιθυμήσας σοφίαν διατήρησον ἐντολάς, καὶ Κύριος χορηγήσει σοι αὐτήν», ἑκάστης ἐντολῆς διὰ τὸ προσὸν εὖρος πλατείας καλουμένης, ὡς τὸν ὑμνῳδὸν πρὸς τὸν Θεὸν εἰπεῖν· «Πλατεῖα ἡ ἐντολή σου σφόδρα»; 2.249 Σκοπητέον εἰ κατὰ ταύτην τὴν διάνοιαν εἴρηται ὑπὸ τῆς νύμφης τοῦ Χριστοῦ ἐν τῷ ἐπιθαλαμίῳ δράματι· «Ἐπὶ κοίτης μου ἐν νυκτὶ ἐζήτησα ὃν ἠγάπησεν ἡ ψυχή μου καὶ οὐχ εὗρον αὐτόν, ἐκάλεσα αὐτόν, καὶ οὐχ ὑπήκουσέν μοι. Ἀναστήσομαι δὴ καὶ κυκλώσω τὴν πόλιν, ἐν ταῖς ἀγοραῖς καὶ ἐν ταῖς πλατείαις, ἕως οὗ εὕρω αὐτόν.» Ἐν τῷ καιρῷ γὰρ τοῦ συνευνάζεσθαι καὶ διαναπαύεσθαι, ὃν ἀλληγορικῶς ἐκάλεσε νύκτα, δόξασα παρεῖναι αὐτῇ τὸν θεῖον νυμφίον, ζητήσασα οὐχ εὗρεν, καὶ καλέσασα οὐκ ἔσχεν αὐτὸν ἐπακούοντα, διά τι χρήσιμον μακρυνθέντα αὐτῆς, ἵνα ἔτι μᾶλλον τρωθῇ ἀγάπῃ τῇ πρὸς αὐτόν· μακρυνώσει γὰρ τοῦ στεργομένου ὁ πρὸς αὐτὸν ἔρως μᾶλλον ἐγείρεται. 2.250 Τοῦτ' οὖν παθοῦσα ἀνέστη διεγείρασα ἑαυτήν, καὶ ζητεῖ γε αὐτὸν οὐκ ἀλλαχόθι ἢ ἐν ταῖς ἐκκλησίαις, οὔσαις ἱεραῖς ἀγοραῖς. Ἔνθα ἀγορεύουσιν οἱ τεθέντες ἀπόστολοι καὶ προφῆται καὶ διδάσκαλοι τὰ τῆς ἀληθείας ὄργια καὶ μυστήρια τῆς βασιλείας τοῦ Θεοῦ. 2.251 Πρὸς τῷ ζητεῖν αὐτὸν ἐν ταῖς ἀγοραῖς, καὶ ἐν ταῖς πλατείαις ταῖς ἤδη ἡρμηνευμέναις σπουδάζει συντυχεῖν τῷ ζητουμένῳ, ἵν' εὑροῦσα αὐτὸν

The Selection and Character of Elders§61

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61He finds rest in himself. The Wisdom that leads boldness in the squares of the beautiful city, in which the Creator brought all things into being, is proclaimed nowhere else but upon the edges of the walls to those guarding and watching over the divine city, according to the voice of Isaiah spoken thus before the King of Kings: 'Upon your walls I have set guards by day and by night, who will never be silent, ever remembering the Lord' (Isa 62:6).

In the designated divine squares of the blessed city, serious elders and elder women will still sit as before, holding in their hands their own staffs, this being a symbol of kingship, this being a participation in priesthood, and moreover in didactic words.

It is fitting to take elders who have been sold for wisdom, according to what is carried in the most holy Wisdom of Solomon, having this: 'For old age is precious, not because of many years, nor is it measured by the number of years; but there is much wisdom among men, and old age is a life without blemish' (Wis 4:9). This is the spiritual age appropriate to the friend of God who was credited with righteousness, Abraham, whose faith 'was reckoned to righteousness' (Rom 4:3).

For it was said by the hierophant Moses in Cosmopoeia: 'Abraham, having departed, died, having been nourished in good old age, elder and full of days.' For these things are not said because of a multitude of years of the cycles of the perceptible sun. For those born before him were of more years, yet none of them was called elder or full of days. For the father of Isaac was the first of men to be named elder from the embassies of those named by virtue.

Concerning those having such a judgment, a polity, and a mental age, the Cause of all things and the Provider of all good things says to his faithful servant: 'Appoint with yourself seventy elders, whom you yourself know to be elders' (Exod 24:1). From which it is shown that neither the appointment nor the laying on of hands makes...

He shows those who are older not as those who were previously so, but makes them manifest. For it was strictly ordered that those whom the forerunner already knew to be such should be ordained.

The same is possible in Joel (Joel 3:5), one of the Twelve Prophets, who protects the command 'to choose elders'—not as a preceding election, but as a subsequent recognition for the sake of manifesting those who have already acquired virtue and its seniority. Concerning those possessing this honor, it is written in Proverbs (Proverbs 16:31): 'The glory of elders is many,' which are made manifest by wisdom.

Equal and of equal strength to these mentioned elders exist also according to the New Covenant. For the Apostle, writing to his disciple Titus (Titus 1:5), has likewise inscribed to others: 'For this reason I left you in Crete, that you should set in order the things that are lacking, as I commanded you, and establish elders in every city.' He mentions the characteristics of those previously appointed, those being placed into ecclesiastical ranks: monogamy, the best upbringing of children, and being perfected in the remaining virtues, whom he also calls bishops by ancient custom, as we have said elsewhere.

Immediately, indeed, it is brought forward in the Acts of the Apostles (Acts 14:23) that 'Paul called the elders of the Church,' to whom he also says: 'The Holy Spirit has appointed you as bishops to shepherd the Church, which He acquired with His own blood' (Acts 20:28), and the following. To those having this rank, Peter, the foremost of Christ's disciples, addresses them in his epistle (1 Peter 5:1): 'I urge the elders among you.' And let us see what it is that he urges: to shepherd Christ's flock, not by compulsion, but willingly, so that, when the Chief Shepherd is revealed, they may receive the unfading crown of glory (1 Peter 5:4).

Those accounted as elders according to both covenants are kings, being according to Abraham, according to what was said by those who knew his excellence: 'King...

Greek · §61

συναναπαύσηται αὐτῷ. 2.252 Ἡ ἐν ταῖς πλατείαις τῆς καλλιπόλεως παρρησίαν ἄγουσα σοφία, ἐν ᾗ τὰ πάντα ὁ δημιουργὸς εἰς οὐσίαν ἤγαγεν, οὐκ ἀλλαχοῦ που ἢ ἐπ' ἄκρων τῶν τειχέων κηρύττεται πρὸς τῶν νυκτοφυλακούντων καὶ φρουρούντων τὴν θείαν πόλιν, κατὰ τὴν τοῦ Ἠσαΐου φωνὴν ἐκ προσώπου τοῦ παμβασιλέως οὕτως εἰρημένην· «Ἐπὶ τῶν τειχέων σου κατέστησα φύλακας ἡμέρας καὶ νυκτός, οἳ διὰ τέλους οὐ σιωπήσονται μιμνῃσκόμενοι Κυρίου.» 2.253 Ἐν ταῖς ἀποδοθείσαις θείαις πλατείαις τῆς μακαρίας πόλεως ἔτι καθίσονται ὡς καὶ πρότερον σπουδαῖοι πρεσβῦται καὶ πρεσβυτίδες, μετὰ χεῖρας ἔχοντες τὰς ἰδίας ῥάβδους, τοῦτο μὲν βασιλείας σύμβολα, τοῦτο δὲ ἱερατείας τυγχανούσας, ἔτι μὴν καὶ παιδευτικῶν λόγων. 2.254 Πρεσβυτέρους δὲ ἐκλαβεῖν προσήκει τοὺς φρονήσει πεπωλιωμένους, κατὰ τὸ φερόμενον ἐν τῇ παναρέτῳ Σοφίᾳ τοῦ Σαλωμῶνος οὕτως ἔχον· «Γῆρας γὰρ τίμιον οὐ τὸ πολυχρόνιον, οὐδὲ ἀριθμῷ ἐτῶν μεμέτρηται· πολιὰ δέ ἐστιν φρόνησις ἐν ἀνθρώποις, καὶ γῆρας βίος ἀκηλίδωτος.» Αὕτη ἡ πνευματικὴ ἡλικία πρόσην τῷ φίλῳ Θεοῦ χρηματίσαντι, οὗ ἡ πίστις «εἰς δικαιοσύνην λελόγισται» Ἀβραάμ. 2.255 Εἴρηται γὰρ ὑπὸ τοῦ ἱεροφάντου Μωϋσέως ἐν Κοσμοποιΐᾳ· «Ἐκλιπὼν Ἀβραὰμ ἀπέθανεν, τραφεὶς ἐν γήρει καλῷ, πρεσβύτερος καὶ πλήρης ἡμερῶν.» Οὐ γὰρ διὰ πλῆθος ἐνιαυτῶν τῶν ἐκ τοῦ αἰσθητοῦ ἡλίου κύκλων ταῦτ' εἴρηται. Πολυετεστέρων γὰρ ὄντων τῶν πρὸ αὐτοῦ γεναμένων, οὐδεὶς ἐκείνων πρεσβύτερος ἐλέχθη οὐδὲ πλήρης ἡμερῶν. Πρῶτος γὰρ ἀνθρώπων ὁ τοῦ Ἰσαὰκ πατὴρ ἀπὸ πρεσβείων τῶν ἐξ ἀρετῆς ὠνομάσθη πρεσβύτερος. 2.256 Περὶ τῶν οὕτως γνώμης καὶ πολιτείας καὶ νοητῆς ἡλικίας ἐχόντων, ὁ τῶν ὅλων αἴτιος καὶ πάντων ἀγαθῶν χορηγὸς πρὸς τὸν 67 πιστὸν θεράποντα ἑαυτοῦ φησιν· «Κατάστησον μετὰ σεαυτοῦ ἑβδομήκοντα πρεσβυτέρους, οὓς αὐτὸς οἶδας ὅτι εἰσὶν πρεσβύτεροι.» Ἐξ οὗ παρίσταται ὅτι οὐχ ἡ κατάστασις καὶ ἡ χειροτονία ποιεῖ πρεσβύτερον τὸν οὐκ ὄντα πρότερον, ἀλλ' ἀναδείκνυσιν καὶ φανεροῖ. Ἀκριβῶς γὰρ προσετάγη χειροτονεῖσθαι οὓς οἶδεν ὁ προάγων ἤδη ὄντας τοιούτους. 2.257 Ἴσον δύναται καὶ τὸ ἐν Ἰωήλ, ἑνὶ τῶν ∆ώδεκα Προφητῶν, προσταττόμενον «ἐκλέξασθαι πρεσβυτέρους» τοὺς ἤδη ὄντας, οὐ προηγουμένης τῆς ἐκλογῆς, ἀλλ' ἐπιγινομένης ὑπὲρ ἀναδείξεως τῶν ἤδη τὴν ἀρετὴν καὶ τὰ πρεσβεῖα αὐτῆς κεκτημένων. Περὶ τῶν ταύτην τὴν τιμὴν ἐχόντων, ἐν Παροιμίαις γέγραπται· «∆όξα πρεσβυτέρων πολιαί», αἱ ἐκ φρονήσεως δηλονότι. 2.258 Τοῖς οὕτω μνημονευθεῖσι πρεσβυτέροις ἰσότιμοι καὶ ἰσοσθενεῖς ὑπάρχουσι καὶ κατὰ τὴν καινὴν διαθήκην. Γράφων γοῦν ὁ Ἀπόστολος Τίτῳ τῷ ἑαυτοῦ μαθητῇ, πρὸς ἑτέροις καὶ τοῦτ' ἐχάραξεν· «Τούτου χάριν ἀπέλιπόν σε ἐν τῇ Κρήτῃ, ἵνα τὰ λείποντα ἐπιδιορθώσῃ, καθὼς διεταξάμην σοι, καὶ καταστήσῃς κατὰ πόλιν πρεσβυτέρους.» Λέγει δὲ τὰ χαρακτηρικὰ τῶν προαγομένων, τῶν εἰς τοὺς ἐκκλησιαστικοὺς βαθμοὺς ταττομένων· μονογαμίαν, ἐκτροφὴν τέκνων βελτίστην, καὶ κατὰ τὰς λοιπὰς ἀρετὰς πεποιωμένους, οὓς καὶ ἐπισκόπους καλεῖ ἀρχαίᾳ συνηθείᾳ, ὡς καὶ ἐν ἄλλοις εἰρήκαμεν. 2.259 Αὐτίκα γοῦν ἐν ταῖς Πράξεσι τῶν Ἀποστόλων φέρεται ὡς «μετεκαλέσατο Παῦλος τοὺς πρεσβυτέρους τῆς Ἐκκλησίας», οἷς καί φησιν· «Ὑμᾶς ἔθετο τὸ ἅγιον Πνεῦμα ἐπισκόπους ποιμαίνειν τὴν Ἐκκλησίαν, ἣν περιεποιήσατο τῷ ἰδίῳ αἵματι», καὶ τὰ ἑξῆς. Τοῖς τοῦτον τὸν βαθμὸν ἔχουσιν, ὁ κορυφαιότατος τῶν Χριστοῦ μαθητῶν Πέτρος προσφωνεῖ ἐν τῇ κατ' αὐτὸν ἐπιστολῇ· «Πρεσβυτέρους τοὺς ἐν ὑμῖν παρακαλῶ.» Τί δ' ἐστὶν ὃ παρακαλεῖ ἴδωμεν, ἢ ποιμαίνειν τὴν Χριστοῦ ἀγέλην, μὴ ἀναγκαστῶς, ἀλλ' ἑκουσίως, ἵνα, τοῦ ἀρχιποίμενος φανερωθέντος, κομίσωνται τὸν ἀμαράντινον τῆς δόξης στέφανον. 2.260 Οἱ ἀποδοθέντες κατὰ ἀμφοτέρας τὰς διαθήκας πρεσβύτεροι, βασιλεῖς κατὰ τὸν Ἀβραὰμ ὄντες, κατὰ τὸ λεχθὲν ὑπὸ τῶν ἐγνωκότων τὴν ὑπεροχὴν αὐτοῦ· «Βασιλεὺς

Prophetic outpouring and the metaphor of children§62

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62They do not merely say, 'God is with us,' but also, treating the chosen one priestally and sincerely, they carry the staffs of the approaching double excellence, sitting in the squares of the nearby city, each holding his own rod, which serves as a staff and a corrective word.

For regarding those who rebuke children, it is written by Paul: 'What do you want? Shall I come to you with a rod or with love?' (1 Cor 4:21). According to this, the divine writing of Proverbs also argues, where: 'He who offers wisdom from lips, strikes a man without heart with a rod' (Prov 26:3); and where: 'He who spares the rod hates his own son, but he who loves disciplines him carefully' (Prov 13:24).

They participate in the honor and dignity of the elders through faith and practical virtue, having acquired seniority. Regarding such a way of life, Paul, the one speaking in Christ, says to Timothy, marking him: 'Honor widows who are truly widows' (1 Tim 5:5), meaning those who are deprived of all human things, having deeds bringing praise, having raised children as is necessary, generously hosting guests, having surpassed in service to God's servants, having nourished the poor, and adorning themselves with works of virtue toward all those nearby.

The apostolic teaching has, regarding these, the same syllables from which it begins: 'Let a widow be counted, not having become less than sixty years of age, a wife of one man, being testified by good works, if she has cared for children, if she has welcomed strangers, if she has washed the feet of saints, if she has helped those being afflicted, if she has followed in every good work' (1 Tim 5:5).

For the confirmation of the mentioned virtues requires the accompaniment of perfect age to the possessors of virtues, having reached a perfect number of years, not diminished to sixty years of age. Such was Anna the prophetess according to history (Luke 2:36-38), having lived with a husband seven years from her virginity, remaining a widow for a long time until eighty-four years of age. This number is also appropriate for the purity in widowhood, about which it has been said in others.

One is to see this same disposition also in the Old Testament. Such was the most courageous Judith, having famously possessed the title; for Judith is interpreted as 'praise.' And it is not unlikely to find many others adorned with seniority and honor, and especially those concerning...

Of these, it is said in the prophet from the face of God: 'I will pour out from my Spirit upon all flesh, and your sons and your daughters shall prophesy' (Joel 2:28), and the following until: 'And also upon my servants and my handmaidens I will pour out from my Spirit and they shall prophesy.'

Having understood for yourself, examine whether it is said concerning the elders alone to hold staves in their hands, or also concerning the elderly women. It is possible that it is written concerning both groups, but it seems more likely concerning men alone.

In the clarified streets in which those having been made wise by prudence and having grown old by an unblemished life stand, and little boys and girls are playing a praiseworthy play, through which the man David, according to the heart of God, performing all the wills of the one who chose him, spoke more boldly: 'Before the Lord I will dance and play' (Psalm 36:4).

It is possible to take little boys, wandering in the streets of the immortal city of God, who have endowed themselves with prudence through soft nails, so as to have incorruption with the most sharp dignity and an unsearchable healthy word.

Such were the children of the apostles, 'having been born again not of corrupt seed, but of incorruptible, through the living and abiding word of God' (1 Peter 1:23), 'as newborn infants having longed for the spiritual milk without guile' (1 Peter 2:2).

And it will also be useful in season what is said in Proverbs: 'That I may give cunning to the guileless, and perception and understanding to the young child' (Proverbs 1:5). And still in the same book the God-inspired one said: 'Hear, children, the instruction of a father, and pay attention to know understanding' (Proverbs 1:8).

Not altogether are these things said concerning males according to the body; for there are also souls that are male in prudence while they have a female body.

Consequently, regarding the attributed little boys, girls should also be included playing. And see if concerning these in the forty-fourth Psalm the song sung about the bride and the bridegroom praises them thus: 'Virgins shall be brought to the king behind her' (Psalm 45:14), making manifest the bride and the queen, the one standing at the right hand of the one dwelling with him, 'those near her shall be brought to you; they shall be brought in gladness and shall rejoice' (Psalm 45:15). Virgins being brought behind the bride who was led away to one man, the Christ.

Greek · §62

παρὰ Θεοῦ σὺ εἶ ἐν ἡμῖν», ἀλλὰ καὶ γνησίως θεραπεύοντες ἱερατικῶς τὸν ἐκλεξάμενον, τὰ σκῆπτρα φέρουσιν τῆς προσούσης διττῆς ὑπεροχῆς, καθήμενοι ἐν ταῖς πλατείαις τῆς ἔναγχος διαγραφείσης πόλεως, κατέχων ἕκαστος τὴν ἑαυτοῦ ῥάβδον, οὖσαν πρὸς σκῆπτρον καὶ διορθωτικὸν λόγον. 2.261 Περὶ γὰρ τῶν ἐλέγχων παιόντων πως τοὺς ὑπευθύνους, γράφεται ὑπὸ Παύλου· «Τί θέλετε; ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς ἢ ἐν ἀγάπῃ;» Σύμφωνα τούτοις καὶ θεία τῶν Παροιμιῶν γραφὴ διαγορεύει, ὅπου μέν· «Ὃς προσφέρει ἐκ χειλέων σοφίαν, ῥάβδῳ τύπτει ἄνδρα ἀκάρδιον»· ὅπου δέ· «Ὃς φείδεται τῆς βακτηρίας μισεῖ τὸν υἱὸν ἑαυτοῦ, ὁ δὲ ἀγαπῶν ἐπιμελῶς παιδεύει.» 2.262 Τῆς τῶν πρεσβυτέρων τιμῆς καὶ θήλειαι μετέχουσιν διὰ πίστιν καὶ πρακτικὴν ἀρετὴν πρεσβεῖα κεκτημέναι. Τὴν τοιαύτην διαγράφων ἀγωγήν, Τιμοθέῳ χαράττων ὁ ἐν Χριστῷ λαλῶν Παῦλός φησιν· «Τίμα χήρας τὰς ὄντως χήρας», τοιαύτας εἶναι σημαίνων τὰς πάντων τῶν ἀνθρωπίνων στερομένας, ἐχούσας πράξεις ἐπαίνους φερούσας, ἀναθρεψαμένας τέκνα ὡς δεῖ, δαψιλῶς φιλοξενούσας, ὑπερετησάσας Θεοῦ δούλοις, θρεψάσας πένητας, καὶ πᾶσι τοῖς παραπλησίοις ἔργοις ἀρετῆς ἐγκαλλωπιζομένας. 2.263 Ἔχει δὲ περὶ τούτων αὐταῖς συλλαβαῖς ἡ ἀποστολικὴ διδασκαλία ἔνθεν ἀρχομένη· «Χήρα καταλεγέσθω μὴ ἔλαττον ἐτῶν ἑξήκοντα γεγονυῖα, ἑνὸς ἀνδρὸς γυνή, ἐπὶ ἔργοις καλοῖς μαρτυρουμένη, εἰ ἐτεκνοφρόνησεν, εἰ ἐξενοδόχησεν, εἰ ἁγίων πόδας ἔνιψεν, εἰ θλιβομένοις ἐπήρκεσεν, εἰ παντὶ ἔργῳ καλῷ ἐπηκολούθησεν.» 2.264 Ὑπὲρ βεβαιώσεως δὲ τῶν μνημονευθεισῶν ἀρετῶν χρεία καὶ τελείας ἡλικίας συνεπικοσμούσης τὰς κτητὰς ἀρετάς, τελείων ἐτῶν ἀριθμὸν ἐσχηκυῖαν οὐκ 68 ἐλαττουμένην ἑξηκονταέτους χρόνου. Τοιαύτη κατὰ τὴν ἱστορίαν ὑπῆρχεν Ἄννα ἡ προφῆτις, ζήσασα μετὰ ἀνδρὸς ἔτη ἕπτα ἀπὸ τῆς παρθενίας αὐτῆς, διαμείνασα ἐπὶ πολὺ χήρα ἕως ἐτῶν ὀγδοήκοντα τεσσάρων. Οἰκεῖος δὲ καὶ οὗτος ὁ ἀριθμὸς τῆς ἐν χηρείᾳ ἁγνείας, περὶ οὗ ἐν ἄλλοις εἴρηται. 2.265 Ταύτης τῆς προαιρέσεως ἐπιμελομένας ἔστιν ἰδεῖν καὶ ἐν τῇ παλαιᾷ διαθήκῃ. Οἵα ἦν ἡ ἀνδρειωτάτη Ἰουδίθ, φερωνύμως ἐσχηκυῖα τὴν προσηγορίαν· Ἰουδὶθ γὰρ «αἴνεσις» ἑρμηνεύεται. Οὐκ ἀπεικὸς δὲ καὶ ἄλλας πλείονας εὑρεῖν πρεσβείᾳ καὶ τιμῇ κεκοσμημένας, καὶ μάλιστα ἐκείνας περὶ ὧν ἐν προφήτῃ εἴρηται ἐκ προσώπου Θεοῦ· «Ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν», καὶ τὰ ἑξῆς μέχρι τοῦ· «Καί γε ἐπὶ τοὺς δούλους μου καὶ τὰς δούλας μου ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου καὶ προφητεύσουσιν.» 2.266 Ἐπιστήσας κατὰ σεαυτόν, σκόπησον εἰ περὶ μόνων τῶν πρεσβυτέρων εἴρηται ῥάβδους κατέχειν ἐν ταῖς χερσὶν ἢ καὶ περὶ τῶν πρεσβυτίδων. Ἐνδέχεται δὲ περὶ ἀμφοτέρων τῶν ταγμάτων γεγράφθαι, πιθανώτερον δὲ δοκεῖ περὶ μόνων τῶν ἀνδρῶν. 2.267 Ἐν ταῖς σαφηνισθείσαις πλατείαις ἐν αἷς προκάθηνται οἱ φρονήσει πεπολιωμένοι καὶ ἀκηλιδώτῳ βίῳ γηράσαντες, καὶ παιδάρια καὶ κοράσια εἶναι παίζοντα παιδιὰν ἐπαινετὴν ᾗ ἐγκαλλωπιζόμενος ὁ κατὰ τὴν καρδίαν τοῦ Θεοῦ ἀνὴρ ∆αυίδ, πάντα τὰ θελήματα ποιῶν τοῦ ἐκλεξαμένου, παρρησιαστικώτερον ἀνεφθέγξατο· «Ἐνώπιον Κυρίου ὀρχήσομαι καὶ παίξομαι.» 2.268 Παιδάρια ἀθύροντα ἐν ταῖς πλατείαις τῆς ἀοιδίμου Θεοῦ πόλεως ἐκλαβεῖν ἔστιν τοὺς ἐξ ἁπαλῶν ὀνύχων σωφροσύνῃ ἑαυτοὺς ἐπιδεδωκότας, ὥστ' ἀφθορίαν ἔχειν μετὰ σεμνότητος ἀκραιφνεστάτης καὶ λόγον ὑγιῆ ἀκατάγνωστον. 2.269 Τοιοῦτοι δὲ ὑπῆρχον οἱ τῶν ἀποστόλων υἱοί, «ἀναγεγεννημένοι οὐκ ἐκ σπορᾶς φθαρτῆς, ἀλλ' ἀφθάρτου, διὰ ζῶντος λόγου Θεοῦ καὶ μένοντος», «ὡς ἀρτιγέννητα βρέφη τὸ λογικὸν ἄδολον γάλα ἐπιποθήσαντες». 2.270 Συγχρήσει δὲ καιρίως καὶ τῷ ἐν Παροιμίαις εἰρημένῳ· «Ἵνα δῷ ἀκάκοις πανουργίαν, παιδὶ δὲ νέῳ αἴσθησίν τε καὶ ἔννοιαν.» Καὶ ἔτι ἐν τῇ αὐτῇ βίβλῳ ὁ θεόσοφος εἶπεν· «Ἀκούσατε, παῖδες, παιδείαν πατρός, καὶ προσέχετε τοῦ γνῶναι ἔννοιαν.» 2.271 Οὐ πάντως δὲ περὶ τῶν κατὰ τὸ σῶμα ἀρσένων λέγεται ταῦτα· εἰσὶ γὰρ καὶ σῶμα θῆλυ ἔχουσαι ψυχαὶ ἄρσενες τῷ φρονήματι. 2.272 Ἑπομένως τοῖς ἀποδοθεῖσιν παιδαρίοις, καὶ κοράσια ἐκλημπτέον παίζοντα. Καὶ ὅρα εἰ περὶ τούτων ἐν τεσσερακοστῷ τετάρτῳ Ψαλμῷ ὑμνεῖται περὶ τῆς νύμφης καὶ τοῦ νυμφίου τὸ μελῳδούμενον ὧδε· «Ἀπενεχθήσονται τῷ βασιλεῖ παρθένοι ὀπίσω αὐτῆς», τῆς νύμφης καὶ βασιλίδος δηλονότι, τῆς παραστάσης ἐκ δεξιῶν τοῦ συνοικοῦντος, «αἱ πλησίον αὐτῆς ἀπενεχθήσονταί σοι· ἀπενεχθήσονται ἐν εὐφροσύνῃ καὶ ἀγαλλιάσει». 2.273 Παρθένοι ἀπενεχθησόμεναι ὀπίσω τῆς νυμφαγωγηθείσης ἑνὶ ἀνδρὶ τῷ Χριστῷ

Restoration despite destruction§63

63The churches are incorruptible in spirit and body, being pure in thought and action.

Just as it was previously said that children are eunuchs according to the soul, but not only according to the body, so too virgins possessing holiness in thought and action do not have a female body by necessity. In the Revelation of John, the one hundred and forty-four thousand virgins were not such things according to the body; for it was brought forth: 'These are they who were not defiled with a woman; for they are virgins, and there is no deceit in their mouth; for they are without blemish' (Rev 14:4). Concerning all those strolling in the streets of the highly-praised city, it is brought forward like a single dance in one of the Psalms: 'Young men and virgins, elders with the younger, let them praise the name of the Lord' (Ps 148:12). Concerning the various ages of the inner man, and whom Jesus loved, he writes to the disciple: 'I write to you, little children, that your sins are forgiven you through his name' (1 John 2:12)—that is, the Savior—'I write to you, fathers, because you have known him who is from the beginning; I write to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one' (1 John 2:13-14). He calls 'little children' those who have just received the forgiveness of sins, whatever age they might be according to the outer man; he names 'fathers' those who are expert in the theology from the beginning; and 'young men' those having strength, remaining unassailable with the word of the exhorting one remaining in them, even if the struggle be 'against principalities, against powers, against the rulers of the darkness of this world, against the spiritual forces of wickedness' (Eph 6:12). For how can those who have received from the All-Ruler Savior 'authority to tread upon serpents and scorpions, and upon all the power of the enemy' (Luke 10:19) not be being harmed? For the same thing is: 'nothing shall harm you' (Mark 16:18), to: 'nothing shall afflict you.' Immediately, therefore, concerning the one having received authority to tread upon serpents and all the power of the enemy, a triumphal hymn is sent up according to the word having this: 'He shall mount upon an asp and a basilisk; he shall trample the lion and the dragon' (Ps 91:13). Having said enough regarding what is set forth explicitly, let us set forth the following.

Zachariah 8:6: Thus says the Lord of hosts: If it seems impossible in your eyes...

Will the remnant of this people not be able to remain even before me in those days? says the Lord Almighty (Zechariah 8:13).

Having undergone destruction by wars, the visible and lower Jerusalem—as its citizens underwent much captivity—was seen by those unfaithful to the promises concerning its restoration to be being abandoned, as they considered it impossible for it to be inhabited brilliantly again, as if it were to have inhabitants of the mountain and the plain, and to have elders and elder women still sitting in its squares, with boys and girls playing in them.

But since 'all things are possible to God' (Mark 10:27), and He leads from narrowness to breadth, and from hopelessness to abundance, even if there be added to the remnant of the people surrounding here many who have died, it is not impossible for God, which is appearing impossible to them.

Just as when the metropolis of Judea was being sacked and undergoing extreme desolation, men lacking the resurrection of the soul thought it impossible to restore it to its former glory and prosperity, even though God had promised and was able to bring the preordained things to an end, so also the unfaithful and the poor in mind, seeing the Church having been driven into a corner most wretchedly during the persecutions against Christians, as if an upright corpse had fallen, thought it impossible to be restored, enjoying a deep peace toward the peace of the known ones: 'My peace I give to you, my peace I leave to you' (John 14:27).

Therefore, instilling courage in those to whom He will give, He promised stability and a calmed peace; 'Take courage,' He said, 'I have overcome the world' (John 16:33); therefore, even if you have tribulation now, take courage, for you are to expect relief. For truth is a friend.

Those who attacked the Church and Christianity were so incensed as to want to dash the gathering places to the ground and consume the sacred books with fire. After such brutality held out for a little while, the small-minded thought it impossible to recover it to glory again.

But even if to those it seemed hopeless and unmanageable what happened, it has been proven possible and even easy for the one who has not despaired. For one can indeed see the places once dashed down restored to height.

Greek · §63

Ἐκκλησίας, πνεύματι καὶ σώματί εἰσιν ἀδιάφθοροι γνώμῃ καὶ πράξει ἁγνεύουσαι. 2.274 Ὡς ἐλέχθη ὡς τὰ παιδάρια προηγουμένως κατὰ τὴν ψυχὴν ἄρρενα, ἀλλὰ οὐ μόνον κατὰ τὸ σῶμα τυγχάνουσιν, ὁμοίως αἱ ἐν γνώμῃ καὶ πράξει ἁγιότητα ἔχουσαι παρθένοι οὐκ ἐξ ἀνάγκης θηλυκὸν ἔχουσι σῶμα. Ἐν γοῦν τῇ Ἰωάννου Ἀποκαλύψει αἱ ἑκατὸν τεσσαράκοντα τέσσαρες χιλιάδες τῶν παρθένων οὐ τῷ σώματι ἦσαν τοιαῦται· ἐπηνέχθη γάρ· «Οὗτοί εἰσιν οἳ μετὰ γυναικὸς οὐκ ἐμολύνθησαν· παρθένοι γάρ εἰσιν, καὶ οὐκ ἔστιν ἐν τῷ στόματι αὐτῶν δόλος· ἄμωμοι γάρ εἰσιν.» 2.275 Περὶ πάντων τῶν διατριβόντων ἐν ταῖς πλατείαις τοῦ πολυυμνήτου ἄστεως, ὡς περὶ ἑνὸς χοροῦ ἐν ἑνὶ τῶν Ψαλμῶν φέρεται· «Νεανίσκοι καὶ παρθένοι, πρεσβύτεροι μετὰ νεοτέρων αἰνεσάτωσαν τὸ ὄνομα Κυρίου.» Περὶ τῶν κατὰ τὸν ἔσω ἄνθρωπον διαφόρων ἡλικιῶν καὶ ὃν ἠγάπα Ἰησοῦς μαθητὴν ἐπιστέλλει· «Γράφω ὑμῖν, παιδία, ὅτι ἀφέωνται ὑμῶν αἱ ἁμαρτίαι διὰ τὸ ὄνομα αὐτοῦ», –τοῦ Σωτῆρος δηλαδή, – 69 »γράφω ὑμῖν, πατέρες, ὅτι ἐγνώκατε τὸ ἀπ' ἀρχῆς· γράφω ὑμῖν, νεανίσκοι, ὅτι ἰσχυροί ἐστε καὶ ὁ λόγος τοῦ Θεοῦ ἐν ὑμῖν μένει, καὶ νενικήκατε τὸν πονηρόν.» 2.276 Παιδία δὲ λέγει τοὺς ἄρτι ἀφέσεως ἁμαρτιῶν τετυχηκότας, οἵας ποτ' ἂν ὦσιν ἡλικίας κατὰ τὸν ἔξω ἄνθρωπον, πατέρας ὀνομάζων τοὺς τὸ ἀπ' ἀρχῆς τῆς θεολογίας ἐπισταμένους, καὶ νεανίσκους τοὺς ἰσχὺν ἔχοντας ἐμμένοντος ἐν αὐτοῖς τοῦ λόγου τοῦ προτρεπομένου μένειν ἀκαταμαχήτους, κἂν ὁ ἀγὼν ᾖ αὐτοῖς «πρὸς ἀρχάς, πρὸς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας». Πῶς γὰρ οὐκ ἰσχυροὶ οἱ ὑπὸ τοῦ παμβασιλέως Σωτῆρος εἰληφότες «ἐξουσίαν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ», ἥκιστα βλαπτομένους; ταὐτὸν γὰρ τό· «οὐδὲν ὑμᾶς ἀδικήσει», τῷ· «οὐδὲν ὑμᾶς βλάψει». 2.277 Αὐτίκα γοῦν περὶ τοῦ τὴν ἐξουσίαν λαβόντος πατεῖν τὰ ἰοβόλα καὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, ἐπινίκιος ὕμνος ἀναπέμπεται κατὰ λέξιν ὧδε ἔχον· «Ἐπ' ἀσπίδα καὶ βασιλίσκον ἐπιβήσει, καταπατήσεις λέοντα καὶ δράκοντα.» 2.278 Ἀρκούντως εἰρημένων εἰς τὸ προκείμενον ῥητόν, ἐκθώμεθα τὰ ἑξῆς. 2.279 Zach. VIII, 6: Τάδε λέγει Κύριος παντοκράτωρ· Εἰ ἀδυνατήσει ἐνώπιον τῶν καταλοίπων τοῦ λαοῦ τούτου ἐν ταῖς ἡμέραις ἐκείναις, μὴ καὶ ἐνώπιόν μου ἀδυνατήσει; λέγει Κύριος παντοκράτωρ. 2.280 Κατασκαφὴν ὑπὸ πολεμίων ὑπομεινάσης τῆς αἰσθητῆς καὶ κάτω Ἰερουσαλήμ, ὡς ὑποστῆναι πολλὴν αἰχμαλωσίαν τοὺς πολίτας αὐτῆς, ταῖς ἐπαγγελίαις περὶ ἀποκαταστάσεως αὐτῆς ἀπιστοῦντας, ἐρείπιον αὐτὴν γενομένην ὁρῶντας, ἀδύνατον ἡγουμένους ἔτι λαμπρῶς πολισθῆναι αὐτήν, ὡς τὴν ὀρεινὴν καὶ πεδιάδα οἰκητῆρας ἔχειν, καὶ ἐν ταῖς πλατείαις αὐτῆς ἔτι τοὺς πρεσβυτέρους καὶ τὰς πρεσβυτέρας καθεσθῆναι, πληθυνόντων ἐν αὐταῖς παιζόντων παιδαρίων καὶ κορασίων. Ἀλλ' ἐπεὶ «πάντα Θεῷ δυνατά», καὶ ἀπὸ στενότητος πλατύτητα, καὶ ἐξ ἀπόρων εὐπορίαν ἄγειν, κἂν ἐπίπροσθεν τῶν καταλοίπων τοῦ λαοῦ τῶν περιόντων εἰσέτι δεῦρο πολλῶν τεθνηκότων, ἀλλ' οὐκ ἀδύνατον Θεῷ τὸ ἐκείνοις ἀδύνατον φαινόμενον. 2.281 Ὥσπερ οὖν ἐπὶ τῆς μητροπόλεως τῆς Ἰουδαίας ἁλούσης καὶ ἐσχάτην ἐρημίαν ὑπομενούσης, ἀδύνατον ἡγοῦντο οἱ ἀνάστημα ψυχῆς οὐκ ἔχοντες ἄνθρωποι τὸ ἀποκαταστῆναι αὐτὴν εἰς τὴν προτέραν δόξαν καὶ εὐετηρίαν, καίτοι Θεοῦ ἐπαγγειλαμένου καὶ εἰς πέρας ἀγαγεῖν δυναμένου τὰ προθεσπισθέντα, οὕτω οἱ ἄπιστοι καὶ πτωχοὶ τὴν διάνοιαν, ἐν τοῖς κατὰ χριστιανῶν διωγμοῖς ὁρῶντες τὴν Ἐκκλησίαν πορθηθεῖσαν ἐσχάτως, ὡς δοκεῖν πτῶμα ἀνέγερτον πεπτωκέναι, ἀδύνατον εἶναι ἀποκαταστῆναι αὐτήν, εἰρήνην βαθεῖαν ἀπολαμβάνουσαν πρὸς τοῦ εἰρηκότος τοῖς γνωρίμοις· «Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν, εἰρήνην τὴν ἐμὴν ἀφίημι ὑμῖν.» 2.282 Θάρσος οὖν ἐμποιῶν οἷς δώσειν ὑπέσχετο τὴν εὐστάθειαν καὶ γαληνιῶσαν εἰρήνην· «Θαρσεῖτε, ἔφη, ἐγὼ νενίκηκα τὸν κόσμον»· διὸ κἂν θλῖψιν νῦν ἔχητε, ἄνεσιν προσδοκῆσαι θαρσήσατε. Φίλη γὰρ ἡ ἀλήθεια. 2.283 Οἱ κατὰ τῆς Ἐκκλησίας καὶ τοῦ χριστιανισμοῦ ἐπιτεθειμένοι εἰς τοσοῦτον ἐξηγριώθησαν ὡς τοὺς συνακτηρίους τόπους εἰς ἔδαφος κατασπάσαι καὶ τὰς ἱερὰς βίβλους πυρὶ δαπανῆσαι. Τῆς τοσαύτης ὠμότητος πρὸς ὀλίγον κρατησάσης, οἱ μικροφυεῖς ἐτόπασαν ἀδύνατον εἶναι ἔτι αὐτὴν εἰς τὸ ἔνδοξον ἀνακάμψαι. 2.284 Ἀλλ' εἰ κἀκείνοις ἄπορον καὶ ἀκατόρθωτον τὸ συμβὰν ἔδοξεν, ἀλλὰ δυνατὸν καὶ εὔκολον τὸ ἀπελπισθὲν ἀποδέδεικται. Ἔστιν γοῦν ἰδεῖν τοὺς τότε κατασπασθέντας τόπους εἰς ὕψος

The Universal Call and Wisdom§64

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64Having been raised up more glorious than they were before, adorned with gold and with all worldly splendors that are passing, and with books once consumed by fire being remade with gold and gold-leaf, lying in the royal courts.

It seems both possible and paradoxical of God that through those by whom Christianity labored and was illuminated—and by these I say, not men, but those exercising the same leadership. More complete things concerning these are said in the commentaries of the prophet Isaiah.

The word provides faith to expect those things that seem to be lost in despair, for the Lord of all said he would perform them. Zechariah says: 'Thus says the Lord of hosts: Behold, I save my people from the land of the east and from the land of the west, and I will bring them in and cause them to dwell in the midst of Jerusalem, and they shall be my people and I will be to them a God in truth and in righteousness' (Zechariah 8:7-8).

Just as a man who worships and serves God is addressed as a man of God, so his people is the one being filled by those who are God-fearing according to their respective capacities. He becomes his people, whom he saves from all the inhabited world and its ends; he promises, saying: 'Behold, I save my people from the land of the east and from the land of the west, says the Lord of hosts' (Zechariah 8:7). This is not only the one from circumcision, but belongs to all the nations who believe in the Savior according to the Gospel.

For in the past, only one nation, that of the Hebrews, was a part and a lot of the Creator, according to the testimony of the hierophant saying: 'When the Most High divided the nations, as he scattered the sons of Adam according to the number of the angels of God, there was made a part of the Lord Jacob, a portion of his inheritance Israel,' through beauty of character and life, according to the testimony brought forth by the saints in the forty-sixth Psalm: 'He chose for us his inheritance, he loved the beauty of Jacob' (Psalm 46:4).

Similarly, it is demonstratively announced in the Mosaic teaching: 'Behold, a wise and knowing people, this great nation,' being God-fearing and abstaining from sins, according to that which was said in the perfect Wisdom of Solomon: 'Because he who not...

Having a poorly-skilled soul and a body misused by sin, one receives God's wisdom and the appropriate sacred knowledge belonging to it. This agrees in thought with what was said by a God-fearing man concerning God, speaking to the true man: 'Behold, piety is wisdom, and to abstain from evils is knowledge.'

Along with this, the nations live with this wise and knowing one, existing as a 'royal priesthood, a people for tending,' and all the nations are rejoiced, the Savior having become for them a good hope, according to the blessing of the Savior rising out of Judah, which also what is in Isaiah has in this way: 'There shall be the root of Jesse, and the one rising to rule nations; upon him the nations shall hope' (Isaiah 11:10).

Concerning the simultaneous joy and delight of all men, it has been written: 'Rejoice, O nations, with his people' (Psalm 117:1), no longer of one single Hebrew nation, but of all at once worshiping and serving God according to what is announced in the Psalms, where: 'All the nations shall serve him' (Psalm 22:27); and where: 'All the nations, all those whom you have made, shall come and worship before you, and shall glorify your name, Lord' (Psalm 22:27). And again: 'The ends of the earth shall remember and turn to the Lord, and the patriarchies of the nations shall worship before him, because the kingdom belongs to the Lord, and he is ruler of the nations' (Psalm 72:17).

Concerning the calling of all men, both Jews and Greeks, as the one people set forth by the prophet clearly announces, the Lord of all saying: 'Behold, I save my people from the land of the east and from the land of the west, says the Lord of all' (Isaiah 11:12). Concerning the dance being gathered from all the climates of the inhabited world, the Gospel signifies the Savior having said: 'Many shall come from the east and the west of the sun, and shall recline in the kingdom of the heavens with Abraham, Isaac, and Jacob' (Matthew 8:11). In harmony with the calling from everywhere, in the forty-ninth Psalm, the singer of the seventy-first says: 'God, the Lord of gods, has spoken, and has called the earth from the rising of the sun even unto the west' (Psalm 71:19). But when did this calling occur, or when was 'the splendor of beauty from Zion' (Psalm 50:5) of him revealed, the fulfillment of another...

Greek · §64

ἐγηγερμένους ἐνδοξοτέρους ἢ πρότερον ἦσαν, χρυσορόφους καὶ πᾶσι τοῖς περισπουδαστοῖς προκοσμήμασιν διαπρέπειν, καὶ τὰς πυρὶ ἀναλωθείσας βίβλους, διαχρύσους καὶ χρυσοκόλλους κατασκευαζομένας, ἐν ταῖς βασιλικαῖς αὐλαῖς ἀνακειμένας. 2.285 Τὸ δυνατὸν δὲ καὶ παράδοξον τοῦ Θεοῦ φαίνεται, ὅτι δι' ὧν 70 κατεπονήθη ὁ χριστιανισμὸς καὶ ἀνέλαμψεν· δι' αὐτῶν δὲ λέγω, οὐ τῶν ἀνθρώπων ἀλλὰ τῶν τὴν αὐτὴν περιεπόντων ἡγεμονίαν. Εἴρηται δὲ ἐντελέστερον περὶ τούτων ἐν τοῖς ὑπομνήμασιν Ἠσαΐου τοῦ προφήτου. 2.286 Πίστιν παρέχων ὁ λόγος τοῦ προσδοκῆσαι τὰ δοκοῦντα ἀπελπίσθαι, Κύριον τὸν παντοκράτορα ἐπηγγέλθαι αὐτὰ ποιῆσαι εἶπεν. 2.287 Zach. VIII, 7®8: Τάδε λέγει Κύριος παντοκράτωρ· Ἰδοὺ ἐγὼ ἀνασῴζω τὸν λαόν μου ἀπὸ γῆς ἀνατολῶν καὶ ἀπὸ γῆς δυσμῶν, καὶ εἰσάξω αὐτοὺς καὶ κατασκηνώσω ἐν μέσῳ Ἰερουσαλήμ, καὶ ἔσονταί μοι εἰς λαὸν καὶ ἐγὼ ἔσομαι αὐτοῖς εἰς Θεὸν ἐν ἀληθείᾳ καὶ ἐν δικαιοσύνῃ. 2.288 Ὥσπερ Θεοῦ ἄνθρωπος προσαγορεύεται ὁ λατρεύων καὶ δουλεύων αὐτῷ, οὕτω λαὸς αὐτοῦ χρηματίζει ὁ ἐκ τῶν καθ' ἕκαστα θεοσεβῶν συμπληρούμενος. Λαὸς αὐτοῦ τυγχάνει ὅνπερ ἀνασῴζει ἐκ πάσης τῆς οἰκουμένης καὶ τῶν περάτων αὐτῆς· ὑπισχνεῖται φάσκων· «Ἰδοὺ ἀνασῴζω τὸν λαόν μου ἀπὸ γῆς ἀνατολῶν καὶ ἀπὸ γῆς δυσμῶν, λέγει Κύριος παντοκράτωρ.» Οὐχ ὁ ἐκ περιτομῆς δὲ μόνος οὗτος, ἀλλ' ὁ πάντων τῶν πιστευόντων τῷ Σωτῆρι ἐθνῶν κατὰ τὸ εὐαγγέλιον ὑπάρχει. 2.289 Πάλαι μὲν γὰρ ἓν μόνον ἔθνος τὸ τῶν Ἑβραίων, λαὸς τοῦ τὰ πάντα δημιουργήσαντος, μερὶς καὶ κλῆρος ἦν, κατὰ τὴν τοῦ ἱεροφάντου μαρτυρίαν λέγοντος· «Ὅτε διεμέριζεν ὁ ὕψιστος ἔθνη, ὡς διέσπειρεν υἱοὺς Ἀδὰμ κατὰ ἀριθμὸν ἀγγέλων Θεοῦ, ἐγενήθη μερὶς Κυρίου Ἰακώβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ», διὰ καλλονὴν ἤθους καὶ βίου, κατὰ τὴν μαρτυρίαν τὴν ἐν τεσσερακοστῷ καὶ ἕκτῳ Ψαλμῷ προφερομένην ὑπὸ τῶν ἁγίων οὕτως· «Ἐξελέξατο ἡμῖν τὴν κληρονομίαν ἑαυτοῦ, τὴν καλλονὴν Ἰακὼβ ἠγάπησεν.» 2.290 Παραπλησίως ἔχει καὶ τὸ ἐν μωσαϊκῇ διδασκαλίᾳ δεικτικῶς ἀπαγγελλόμενον· «Ἰδοὺ λαὸς σοφὸς καὶ ἐπιστήμων, τὸ ἔθνος τὸ μέγα τοῦτο», θεοσεβῶν καὶ ἀπεχόμενος ἁμαρτιῶν, κατὰ τὸ λεχθὲν ἐν παναρέτῳ Σαλωμῶνος Σοφίᾳ· «Ὅτι ὁ μὴ ἔχων κακότεχνον ψυχήν, μηδὲ σῶμα κατάχρεω ἁμαρτίας» δέχεται τὴν Θεοῦ σοφίαν καὶ τὴν κατάλληλον αὐτῇ ἱερὰν ἐπιστήμην. Συνᾴδει τῇ νοήσει ταύτῃ τὸ λεχθὲν ὑπὸ θεοσεβοῦς ἀνδρὸς περὶ τοῦ Θεοῦ φάσκοντος τῷ ἀληθινῷ ἀνθρώπῳ· «Ἰδοὺ ἡ θεοσέβειά ἐστιν σοφία, τὸ δὲ ἀπέχεσθαι ἀπὸ κακῶν ἐστιν ἐπιστήμη.» 2.291 Σὺν τούτῳ τῷ σοφῷ καὶ ἐπιστήμονι ἔθνει, ὑπάρχοντι «βασιλείῳ ἱερατεύματι, λαῷ εἰς περιποίησιν» ὄντι, εὐφραίνεται τὰ ἔθνη πάντα, γεναμένου τοῦ Σωτῆρος αὐτοῖς ἀγαθῆς προσδοκίας, κατὰ τὴν εὐλογίαν τοῦ ἐκ τοῦ Ἰούδα ἀνατείλαντος Σωτῆρος, ᾗ συνᾴδει καὶ τὸ ἐν Ἠσαΐᾳ οὕτως ἔχον· «Ἔσταιἡ ῥίζα τοῦ Ἰεσσαί, καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν· ἐπ' αὐτῷ ἔθνη ἐλπιοῦσιν.» 2.292 Περὶ τῆς ἅμα πάντων ἀνθρώπων τερπωλῆς καὶ θυμηδίας γέγραπται· «Εὐφράνθητε, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ», οὐκέτι ἑνὸς μόνου ἔθνους τοῦ ἑβραϊκοῦ, ἀλλὰ πάντων ἅμα προσκυνούντων καὶ λα̣τρευόντων Θεῷ κατὰ τὰ ἐν Ψαλμοῖς ἀπαγγελλόμενα, ὅπου μέν· «Πάντα τὰ ἔθνη δουλεύσουσιν αὐτῷ»· ὅπου δέ· «Πάντα τὰ ἔθνη ὅσα ἐποίησας ἥξουσιν, καὶ προσκυνήσουσιν ἐνώπιόν σου, καὶ δοξάσουσιν τὸ ὄνομά σου», Κύριε. Καὶ πάλιν· «Μνησθήσονται καὶ ἐπιστραφήσονται πρὸς Κύριον τὰ πέρατα τῆς γῆς, καὶ προσκυνήσουσιν ἐνώπιον αὐτοῦ αἱ πατριαὶ τῶν ἐθνῶν, ὅτι τοῦ Κυρίου ἡ βασιλεία, καὶ αὐτὸς δεσπόζει τῶν ἐθνῶν.» 2.293 Περὶ τῆς πάντων ἀνθρώπων Ἰουδαίων τε καὶ Ἑλλήνων κλήσεως ὡς περὶ ἑνὸς λαοῦ τὸ προκείμενον τοῦ προφήτου ῥητὸν ἀπαγγέλλεται, τοῦ δεσπότου τῶν ἁπάντων λέγοντος· «Ἰδοὺ ἐγὼ ἀνασῴζω τὸν λαόν μου ἀπὸ γῆς ἀνατολῶν καὶ ἀπὸ γῆς δυσμῶν, λέγει Κύριος παντοκράτωρ.» Περὶ τοῦ ε᾿̣κ πάντων τῶν κλιμάτων τῆς οἰκουμένης συναγομένου χοροῦ καὶ τὸ Εὐαγγέλιον σημαίνει φάσκον τὸν Σωτῆρα εἰρηκέναι· «Πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν ἡλίου ἥξουσιν, καὶ ἀνακλιθήσονται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ.» Συνῳδὰτῇ πανταχόθεν κλήσει καὶ ἐν τεσσερακοστῷ καὶ ἐνάτῳ Ψαλμῷ ὁ 71 ὑμνῳδὸς κελαδῶν φησιν· «Θεὸς θεῶν Κύριος ἐλάλησεν, καὶ ἐκάλεσε τὴν γῆν ἀπὸ ἀνατολῶν ἡλίου καὶ μέχρι δυσμῶν.» 2.294 Πότε δὲ ἡ κλῆσις αὕτη γέγονεν, ἢ ὅτε «ἐκ Σιὼν ἡ εὐπρέπεια τῆς ὡραιότητος» αὐτοῦ πεφανέρωται, πληρουμένης ἑτέρας

Entering the Mystical Court§65

65Regarding the prophecy held here: 'The deliverer shall shine out from Zion,' or 'because of Zion,' as Paul, the speaker in Christ and vessel of election, writes. When, then, did the God of the gods call from the rising of the sun even unto the settings? Or was it when the people of the circumcision were cast off, having denied the Great King Savior, saying, 'We have no king but Caesar' (Matt 27:25), and 'His blood be on us and on our children' (Matt 27:25)? For having crucified the Savior, they pushed Him away, and the worship according to shadow and letter reached an end, as he says to them, 'It is not my will in you, and I will not accept a sacrifice from your hands, because from the rising of the sun and the settings incense is brought to my name in every place, and a pure sacrifice.'

What, then, is the incense and the pure sacrifice being brought in every place for the sake of glorifying God? The composer addresses the great king, saying, 'Let my prayer be directed as incense before you, the lifting up of my hands as an evening sacrifice' (Ps 141:2). For in the past, when the shadowy worship had a place, it was in Jerusalem, 'the place where it was necessary to worship,' and to send up prayer, and to perform sacrifice.

But now, the shining of this true light having occurred and having enlightened the whole cosmos (John 1:9), the interpreted incense is brought in every place, and the sacrifice harmonious to it, with prayer-houses having been eagerly raised throughout the whole earth, so that the name of God might be glorified among all the nations, both the eastern and the western. According to another understanding, they glorify God in whom the sun of righteousness has risen (Mal 4:2), and in whom the light of the ungodly has set, concerning which it is brought forth in Proverbs: 'The light of the ungodly shall be quenched' (Prov 13:9). When this occurs, the Lord of All restores his people from the land of the risings and from the settings, in order that he might bring in the nations, not allowing them to remain outside like the crowds who hear the word in parables (Matt 13:10-15), so that...

Having entered into the mystical and spiritual court of Jesus, they become listeners to the clarity and knowledge of the parables, as the initiator says to them: 'To you it has been given to know the mysteries of the kingdom of heaven' (Matt 13:11).

Just as one existing outside, not in a place but in an external disposition, hears words, likewise the listener of the old covenant according to the letter and the shadow is to blame; for it is said concerning such ones who hear the law having been veiled: 'They read the law outside, and they called for confessions' (Lev 16:15), not reading the teaching of the life-giving Spirit while approaching.

This exceeds what is requested by a prayer sent back such as this: 'Open my eyes, and I will understand the wonders of yours out of your law' (Ps 119:18). That which is worthy of having the veil removed is the obscurity of the things read and the ignorance lying upon the intellect of the one encountering them as if it were not fitting. For there is a way to learn scientifically about these things from the writing Apostle: 'For until the present day, whenever Moses is read, a veil lies upon the reading. But whenever he turns to the Lord, the veil is removed; and the Lord is the Spirit' (2 Cor 3:14-16).

What will exist, being granted by God, when the nations are brought in the said manner, or when the Lord dwells in Jerusalem, the temple in it being filled with the glory of the Lord God Almighty in truth and in righteousness; for not only there with the truth, but also in other writings is righteousness remembered; for indeed in the fourteenth Psalm, 'that one walking blameless to work righteousness' is said, 'and to speak truth in his heart' (Ps 15:2). And in another Psalm: 'Mercy and truth met, righteousness and peace kissed; truth rose up from the earth, righteousness shone down from heaven' (Ps 85:10-11). And observe whether the truth is the mystical and opened contemplation of the...

...

Greek · §65

προφητείας, τῆς ὧδε ἐχούσης· «Ἥξει ἐκ Σιὼν ὁ ῥυόμενος», ἢ «ἕνεκεν Σιών», ὡς γράφει τὸ τῆς ἐκλογῆς σκεῦος, ὁ ἐν Χριστῷ λαλῶν Παῦλος. 2.295 Πότε δὲ ἀπὸ ἀνατολῶν ἡλίου καὶ μέχρι δυσμῶν ἐκάλεσεν λαλήσας ὁ τῶν θεῶν Θεός, ἢ ὅτε ἀπεβλήθη ὁ ἐκ περιτομῆς λαός, ἀρνησάμενος τὸν παμβασιλέα Σωτῆρα εἰπών· «Οὐκ ἔχομεν β̣α̣σ̣ιλέα εἰ μὴ Καίσαρα»· «ἐφ' ἡμᾶς τὸ αἷμα αὐτοῦ καὶ ἐπὶ τὰ τέκνα ἡμ̣ῶν». Σταυρώσαντες γὰρ τὸν Σωτῆρα ἀπώσθησαν καὶ τέλ̣ος ἔσχεν ἡ κατὰ σκιὰν καὶ γράμμα λατρεία, ὡς Θεὸν λέγειν π̣ρὸς αὐτούς· «Οὐκ ἔστιν θέλημά μου ἐν ὑμῖν, καὶ θυσίαν οὐ προσδέξομαι ἐκ τῶν χειρῶν ὑμῶν, ὅτι ἀπὸ ἀνατολῶν καὶ δυσμῶν θυμίαμα προσάγεται τῷ ὀνόματί μου ἐν παντὶ τόπῳ, καὶ θυσία καθαρά.» 2.296 Τί δὲ τὸ θυμίαμα καὶ ἡ καθαρὰ θυσία ἐν παντὶ τόπῳ προσαγόμενα ὑπὲρ τοῦ δοξασθῆναι τὸν Θεόν, ὁ μελοποιὸς διαφ̣α̣ίνει πρὸς τὸν μέγαν βασιλέα φάσκων· «Κατευθυνθήτω̣ ἡ προσευχή μου ὡς θυμίαμα ἐνώπιόν σου, ἔπαρσις τῶν χειρῶν μου θυσία ἑσπερινή.» Πάλαι μὲν γὰρ ὅτε ἡ σκιώδης λατρεία χῶραν εἶχεν, ἐν Ἱεροσολύμοις ἦν «ὁ τόπος ὅπ̣ο̣υ προσκυνεῖν ἔδει», καὶ προσευχὴν ἀναπέμπειν, καὶ θυσίαν ἱερουργεῖν. 2.297 Ἐπιλάμψαντος δὲ νῦν το̣υ῀̣ ἀλ̣ηθινοῦ φ̣ω̣τὸς καὶ φωτίσαντος τὸν σύμπαντα κόσμον, ἐν παντὶ τόπῳ τὸ ἑρμηνευθὲν θυμίαμα προσάγεται καὶ ἡ ἁρμόνιος αὐτῷ θυσία, προσευκτηρίων παντ̣α̣χοῦ γῆς διὰ σπουδῆς θείας ἐγηγερμένων, ἵνα δοξάζηται τ̣ὸ ὄνομα τοῦ Θεοῦ ἐν πᾶσι τοῖς ἔθνεσιν τοῖς ἀνατολικοῖς καὶ δυσμικοῖς. 2.298 Κατὰ διάνοιαν ἄλλην, δοξάζουσιν τὸν Θεὸν οἷς ὁ ἥλιος τῆς δικαιοσύνης ἀνέτειλεν, καὶ οἷς ἔδυ τὸ φῶς τῶν ἀσεβῶν περὶ οὗ ἐν Παροιμίαις φέρεται· «Φῶς ἀσεβῶν σβεσθήσεται.» Ὅταν δὲ τοῦθ' ὑπαρχθῇ, ἀνασῴζει τὸν λαὸν αὐτοῦ Κύριος παντοκράτωρ ἀπὸ τῆς τῶν ἀνατολῶν γῆς καὶ τῆς τω῀̣ν δυσμῶν, ἵν' εἰσαγάγῃ τὰ ἔθνη, οὐκ ἐῶν αὐτὰ μένειν ἔξω κατὰ τοὺς ὄχλους τοὺς ἐν παραβολαῖς ἀκούοντας τὸν λόγον τέλειον, ἵν' εἰσελθόντα εἰς τὴν μυστικὴν καὶ πνευματικὴν αὐλὴν τοῦ Ἰησοῦ, ἀκροαταὶ γένωνται τῆς σαφηνείας καὶ ἐπιγνώσεως τῶν παραβολῶν, λέγοντος τοῦ μυσταγωγοῦ· «Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν.» 2.299 Ὥσπερ δὲ ἔξω τις ὑπάρχων οὐ τόπῳ ἀλλὰ διαθέσει ἐξωτερικῶν ἀκου´̣ει λόγων, ὡσαύτως καὶ ὁ τῆς παλαιᾶς διαθήκης κατὰ γράμμα καὶ σκιὰν ἀκροατὴς ὑπαίτιός ἐστιν· λέγεται γὰρ περὶ τῶν τοιούτων κεκαλυμμένως τοῦ νόμου ἀκουόντων· «Ἀνέγνωσαν ἔξω νόμον, καὶ ἐπεκαλέσαντο ὁμολογίας», οὐκ ἔξω ἀναγινώσκοντες τὴν διδασκαλίαν τοῦ ζωοπο̣ιοῦντος Πνεύματος προσηκαμένου. 2.300 Ὑπῆρκται δὲ τοῦτο ἀναπεμφθείσης εὐχῆς ὧδε ἐχούσης· «Ἀποκάλυψον τοὺς ὀφθαλμούς μου, καὶ κατανοήσω τὰ θαυμάσιά σου ἐκ τοῦ νόμου σου.» Τοῦτο ὃ ἀξιοῖ περιαιρεθῆναι κάλυμμα, ἀσάφεια τῶν ἀναγνωσμάτων ἐστὶν καὶ ἄγνοια̣ τῇ νοήσει ἐπικειμένη τοῦ ἐντυγχάνοντος ὡς οὐ προσ̣ῆκεν. Ἔστιν γὰρ περὶ τούτων ἐπιστημονικῶς μ̣α̣θεῖν πρὸς τοῦ γράφοντος Ἀποστόλου· «Ἄχρ̣ι γὰρ τῆς σήμερον ἡμέρας̣, ἡνίκα ἂν ἀναγινώσκηται Μωϋσῆς, κάλυμμα ἐπὶ τῇ ἀναγνώσει κεῖται. Ἡνίκα δ' ἂν ἐπιστρέψ̣ει πρὸς Κύριον, περιαιρεῖται τὸ κάλυμμα· ὁ δὲ Κύριος τὸ πνεῦμά ἐστιν.» 2.301 Τί δὲ ὑπάρξεται, χαριζομένου Θεοῦ, ὅταν εἰσ̣αχ̣θῇ τὰ ἔθνη τῷ εἰρημένῳ τρόπῳ, ἢ ἐν τῇ Ἰερουσαλὴμ κατασκηνῶσαι τὸν Κύριον, πληρουμένου τοῦ ἐν αὐτῇ ναοῦ τῆς δόξης Κυρίου Θεοῦ παντοκράτορος ἐν ἀληθείᾳ καὶ ἐν δικαιοσύνῃ· οὐ μόνον γὰρ ἐνταῦθα σὺν τῇ ἀληθείᾳ, ἀλλὰ καὶ ε᾿̣ν̣ ἑτέραις γραφαῖς ἡ δικαιοσύνη μνημονεύεται· ἐν γοῦν τεσσερεσκαιδεκάτῳ Ψαλμῷ «ὃ πορευόμενος ἄμω̣μ̣ος ἐργάζεσθαι δικαιοσύνην» εἴρηται «καὶ λαλεῖν ἀλήθειαν̣ ἐν κα̣ρ̣δίᾳ αὐτοῦ». Καὶ ἐν ἄλλῳ Ψαλμῷ· «Ἔλεος καὶ ἀλήθεια συνήντησαν, δικαιοσύνη 72 καὶ εἰρήνη κατεφίλησαν· ἀλήθεια ἐκ τῆς γῆς ἀνέτειλεν, δικαιοσύνη ἐκ τοῦ οὐρανοῦ δ̣ιέκυψεν.» 2.302 Καὶ σκόπει εἰ ἡ ἀλήθεια τὴν μυστικὴν καὶ ἀνηγμένην θεωρίαν τῶν

The Building of the House and Temple§66

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66It shows the dogmas of piety, the moral and practical virtue called justice, having a longing for salvation according to what was said about it: 'Learn to do justice, you who dwell upon the earth' (Ps 30:15).

What remains to be contemplated regarding the mentioned virtues? Mercy meets with truth, 'justice and peace have kissed' (Ps 85:10). For since the truth of God is great and has been lifted up, it is necessary that mercy be granted from the God who is the source of goodness, so that it may exist for men. But also justice, dissolving all injustice, the mother of all stability and of all war being averted, proclaims peace and harmony. Someone has also said that among the wise of men, peace and justice have harmony with themselves; for among all those justly pursuing the right, if it should happen so, every uprising and enmity will be driven out, as when peace prevails, equality and justice reign.

Having these things thus, the Almighty Lord is of truth and justice. For it has been said in the thirtieth Psalm, by him having the Lord as hope according to the beginning of the song: 'Deliver me, Lord God of truth' (Ps 30:2); and in the fourth Psalm: 'In calling upon me you heard me, O God of my justice' (Ps 4:12). It is in harmony with God being truth and knowledge, as the blessed mother of the holy Samuel said: 'Let not arrogance come out of your mouth, for God is a Lord of knowledge' (1 Sam 1:7). When we strive to enrich a people through good works and through true and pious knowledge of God, the Victorious One will also be our God, being made our own in truth and in justice.

Zach. VIII, 9: Thus says the Lord of hosts: 'Let your hands be strengthened, you who hear these words from the mouth of the prophets, from the day that the house of the Lord of hosts was founded, and the temple from which it was built.' The Almighty Lord commands the hands of the people lying down before the Lord of hosts to be strengthened, according to the words of the Lord God of hosts, from whom his house was founded, in the present days, from which the temple was built. And those are strengthened with piety and holiness of truth, according to the words...

Regarding what was said from the mouth of the prophets, from which the house of the Lord is founded and the holy temple is built.

Hands prevail in words when moral teachings are converted into works. For only then do the active hands of the soul convert into energy, when works with virtue happen to be woven together with the words, for those hearing, being not only hearers of law but also doers of work.

When, indeed, these things are practiced with sincerity and godliness, or when the people of God act and think with the word of piety, the divine house being founded and the temple being built according to the present days. The house of the Lord is being founded and the temple is being built, the fulfillment of that said in Proverbs: 'Wisdom built a house for herself, and raised up seven pillars' (Prov 9:1). Concerning this house and temple, the Lord who became man says to the Father: 'But a body I will complete for me.' Since the foundations of the house thus exist as if a holy temple having been built, the hands—that is, the practical powers—prevail according to the preceding luminous theories, called days.

Know if the glorious Church, about which the Apostle writes to Timothy his own disciple, happens to be a house founded and a temple built: 'But if I delay, so that you may know how one ought to conduct oneself in the house of God, which is the Church of the living God, a pillar and foundation of the truth' (1 Tim 3:15). This is also submitted to the mind by the prophetic voice of Isaiah having it thus: 'He who says, Jerusalem: It shall be built, and I will found my holy house' (Isa 22:28). When, however, will this be, or when all those having adhered to the gospel will 'be built up on the foundation of the apostles and prophets, with Jesus Christ himself being the cornerstone, into a holy temple in the Lord, into a dwelling place' (Eph 2:20-22)?

In view of the things seen, and for each of the god-fearing, the house is being founded and the temple is being built, according to the testimony of Christ declaring: 'If anyone loves me, he will keep my word, and my Father will love him, and we will come, I and the Father, and we will make a dwelling with him' (John 14:23). The hands of the disciples of Christ prevail, doing what...

Greek · §66

τῆς εὐσεβείας δογμάτων δηλοῖ, τῆς ἠθικῆς καὶ πρακτικῆς ἀρετῆς δικαιοσύνης καλουμένης, κατὰ τὸ λεχθὲν περὶ αὐτῆς τοῖς σωτηρίας πόθον ἔχουσιν· «∆ικαιοσύνην μάθετε ποιεῖν, οἱ ἐνοικοῦντες ἐπὶ τῆς γῆς.» 2.303 Τί δὲ παρέπεται ταῖς μνημονευθείσαις ἀρεταῖς θεωρητέον. 2.304 Τῇ ἀληθείᾳ ἔλεος συναντᾷ, «ἡ δικαιοσύνη καὶ εἰρήνη κατεφίλησαν.» Ἐπεὶ γὰρ μεγάλη τίς ἐστιν καὶ ἀνηγμένη ἡ Θεοῦ ἀλήθεια, χρεία ἐστὶν ἐλεηθῆναι πρὸς τοῦ Θεοῦ ὄντος πηγῆς ἀγαθότητος, ἵνα ἀνθρώποις ὑπαρχθῇ. Ἀλλὰ καὶ ἡ δικαιοσύνη, λύουσα πᾶσαν ἀδικίαν, μητέρα πάσης στάσεως καὶ παντὸς πολέμου, εἰρήνην καὶ συμφωνίαν ἐπικηρυκεύεται. Εἴρηκέ τις καὶ τῶν παρὰ ἀνθρώποις σοφῶν συμφωνίαν πρὸς ἑαυτὰς ἔχειν τὴν εἰρήνην καὶ δικαιοσύνην· πάντων γὰρ δικαίως τὸ δίκαιον διωκόντων, εἰ οὕτω τύχοι̣, πᾶσα στάσις καὶ ἔχθρα ἐκποδὼν οἰχήσεται, ὡς αὖ εἰρήνης ἐπικρατούσης, ἰσότης καὶ δικαιοσύνη βασιλεύει. 2.305 Τούτων ὧδε ἐχόντων, ὁ παντοκράτωρ Κύριος τῆς ἀληθείας καὶ δικαιοσύνης ἐστίν. Εἴρηται γοῦν ἐν τριακοστῷ Ψαλμῷ, ὑπὸ τοῦ ἐλπίδα τὸν Κύριον ἔχοντος κατὰ τὴν τῆς ᾠδῆς ἀρχήν· «Ἐλυτρώσω με, Κύριε ὁ Θεὸς τῆς ἀληθείας»· καὶ ἐν τετάρτῳ Ψαλμῷ· «Ἐν τῷ ἐπικαλεῖσθαί με εἰσήκουσάς μου, ὁ Θεὸς τῆς δικαιοσύνης μου.» Ἁρμονίως τῷ εἶναι τῆς ἀληθείας Θεόν, καὶ τῆς γνώσεώς ἐστιν, ὡς ἡ μακαρία μήτηρ τοῦ ἁγίου Σαμουὴλ εἶπεν· «Μὴ ἐξελθάτω μεγαλορημοσύνη ἐκ τοῦ στόματος ὑμῶν, ὅτι Θεὸς γνώσεως Κύριος.» 2.306 Ὅταν σπουδάσωμεν διὰ ἀγαθῶν ἔργω̣ν καὶ ἀληθοῦς καὶ εὐσεβοῦς γνώσεως Θεοῦ χρηματίσαι λαός̣, τὸ τηνίκαδε καὶ αὐτὸς ἡμῶν ἔσται Θεός, οἰκειούμενος ἡμῖν ἐν ἀληθείᾳ καὶ ἐν δικαιοσύνῃ. 2.307 Zach. VIII, 9: Τάδε λέγει Κύριος παντοκράτω̣ρ· Κα̣τισχυέτωσαν αἱ χεῖρες ὑμῶν τῶν ἀκουόντων ἐν ταῖς ἡμέραις ταύταις τοὺς λόγους τούτους ἐκ στόματος τῶν προφητῶν, ἀφ' ἧς ἡμέρας τεθεμελίωται ὁ οἶκος Κυρίου παντοκράτορος, καὶ ὁ ναὸς ἀφ' οὗ ᾠκοδόμηται. 2.308 Ὁ παντοκράτωρ Κύριος προστάττει κατισχύειν τὰς χεῖρας τοῦ ἀνακειμένου Κυρίῳ παντοκράτορι λαοῦ, κατὰ τοὺς λόγους Κυρίου Θεοῦ παντοκράτορος ἀφ' οὗ ὁ οἶκος αὐτοῦ τεθεμελίωται, κατὰ τὰς ἔμπροσθεν ἡμέρας, ἀφ' οὗ ὁ ναὸς ᾠκοδόμηται. Κατισχύουσι δὲ αἱ σὺν εὐσεβείᾳ καὶ ὁσιότητι τῆς ἀληθείας, κατὰ τοὺς λόγους τῶν λεχθέντων ἀπὸ στόματος τῶν προφητῶν, ἀφ' οὗ ὁ οἶκος Κυρίου τεθεμελίωται, καὶ ὁ ναὸς ὁ ἅγιος ᾠκοδόμηται. 2.309 Κατισχύουσι δὲ χεῖρες ἐν λόγοις ὅταν εἰς ἔργα μεταβάλωσιν τὰ ἠθικὰ μαθήματα. Τότε γὰρ τότε αἱ δραστήριοι χεῖρες τῆς ψυχῆς εἰς ἐνέργειαν μεταβάλλουσιν, ὅταν συνυφῆ τυγχάνῃ τοῖς λόγοις τὰ σὺν ἀρετῇ ἔργα, τῶν ἀκουόντων οὐκ ἀκροατῶν μόνου νόμου ὄντων ἀλλὰ καὶ ποιητῶν ἔργου. 2.310 Πότε δὲ ταῦτα γνησίως καὶ θεοσεβῶς σπουδάζεται, ἢ ὅτε ὁ τοῦ Θεοῦ λαὸς σὺν λόγῳ τῆς εὐσεβείας πράττει καὶ διανοεῖται, τοῦ θείου οἴκου θεμελιουμένου καὶ οἰκοδομουμένου τοῦ ναοῦ κατὰ τὰς ἔμπροσθεν ἡμέρας. Θεμελιοῦται δὲ ὁ τοῦ Κυρίου οἶκος καὶ ὁ ναὸς οἰκοδομεῖται, πληρουμένου τοῦ ἐν Παροιμίαις εἰρημένου οὕτως· «Ἡ σοφία ᾠκοδόμησεν ἑαυτῇ οἶκον, καὶ ὑπήρεισεν στύλους ἕπτα.» Περὶ τούτου τοῦ οἴκου καὶ ναοῦ ὁ ἐνανθρωπήσας Κύριος λέγει τῷ Πατρί· «Σῶμα δὲ κατηρτίσω μοι.» Τοῦ οὕτω λεχθέντος οἴκου θεμελίους ἐσχηκότος οἷα ναοῦ ἁγίου οἰκοδομηθέντος, αἱ χεῖρες, τοῦτ' ἔστιν αἱ πρακτικαὶ δυνάμεις, κατισχ̣ύουσιν κατὰ τὰς ἔμπροσθεν φωτε̣ινὰς θεωρίας, ἡμέρας καλουμένας. 2.311 Ἐπίστησον εἰ οἶκος τεθεμελιωμένος καὶ ναὸς ᾠκοδομημένος τυγχάνει ἡ ἔνδοξος Ἐκκλησία, περὶ ἧς ἐπιστέλλει ὁ Ἀπόστολος Τιμοθέῳ τῷ ἑαυτοῦ μαθητῇ· «Ἐὰν δὲ βραδύνω, ἵν' εἰδῇς πῶς δεῖ ἐν οἴκῳ Θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν Ἐκκλησία Θεοῦ ζῶντος, στῦλος καὶ ἑδραίωμα τῆς ἀληθείας.» Ταύτην ὑποβάλλει τὴν νόησιν καὶ ἡ προφητικὴ τοῦ Ἠσαΐου φωνὴ ὧδε 73 ἔχουσα· «Ὁ λέγων Ἰερουσαλήμ· Οἰκοδομηθήσει καὶ τὸν οἶκον τὸν ἅγιόν μου θεμελιώσω.» Πότε δὲ τοῦθ' ὑπάρξεται, ἢ ὅταν πάντες οἱ προσηκάμενοι τὸ εὐαγγέλιον διὰ τελείας πίστεως καὶ ἀρετῆς «ἐποικοδομηθῶσιν ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Ἰησοῦ Χριστοῦ, εἰς ναὸν ἅγιον ἐν Κυρίῳ, εἰς κατοικητήριον» τῆς Τριάδος; 2.312 Πρὸς τοῖς τεθεωρημένοις, καὶ ἕκαστος τῶν θεοσεβῶν οἶκος θεμελιοῦται καὶ ναὸς οἰκοδομεῖται, κατὰ τὴν Χριστοῦ μαρτυρίαν φάσκοντος· «Ἐάν τις ἀγαπᾷ με, τὸν λόγον τὸν ἐμὸν τηρήσει, καὶ ὁ Πατήρ μου ἀγαπήσει αὐτόν, καὶ ἐλευσόμεθα», ἐγὼ καὶ ὁ Πατήρ μου, «καὶ μονὴν παρ' αὐτῷ ποιησόμεθα.» 2.313 Κατισχύουσιν αἱ χεῖρες τῶν Χριστοῦ μαθητῶν, πραττόντων ἃ

The Futility of Labor Without Reason§67

67The Gospel proclaims that the Savior has fulfilled the law and the prophets, from which point the house was founded and the temple was built, upon the coming of the Holy Spirit upon the most holy Virgin Mary, the power of the Most High having overshadowed her. For then truly the words of the prophets before us were fulfilled, having reached the outcome which was decreed.

How then do the hands of those hearing the words of the prophets not grow strong, when there is born from the virgin her whose name shall be called 'God with us' (Matt 1:23)? For when the Lord is with us, our hands at once grow strong as if to shout in praise: 'The Lord of hosts is with us, our God is the help of Jacob' (Ps 80:17).

For having received the one who fans away evil, that is, Jacob, having acquired the surpassing strength of God Almighty, let us shout in triumph: 'God is with us. Know, O nations, and be humbled; listen, even to the ends of the earth. For if you are strong, you shall be humbled again, and any word you shall speak shall not remain with you, because the Lord God is with us.' When will these achievements be, either when our hands grow strong, the house having been founded and the temple having been built, according to all the interpretations rendered of the existing prophetic utterance?

Because before those days the wages of men will not bring profit, and the wages of cattle shall not exist, and to the one going out and the one coming in there shall not be peace from oppression; and I will send all men, each one to his neighbor (Zech 8:10).

Having foretold many things concerning the coming glorious restoration to the benefited people and the rising of holy Jerusalem, the holy house being founded upon it and the temple being built for the benefit and joy of the people, whose hands grow strong in the prophetic words, before the days of the promise, when the city was laid waste, held by those who had captured it, the wages of men by no means had profit, vainly striving and acting without purpose.

Regarding the vain striving of men, and the wages of cattle not existing, not for something profitable, that is, striving or...

While they are toiling, having the wage of men as a burden and the wage of cattle not existing, when the house is being founded and the temple is being built; for only then is there peace from affliction for the one coming in and the one going out, I say, from the drawing up of sweat and toil for the sake of improvement and the end of those striving.

He said: there is by no means peace from affliction for the one coming in and the one going out, the work of men and cattle being useless and unprofitable; the wage of rational mortal animals shall be in vain and the wage of cattle shall not exist, as men rise up against each other, all stability and harmony having been fled due to the ferocity and wildness of hatred existing from passion and without moderation.

The word says: it is for the purpose of bringing back to reason men, because they seem to use reason while toiling and striving in vain, not to have the wage as a burden, but also not having the wage of those who are more beast-like through habit, from whom he forbids irrationality, and commands habit and forbids wildness: 'Do not become like the horse and the mule, which have no understanding' (Psalm 32:9).

For how can there be a wage for those not having understanding, doing all things with irrationality? Even if some men seem to be doing all things with bad skill, working without pay and uselessly, they do not have a profitable wage, because of 'wisdom not entering into their bad-skilled soul, nor dwelling in the body of sin which uses things wrongly,' having the wage of toil for that which is above virtue and piety.

For the soul that is acting, 'which remains for eternal life as food' and turns the holy commandments into works, the 'paymaster' God says: 'There is a wage for your works' (1 Cor 3:8). Equally with this comparison, concerning the unseemly workers, the Apostle Paul in Christ writes: 'Each one will receive his own wage according to his own work' (Rom 2:6).

Know precisely if only those things given for praiseworthy works are called a wage, as opposed to the punishments preferred for sins, which are named punishments but not wages.

What then will be added to the wage of men being a burden, and the wage of cattle not existing, or that peace from affliction shall not be?

Greek · §67

διαγορεύει τὸ εὐαγγέλιον, πληρώσαντος τοῦ Σωτῆρος τὸν νόμον καὶ τοὺς προφήτας, ἀφ' οὗ τεθεμελίωται ὁ οἶκος καὶ ὁ ναὸς ᾠκοδομήθη, ἐπελθόντος τοῦ ἁγίου Πνεύματος ἐπὶ τὴν ἁγιωτάτην παρθένον Μαριάμ, τῆς τοῦ ὑψίστου δυνάμεως ἐπισκιασάσης αὐτήν. Τότε γὰρ ἀληθῶς ἐπληρώθησαν τῶν ἔμπροσθεν προφητῶν οἱ λόγοι, ἐκβάσεως τετυχηκότων τῶν προθεσπισθέντων. 2.314 Πῶς γὰρ ου᾿̣κ̣ ἰσχύουσιν αἱ χεῖρες τῶν ἀκουόντων τῶν προφητ̣ῶν τῶν̣ λόγων, ὅταν τεχθῇ ἐκ τῆς παρθένου οὗ τὸ ὄνομ̣α κ̣εκλήσεται «μεθ' ἡμῶν ὁ Θεός»· ὅταν γὰρ μεθ' ἡμῶν ὁ Κύριος̣ γένηται, τὸ τηνικαῦτα αἱ χεῖρες ἡμῶν κατισχύουσιν ω῾̣ς ὑμνοῦντας ἀναβοῆσαι· «Κύριος τῶν δυνάμεων μεθ' ἡμῶν, ἀντιλήμπτωρ ἡμῶν ὁ Θεὸς Ἰακώβ.» 2.315 Ἀντιλαβομένου γὰρ τοῦ πτερνίζοντος τὴν κακίαν, τοῦτ' ἔστιν τοῦ Ἰακώβ, Θεοῦ παντοκράτορος ἰσχὺν ὑπερφυῆ κεκτημένοι, ἐπινικίως βοήσωμεν· «Μεθ' ἡμῶν ὁ Θεός. Γνῶτε, ἔθνη, καὶ ἡττᾶσθε, ἐπακούσατε ἕως ἐσχάτου τῆς γῆς. Ἐὰν γὰρ ἰσχύσητε, πάλιν ἡττηθήσεσθε, καὶ λόγον ὃν ἐὰν λαλήσητε, οὐ μὴ ἐμμείνῃ ἐν ὑμῖν, ὅτι μεθ' ἡμῶν Κύριος ὁ Θεός.» Πότε δὲ ταῦτ' ἔσται τὰ κατορθώματα, ἢ ὅτε κατισχύουσιν αἱ χεῖρες ἡμῶν, τοῦ οἴκου θεμελιωθέντος, καὶ τοῦ ναοῦ οἰκοδομηθέντος, κατὰ πάσας τὰς ἀποδοθείσας ἑρμηνείας τοῦ ἐκκειμένου προφητικοῦ ῥητοῦ. 2.316 Zach. VIII, 10: ∆ιότι πρὸ τῶν ἡμερῶν ἐκείνων ὁ μισθὸς τῶν ἀνθρώπων οὐκ ἔσται εἰς ὄνησιν, καὶ ὁ μισθὸς τῶν κτηνῶν οὐχ ὑπάρχει, καὶ τῷ ἐκπορευομένῳ καὶ τῷ εἰσπορευομένῳ οὐκ ἔσται εἰρήνη ἀπὸ τῆς θλίψεως· καὶ ἐξαποστελῶ πάντας τοὺς ἀνθρώπους ἕκαστον πρὸς τὸν πλησίον αὐτοῦ. 2.317 Πολλὰ προαναφωνήσας περὶ τῆς ἐσομένης ἐνδόξου ἀποκαταστάσεως τῷ εὐεργετουμένῳ λαῷ καὶ τῆς ἐγέρσεως τῆς ἁγίας Ἰερουσαλήμ, θεμελιουμένου ἐπ' αὐτῆς τοῦ ἁγίου οἴκου καὶ τοῦ ναοῦ οἰκοδομουμένου ἐπ' ὠφελείᾳ καὶ εὐθυμίᾳ τοῦ λαοῦ, οὗ αἱ χεῖρες κατισχύουσιν ἐν τοῖς προφητικοῖς λόγοις, πρὸ τῶν ἡμερῶν τῆς ὑποσχέσεως, ὅτε ἠρήμωτο ἡ πόλις, κρατούντων τῶν αἰχμαλωτισάντων αὐτήν, οὐδαμῶς ὄνησιν εἶχεν ὁ μισθὸς τῶν ἀνθρώπων, κενῶς σπουδαζόντων καὶ ἀν̣η̣ν̣ύτως πραττόντων. 2.318 Πρὸς τῇ τῶν ἀνθρώπων κενοσπουδίᾳ, κα̣ὶ τῶν κτηνῶν ὁ μισθὸς οὐχ ὑπάρχει, οὐκ ἐπὶ συμφέρον τι ἤτοι σπουδαζόντων ἢ ἀχθοφορούντων, τοῦ μισθοῦ τῶν ἀνθρώπων ὄνησιν ἔχοντος καὶ τοῦ τῶν κτηνῶν ὑπάρχοντος, ὅταν ὁ οἶκος θεμελιῶται καὶ ὁ ναὸς οἰκοδομῆται· τότε γὰρ τότε καὶ τῷ ἐκπορευομένῳ καὶ εἰσπορευομένῳ οὔσης εἰρήνης ἀπὸ τῆς θλίψεως, φημὶ τοῦ ἱδρῶτος καὶ πόνου ἀναντλουμένων ὑπὲρ βελτιώσεως καὶ τέλους τῶν σπουδαζομένων. 2.319 Οὐδαμῶς οὔσης εἰρήνης ἀπὸ τῆς θλίψεως τῷ εἰσπορευομένῳ καὶ ἐκπορευομένῳ, ἀνηνύτου καὶ ἀνωφελοῦς οὔσης τῆς τῶν ἀνθρώπων καὶ κτηνῶν ἐργασίας, ἔφη· μάταιος ὁ μισθὸς τῶν λογικῶν θνητῶν ζῴων ἔσται καὶ ὁ τῶν κτηνῶν οὐχ ὑπάρξει, ὡς ἐπανίστασθαι τοὺς ἀνθρώπους ἕκαστον ἐπὶ τὸν πλησίον αὐτοῦ, πάσης εὐσταθείας καὶ συμφωνίας πεφυγαδευμένης διὰ θηριωδίαν καὶ ἀγριότητα ὑπάρξασαν ἐκ θυμοῦ καὶ ἀσπόνδου ἔχθρας. 2.320 Ἔστι πρὸς ἀναγωγήν, ἀνθρώπων διὰ τὸ δοκεῖν λόγῳ χρᾶσθαι μάταια πονούντων καὶ σπουδαζόντων μὴ εἶναι τὸν 74 μισθὸν εἰς ὄνησιν, ἀλλὰ καὶ μὴ ὑπάρχοντα τῶν δι' εὐήθειαν κτηνωδεστέρων, ὧν ἀπαγορεύων τὴν ἀλογίαν, εὐήθειάν τε καὶ ἀγριότητα, ὁ λόγος φησίν· «Μὴ γίνεσθε ὡς ἵππος καὶ ἡμίονος, οἷς οὐκ ἔστιν σύνεσις.» 2.321 Πῶς γὰρ ὑπάρξειν οἷός τ' ἐστὶν ὁ μισθὸς τῶν σύνεσιν οὐκ ἐχόντων, τῶν σὺν ἀλογίᾳ πάντα πραττόντων; Κἄν ποτ' οὖν τινες ἄνθρωποι εἶναι δοκῶσιν, πάντα σὺν κακοτεχνίᾳ δρῶντες, ἀμισθὶ καὶ ἀνηνύτως ἐνεργοῦντες, ὀνήσιμον μισθὸν οὐκ ἔχουσιν, διὰ τὸ «μὴ εἰσέρχεσθαι σοφίαν εἰς τὴν κακότεχνον αὐτῶν ψυχήν, μ̣ηδὲ κατοικεῖν ἐν τῷ καταχρέῳ ἁμαρτίας σώματι», ὄνησιν μισθοῦ ἔχοντος τοῦ ὑπὲρ ἀρετῆς καὶ εὐσεβείας. 2.322 Τῇ ἐνεργαζομένῃ γοῦν ψυχῇ «τὴν μένουσαν εἰς αἰώνιον ζωὴν βρῶσιν» καὶ εἰς ἔργα μεταβαλλούσῃ τὰς ἁγίας ε᾿̣ν̣τολάς, ὁ «μισθαποδότης» Θεός φησιν· «Ἔστιν μισθὸς τοῖς σοῖς ἔργοις.» Ἰσοδυναμούντως τῇ ἀμείψει ταύτῃ, περὶ τῶν ἀκαταισχύντων ἐργατῶν ὁ ἐν Χριστῷ Ἀπόστολος Παῦλος γράφει· «Ἕκαστος λήμψεται τὸν ἴδιον μισθὸν κατὰ τὸ αὑτοῦ ἔργον.» 2.323 Ἐπίστησον ἀκριβῶς εἰ μόνα τὰ διδόμενα ὑπὲρ ἐπαινετῶν ἔργων μισθὸς καλεῖται, τῶν ἐφ' ἁμαρτίαις προτινομένων κολάσεων, ἀλλ' οὐ μισθῶν, ὀνομαζομένων. 2.324 Τί δ' ἕψεται τοῦ μισθοῦ τῶν ἀνθρώπων εἰς ὄνησιν οὐκ ὄντος καὶ τοῦ μισθοῦ τῶν κτηνῶν οὐχ ὑπάρχοντος, ἢ ἀπὸ θλίψεως εἰρήνην μὴ εἶναι ἀπὸ

The Restoration of Peace and Prosperity§68

68Of the one going out and coming in, of men being sent against one another, while he rules peacefully, 'each against his neighbor,' always killing and troubling one another. The hymnodist describes such a wild state in Psalm 11: 'Each spoke in vain in his heart; deceitful lips in heart, and in their heart they spoke.' Similarly, Jeremiah says concerning those lying in wait against one another: 'Do not trust in friends, and upon brothers do not rely, for every brother flutters and every friend will act deceitfully; they will not speak truth, their tongue has learned to speak lies.' Concerning such things also the psalmist David cries out: 'To me they spoke peaceful things, but in themselves they deliberate words of wrath.' And the prophet again says: 'He speaks peaceful things to his neighbor, and in himself he holds enmity,' making the treacherous and deceptive man manifest.

Of those striving thus and doing 'the works of the flesh' (Galatians 5:19), even if they seem to be men, the reward will not be to beasts, nor will the reward of the more beast-like exist. Cattle are to be rebuked in these things, the lovers of pleasure and lovers of passion, but men who profess the pseudonymous knowledge and 'the wisdom of this age and of its rulers' (1 Corinthians 1:20), having no profitable reward, are to be destroyed and not remain after this age and the life according to it. For when the light of the true one appears in the coming age, every deception having sophistry and irrational pleasure will be dissolved, so that their reward, which until now seemed to be, will no longer have or be to beasts, the one going out and coming in having no peace at all from the exhausting tribulation, each man being sent against his neighbor, so as to pursue and harm him.

And now I do not do according to the days that are before for the remnant of this people, says the Lord of all, but I will show peace; the vine will give its fruit and the earth will give its generations and the heaven will give its dew, and I will bequeath all these things to the remnant of my people (Zechariah 8:10-12). Having flowed into blessing, the cause of all good things promises no longer to do...

He says to those left of the people, as in the former days when the enemies ruled, having survived those whom they had captured, that he grants peace, and there will be prosperity and abundance, with the vine-bearing plants bearing much fruit, and the earth producing generations in abundance, and the sky giving dew, as God will inherit all things for the survivors of this people.

As a spoken word, the preceding things were promised at the time of the return of the captives, according to which the well-off, giving thanks, said: 'When the Lord turned the captivity of Zion, we became like those who are encouraged' (Psalm 126:1), when God no longer does to the survivors of the chosen people what happened in the former days when Jerusalem was desolate, but instead provides the peace of God, for which they sent up a prayer saying: 'Lord our God, give us peace.'

But the things of the bright restoration have surpassed this intellectually when he came, the one saying: 'The Spirit of the Lord is upon me, because he has anointed me to preach to the poor, he has sent me to proclaim release to the captives and sight to the blind, to heal the crushed in heart' (Luke 4:18). The same is promised also in the prophet Amos, saying: 'I will restore the captivity of my people Israel, and they shall build the ruined cities and replant them' (Amos 9:14-15).

Of these graces and gifts given by the Magnanimous, there will be peace, having risen with righteousness, in the days of the visitation of the one receiving from God the judgment of a king, concerning whom it is said: 'Justice and an abundance of peace shall rise in his days' (Micah 5:4), so that his peace shall have no limit, since it is not for one nation but for all the nations and the whole inhabited world being ruled by him, having spoken to those known to him and those wishing to serve under him: 'My peace I give to you,' he said, with much tranquility prevailing; and not doing only what happened in the former days to the survivors of Israel, he will prepare an exceeding abundance, giving the fruit of the vine and the native generations of the earth, and the appropriate dew of the sky.

But the spiritual theory of the truth is a vine of the soil of its own fruit, and that which...

Greek · §68

τοῦ ἐκπορευομένου καὶ εἰσπορευομένου, τῶν ἀνθρώπων ἀποστελλομένων πρὸς τοῦ εἰρηνικῶς βασιλεύοντος «ἕκαστον ἐπὶ τὸν πλησίον αὐτοῦ» κατ' ἀλλήλων ἀεὶ φονώντων καὶ ταραττομένων. 2.325 Τὴν τοιαύτην ἀγρίαν κατάστασιν ὑπογράφων, ὁ ὑμνῳδὸς ἐν Ψαλμῷ ἑνδεκάτῳ φησίν· «Μάταια ἐλάλησεν ἕκαστος ἐν τῇ καρδίᾳ αὐτοῦ, χείλη δόλια ἐν καρδίᾳ καὶ ἐν καρδίᾳ αὐτῶν ἐλάλησαν.» Ἰσοδυναμούντως καὶ ὁ Ἰερεμίας περὶ τῶν οὕτως ἐπικειμένων κατ' ἀλλήλων λέγει· «Μὴ καταπιστεύετε ἐν φίλοις, καὶ ἐπ' ἀδελφοῖς μὴ πεποίθατε, ὅτι πᾶς ἀδελφὸς πτέρνῃ πτερνιεῖ καὶ πᾶς φίλος δολίως πορεύσεται· ἀλήθειαν οὐ μὴ λαλήσουσιν, μεμάθηκεν γλῶσσα αὐτῶν λαλεῖν ψεύδη.» Περὶ τῶν τοιούτων καὶ ὁ ἱεροψάλτης ∆αυὶδ βοᾷ· «Ἐμοὶ μὲν εἰρηνικὰ ἐλάλουν, καὶ ἐπ' ὀργῇ λόγους διαλογίζονται.» Καὶ ὁ προφήτης πάλιν λέγει· «Τῷ πλησίον αὐτοῦ λαλεῖ εἰρηνικά, καὶ ἐν ἑαυτῷ ἔχει τὴν ἔχθραν», ὁ δολερὸς καὶ ἀπατηλὸς δηλονότι. 2.326 Τῶν οὕτω σπουδαζόντων καὶ «τὰ τῆς σαρκὸς ἔργα» πραττόντων, κἂν ἄνθρωποι δοκῶσιν εἶναι, ὁ μισθὸς εἰς ὄνησιν οὐκ ἔσται οὐδ' ὁ τῶν κτηνωδεστέρων ὑπάρξει. 2.327 Κτήνη ἐν τούτοις ἐκλημπτέον τοὺς φιληδόνους καὶ φιλοπαθεῖς, ἀνθρώπους δὲ τοὺς πρεσβεύοντας τὴν ψευδώνυμον γνῶσιν καὶ «τὴν σοφίαν τούτου τοῦ αἰῶνος καὶ τῶν ἀρχόντων αὐτοῦ», ὀνήσιμον μισθὸν οὐκ ἔχουσαν τῷ καταργεῖσθαι καὶ μὴ μένειν μετὰ τὸν αἰῶνα τοῦτον καὶ τὴν κατ' αὐτὸν ζωήν. Φανέντος γὰρ κατὰ τὸν μέλλοντα αἰῶνα τοῦ φωτὸς τοῦ ἀληθινοῦ, λυθήσεται πᾶσα ἀπάτην ἔχουσα σοφιστεία καὶ ἄλογος ἡδονή, ὥστε μηκέτι τὸν μέχρι τοῦ δοκεῖν ὄντα μισθὸν αὐτῶν ὄνησιν ἔχειν ἢ ὑπάρχειν, τοῦ ἐκπορευομένου καὶ εἰσπορευομένου οὐδαμῶς εἰρήνην ἔχοντος ἀπὸ τῆς καταπονησάσης θλίψεως, ἑκάστου ἀνθρώπου ἀποσταλέντος κατὰ τοῦ πλησίον, ὥστε πορθεῖν καὶ κακοῦν αὐτόν. 2.328 Zach. VIII, 11®12: Καὶ νῦν οὐ κατὰ τὰς ἡμέρας τὰς ἔμπροσθεν ἐγὼ ποιῶ τοῖς καταλοίποις τοῦ λαοῦ τούτου, λέγει Κύριος παντοκράτωρ, ἀλλ' ἢ δείξω εἰρήνην· ἡ ἄμπελος δώσει τὸν καρπὸν αὐτῆς καὶ ἡ γῆ δώσει τὰ γενήματα αὐτῆς καὶ ὁ οὐρανὸς δώσει τὴν δρόσον αὐτοῦ, καὶ κατακληρονομήσω τοῖς καταλοίποις τοῦ λαοῦ μου πάντα ταῦτα. 2.329 Ῥέψας εἰς εὐεργεσίαν, ὁ πάντων ἀγαθῶν αἴτιος ἐπαγγέλλεται μηκέτι ποιήσειν τοῖς ὑπολειφθεῖσιν τοῦ λαοῦ κατὰ τὰς πρότερον ἡμέρας, ὅτε ἐκράτουν οἱ ἐχθροί, περιγενάμενοι ὧν ἐξῃχμαλώτισαν· εἰρήνην χαριζόμενος, ἔφη, εὐετηρία καὶ εὐθηνία ἔσται, τῶν οἰνοφόρων φυτῶν καρπὸν πολὺ φερόντων, καὶ τῆς γῆς γενήματα ει᾿̣ς π̣λῆθος καρποφορούσης, δρόσον τοῦ οὐρανοῦ διδόντος, ἅπ̣ερ πάντα κληρονομήσει ὁ 75 Θεὸς τοῖς καταλοίποις τοῦ λαοῦ τούτου. 2.330 Ὡς πρὸς ῥητόν, ἐπήγγελται τὰ προκείμενα τῷ καιρῷ τῆς ἐπιστροφῆς τῶν αἰχμαλώτων, καθ' ὃν οἱ εὖ παθόντες, ε̣υ᾿̣χ̣αριστοῦντες εἶπον· «Ἐν τῷ ἐπιστρέψαι Κύριον τὴν αἰχμαλωσίαν Σιών, ἐγενήθημεν ὡς παρακεκλημένοι», ὅτε οὐκέτι ποιεῖ Θεὸς τοῖς καταλοίποις τοῦ ἐκλεκτοῦ λαοῦ κατὰ τὰς ἔμπροσθεν ἡμέρας, ὅτε ἠρήμωτο ἡ Ἰερουσαλήμ, λοιπὸν εἰρήνην Θεοῦ παρέχοντος, καθ' ἣν ἀνέπεμψαν προσευχὴν φάσκοντες· «Κύριε ὁ Θεὸς ἡμῶν, εἰρήνην δὸς ἡμῖν.» 2.331 Ὑπῆρκται δὲ τὰ τῆς λαμπρᾶς ἀποκαταστάσεως νοητῶς ὅτε ἐλήλυθεν ὁ λέγων· «Πνεῦμα Κυρίου ἐπ' ἐμέ, οὗ εἵνεκεν ἔχρισέν με, εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέν με, κηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἰάσασθαι τοὺς συντετριμμένους τὴν καρδίαν.» Τὰ αὐτὰ ἐπαγγέλλεται καὶ ἐν Ἀμὼς τῷ προφήτῃ φάσκων· «Ἐπιστρέψω αἰχμαλωσίαν λαοῦ μου Ἰσραὴλ καὶ οἰκοδομήσουσιν τὰς πόλεις τὰς ἠφανισμένας καὶ καταφυτεύσω αὐτούς.» 2.332 Τούτων τῶν χαρίτων καὶ δωρεῶν θείων δοθεισῶν ὑπὸ τοῦ μεγαλοδώρου, εἰρήνη ἔσται, ἀνατείλασα μετὰ δικαιοσύνης, ἐν ταῖς ἡμέραις τῆς ἐπιδημίας τοῦ λαβόντος παρὰ Θεοῦ τὸ κρίμα βασιλέως, περὶ οὗ εἴρηται· «Ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνην καὶ πλῆθος εἰρήνης», ὡς μὴ εἶναι ὅριον τῆς εἰρήνης αὐτοῦ, τῷ μὴ ἑνὸς ἔθνους ἀλλὰ πάντων τῶν ἐθνῶν καὶ τῆς οἰκουμένης πάσης βασιλευομένων ὑπ' αὐτοῦ, εἰρηκότος πρὸς τοὺς γνωρίμους καὶ ὑπ' αὐτῷ στρατεύεσθαι βουλομένους· «Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν», ἔφη, πολλῆς ἀταραξίας ἐπικρατούσης, καὶ μη`̣ κατὰ τὰς ἡμέρας τὰς ἔμπροσθεν ποιῶν τοῖς καταλοίποις τοῦ Ἰσραήλ, παρασκευάσει ὑπερβάλλουσαν εὐκαρπίαν, διδούσης τῆς ἀμπέλου τὸν καρπὸν αὐτῆς καὶ τῆς γῆς τὰ οἰκεῖα γενήματα, καὶ τοῦ οὐρανοῦ τὴν κατάλληλον δρόσον. 2.333 Ἄμπελος δὲ οἰστικὴ τοῦ ἰδίου καρποῦ ἡ πνευματικὴ θεωρία τῆς ἀληθείας ἐστίν, καὶ ἡ κατ' αὐτὴν

The Heavenly Dew§69

69A perfected rational essence, having come forth from the true vine by the manner of participation. Concerning this leading, the Savior said in the Gospel: 'I am the vine, you are the branches; every branch remaining in me, the Father prunes it, so that it may bear more fruit' (John 15:1, 2).

Regarding these branches having the beginning of fruitfulness, it is written in the Song of Songs: 'Our vines are flourishing, they have given fragrance' (Song of Solomon 1:12). And the fruit, having progressed and having come to perfection, is harvested, and being cast into the winepress, it is crushed, and becomes a drink that gladdens the heart of the drinker, according to that said in the Psalms: 'Wine gladdens the heart of man' (Psalm 104:15).

Concerning the spiritual harvest, superlative songs have been written, such as the eighth, and the eighty-eighth, and the thirty-eighth; for these alone are the three Psalms from the hundred and fifty that were inscribed 'for the festivals.'

Harmoniously, according to the ascent, the given vine will yield its fruit and the earth will give its generations, having brought to fruition that which Jesus cast as seed upon it, to give a hundred, sixty, thirty, according to the interpretation of the parable; for the Savior interpreted the good and straight heart as a good earth (Matthew 13:8).

And these generations of the earth are given to the one sowing in tears, that is, with sweat and toil, the divine seeds, so that he may reap them in joy. For concerning these ones sowing, not in a sensible way but in an intellectual way, it is carried in a certain Psalm of the ascents: 'Those sowing in tears shall reap in joy; walking, they went and wept, carrying their seeds; coming, they shall arrive in joy, carrying their sheaves' (Psalm 126:5-6).

Concerning such straightness, being spiritual, the divine word exhorts in the prophet Hosea: 'Sow for yourselves unto righteousness, reap unto the fruit of life, light for yourselves the light of knowledge, seek the Lord until he comes...'

"...the offspring of righteousness." The vine gives its edible and fruit-bearing fruit and its offspring to the good earth, because heaven has given its dew. Let us consider what this dew is, knowing that the one giving it is heaven, which is perhaps not other than the man bearing "the image of the heavenly one" (Col 3:10), having "his citizenship in heaven" (Phil 3:20).

Concerning all those being formed according to the heavenly Savior, it is said in the plural in Psalm 18: "The heavens declare the glory of God, and the firmament proclaims the work of his hands." Concerning these things also, it is written in a great song in Deuteronomy: "Rejoice, O heavens, together with him" (Deut 32:1), making the Savior manifest. For how have they not rejoiced together and exulted, having been formed according to him, according to the teachings of the holy Apostle Paul, where he writes concerning those faithfully and sincerely God-fearing: "Whom he foreknew, he also predestined to be conformed to the image of his Son" (Rom 8:29); and where: "Let us bear the image of the heavenly one" (Col 3:10).

Those having excelled in moral virtue and intellectual virtue, "having been completed by the same mind and the same judgment" (Phil 2:2), must be said to have one heaven by agreement, giving spiritual dew. But also each of such people gives his own dew, similarly to the holy priest Moses saying: "Let my word be expected like rain, and let my words descend like dew" (Hos 14:5).

However, even if it is given by the interpreted heavens, it is first of all provided by the Master of the heavens, according to the divine voice of Isaiah having this: "The dead shall arise, and those in the tombs shall stand up, and those on the earth shall rejoice; for the dew from you shall be a healing to them" (Isa 26:19). And since concerning the intellectual dew, it being medicinal, those on the earth who happen to partake of it rejoice, and it is for the rising dead and those coming out of the tombs to partake of it.

Greek · §69

πεποιωμένη λογικὴ οὐσία, ἐκπεφυκυῖα ἐκ τῆς ἀμπέλου τῆς ἀληθινῆς μετουσίας τρόπῳ. Περὶ ταύτης τῆς ἀγωγῆς, ἐν Εὐαγγελίῳ εἶπεν ὁ Σωτήρ· «Ἐγώ εἰμι ἡ ἄμπελος, ὑμεῖς τὰ κλήματα· πᾶν κλῆμα μένον ἐν ἐμοί, καθαίρει αὐτὸ ὁ Πατήρ, ἵνα πλείονα καρπὸν φέρῃ.» 2.334 Περὶ τούτων τῶν κλημάτων ἀρχὴν καρποφορίας ἐχόντων ἐν τῷ Ἄισματι τῶν Ἀισμάτων γέγραπται· «Αἱ ἄμπελοι ἡμῶν κυπρίζουσιν, ἔδωκαν ὀσμήν.» Προκόψας δ' ὁ καρπὸς καὶ ἐλθὼν εἰς τελειότητα τρυγᾶται, καὶ εἰς ληνὸν βληθεὶς ἐκθλίβεται, καὶ γίνεται πόμα εὐφραῖνον τὴν καρδίαν τοῦ πιόντος, κατὰ τὸ ἐν Ψαλμοῖς εἰρημένον· «Οἶνος εὐφραίνει καρδίαν ἀνθρώπου.» 2.335 Περὶ τῆς πνευματικῆς τρυγῆς, ὑπερλήνιοι ᾠδαὶ ἀνεγράφησαν, οἷαί εἰσιν ἡ ὀγδόη, καὶ ὀγδοηκοστή, καὶ τρίτη καὶ ὀγδοηκοστή· οὗτοι γὰρ μόνοι οἱ τρεῖς Ψαλμοὶ ἀπὸ τῶν ἑκατὸν πεντήκοντα «ὑπὲρ τῶν ληνῶν» ἐπεγράφησαν. 2.336 Ἁρμονίως κατ' ἀναγωγὴν τῇ δούσῃ ἀμπέλῳ τὸν καρπὸν αὐτῆς καὶ ἡ γῆ δώσει τὰ γενήματα αὐτῆς, τελεσφορήσασα ὃν ἔβαλεν Ἰησοῦς ἐπ' αὐτὴν σπόρον, ὡς δοῦναι ἑκατόν, ἑξήκοντα, τριάκοντα, κατὰ τὴν ἑρμηνείαν τῆς παραβολῆς τὴν γὰρ καλὴν καὶ εὐθύτητα καρδίαν ἔχουσαν, ἀγαθὴν γῆν ἡρμήνευσεν ὁ Σωτήρ. 2.337 ∆ίδοται δὲ ταῦτα τὰ γενήματα τῆς γῆς τῷ σπείραντι ἐν δάκρυσιν, τοῦτ' ἔστιν σὺν ἱδρῶτι καὶ πόνῳ, τὰ θεῖα σπέρματα, ἵνα θερίσῃ αὐτὰ ἐν ἀγαλλιάσει. Περὶ γὰρ τούτων τῶν σπειρόντων, οὐκ αἰσθητῶς τοῦτο ποιούντων ἀλλὰ νοητῶς, ἔν τινι ᾠδῇ τῶν ἀναβαθμῶν φέρεται· «Οἱ σπείροντες ἐν δάκρυσιν, ἐν ἀγαλλιάσει θεριοῦσιν· πορευόμενοι ἐπορεύοντο καὶ ἔκλαιον, αἴροντες τὰ σπέρματα αὐτῶν· ἐρχόμενοι ἥξουσιν ἐν ἀγαλλιάσει, αἴροντες τὰ δράγματα αὐτῶν.» 2.338 Περὶ τῆς τοιαύτης εὐθηνίας, πνευματικῆς οὔσης, καὶ ἐν Ὠσῆε τῷ προφήτῃ ὁ θεῖος προστάττει λόγος· «Σπείρατε ἑαυτοῖς εἰς δικαιοσύνην, τρυγήσατε εἰς καρπὸν ζωῆς, φωτίσατε ἑαυτοῖς φῶς γνώσεως, ἐκζητήσατε τὸν Κύριον ἕως τοῦ ἐλθεῖν γενήματα δικαιοσύνης.» 2.339 ∆ίδωσιν ἡ ἀποδοθεῖσα ἄμπελος τὸν 76 ἐδώδιμον καὶ εὐφραίνοντα καρπὸν καὶ τὰ γενήματα ἑαυτῆς ἡ ἀγαθὴ γῆ, τοῦ οὐρανοῦ δεδωκότος τὴν δρόσον αὐτοῦ. Νοήσομεν δὲ τίς ἡ δρόσος αὕτη, γνόντες τίς ὁ διδοὺς αὐτὴν οὐρανός, οὐχ ἕτερος ὢν τάχα τοῦ φοροῦντος ἀνθρώπου «τὴν εἰκόνα τοῦ ἐπουρανίου», ἔχοντος «ἐν οὐρανῷ τὸ πολίτευμα». Περὶ πάντων τῶν μεμορφωμένων κατὰ τὸν ἐπουράνιον Σωτῆρα, πληθυντικῶς λέγεται ἐν ὀκτωκαιδεκάτῳ Ψαλμῷ· «Οἱ οὐρανοὶ διηγοῦνται δόξαν Θεοῦ, ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα.» 2.340 Περὶ τούτων καὶ ἐν ᾠδῇ μεγάλῃ ἐν ∆ευτερονομίῳ γέγραπται· «Εὐφράνθητε, οἱ οὐρανοί, ἅμα αὐτῷ», τῷ Σωτῆρι δηλονότι. Πῶς γὰρ οὐχ ἅμα αὐτῷ γεγήθασιν καὶ ἀγαλλιῶνται, μορφωθέντες κατ' αὐτόν, κατὰ τὴν παίδευσιν τοῦ ἱεροῦ Ἀποστόλου Παύλου, ὅπου μὲν γράφοντος περὶ τω῀̣ν πιστῶς καὶ γνησίως θεοσεβούντων· «Οὓς προέγνω και`̣ π̣ρ̣οώρισεν συμμόρφους τῆς εἰκόνος τοῦ Υἱοῦ αὐτοῦ»· ὅπου δέ· «Φορέσωμεν τὴν εἰκόνα τοῦ ἐπουρανίου.» 2.341 Τοὺς οὕτω διαπρέψαντας ἐν ἠθικῇ ἀρετῇ καὶ διανοητικῇ, «κατηρτισμένους τῷ αὐτῷ νοῒ καὶ τῇ αὐτῇ γνώμῃ», ἕνα οὐρανὸν κατὰ συμφωνίαν ῥητέον, διδόντα πνευματικὴν δρόσον. Ἀλλὰ καὶ ἕκαστος τῶν τοιούτων δίδωσιν τὴν ἰδίαν δρόσον, παραπλησίως τῷ λέγοντι ἱεροφάντῃ Μωϋσεῖ· «Προσδοκάσθω ὡς ὑετὸς ἀπόφθεγμά μου, καὶ καταβήτω ὡς δρόσος τὰ ῥήματά μου.» 2.342 Ὅμως εἰ καὶ ὑπὸ τῶν ἑρμηνευθέντων οὐρανῶν δίδοται, ἀλλ' οὖν ὑπὸ τοῦ δεσπότου τῶν οὐρανῶν προηγουμένως χορηγεῖται, κατὰ τὴν Ἠσαίου θείαν φωνὴν ὧδε ἔχουσαν· «Ἀναστήσονται οἱ νεκροί, καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημείοις, καὶ εὐφρανθήσονται οἱ ἐν τῇ γῇ· ἡ γὰρ δρόσος ἡ παρὰ σοῦ ἴαμα αὐτοῖς ἔσται.» 2.343 Καὶ ἐπεὶ περὶ τῆς νοητῆς δρόσου ἰατικῆς οὔσης εὐφραίνονται οἱ ἐν τῇ γῇ τυχόντες αὐτῆς, καὶ τοὺς ἀνισταμένους νεκροὺς καὶ ἐκ τῶν μνημείων ἐξερχομένους μεθέξειν αὐτῆς

Divine Purpose and Human Responsibility§70

70It must be said, especially when the perfect has come, that since one confronts face to face with the truth, seeing in part and through a mirror will have ceased, because the seeing of what is most full will have prevailed.

Regarding how this path is assigned, the blessing of Isaac upon Jacob is invoked, from which it begins: 'From the dew of heaven and the heaviness of the earth.' All that existed was given to the redeemed people from Babylon, as God's inheritance.

And since it is said passively that God will inherit all things for the remnant of the people—namely the fruit of the vine, the generations of the earth, and the dew of heaven—both ways it must be invoked, actively and passively.

Actively, it is said thus: Israel is a portion and an inheritance of God, through nothing other than virtues that approached, being chosen, done, and seen through voluntary action. The same thought holds for: 'Ask of me, and I will give you nations for your inheritance' (Ps 2:8), regarding all men inheriting from the Savior through pious faith and works of virtue.

If 'to inherit' signifies a passion passive reception by the falling verb, the understanding will be this: God will inherit all the aforementioned things, giving them in the manner of an inheritance to the remnant of his people, who are those saying according to the prophet Isaiah: 'Unless the Lord of Sabaoth had left us a remnant, we would have become like Sodom, and we would have been made like Gomorrah' (Isa 1:9). And with others: 'If the number of the sons of Israel were as the sand by the brim of the sea, the remnant shall be saved' (Isa 17:10). Having received these prophetic voices, the Apostle brings them forward saying thus: 'And in the present time there is a remnant according to the election of grace, not of works, for if it were of works, grace would no longer be grace' (Rom 11:5).

Having made clear what is possible for us regarding the present saying, we set forth the following. Zechariah 8:13: And just as you were a curse among the nations, the house of Judah and the house of Israel, so I will save you and you shall be in blessing.

Be courageous and strengthen your hearts. For the Lord of all says: 'In the way I intended to harm you by provoking your fathers,' says the Lord of all, 'and I did not repent; so I am now set out and intend in these days to do well for Jerusalem and the house of Judah' (Jeremiah 32:19).

To fall into afflictions and curses comes from nothing other than sin and impiety, since blessing is given by God to the righteous because of what they do and think rightly. For humans being self-determining, having free and autonomous choice, they do to themselves either punishments or the bringing of divine promises. Therefore, the way in which they undergo curses is the same way in which they undergo prosperity and blessing.

Immediately, indeed, He says He is the cause of all good for Judah and Israel: 'Since your fathers were impious and lawless, as to provoke me against them, I did not repent, but I brought what was likely for those who provoked to suffer; so now I am set out and intended to save those of Judah and Israel, and I did not repent' (Jeremiah 32:19).

And it is possible to bring forth testimony from these God-breathed writings.

The inhabitants of Nineveh once sinned and were impiously excessive, as the cry of their evil rose to God requiring punishment, as to say to the Provider and Judge of all: 'In three more days, Nineveh shall be overturned' (Jonah 3:4). Having learned this, the guilty ones, following the path of the one who threatened toward repentance, arrived at a state to confess and to do what would undo the preceding evil. Thus, those having changed their minds, the one who had pre-proclaimed the harm against them repented, receiving the cause of blessing; this did not happen regarding the Sodomites, because of the remaining impiety and sins of theirs, even though the merciful God wished to find a starting point for well-doing among them.

For He says: 'The cry of Sodom and Gomorrah has filled heaven, and their sins are exceedingly great. I will indeed go down to see if according to their evil, which has risen to me...'

Greek · §70

ῥητέον, τότε μάλιστα ὅτε ἐλθόντος τοῦ τελείου καθ' ὃ προσβάλλει τις πρόσωπον πρὸς πρόσωπον τῇ ἀληθείᾳ, τὸ ἐκ μέρους καὶ δι' ἐσόπτρου θεωρεῖν πεπαύσεται, ἐπικρατήσαντος τοῦ πληρέστατα θεωρηθησομένου. 2.344 Περὶ τῆς οὕτως ἀποδοθείσης δρόσου ἐκλήμψει καὶ τὴν τοῦ Ἰσαὰκ πρὸς τὸν Ἰακὼβ εὐλογίαν, ἔνθεν ἀρχομένην· «Ἀπὸτῆς δρόσου τοῦ οὐρανοῦ, καὶ τῆς πιότητος τῆς γῆς.» 2.345 Τὰ ὑπάρξαντα πάντα τῷ λυτρωθέντι λαῷ ἀπὸ τῆς Βαβυλῶνος, Θεοῦ κατακληρονομήσαντος, ἐδόθη. 2.346 Καὶ ἐπεὶ παθητικῶς τὸ κατακληρονομήσειν τὸν Θεὸν τοῖς καταλοίποις τοῦ λαοῦ πάντα εἴρηται, δηλαδὴ τὸν τῆς ἀμπέλου καρπόν, καὶ τῆς γῆς τὰ γενήματα, καὶ τοῦ οὐρανοῦ τὴν δρόσον, ἀμφοτέρως αὐτὸ ἐκλημπτέον, ἐνεργητικῶς τε καὶ παθητικῶς. 2.347 Ἐνεργητικῶς μὲν οὕτως· εἴρηται μέρις καὶ κληρονομία Θεοῦ ὁ Ἰσραήλ, οὐ δι' ἀλλό τι ἢ διὰ προσούσας ἀρετάς, προαιρετικῶς καὶ ἑκουσίως πραχθείσας τε καὶ θεωρηθείσας. Τῆς αὐτῆς ἔχεται νοήσεως καὶ τό· «Αἴτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου», πάντων τῶν ἀνθρώπων κληρονομουμένων τῇ εὐσεβεῖ πίστει καὶ ἔργοις ἀρετῆς ὑπὸ τοῦ Σωτῆρος. 2.348 Εἰ δὲ πάθος σημαίνοιτο ὑπὸ τοῦ ὑπτίου ῥήματος τοῦ κληρονομήσει, νόησις ἔσται τοιαύτη· ὁ Θεὸς κληρονομήσει τὰ προειρημένα πάντα, διδοὺς αὐτὰ κληρονομίας τρόπῳ τοῖς καταλοίποις τοῦ λαοῦ αὐτοῦ, οὗτοι δ' εἰσὶν οἱ κατὰ τὸν προφήτην Ἠσαίαν λέγοντες· «Εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν, καὶ ὡς Γόμορρα ὡμοιώθημεν.» Καὶ μεθ' ἕτερα· «Ἐὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος ἡ παρὰ τὸ χεῖλος τῆς θαλάσσης, τὸ κατάλειμμα σωθήσεται.» Ταύτας τὰς προφητικὰς φωνὰς παραλαβών, ὁ Ἀπόστολος ἐπιφέρει αὐταῖς λέγων οὕτω· «Καὶ ἐν τῷ νῦν καιρῷ λεῖμμα κατ' ἐκλογὴν χάριτος γέγονεν, οὐκ ἐξ ἔργων, ἐπεὶ ἡ χάρις οὐκέτι γίνεται χάρις.» 2.349 Σαφηνισθέντος ὡς οἷόν τε ἡμῖν τοῦ προκειμένου ῥητοῦ, τὰ ἑξῆς ἐκθώμεθα. 2.350 Zach. VIII, 13®15: Καὶ 77 ἔσται ὃν τρόπον ἦτε ἐν κατάρᾳ ἐν τοῖς ἔθνεσιν, ὁ οἶκος Ἰούδα καὶ ὁ οἶκος Ἰσραήλ, οὕτως διασώσω ὑμᾶς καὶ ἔσεσθε ἐν εὐλογίᾳ· θαρσεῖτε καὶ κατισχύετε ἐν ταῖς καρδίαις ὑμῶν. ∆ιότι τάδε λέγει Κύριος παντοκράτωρ· Ὃν τρόπον διενοήθην τοῦ κακῶσαι ὑμᾶς ἐν τῷ παροργίσαι με τοὺς πατέρας ὑμῶν, λέγει Κύριος παντοκράτωρ, καὶ οὐ μετενόησα, οὕτως παρατέταγμαι κα̣ι`̣ διανενόημαι ἐν ταῖς ἡμέραις ταύταις τοῦ καλῶς ποιῆσαι τὴν Ἰερουσαλὴμ καὶ τὸν οἶκον Ἰούδα. 2.351 Τὸ ὑποπεσεῖν ἀνιαροῖς καὶ κατάρᾳ, οὐκ ἄλλοθεν ἢ ἐξ ἁμαρτίας καὶ ἀσεβείας, τῆς εὐλογίας τοῖς δικαίοις θεόθεν διδομένης, δι' ἃ πράττουσιν καὶ φρονοῦσιν ὀρθῶς. Αὐτεξούσιοι γὰρ ὄντες οἱ ἄνθρωποι, ἐλευθέραν τε καὶ αὐτόνομον προαίρεσιν ἔχοντες, παρ' ἑαυτοὺς πράττουσιν ἤτοι τὰ κόλασιν ἢ ἐπαγγελίας θείας ἐπάγοντα. Ἀμέλει γοῦν ᾧπερ τρόπῳ γίνονται ἐν κατάρᾳ, τούτῳ καὶ εὐπαθείᾳ καὶ εὐλογίᾳ. 2.352 Αὐτίκα γοῦν αὐτὸς ὁ πάντων ἀγαθῶν αἴτιος τῷ Ἰούδᾳ καὶ Ἰσραήλ φησιν· Ἀσεβούντωνκαὶ παρανομούντων τῶν πατερῶν ὑμῶν ὡς παροργίσαι με κατ' αὐτῶν, οὐ μετενόησα, ἀλλ' ἐπήγαγον ἃ εἰκὸς παθεῖν τοὺς παροργίσαντας, οὕτω νῦν παρατέταγμαι καὶ διενοήθην σῶσαι τοὺς τοῦ Ἰούδα καὶ Ἰσραήλ, καὶ οὐ μετενόησα. 2.353 Ἔστι δὲ τούτων ἐκ τῶν θεοπνεύστων γραφῶν μαρτυρίας παραγαγεῖν. 2.354 Ἥμαρτόν ποτε καὶ ἠσέβησαν ὑπερβαλλόντως οἱ τὴν Νινευὴν οἰκοῦντες, ὡς τὴν κραυγὴν τῆς κακίας πρὸς τὸν Θεὸν ἀναβῆναι τιμωρίαν ἀπαιτοῦσαν, ὡς τὸν προνοητὴν καὶ κριτὴν τῶν ἁπάντων εἰπεῖν· «Ἔτι τρεῖς ἡμέρας, καὶ Νινευὴ κατασκαφήσεται.» Τοῦτο μαθόντες οἱ ὑπαίτιοι, κηρύξαντος αὐτοῖς Ἰωνᾶ τοῦ προφήτου, καθ' ὑφήγησιν τοῦ ἀπειλήσαντος εἰς μετάνοιαν ἐληλύθασιν, ὥσθ' ὁμολογῆσαι καὶ πρᾶξαι τὰ λύοντα τὴν προλαβοῦσαν κακίαν. Τούτοις μὲν οὖν μεταγνοῦσιν μετενόησεν ὁ προαναφωνήσας τὴν κατ' αὐτῶν κάκωσιν, τὴν αἰτίαν τῆς εὐεργεσίας λαβών, τούτου ἐπὶ Σοδομιτῶν οὐ συμβάντος, διὰ τὸ ἔμμονον τῆς ἀσεβείας καὶ ἁμαρτιῶν αὐτῶν, καίτοι τοῦ ἵλεω Θεοῦ εὑρεῖν βουλομένου ἐξ αὐτῶν ἀφορμὴν εὐποιΐας. 2.355 Φησὶν γα´̣ρ· «Κραυγὴ Σοδόμων καὶ Γομόρρων πεπλήθυνται, καὶ αἱ ἁμαρτίαι αὐτῶν μεγάλαι σφόδρα. Καταβὰς οὖν ὄψομαι εἰ κατὰ τὴν κακίαν αὐτῶν τὴν ἀναβᾶσαν πρὸς ἐμὲ

The distinction between knowing and understanding§71

71They are completed; but if not, 'that they may know', he is not merely saying: Having been called out by the cry of great sins, I descend along with them so that the great sins might be found being practiced still, being completed by having fallen under the previously proclaimed punishment; but if they were found lying moderately as those who thought impiously and regarding the forbidden works, let him know them as ours, according to it having been written: 'The Lord knew those who were his, and let everyone who names the name of the Lord depart from injustice' (2 Tim 2:19).

In this way of thought the vessel of election Paul writes to the Galatians: 'But once you did not know God, you were serving gods which are not gods by nature; but now having known God, rather having been known by God' (Gal 4:9). For he knows those knowing him, not taking the beginning of knowing them, but of examining them as knowing those having been foreknown, in no way regarding the worthless ones still adhering to wickedness when this is happening.

For it is said by the Savior to those remaining in evils until the time of the completion of the world and the manifestation of the judge of all things, of him being made manifest: 'Depart from me, workers of lawlessness; I never knew you' (Matt 7:23), that is, you never had an experience or a participation of me, nor I of you. For if he took to knowing by what is at hand, it would be the same as knowing; how did he know them as being workers of lawlessness?

Therefore, from the double nature of knowing and of not being carried along in the God-breathed writings, according to the other thing, the God who knows hearts knows all, both the righteous and the sinners; immediately, therefore, when the one coming 'sits upon the throne of his glory' to 'judge' kings 'living and dead' (Matt 25:31), he will separate the righteous from the sinners, so that he may lead those participating in righteousness and piety into the kingdom in order to inherit it, but the unrighteous and the wicked, not having loved the neighbor as themselves, he will send to punishment, saying: 'Depart, you cursed ones, into the eternal fire, prepared for the devil and his angels' (Matt 25:41). According to the manner

It is not about understanding, as he says to certain people: 'the knower of hidden things' and 'knowing the mind of all'; 'I have known that you have many sins.' Similarly in the Gospel: 'You are those who justify yourselves before men, but God knows your hearts, because that which is in man, when exalted, is an abomination to God' (Luke 6:46).

According to this theory, we must also understand what is continuously stated in the Gospel: 'But Jesus, having known their thoughts' (Mark 2:8), meaning they had happened to be thinking something; for they were staying in thought craftily and wickedly, thinking that 'the one knowing the mind of all' would remain hidden.

Just as knowing is according to understanding, against which ignorance is opposed, so also it is possible to know and not to know through experience. For if Paul writes about the Savior as 'did not know sin' (referring to the lack of experiential sin), we take the written thing to be equal to: the one not having experienced sin practically or intellectually. Understanding it as much as is in his power and by what kind of choice it is accomplished, and how he has come to it from the world.

This difference also extends to men; for it is said in Ecclesiastes: 'He who keeps the commandment will not know an evil word' (Eccl 7:29), that is, he will not set himself toward an evil word, the evil word being known by knowledge to the one guarding the divine commandment, which is the word of God; for since there is one knowledge of opposites, he who knows the good word also understands its opposite.

The Scripture announces the duality of knowing also concerning Adam, where on one hand it says he understood what the essence of the woman was—for after giving her after the shaping of the Creator, Adam said: 'This is now bone of my bones and flesh of my flesh; she shall be called woman' (Gen 2:23)—and later, having known her according to the manner of experience; for it is written: 'Adam knew Eve his wife, and she conceived and bore Cain' (Gen 4:1). And this is brought about for every man living with a wife, in habitual conversation and in divine instruction.

Immediately also concerning the father of the prophet Samuel...

Greek · §71

συντελοῦνται· εἰ δὲ μή, ἵνα γνῶ», μόνον οὐχὶ λέγων· Ἐκκαλεσαμένης με τῆς κραυγῆς τῶν μεγάλων ἁμαρτημάτων, συγκαταβαίνω ἵν' ἂν εὑρεθῶσιν τὰς μεγάλας ἁμαρτίας ἔτι πράττοντες, συντελεσθῶσιν ὑποπεσόντες τῇ προαναφωνηθείσῃ τιμωρίᾳ, εἰ δὲ εὑρεθεῖεν μετρίως ὑποκείμενοι οἷς ἀσεβῶς ἐφρόνουν καὶ τοῖς ἀπηγορευμένοις ἔργοις, γνῶ αὐτοὺς ὡς ἡμετέρους, κατὰ τὸ γεγραμμένον· «Ἔγνω Κύριος τοὺς ὄντας αὐτοῦ, καὶ ἀποστήτω ἀπὸ ἀδικίας πᾶς ὁ ὀνομάζων τὸ ὄνομα Κυρίου.» 2.356 Ταύτῃ τῇ διανοίᾳ τὸ τῆς ἐκλογῆς σκεῦος Παῦλος Γαλάταις ἐπιστέλλει· «Ἀλλὰ τότε μὲν οὐκ εἰδότες Θεόν, ἐδουλεύετε τοῖς φύσει μὴ οὖσιν θεοῖς· νῦν δὲ γνόντες Θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ Θεοῦ.» Γινώσκει γὰρ τοὺς γνόντας αὐτόν, οὐ τότε ἀρχὴν λαμβάνων τοῦ ἐπίστασθαι αὐτούς, ἀλλὰ τοῦ ἀνακρίνασθαι αὐτοῖς ὡς γινώσκων προγινωσκομένους, οὐδαμῶς πρὸς τοὺς φαύλους ἔτι ἐπιμένοντας τῇ κακίᾳ συμβαίνοντος τούτου. 2.357 Λέγεται γοῦν ὑπὸ τοῦ Σωτῆρος τοῖς διαμείνασι κακοῖς μέχρι τοῦ καιροῦ τῆς συντελείας τοῦ κόσμου καὶ φανερώσεως τοῦ κριτοῦ τῶν ὅλων, αὐτοῦ δηλονότι ὄντος· «Ἀποχωρεῖτε ἀπ' ἐμοῦ, ἐργάται ἀνομίας· οὐδέποτε ὑμᾶς ἔγνων», τοῦτ' ἔστιν οὐδέποτε πεῖραν ἢ μετοχήν μου ἐσχήκατε, οὐδὲ ἐγὼ ὑμῶν. Εἰ γὰρ τὸ προχείρως γινώσκειν λαμβάνοιτο, ταὐτὸν εἴη τῷ ἐπίστασθαι, πῶς ᾔδει αὐτοὺς ἐργάτας ἀνομίας ὄντας; 2.358 ∆ιττοῦ τοίνυν τοῦ γινώσκειν καὶ τοῦ μὴ φερ̣ο̣μένου ἐν ταῖς θεοπνεύστοις γραφαῖς, κατὰ τὸ ἕτερον πάντας ἐπίσταται ὁ καρδιογνώστης Θεὸς τούς τε δικαίους καὶ ἁμαρτωλούς· αὐτίκα γοῦν ὅταν «καθίσῃ ἐπὶ θρόνου δόξης αὐτοῦ» ὁ ἐρχόμενος «κρῖναι» βασιλεὺς 78 «ζῶντας καὶ νεκρούς», ἀφορίσει τοὺς δικαίους ἀπὸ τῶν ἁμαρτωλῶν, ἵνα τοὺς μετέχοντας δικαιοσύνης καὶ ὁσιότητος εἰς τὴν βασιλείαν εἰσαγάγῃ ἐπὶ τῷ κληρονομῆσαι αὐτήν, τοὺς δ' ἀδίκους καὶ πονηρούς, μὴ ἀγαπήσαντας τὸν πλησίον ὡς ἑαυτούς, ἀποπέμψῃ εἰς κόλασιν, λέγων· «Πορεύεσθε, οἱ κεκατηραμένοι, εἰς τὸ πῦρ τὸ αἰώνιον, τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ.» 2.359 Κατὰ τὸν τρόπον τοῦ ἐπίστασθαι, λέγει πρός τινας «ὁ τῶν κρυπτῶν γνώστης» καὶ «πάντων τὸν νοῦν ἐπιστάμενος»· «Ἔγνων ὅτι πολλαὶ αἱ ἁμαρτίαι ὑμῶν.» Ὁμοίως καὶ ἐν Εὐαγγελίῳ· «Ὑμεῖς ἐστε οἱ δικαιοῦντες ἑαυτοὺς ἔμπροσθεν τῶν ἀνθρώπων, ὁ δὲ Θεὸς γινώσκει τὰς καρδίας ὑμῶν, ὅτι τὸ ἐν ἀνθρώποις ὑψηλόν, βδέλυγμα παρὰ τῷ Θεῷ ἐστιν.» 2.360 Κατὰ τὴν θεωρίαν ταύτην, ἐκλημπτέον καὶ τὸ συνεχῶς κείμενον ἐν τῷ Εὐαγγελίῳ· «Γνοὺς δὲ ὁ Ἰησοῦς τοὺς διαλογισμοὺς αὐτῶν», φαυλῶν δηλαδὴ τυγχανόντων· πανούργως γὰρ καὶ κακοήθως διακείμενοι, ᾤοντο λανθάνειν «τὸν πάντων τὸν νοῦν ἐπιστάμενον». 2.361 Ὡς οὖν ἔστιν γινώσκεσθαι κατὰ τὸ ἐπίστασθαι ᾧ τὸ ἀγνοεῖν ἀντίκειται, οὕτω καὶ διὰ πείρας ἔστιν εἰδέναι καὶ μὴ εἰδέναι. Ἐὰν γὰρ γράφῃ Παῦλος περὶ τοῦ Σωτῆρος ὡς «οὐκ ἔγνω ἁμαρτίαν», ἐκλαμβάνομεν τὸ γεγραμμένον ἴσον τῷ· τὸν μὴ πειραθέντα πρακτικῶς ἢ διανοητικῶς ἁμαρτίας. Ἐπιστάμενος αὐτὴν οἵας δυνάμεώς ἐστιν καὶ ποίᾳ προαιρέσει τελουμένη, ἆραι γοῦν αὐτὴν ἐλήλυθεν τοῦ κόσμου. 2.362 Παρατείνει δὲ ἡ διαφορὰ αὕτη καὶ ἐπὶ τῶν ἀνθρώπων· εἴρηται γοῦν ἐν Ἐκκλησιαστῇ· «Ὁ φυλάσσων ἐντολὴν οὐ γνώσεται ῥῆμα πονηρόν», τοῦτ' ἔστιν οὐ διατεθήσεται κατὰ ῥῆμα πονηρόν, γινωσκομένου τοῦ πονηροῦ ῥήματος κατ' ἐπιστήμην τῷ φυλάττοντι τὴν θείαν ἐντολήν, οὖσ̣αν Θεοῦ ῥῆμα· ἐπιστήμης γὰρ μιᾶς οὔσης τῶν ἐναντίων, ὁ τὸ ἀγαθὸν ῥῆμα γινώσκων καὶ τὸ ἐναντίον αὐτῷ ἐπίστ̣α̣ται. 2.363 Τὸ διττὸν τοῦ γινώσκειν καὶ περὶ τοῦ Ἀδὰμ ἀπαγγέλλει ἡ γραφή, ὅπου μὲν λέγουσα ἐπίστασθαι αὐτὸν τίς ἡ οὐσία τῆς γυναικός, –ἀποδόντος γὰρ αὐτὴν μετὰ τὴν πλάσιν τοῦ δημιουργήσαντος, ὁ Ἀδὰμ εἶπεν· «Τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστῶν μου καὶ σὰρξ ἐκ τῆς σαρκός μου· αὕτη κληθήσεται γυνή»· – ὕστερον γνοὺς αὐτὴν κατὰ τὸν τῆς πείρας τρόπον· γέγραπται γάρ· «Ἔγνω Ἀδὰμ Εὕαν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκεν τὸν Κάϊν.» Καὶ ἐφ' ἑκάστου δὲ συμβιοῦντος ἀνδρὸς τοῦτο φέρεται, καὶ ἐν τῇ συνήθει ὁμιλίᾳ καὶ τῇ θείᾳ παιδεύσει. 2.364 Αὐτίκα γοῦν καὶ περὶ τοῦ πατρὸς τοῦ προφήτου Σαμουὴλ

The Certainty of Divine Promises§72

72It is written: 'And Elkanah knew Hannah his wife, and he conceived, and she bore Samuel' (1 Sam 1:20). Regarding this, the meaning is said concerning Rebekah: 'She was a virgin, and a man had not known her' (Gen 24:67). And the virgin Mary, the unwedded one, having heard about the conception of a child from the great angel Gabriel, said: 'How can this be to me, since I do not know a man?' (Luke 1:34).

We consider that the present prophecy has not been bypassed in vain; for this has risen to clarity because of the unclearly spoken thus: 'I will come down so that I may see if they are complying according to their cry that is coming; but if not, so that I may know.' For it was necessary to reveal by what meaning it was said by God: 'So that I may know.'

God did not repent, having thought to punish and to expose the insolent upon something, remaining in the judgment against them; but from what source He repented, to see the opportunity in innate goodness.

Not having known His intent to bless Judah and Israel, He waited for their remaining in the virtue with which they took up their task from the exhortation of God and of His law; for it is said in one of the Psalms: 'He will give blessing to the lawgiver' (Ps 112:3), that is, to those guarding His divine law. Equally, it is brought forth in another Psalm, beginning from here: 'Who shall ascend the mountain of the Lord, and who shall stand in His holy place? He who is innocent in hands and pure in heart, who has not taken his soul in vain, nor sworn deceitfully to his neighbor. This one shall receive blessing from the Lord, and mercy from God his Savior' (Ps 15:4).

For having been said spiritually: 'Who shall ascend the mountain of the Lord, and who shall stand in His holy place?' an answer is given, delineating who is and what kind of person is the one about whom the question is, that he is by hands, that is to say, by action, innocent through purity of heart, not at all having taken his soul in vain, or deceitfully swearing to his neighbor, receiving upon these manly deeds both blessing and mercy from God his Savior. In agreement, it is also brought forth in Proverbs: 'Blessing...'

"...for the Lord upon the head of the righteous." The one who has grasped these saving things will not fall away from the promise, being led into the divine promises by the one saying: 'I have set to bless Judah and Israel, and I have not repented' (Zech 8:8). He remains by his grace so as to do well and to lead into eternal salvation those for whom he has not repented, confirming what he promised: even if your fathers provoked him through sin and impiety, and a curse spoke, he did not repent of the threat, nor did he grant you reconciliation from the evil you had through recognition, but therefore both now let your heart be courageous to expect the gifts from me.

For they shall certainly be of my willing and having set to bless you; for it shall be well with you, as you belong to Judah, the one confessing, and to Israel and Jerusalem. 'For wanting to save all men and to come into the knowledge of truth' (1 Tim 2:4), I threaten, I lash those opposing the knowing of the truth of the super-arrogant salvation, subjecting to a little pain those whom I want to improve and to do well. For thus, having been easily benefited, they shall be saved, my having set without regret to save and to do well those whom I have chosen, so that they may be part of and my inheritance.

If we also wish to have God in a propitiatory relation so that he may dispose well toward us, let our intellect, called the heart, be courageous, having made care for excellent works, so that the things of well-being and endless salvation may exist certainly and irrefutably, having been described and having been made manifest from all things, the curse which held on for a little. Therefore be courageous without doubt, expecting what the truthful God promised; for he having said: 'Be courageous' (Zech 13:7), without doubt the hoped-for good things are to be received.

Having sufficiently described the second volume concerning the prophet Zechariah, at which let us rest, beginning the third discourse, 'providing a word in the opening of the mouth' of God, who also enlightened the prophet with the eternal light.

Greek · §72

γέγραπται· «Ἔγνω δὲ Ἑλκανὰ Ἄνναν τὴν γυναῖκα αὐτοῦ, καὶ συνέλαβεν, καὶ ἔτεκεν τὸν Σαμουήλ.» Κατὰ τοῦτο τὸ σημαινόμενον εἴρηται περὶ τῆς Ῥεβέκκας· «Παρθένος ἦν, ἀνὴρ οὐκ ἔγνω αὐτήν.» Καὶ ἡ ἀπειρόγαμος δὲ παρθένος Μαριάμ, περὶ συλλήμψεως τέκνου ἀκούσασα πρὸς τοῦ μεγάλου ἀγγέλου Γαβριήλ, ἔφη· «Καὶ πόθεν μοι τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω;» 2.365 Οὐκ ἀχρήστως παρεκβεβηκέναι τοῦ προκειμένου προφητικοῦ ἡγούμεθα· ὑπῆρκται γὰρ τοῦτο σαφηνείας ἕνεκα τοῦ ἀσαφῶς εἰρημένου οὕτως· «Καταβὰς οὖν ὄψομαι εἰ κατὰ τὴν κραυγὴν αὐτῶν τὴν ἐρχομένην συντελοῦνται· εἰ δὲ μή, ἵνα γνῶ.» Ἔδει γὰρ φανερῶσαι κατὰ ποῖον σημαινόμενον εἴρηται ὑπὸ τοῦ Θεοῦ τό· «Ἵνα γνῶ». 2.366 ∆είξαντες ἐπὶ τίσιν τῶν παροργισάντων διανοηθεὶς ὁ Θεὸς κακῶσαι καὶ ἐπαράτους ἀναδεῖξαι οὐ μετενόησεν, ἐμμείνας τῇ κατ' αὐτῶν ψήφῳ, ἐκ τίνων δὲ μετενόησεν ἐμφύτῳ ἀγαθότητι καιρὸς ἰδεῖν. 2.367 Ὡς προθέμενος εὐλογῆσαι τὸν Ἰούδα καὶ Ἰσραὴλ οὐμετέγνω, ἐμμεινάντων αὐτῶν τῇ ἀρετῇ ᾗ ἀνέλαβον ἐκ προτροπῆς Θεοῦ καὶ τοῦ νόμου αὐτοῦ· εἴρηται γὰρ ἐν ἑνὶ τῶν Ψαλμῶν· «∆ώσει εὐλογίας ὁ νομοθετῶν», δηλαδὴ τοῖς φυλάττουσιν τὸν θεῖον αὐτοῦ νόμον. Ἰσοδυναμούντως καὶ ἐν ἄλλῳ Ψαλμῷ φέρεται, ἔνθεν ἀρχόμενον· «Τίς ἀναβήσεται εἰς τὸ ὄρος τοῦ Κυρίου, καὶ τίς στήσεται ἐν τόπῳ ἁγίῳ αὐτοῦ; ἀθῷος χερσὶν καὶ καθαρὸς τῇ καρδίᾳ, ὃς οὐκ ἔλαβεν ἐπὶ ματαίῳ τὴν 79 ψυχὴν αὐτοῦ, οὐδὲ ὤμοσεν ἐπὶ δόλῳ τῷ πλησίον. Οὗτος λήμψεται εὐλογίαν παρὰ Κυρίου, καὶ ἐλεημοσύνην παρὰ Θεοῦ σωτῆρος αὐτοῦ.» 2.368 Λεχθέντος γὰρ πυσματικῶς· «Τίς ἀναβήσεται εἰς τὸ ὄρος τοῦ Κυρίου, καὶ τίς στήσεται ἐν τόπῳ ἁγίῳ;» ἀπόκρισις δίδοται διαγράφουσα τίς ἐστιν καὶ οἷος ὁ περὶ οὗ ἡ ἐρώτησις, ὅτι χερσίν, τοῦτ' ἔστιν πράξεσιν, ἀθῷός ἐστιν διὰ καθαρότητα καρδίας, οὐδαμῶς ἐπὶ ματαίῳ λαβὼν τὴν ψυχὴν αὐτοῦ, ἢ δολερῶς ὀμόσας τῷ πλησίον, λημψόμενος ἐπὶ τούτοις τοῖς ἀνδραγαθήμασιν εὐλογίαν τε καὶ ἐλεημοσύνην παρὰ Θεοῦ σωτῆρος αὐτοῦ. Συμφώνως καὶ ἐν Παροιμίαις φέρεται· «Εὐλογία Κυρίου ἐπὶ κεφαλὴν δικαίου.» 2.369 Ὁ ταῦτα τὰ σωτηριώδη εἰληφὼς οὐ μεταπεσεῖται τῆς ὑποσχ̣έσ̣εως, εἰσαγόμενος εἰς τὰς θείας ἐπαγγελίας πρὸς τοῦ λέγοντος· «Παρατέταγμαι εὐλογῆσαι τὸν Ἰούδα καὶ Ἰσραήλ, καὶ οὐ μετενόησα», ἐμμείνας χάριτι τῇ ἐμαυτοῦ ὥστε καλῶς ποιῆσαι καὶ εἰς αἰώνιον σωτήριον ἀγαγεῖν τοὺς ἐφ' οἷς οὐ μετενόησα, βεβαιώσας ἃ ἐπηγγειλάμην· εἰ καὶ παροργισάντων δι' ἁμαρτίας καὶ ἀσεβείας τῶν πατέρων ὑμῶν, κατάρα διέλαβεν, οὐ μετανοήσαντός μου ἐκ τῆς ἀπειλῆς, οὐ παρασχόντων ὑμῶν διὰ μεταγνώσεως ἀφ' ἧς ἔσχετε κακίας καταλλαγάς μου γενέσθαι πρὸς ὑμᾶς, ἀλλ' οὖν καὶ νῦν θαρσησάτω ἡ καρδία ὑμῶν προσδοκῆσαι τὰς παρ' ἐμοῦ δωρεάς. 2.370 Ἔσονται γὰρ πάντως θελήσαντός μου καὶ παραταξαμένου εὐλογῆσαι ὑμᾶς· οὕτω γὰρ καλῶς ἔσται ὑμῖν, τυγχάνουσιν ἐκ τοῦ Ἰούδα, τοῦ ἐξομολογουμένου, καὶ τοῦ Ἰσραὴλ καὶ Ἰερουσαλήμ. «Σῶσαι γὰρ πάντας ἀνθρώπους θέλων καὶ ἐλθεῖν εἰς ἐπίγνωσιν ἀληθείας», ἀπειλῶ, μαστίζω τοὺς ἀντιπράττοντας τῷ ἐπιγνῶναι τὴν ἀλήθειαν ὑπεραιωνίου σωτηρίας, πρὸς ὀλίγον πόνοις ὑποβάλλων οὓς βελτιοῦν καὶ εὖ ποιεῖν βούλομαι. Οὕτω γὰρ ῥᾷστα ὠφεληθέντες σωθήσονται, παρατεταγμένου μου ἀμεταμελήτως σῶσαι καὶ καλῶς ποιῆσαι τοὺς ἐκλεγέντας, ἵνα μερὶς καὶ κληρονομία μου ὦσιν. 2.371 Εἰ βουλόμεθα καὶ ἡμεῖς ἵλεω τὸν Θεὸν σχεῖν ἵν' εὖ ἡμᾶς διαθῇ, θαρσησάτω τὸ διανοητικὸν ἡμῶν, καρδία καλούμενον, ἔργων ἀρίστων ἐπιμέλειαν ποιησάμενοι, ἵνα βεβαίως καὶ ἀναντιρρήτως τὰ τῆς εὐπαθείας καὶ ἀπεράντου σωτηρίας ὑπαρχθῇ, περιγραφείσης καὶ ἐξ ὅλων ἠφανισμένης τῆς πρὸς ὀλίγον κρατησάσης κατάρας. ∆ιὸ θαρσεῖτε ἀνενδοιάστως, προσδοκῶντες ἃ ἐπηγγείλατο ὁ ἀψευδὴς Θεός· αὐτοῦ γὰρ εἰρηκότος· «Θαρσεῖτε», ἀναμφιβόλως ἐκδεκτέον τὰ ἐλπιζόμενα ἀγαθά. 2.372 Αὐταρκῶς περιγεγραμμένου τοῦ δευτέρου τόμου εἰς τὸν προφήτην Ζαχαρίαν, αὐτοῦ που καταπαύσωμεν, ἀρξόμενοι τρίτου λόγου, «παρέχοντος λόγον ἐν ἀνοίξει τοῦ στόματος» τοῦ Θεοῦ τοῦ καὶ τὸν προφήτην φωτίσαντος τῷ ἀειδίῳ φωτί.

The Necessity of Practicing Moral Teachings§73

73The truthful God, being the source and father of truth, never ceases from training and teaching those who have presented themselves ready to receive the gifts of the Holy Spirit. For he provides a word of wisdom and a word of knowledge without hesitation to those desiring to receive; for it is said in the epistle of James: 'If any of you lacks wisdom, let him ask from the giving God who does not reproach; and let him ask in faith, not doubting.' (James 1:5).

The proverbial saying agrees, having thus: 'The Lord gives wisdom and from his face knowledge and understanding.' (Proverbs 2:6). The wise man, proving wisdom according to the fifth level, is thrice-blessed, having the God of all things as their teacher; 'For blessed, he says, is the man whom you may train, Lord, and from your law teach him.' (Psalm 25:12). This training they have been placed to have, in whom the Lord and Savior said: 'You call me: the Lord and the Teacher, and you speak well; for I am.' (John 15:15).

This gift also exists for us through the unceasing prayer of those who offer up prayers on our behalf, wisdom and 'a word in the opening of the mouth,' so that without hesitation and as is necessary to receive the following from the present prophet, beginning from here.

These are the words which you shall do: each one speak truth to his neighbor and judge a peaceful judgment in your gates. And let no one reckon the evil of his neighbor in your hearts, and do not love a false oath, for I have hated all these things, says the Lord of all (Zechariah 8:16-17).

Of the words of God, those concerning moral and practical virtue are able to be put into practice, those having the contemplative and initiatory aspect to be viewed among the initiatory and discerning men.

For God, having commanded many things through the hierophant Moses so that works according to virtue might happen, those understanding the given words loudly confessed to pass over into the works that were given.

Having been told, they said to the deacon of divine blessings: 'All things which God has said we will do and we will listen.'

3.7 Since it is proper that moral words have a connection to doing and to having a thought of them, so that justly the just may be pursued, and soberly the sober, and bravely and prudently the brave and prudent things—for in this way practical virtues might be raised up along with thought—it is therefore necessary to not neglect listening to and doing the words of Jesus, him himself forbidding this: 'The one coming to me and listening to my words and doing them will be made like a prudent man' (Matt 7:24), and the following.

3.8 Then especially the words have the capacity to happen among the hearers when the teacher does what he tells others; concerning such a thing the Lord says: 'Whoever does and teaches men, this one will be called great in the kingdom of heaven' (Matt 5:19), the one not doing what he exhorts others to do being of the least, since he, while saying not to commit adultery, is seized by this very thing, and while forbidding theft, he also sacrileges the idols, being loathing them.

3.9 Or does not he who harms through scandal those who have dedicated themselves to godliness by breathing life into divine statues commit sacrilege? For he who harms such people will act with his hand and truly sacrileges through impious thoughts by transgressing the law in which he seems to boast, dishonoring God. If, therefore, no one is an evil teacher, let what he teaches moral lessons be shown in works; for in this way he will be an 'unashamed worker' (2 Tim 2:15).

3.10 With this opinion the Apostle writes to his own disciple 'to have incorruption, dignity, a healthy word, unsearchable' (2 Tim 2:15). Or does he not have a healthy, unsearchable word? For doing what he dictates to others and thinking what he prepares others to be praised for, he has a healthy, unsearchable word of the teaching.

3.11 Of this life, the practical and the cognitive, I say, the true healer of God intends to transform the following to the...

Greek · §73

3.t 1Τόμος Γʹ 1 .3.1 Ὁ ἀψευδὴς Θεός, πηγὴ καὶ πατὴρ τῆς ἀληθείας ὑπάρχων, οὐ διαλείπει ποτὲ παιδεύων καὶ διδάσκων τοὺς ἑτοίμως παραστήσαντας ἑαυτοὺς πρὸς τὸ χωρεῖν τὰ τοῦ ἁγίου Πνεύματος χαρίσματα· λόγον γοῦν σοφίας καὶ λόγον γνώσεως ἀμελλητὶ παρέχει τοῖς ποθοῦσιν δέξασθαι· εἴρηται γοῦν ἐν ἐπιστολῇ τοῦ Ἰακώβου· «Λείπεταί τις οὖν ὑμῶν σοφίας, αἰτείτω παρὰ τοῦ διδόντος Θεοῦ καὶ μὴ ὀνειδίζοντος· αἰτείτω δὲ ἐν πίστει, μηδὲν διακρινόμενος.» 3.2 Συνᾴδει τὸ παροιμιῶδες λόγιον ἔχον οὕτως· «Ὁ Κύριος δίδωσιν σοφίαν καὶ ἀπὸ προσώπου γνῶσις καὶ σύνεσις.» Ὁ κατὰ τὴν θεόπεμπτον σοφίαν ἀποδεικνύμενος σοφὸς τρισμακάριός ἐστιν, διδάσκαλον ἔχων τὸν τῶν ὅλων Θεόν· «Μακάριος γάρ, φησίν, ἄνθρωπος ὃν ἂν σὺ παιδεύσῃς, Κύριε, καὶ ἐκ τοῦ νόμου σου διδάξῃς αὐτόν.» Τοῦτον 80 παιδευτὴν ἐπόθησαν ἔχειν οἷς ὁ Κύριος καὶ Σωτὴρ εἶπεν· «Ὑμεῖς φωνεῖτέ με· ὁ Κύριος καὶ ὁ ∆ιδάσκαλος, καὶ καλῶς λέγετε· εἰμὶ γάρ.» 3.3 Ὑπάρξεται ἡ δωρεὰ αὕτη καὶ ἡμῖν διὰ ἀδιάλειπτον εὐχὴν τῶν ἀναπεμπόντων ὑπὲρ ἡμῶν, σοφία καὶ «λόγος ἐν ἀνοίξει τοῦ στόματος», ὥστ' ἀμέμπτως καὶ ὡς δεῖ ἐκλαβεῖν τὰ ἑξῆς τοῦ ἐκκειμένου προφήτου, ἀρχόμενα ἐνθένδε. 3.4 Zach. VIII, 16®17: Οὗτοι οἱ λόγοι οὓς ποιήσετε· λαλεῖτε ἀλήθειαν ἕκαστος πρὸς τὸν πλησίον αὐτοῦ καὶ κρίμα εἰρηνικὸν κρίνατε ἐν ταῖς πύλαις ὑμῶν. Καὶ ἕκαστος τὴν κακίαν τοῦ πλησίον αὐτοῦ μὴ λογίζεσθε ἐν ταῖς καρδίαις ὑμῶν, καὶ ὅρκον ψευδῆ μὴ ἀγαπᾶτε, διότι ταῦτα πάντα ἐμίσησα, λέγει Κύριος παντοκράτωρ. 3.5 Τῶν τοῦ Θεοῦ λόγων οἱ περὶ ἠθικῆς καὶ πρακτικῆς ἀρετῆς ὄντες ποιεῖσθαι δύνανται, τῶν γνωστικῶν καὶ ἐποπτικῶν ἐχόντων τὸ θεωρεῖσθαι πρὸς τῶν ἐποπτικῶν καὶ διορατικῶν ἀνδρῶν. 3.6 Θεοῦ γοῦν διὰ τοῦ ἱεροφάντου Μωϋσέως πολλὰ ἐντειλαμένου ἵνα ἔργα κατὰ ἀρετὴν γίνωνται, οἱ συνέντες τοὺς δοθέντας λόγους μεγαλοφώνως ὡμολόγησαν μεταβαλεῖν εἰς ἔργα τὰ παρηγγελμένα, φήσαντες τῷ διακόνῳ τῶν θείων χρησμῶν· «Πάντα ὅσα εἶπεν ὁ Θεὸς ποιήσομεν καὶ ἀκουσόμεθα.» 3.7 Ἐπειδὴ δὲ προσήκει τοὺς ἠθικοὺς λόγους πρὸς τῷ ποιεῖν καὶ νόησιν αὐτῶν ἔχειν, ἵνα δικαίως τὸ δίκαιον διωχθῇ, καὶ σωφρόνως τὸ σωφρονεῖν, ἀνδρείως τε καὶ φρονίμως τὰ ἀνδρεῖα καὶ φρόνιμα, –οὕτω γὰρ κατορθωθείη σὺν νοήσει ἀνύεσθαι τὰς πρακτικὰς ἀρετάς–ἀμέλει γοῦν καὶ τοὺς Ἰησοῦ λόγους ἀκούειν καὶ ποιεῖν δεῖ, αὐτοῦ τοῦτο διαγορεύοντος· «Ὁ πρὸς ἐμὲ ἐρχόμενος καὶ ἀκούων τοὺς λόγους μου καὶ ποιῶν αὐτοὺς ὁμοιωθήσεται ἀνδρὶ φρονίμῳ», καὶ τὰ ἑξῆς. 3.8 Τότε δὲ μάλιστα τὸ γίνεσθαι ἔχουσιν οἱ λόγοι ὑπὸ τῶν ἀκροωμένων, ὅταν ὁ παιδευτὴς πράττῃ ἃ ἑτέροις λέγει· περὶ τοῦ τοιούτου ὁ Κύριος λέγει· «Ὃς ἂν ποιήσῃ καὶ διδάξῃ τοὺς ἀνθρώπους, οὗτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν», τοῦ μὴ πράττοντος ἃ ἑτέροις παρακελεύεται ποιεῖν ἐλαχίστου τυγχάνοντος, ἐπείπερ λέγων μὴ μοιχεύειν τοῦτ' ἐνεργεῖ καὶ κλοπὴν ἀπαγορεύων ἐνέχεται αὐτῇ, ἀλλὰ καὶ ἱεροσυλεῖ τὰ εἴδωλα βδελυσσόμενος· 3.9 ἢ οὐχ ἱεροσυλεῖ ὁ βλάπτων 3.9 διὰ σκανδάλου τοὺς ἀναθέντας ἑαυτοὺς τῇ θεοσεβείᾳ δίκην ἐμψύχων θείων ἀγαλμάτων; Ὁ γὰρ βλάπτων τοὺς τοιούτους πράξει χειρίστῃ καὶ ἀσεβέσι φρονήμασι ἀληθῶς ἱεροσυλεῖ διὰ τοῦ παραβαίνειν τὸν νόμον ἐν ᾧ καυχᾶσθαι δοκεῖ, τὸν Θεὸν ἀτιμάζων. Ἵν' οὖν μὴ κακός τις ᾖ διδάσκαλος, ἃ παιδεύει ἠθικὰ μαθήματα ἔργοις ἐπιδεικνύσθω· οὕτω γὰρ ἔσται «ἐργατὴς ἀνεπαίσχυντος». 3.10 Ταύτῃ τῇ γνώμῃ γράφει τῷ ἑαυτοῦ μαθητῇ ὁ Ἀπόστολος «ἀφθορίαν ἔχειν, σεμνότητα, λόγον ὑγιῆ, ἀκατάγνωστον». Ἢ οὐχ ὑγιῆ, ἀκατάγνωστον λόγον ἔχει; πράττων γὰρ ἃ ἄλλοις ὑπαγορεύει καὶ φρονῶν ἃ ἄλλους δοξάζειν παρασκευάζει, ὑγιῆ, ἀκατάγνωστον ἔχει τῆς διδασκαλίας τὸν λόγον. 3.11 Τούτου τοῦ βίου, τοῦ πρακτικοῦ καὶ γνωστικοῦ φημι, μεταποιεῖσθαι βούλεται τὸν ἀληθῆ θεραπευτὴν τοῦ Θεοῦ τὸ ἑξῆς τῷ

Truthfulness and the Gates of Judgment§74

74Since a prophet is at hand, named Malachi; and his word has it thus: 'The lips of a priest shall guard knowledge, and they shall seek law from his mouth,' Malachi 2:7 desiring to learn from a divine teacher what must be known: orthodox doctrines and mysteries of the kingdom, and a law forbidding injustices and protecting the teachings of virtues.

3.12 Having learned what kind of words become practical for those to whom they belong, let us understand what kind of words possess knowledge and truth. 3.13 Moses teaching that 'In the beginning God made the heaven and the earth,' Genesis 1:1 said this word so that we might truly know the creation and its Creator; and whatever other words of the Cosmogeny were written, they were said not so that we might do them, but so that we might contemplate them; and upon every inspired scripture this instruction has prevailed. 3.14 And the Savior himself, in the Gospels, in some places commands those things which must be done, and in others hands down those which it is proper to know and contemplate. For that which is said by him: 'Learn from me, for gentle I am and humble in heart, and you shall find rest for your souls' Matthew 11:29; and again: 'If anyone wishes to come after me, let him deny himself and take up his cross and follow me each day' Matthew 16:24, are said for the sake of doing, as also that: 'Have mercy, and you shall be shown mercy' Luke 6:36, and as many other commands of his same power. 3.15 But that: 'I am in the Father, and the Father is in me' John 14:10, and that: 'I and the Father are one' John 10:30, and also: 'He who has seen me has seen the Father' John 14:9, and as many other things which are theologized in both Testaments, were spoken and written so as to be contemplated and to have true and pious knowledge. 3.16 The Holy Spirit showed which words must be done, and each one declares this individually and according to its kind. For that: 'Let each one speak truth to his neighbor' Ephesians 4:25, is written so that it may be practiced in this way. Paul in Christ, clarifying this, exhorts the believers to the keeping of the commandment, saying most clearly: 'Having put away falsehood, let each one speak truth to his neighbor' Ephesians 4:25. 3.17 And before the Apostle, the Savior also handed down the speaking without law, saying: 'But I say to you, do not at all swear, but let your yes be yes, and your no, no' Matthew 5:34-37.

This is most strictly guarded by each person speaking the truth to their neighbor; for in this way every false word and oath will destroy that most precise and perfect brotherly love.

If each person speaks the truth to his neighbor, a peaceful judgment will occur, without those striving to covet and do wrong still causing dissension. For how can they think that conflicts and injustices are still being raised, if each one announces the truth to his neighbor? The peaceful judgment is the same as the righteous judgment, concerning which much discussion has occurred previously.

Such a judgment is spoken of not only here, but also in other writings, to be fulfilled in the gates of the Hebrews. For it was said by another prophet: 'They hated me in the gates while rebuking, and they detested a holy word,' (Ps 5:5) as the ungodly make manifest. For regarding them, the proverbial ordinance forbids: 'Do not rebuke the evil, lest they hate you' (Prov 9:8). For they detest the holy word, and the one who performs this first offering does not have wisdom; rather, he loves the one who rebukes and the one who makes known what must not be practiced, so that the one hastening to be righteous may do so.

And since they always hate those who have believed in rebuking in the gates, the word promises to restore in the gates a judgment for the good and the useful, through a change occurring. If anyone were to seek for what reason the judgments and rebukes were performed not in some other place or part of the city, but in its gates, it is because what is to be spoken honorably and convincingly—since through the gate is the exit from the city and the entrance into it—it is fitting that the judges sit there to examine the lives of the citizens, so that they might easily cast out those being rebuked for what they are accused of, while those having a pure citizenship, once their state has been made manifest by the rebukes, remain within, and the city becomes even more inward.

Raised to the intellect, those having received from Jesus 'the keys of the kingdom of heaven' (Matt 16:19) are worthy of the presidency and the seat of judging, so that they might cast out those who have fallen worthy of being bound, but those not gripped by the bonds of sin, but being strengthened in them, they might lead in. Then most especially the peaceful judgment is fulfilled, when 'each one does not count the evil of his neighbor' (Rom 13:10), through an absolute forgetting of wrongs.

Greek · §74

προκειμένῳ προφήτῃ, Μαλαχίας ὄνομα αὐτῷ· ἔχει δὲ ἡ λέξις αὐτοῦ οὕτως· «Χείλη ἱερέως φυλάξεται γνῶσιν, καὶ νόμον ἐκζητήσουσιν ἐκ στόματος αὐτοῦ», μαθεῖν ποθοῦντες παρὰ θείου διδασκάλου ἃ δεῖ γινώσκειν ὀρθόδοξα δόγματα καὶ μυστήρια τῆς βασιλείας καὶ νόμον ἀπαγορεύοντα τὰς ἀδικίας καὶ προστάττοντα τὰ τῶν ἀρετῶν παιδεύματα. 3.12 Μαθόντες ποῖοι οἱ λόγοι γίνονται πρακτικῶς ὑπὸ τῶν προσηκαμένων, ἐπιστήσωμεν ποῖοι πρὸς γνῶσιν καὶ ἀλήθειαν ἔχουσιν. 3.13 ∆ιδάσκων Μωϋσῆς ὅτι «ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν», εἶπεν τὸν λόγον τοῦτον ἵν' ἀληθῶς γινώσκωμεν τὴν κτίσιν καὶ τὸν δημιουργὸν αὐτῆς· καὶ ὅσοι ἄλλοι λόγοι τῆς Κοσμοποιίας ἀνεγράφησαν, οὐχ ἵνα ποιῶμεν ἀλλ' ἵνα θεωρῶμεν αὐτοὺς, εἴρηνται· καὶ ἐπὶ πάσης δὲ τῆς θεοπνεύστου γραφῆς ἔρρωται ἡ παίδευσις αὕτη. 3.14 Καὶ αὐτὸς γοῦν ὁ Σωτήρ, ἐν τοῖς Εὐαγγελίοις, ὅπου μὲν 81 προστάττει οὓς δεῖ ποιεῖν λόγους, ὅπου δὲ παραδίδωσιν οὓς γινώσκειν καὶ θεωρεῖν προσήκει. Τὸ γὰρ λεγόμενον ὑπ' αὐτοῦ· «Μάθετε ἀπ' ἐμοῦ ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν»· καὶ πάλιν· «Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω μοι καθ' ἡμέραν», τοῦ πράττεσθαι χάριν εἴρηνται, ὡς αὖ καὶ τό· «Ἐλεᾶτε, καὶ ἐλεηθήσεσθε», καὶ ὅσα ἄλλα παραγγέλματα τῆς αὐτῆς ὑπάρχει δυνάμεως. 3.15 Τὸ μέντοι· «Ἐγὼ ἐν τῷ Πατρί, καὶ ὁ Πατὴρ ἐν ἐμοί ἐστιν», καὶ τό· «Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν», καὶ ἔτι· «Ὁ ἐμὲ ἑωρακὼς ἑώρακεν τὸν Πατέρα», καὶ ὅσα ἄλλα θεολογεῖται ἐν ἀμφοτέραις ταῖς διαθήκαις, τοῦ θεωρεῖσθαι καὶ γνῶσιν αὐτῶν ἔχειν ἀληθῆ καὶ εὐσεβῆ ἐλαλήθησάν τε καὶ ἀνεγράφησαν. 3.16 ∆εῖξαν τὸ ἅγιον Πνεῦμα τίνες οἱ λόγοι οὓς δεῖ ποιεῖν, καὶ ἕκαστον ἰδίᾳ καὶ κατ' εἶδος διαγορεύει. Τὸ γάρ· «Ἕκαστος ἀλήθειαν λαλείτω πρὸς τὸν πλησίον», ἵν' οὕτω πράττηται γέγραπται. Ὅπερ σαφηνίζων ὁ ἐν Χριστῷ Παῦλος προτρέπεται τοὺς πιστοὺς εἰς τὴν τήρησιν τῆς ἐντολῆς, φήσας ἀριδηλότατα· «Ἀποθέμενοι τὸ ψεῦδος, λαλεῖτε ἀλήθειαν ἕκαστος μετὰ τοῦ πλησίον ἑαυτοῦ.» 3.17 Καὶ πρὸ τοῦ Ἀποστόλου δὲ παραδέδωκεν ὁ Σωτὴρ τὸ ἀνωμότως ἀληθεύειν, εἰπών· «Ἐγὼ δὲ λέγω ὑμῖν μὴ ὀμόσαι ὅλως, ἀλλ' ἔστω ὑμῶν τὸ ναὶ ναί, καὶ τὸ οὒ οὔ.» Μάλιστα δὲ τοῦτο φυλάττεται ἑκάστου λαλοῦντος ἀλήθειαν πρὸς τὸν πλησίον· οὕτω γὰρ πᾶς ψευδὴς λόγος καὶ ὅρκος οἰχήσεται, ᾧ ἕπεται ἀκριβεστάτη καὶ τελεία φιλαλληλία. 3.18 Πρὸς τῷ ἀλήθειαν λαλεῖν πρὸς τὸν πλησίον ἑαυτοῦ ἕκαστον, καὶ κρίμα εἰρηνικὸν γενήσεται, οὐ διαστασιαζόντων ἔτι καὶ πλεονεκτεῖν καὶ ἀδικεῖν τῶν ἀνθρώπων σπουδαζόντων. Πῶς γὰρ οἴονται ἔτι μάχας καὶ ἀδικίας ἐγείρεσθαι, ἑκάστου ἀλήθειαν πρὸς τὸν πλησίον ἀπαγγέλλοντος; 3.19 Ταὐτὸν τὸ εἰρηνικὸν τῷ δικαίῳ κρίματι τυγχάνει, περὶ οὗ διὰ πλειόνων θεωρία ἐν τοῖς πρότερον γεγένηται. 3.20 Λέγει δὲ τὸ τοιοῦτο κρίμα οὐκ ἐνταῦθα μόνον, ἀλλὰ καὶ ἐν ἑτέραις γραφαῖς, ἐν ταῖς τῶν Ἑβραίων πύλαις τελεῖσθαι. Εἴρηται γὰρ ἐν ἑτέρῳ προφήτῃ· «Ἐμίσησαν ἐν πύλαις ἐλέγχοντα, καὶ λόγον ὅσιον ἐβδελύξαντο», οἱ ἀσεβεῖς δηλονότι. Περὶ γὰρ αὐτῶν τὸ παροιμιῶδες θέσπισμα διαγορεύει· «Μὴ ἔλεγχε κακούς, ἵνα μὴ μισῶσίν σε.» Βδελύσσονται γὰρ τὸν ὅσιον λόγον, οὐ πράττοντος τοῦτο τοῦ ἀπαρχομένου ἔχειν σοφίαν· ἀγαπᾷ γοῦν τὸν ἐλέγχοντα καὶ τὸν γνωρίζοντα τὸ μὴ πρακτέον τῷ σπεύδοντι εἶναι δικαίῳ. 3.21 Καὶ ἐπεὶ ἀεὶ μισοῦσιν τοὺς πεπιστευμένους τὸ ἐλέγχειν ἐν πύλαις, ἐπαγγέλλεται ὁ λόγος ἀποκαταστήσειν ἐν πύλαις κρίμα ἐπὶ τὸ ἀγαθὸν καὶ ὠφέλιμον, μεταβολῆς γινομένης. 3.22 Ζητήσειεν ἄν τις τίνος ἕνεκα οὐκ ἐν ἑτέρῳ τόπῳ ἢ μέρει τῆς πόλεως, ἀλλ' ἐν ταῖς πύλαις αὐτῆς τὰ κρίματα καὶ οἱ ἔλεγχοι ἐτελοῦντο. Πρὸς ὃ λεκτέον ἐνδόξως καὶ πιθανῶς, ἐπεὶ διὰ τῆς πύλης ἔξοδος γίνεται ἀπὸ τῆς πόλεως καὶ εἴσοδος εἰς αὐτήν, εἰκότως ἐκεῖ καθέζεσθαι τοὺς κριτὰς ἐπὶ τῷ ἐξετάζειν τοὺς βίους τῶν πολιτῶν, ἵνα τοὺς ἐλεγχομένους ἐφ' οἷς ἐγκαλοῦνται ῥᾷστα ἐκβάλλωσιν, τῶν καθαρὰν πολιτείαν ἐχόντων ἐκ τῶν ἐλέγχων φανερωθεῖσαν ἔνδον μενόντων καὶ ἔτι μᾶλλον ἔνδον γινομένων τοῦ ἄστεως. 3.23 Πρὸς διάνοιαν ἀνηγμένην, ταύτης ἠξίωνται τῆς προεδρίας καὶ τῆς τοῦ κρίνειν καθέδρας οἱ ὑπὸ Ἰησοῦ λαβόντες «τὰς κλεῖς τῆς βασιλείας τῶν οὐρανῶν», ἵνα τοὺς ἄξια τοῦ δεθῆναι δεδρακότας ἔξω βάλλωσιν, τοὺς δὲ μὴ σφιγχθέντας δέσμοις τῆς ἁμαρτίας, ἀλλὰ στερομένους αὐτῶν, εἰσαγάγωσιν. 3.24 Τότε δὲ μάλιστα τὸ εἰρηνικὸν ἐπιτελεῖται κρίμα, ὅταν «ἕκαστος τὴν κακίαν τοῦ πλησίον μὴ λογίζηται», ἀμνησικακίαν ἄκραν

The Fasts of the House of Judah§75

75harmful treatment

Acting. 3.31 Zechariah 8:18-19: 'And there came a word of the Lord of Hosts to me, saying: Thus says the Lord of Hosts: The fast of the fourth, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah for joy and for gladness and for good feasts; and you shall love truth and peace.'

3.32 The word of the Lord of Hosts having come to me, says the prophet, commanded to fast on the fourth, fifth, seventh, and tenth of the month, making the month evident; for it is not possible for a tenth to be a Sabbath, as we previously noted. And it is indeed likely that the Lord of Hosts commands these things regarding the Hebrew month, in which the so-called day of atonement and humiliation is fulfilled, which the Jews observe as a public fast, having purified themselves during the fourth, fifth, and seventh fasts before coming to the public fast.

3.33 In what way and how fasting is conducted according to divine law was made clear in what preceded; regarding those things it must also be said now that just as one must turn away from sensual luxury, so too from allegorically harmful and poisonous foods. For those who have confessed, called the house of Judah, will receive joy, gladness, and good feasts as a well-being, celebrating them by thinking and doing what is necessary, according to what is said in the Psalms: 'A voice of joy and confession, the sound of those celebrating' (Psalm 47:1); and again: 'Establish a feast among those crowding to the horns of the altar' (Psalm 67:5). This is confirmed by what is announced in another psalm: 'A man's remembrance shall confess to you, and the remnant of a remembrance shall celebrate for you' (Psalm 42:5).

3.34 Good feasts are fulfilled when the spiritual Jerusalem lives peacefully, being a vision of peace, not when the feasts occur propitiatorily while enemies prevail. For when things are thus, God says: 'I have hated, I have despised your feasts, and I will not be fragrant in your assemblies' (Amos 5:21). And even further threatening: 'I will turn,' He says, 'your feasts into mourning and your songs into lamentations' (Amos 8:10).

3.35 May these painful things perish from the fellowship of the faithful, so that, having been called into joy and gladness, they may celebrate good feasts.

Greek · §75

κατορθώσας. 3.25 ∆ιττοῦ ὄντος τοῦ τῆς κακίας τρόπου, –σημαίνεται γὰρ ἐκ τοῦ ὀνόματος ὁτὲ μὲν ἡ ἐναντίως ἔχουσα πρὸς τὴν ἀρετήν, χειρίστη ἕξις οὖσα, ὁτὲ δὲ ἡ κακωτικὴ ἀγωγή, ὡς ἔχει ἐν τῷ· «Εἰ ἔστιν κακία ἐν πόλει ἣν Κύριος οὐκ ἐποίησεν», 82 τοῦτ' ἔστιν κάκωσις· ποιεῖ δ' αὐτὴν ὁ Θεὸς ἐπὶ ἐπιστροφῇ τῶν κακουμένων, τὰς νόσους τῆς ψυχῆς θεραπεύων ἰατρικῶς, οἷον εἰ διὰ καυτήρων καὶ τομῶν, – 3.26 δηλοῖ ἡ κακία προσηγορία τὴν χειρίστην διάθεσιν, ἐξ οὗπερ ὁ Θεὸς περὶ Νινευιτῶν εἶπεν· «Ἀνέβη ἡ κραυγὴ τῆς κακίας αὐτῶν πρός με.» Τοῦτο αὐτὸ παρίσταται καὶ ἐκ λέξεως ἀποστολικῆς περὶ ἀσεβῶν ἀνθρώπων ἐχούσης ὧδε· «Καθὼς οὐκ ἐδοκίμασαν τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα, πεπληρωμένους πάσης ἀδικίας, κακίας», καὶ τὰ ἑξῆς. 3.27 Ἑκατέρως τοίνυν ὁ ὑπακούων τῷ νόμῳ τοῦ Θεοῦ κακίαν οὐ λογίζεται ἐν καρδίᾳ τῇ ἑαυτοῦ κατὰ τοῦ πλησίον, «οὐκ ἀποδιδοὺς κακὸν ἀντὶ κακοῦ», οὐκ ἀντιδιατιθεὶς τὸν κακωτικῶς αὐτὸν διαθέντα, ἀλλ' οὐδὲ κατὰ τὸ εἶδος τῆς κακίας σημαινόμενον λογίζεταί τι κατὰ τοῦ πέλας, ἀντιπλεονεκτεῖν καὶ ἀνταδικεῖν ἐθέλων. 3.28 Τῷ μνησικακεῖν τὴν κακίαν τοῦ πλησίον ἐν τῇ ἑαυτοῦ καρδίᾳ βουλομένῳ εὐθὺς ἕπεται ἐπιόρκῳ γνώμῃ «ἀγαπᾶν ὅρκον ψευδῆ». 3.29 Πάντα ἑξῆς ἀπαγορεύσας ὁ τοῦ θείου νόμου δοτήρ, τὴν αἰτίαν τοῦ ἀπειπεῖν αὐτὰ ἐφανέρωσεν, φήσας· «Ταῦτα πάντα ἐμίσησα.» Πῶς γὰρ οὐ μισεῖ τὸν ψευδῶς τελούμενον ὅρκον ὁ ἐντελλόμενος· «Οὐ λήμψει τὸ ὄνομα Κυρίου Θεοῦ σου ἐπὶ ματαίῳ»; 3.30 Ὥσπερ δὲ ἐπιορκίαν καὶ τὰς ἄλλας ἁμαρτίας παραιτεῖται καὶ ἀποστρέφεται, μισῶν τὸ μὴ λαλεῖν ἕκαστον ἀλήθειαν τῷ πλησίον, καὶ τὸν ταράττοντα καὶ εἰρηνικὸν κρίμα μὴ ποιοῦντα καὶ τὸν ὀργίλον καὶ βαρύμηνιν λογιζόμενον κακίαν τοῦ πλησίον ἐν τῇ αὐτοῦ καρδίᾳ. Καὶ ἐν τῷ Μαλαχίᾳ συμφώνως λέγει τῷ ἐνταυθὶ γεγραμμένῳ· «Καὶ πάντα ἃ ἐμίσουν ἐποιεῖτε.» Ὡσαύτως ἐν ταῖς Παροιμίαις περὶ τοῦ πολλὰ ἁμαρτάνοντος μετ' αἰνιγμοῦ εἴρηται πρὸς ἑτέροις· «Συντρίβεται δι' ἀκαθαρσίαν ψυχῆς, ἐπεὶ χαίρει πᾶσιν οἷς μισεῖ ὁ Θεός.» Ὁ ἡδόμενος ἐφ' οἷς μισεῖ ὁ τοῦ ἀγαθοῦ Πατὴρ συντρίβεται διὰ τῆς ἑαυτοῦ ἁμαρτίας, οὔσης ἀκαθαρσίας ψυχῆς καὶ διανοίας τοῦ δρῶντος. 3.31 Zach. VIII, 18®19: Καὶ ἐγένετο λόγος Κυρίου παντοκράτορος πρός με λέγων· Τάδε λέγει Κύριος παντοκράτωρ· Νηστεία ἡ τετρὰς καὶ νηστεία ἡ πέμπτη καὶ νηστεία ἡ ἑβδόμη καὶ νηστεία ἡ δεκάτη ἔσονται τῷ οἴκῳ Ἰούδα εἰς χαρὰν καὶ εἰς εὐφροσύνην καὶ εἰς ἑορτὰς ἀγαθὰς καὶ εὐφρανθήσεσθε, καὶ τὴν ἀλήθειαν καὶ τὴν εἰρήνην ἀγαπήσατε. 3.32 Ὁ λόγος Κυρίου παντοκράτορος πρὸς ἐμὲ γενάμενος, φησὶν ὁ προφήτης, προσέταξεν νηστεῦσαι τὴν τετράδα καὶ πέμπτην καὶ ἑβδόμην καὶ δεκάτην, τοῦ μηνὸς δηλονότι· οὐ γὰρ οἷόν τε σαββάτου δεκάτην εἶναι, ὡς καὶ πρότερον ἐπεσημειωσάμεθα. Καὶ εἰκός γε περὶ τοῦ καθ' Ἑβραίους ἑβδόμου μηνὸς ταῦτα προστάττειν Κύριον τὸν παντοκράτορα, ἐν ᾧ ἡ καλουμένη ἐξιλασμοῦ καὶ ταπεινώσεως ἡμέρα ἐπιτελεῖται, ἣν ἄγουσιν Ἰουδαῖοι δημοτελῶς νηστείαν προσαγορεύοντες αὐτήν, προαγνιζομένων ἐν τῇ τετράδι καὶ πέμπτῃ καὶ ἑβδόμῃ τῶν ἐπὶ τὴν δημοτελῆ νηστείαν ἐρχομένων. 3.33 Ποσαχῶς δὲ καὶ πῶς νηστεία νόμῳ θείῳ ἄγεται, ἐν τοῖς ἔμπροσθεν ἐσαφηνίσθη· πρὸς ἐκείνοις καὶ νῦν ῥητέον ὅτι ἀφεκτέον ὥσπερ τῆς φιληδόνου τρυφῆς, οὕτω καὶ τῶν κατ' ἀλληγορίαν βλαβερῶν καὶ δηλητηρίων τροφῶν· διαδέξεται γὰρ εὐπάθεια τοὺς ἐξομολογησαμένους, καλουμένους οἶκος τοῦ Ἰούδα, χαρά, εὐφροσύνη καὶ ἀγαθαὶ ἑορταί, ἑορτάζοντας αὐτοὺς ἐν τῷ φρονεῖν καὶ πράττειν τὰ δέοντα, κατὰ τὰ ἐν Ψαλμοῖς εἰρημένα· «Φωνὴ ἀγαλλιάσεως καὶ ἐξομολογήσεως ἤχου ἑορταζόντων»· καὶ πάλιν· «Συστήσασθε ἑορτὴν ἐν τοῖς πυκάζουσιν ἕως τῶν κεράτων τοῦ θυσιαστηρίου.» Τούτοις συνᾴδει τὸ ἐν ἑτέρᾳ ᾠδῇ ἀπαγγελλόμενον οὕτως· «Ἐνθύμιον ἀνθρώπου ἐξομολογήσεταί σοι καὶ ἐγκατάλειμμα ἐνθυμίου ἑορτάσει σοι.» 3.34 Ἀγαθαὶ δὲ ἑορταὶ ἐπιτελοῦνται ὅταν εἰρηνικῶς διάγῃ ἡ Ἰερουσαλὴμ ἡ πνευματική, οὖσα εἰρήνης ὅρασις, οὐχ ἱλαρῶς τῶν ἑορτῶν γινομένων ὅταν πολέμιοι κρατῶσιν. Ὅταν γὰρ οὕτως ἔχῃ τὰ πράγματα, ὁ 83 Θεὸς ἐρεῖ· «Μεμίσηκα, ἀπῶσμαι τὰς ἑορτὰς ὑμῶν, καὶ οὐ μὴ ὀσφρανθῶ ἐν ταῖς πανηγύρεσιν ὑμῶν.» Καὶ ἔτι ἐπιτείνων τὴν ἀπειλήν· «Θήσω, φησίν, τὰς ἑορτὰς ὑμῶν εἰς πένθος καὶ τὰς ᾠδὰς ὑμῶν εἰς θρήνους.» 3.35 Ἀπέστω δὲ τὰ ἀνιαρὰ ταῦτα τῆς τῶν πιστῶν συνόδου, ἵνα εἰς χαρὰν καὶ εὐφροσύνην κληθέντες ἀγαθὰς ἑορτὰς καὶ

The Restoration of Worship and the Vision of God§76

76We perform a divine festival, loving deep peace and with it the truth. For where there is tranquility of thoughts and a settled state of soul, the delight and beauty of truth appears. Truth is seen most when serenity leads through the following of virtues and peace presides, with those having attained such well-being rejoicing and being propitious.

It is reasonable to ask from where we estimated the seventh month according to the Hebrews, in which the four days and the others were arranged to be fasts until the tenth day, or from what is written at the end of the prophecy of Zechariah set out for examination: 'And you shall celebrate the feast of the tabernacles' (Zechariah 8:23); for this is lawfully performed not in any month other than the one mentioned, just as the feast of trumpets and the fast are. For it is clearly learned from the Psalm that even the new moon of the seventh month is a festival of celebration, having it thus: 'Sound a trumpet at the new moon, on a day of solemnity, our feast' (Psalm 81:3).

The Lord of Hosts says these things: 'Yet many nations and many people dwelling in many cities shall come, and they shall gather, dwelling in many cities, into one city, saying, Let us go up to entreat the face of the Lord and to seek the face of the Lord of Hosts; I also will go. And many nations and many peoples shall come to seek the face of the Lord of Hosts in Jerusalem, and to seek the atonement of the face of the Lord' (Zechariah 8:22-23).

As the prophet explicitly announces, following the word of the Lord of Hosts having come to him, the coming restoration shall be propitious and festive for the multitude of the Hebrews, for the cities of Judah, and for the mother-city, Jerusalem. God commanded through Moses all Israel to celebrate three days of the year to Him in the place from which He brought them out, which was not any other than Jerusalem, from which it happened to hasten immediately from all the cities and villages of Judah to the mother-city, in which all sanctities and important mystical festivals were performed, all of which reached an end in the time of the captivity, outside of the nourishment of almost all the Hebrews.

This most wretched and miserable...

The prophet Jeremiah, being utterly devastated, says in the book of Lamentations: 'The ways of Zion mourn because no one comes to the festival; all her gates are destroyed, and her priests groan' (Lam 1:4-5). For how could the ways of Zion not mourn, having been deprived of those walking, with no one still hurrying for the sake of celebrating and making a festival in Jerusalem, and the gates being destroyed, torn away by those who seized them tyrannically?

In this desolation, the priests necessarily followed with groaning, seeing the time when God, whom He chose, was being treated without all pleasing readiness. These unpleasant things cease to be, as Zechariah says before pronouncing it: 'Many peoples shall still come' (Zech 8:23), making it clear regarding Jerusalem; for the seventieth year of the captivity is already entering, as we learned clearly from Him saying to God: 'How long will You not have mercy on Jerusalem and the cities of Judah, this seventieth year?' (Jer 29:70).

Immediately after the Lord of Hosts has relented, the peaceful leading of Jerusalem is revealed to the one who prayed, such that, just as before, many peoples will come seeking the face of the Lord of Hosts, beginning again the words: 'Three times in the year all your males shall appear before me' (Zech 8:23), and 'Nothing shall be absent before the Lord your God' (Zech 14:23), meaning bringing sacrifices for the liturgy and other gifts and the festive offerings.

For such a diligent holy assembly, an appropriate end exists: to seek the appearance of the Lord of Hosts through litanies and holy prayers, Him looking and revealing Himself to the one who is lucid in mind and partaking of holiness, according to what was said in the beatitudes by the Savior: 'Blessed are the pure in heart, for they shall see God' (Matt 5:8). In agreement with this thought, the lawgiver Paul writes to the Hebrews to 'pursue peace and sanctification, without which no one will see the Lord' (Heb 12:14), appearing to those who do not disbelieve in Him and shining forth to those who keep His commandments.

In the Wisdom of Solomon, such a word is brought: 'Think about the Lord in...'

Greek · §76

θείας πανηγύρεις ἐπιτελῶμεν, εἰρήνην βαθεῖαν καὶ σὺν αὐτῇ τὴν ἀλήθειαν ἀγαπῶντες. Ἔνθα γὰρ ἀταραξία λογισμῶν καὶ τεταγμένη κατάστασις ψυχῆς, τὸ τερπνὸν τῆς ἀληθείας καὶ τὸ κάλλος αὐτῆς ἐπιφαίνεται. Ὀπτάνεται δὲ ἡ ἀλήθεια μάλιστα ὅταν ἐκ τῆς ἀντακολουθήσεως τῶν ἀρετῶν γαλήνη ἀγάγῃ καὶ εἰρήνη πρυτανεύῃ, εὐφραινομένων καὶ ἱλαρίαν ἐχόντων τῶν τετυχηκότων τοσαύτης καὶ τοιαύτης εὐπαθείας. 3.36 Εἰκός τινα ἀπαιτήσειν πόθεν ἐστοχασάμεθα τὸν παρ' Ἑβραίους ἕβδομον εἶναι μῆνα, οὗ ἡ τετρὰς καὶ αἱ ἄλλαι ἕως τῆς δεκάτης ἡμέρας νηστεῖαι προσετάγησαν εἶναι, ἢ ἐκ τοῦ γεγραμμένου ἐπὶ τέλει τοῦ εἰς ἐξέτασιν προκειμένου προφήτου Ζαχαρία· «Καὶ ἑορτάσατε ἑορτὴν σκηνοπηγίαν»· αὕτη γὰρ οὐκ ἐν ἄλλῳ ἢ τῷ εἰρημένῳ μηνὶ νομίμως ἐπιτελεῖται, ὥσπερ καὶ ἡ τῶν σαλπίγγων, καὶ ἡ νηστεία. Ὅτι γὰρ καὶ ἡ νουμηνία τοῦ ἑβδόμου μηνὸς πανηγύρεώς ἐστιν ἑορτὴ σαφῶς ἀπὸ τοῦ Ψαλμοῦ ἔστιν μαθεῖν, τοῦ οὕτω ἔχοντος· «Σαλπίσατε ἐν νεομηνίᾳ σάλπιγγι, ἐν εὐσήμῳ ἡμέρᾳ ἑορτῆς ἡμῶν.» 3.37 Zach. VIII, 20®22: Τάδε λέγει Κύριος παντοκράτωρ· Ἔτι ἥξουσιν λαοὶ πολλοὶ καὶ κατοικοῦντες πόλεις πολλάς, καὶ συνελεύσονται κατοικοῦντες πόλεις εἰς μίαν πόλιν, λέγοντες· Πορευθῶμεν δεηθῆναι τοῦ προσώπου Κυρίου καὶ ἐκζητῆσαι τὸ πρόσωπον Κυρίου παντοκράτορος· πορεύσομαι κἀγώ. Καὶ ἥξουσιν λαοὶ πολλοὶ καὶ ἔθνη πολλὰ ἐκζητῆσαι τὸ πρόσωπον Κυρίου παντοκράτορος ἐν Ἰερουσαλήμ, καὶ τοῦ ἐξιλάσκεσθαι τὸ πρόσωπον Κυρίου. 3.38 Ὡς πρὸς ῥητὸν προαναφωνεῖ ὁ προφήτης, λόγου Κυρίου παντοκράτορος γεναμένου πρὸς αὐτόν, τὴν ὑπάρξουσαν ἀποκατάστασιν ἱλαρὰν καὶ πανηγυρικὴν τῇ τῶν Ἑβραίων πληθύι καὶ ταῖς πόλεσι τῆς Ἰουδαίας καὶ μητροπόλει τῇ Ἰερουσαλήμ. Προσέταττε Θεὸς διὰ Μωϋσέως παντὶ τῷ Ἰσραὴλ τρεῖς ἡμέρας τοῦ ἐνιαυτοῦ ἑορτάζειν αὐτῷ ἐν ᾧ ἐξελέξατο τόπῳ, οὐχ ἑτέρῳ τῆς Ἰερουσαλὴμ ὄντι, ἐξ οὗ συνέβαινεν ἀπὸ πασῶν τῶν πόλεων καὶ κωμῶν τῆς Ἰουδαίας συντόνως σπεύδειν ἐν τῇ μητροπόλει, ἐν ᾗ αἱ ἁγιστεῖαι πᾶσαι καὶ ἑορτάσιμαι μυστικαὶ σπουδαὶ ἐπετελοῦντο, ἅπερ πάντα τέλος ἔσχεν ἐν τῷ τῆς αἰχμαλωσίας καιρῷ, ἔξω τῆς θρεψαμένης ἐκριφέντων σχεδὸν τῶν Ἑβραίων πάντων. 3.39 Ταύτην τὴν οἰκτίστην καὶ ἀνιαρὰν κατάστασιν ὀλοφυρόμενος, ὁ τοῦ Θεοῦ προφήτης Ἰερεμίας ἐν τῇ βίβλῳ τῶν Θρήνων φησίν· «Ὁδοὶ Σιὼν πενθοῦσιν παρὰ τὸ μὴ εἶναι ἐρχομένους εἰς ἑορτήν· πᾶσαι αἱ πύλαι αὐτῆς ἠφανισμέναι, οἱ ἱερεῖς αὐτῆς ἀναστενάζουσιν.» Πῶς γὰρ οὐκ ἐπένθουν αἱ ὁδοὶ τῆς Σιὼν στερηθεῖσαι τῶν βαδιζόντων, οὐδενὸς σπεύδοντος ἔτι τὴν σπουδὴν ἔχειν ἐπὶ τὰ Ἱεροσόλυμα τοῦ ἑορτάσαι καὶ πανηγυρίσαι χάριν, καὶ τῶν πυλῶν ἠφανισμένων, κατασπασθεισῶν ὑπὸ τῶν κρατησάντων τυραννικῶς. 3.40 Ταύτῃ τῇ ἐρημίᾳ τῶν καλῶν ἀναγκαίως ἠκολούθησεν τοὺς ἱερέας στενάζειν, ὁρῶντας τὸν καιρὸν ἐν ᾧ ἔδει θεραπεύειν τὸν ἐκλεξάμενον Θεὸν πάσης ἱλαρᾶς προθυμίας ἔκτος ὄντα. Ταῦτα τὰ ἀηδῆ πεπαύσεσθαι ὅσον οὔπω προαναφωνῶν ὁ Ζαχαρίας λέγει· «Ἔτι ἥξουσιν λαοὶ πολλοί», ἐπὶ τὴν Ἰερουσαλὴμ δηλονότι· ἑβδομηκοστὸν γὰρ ἔτος ἤδη ἐνειστήκει τῆς αἰχμαλωσίας, ὡς παρ' αὐτοῦ ἔγνωμεν εὐκτικῶς πρὸς τὸν Θεὸν λέγοντος· «Ἕως τίνος οὐ μὴ ἐλεήσῃς τὴν Ἰερουσαλὴμ καὶ τὰς πόλεις τῆς Ἰουδαίας τοῦτο ἑβδομηκοστὸν ἔτος;» 3.41 Εὐθὺς ἐπινεύσαντος Κυρίου παντοκράτορος, πεφανέρωται τῷ εὐξαμένῳ ἡ εἰρηνικὴ ἀγωγὴ τῆς Ἰερουσαλήμ, ἔτι ὡς καὶ πρότερον ἐλεύσεσθαι λαοὺς πολλοὺς ἐκζητῆσαι τὸ πρόσωπον Κυρίου παντοκράτορος, ἀρχὴν λαμβάνοντος πάλιν τοῦ· «Τρεῖς καιροὺς τοῦ ἐνιαυτοῦ 84 ὀφθήσεται πᾶν ἀρσενικόν σου ἐνώπιόν μου», καὶ τοῦ· «Οὐκ ὀφθήσει ἐνώπιον Κυρίου τοῦ Θεοῦ σου κενός», προσφέρων δηλαδὴ τὰ πρὸς τὴν ἱερουργίαν θύματα καὶ ἕτερα δῶρα καὶ τὰ πρὸς τὴν ἑορτάσιμον εὐωχίαν. 3.42 Τῆς οὕτω σπουδαζομένης ἱερᾶς συνελεύσεως τέλος κατάλληλον ὑπάρχει τὸ διὰ λιτῶν καὶ ἁγίων προσευχῶν ἐκζητεῖν ἐπιφάνειαν Κυρίου παντοκράτορος, ὀπτανομένου καὶ φανεροῦντος ἑαυτὸν νῷ διαυγεῖ καὶ ἁγιότητος μετέχοντι κατὰ τὸ ἐν μακαρισμοῖς ὑπὸ τοῦ Σωτῆρος εἰρημένον· «Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται.» Ταύτῃ τῇ νοήσει συμφώνως ὁ θεσπέσιος Παῦλος Ἑβραίοις ἐπιστέλλει «μεταδιώκειν εἰρήνην καὶ τὸν ἁγιασμόν, οὗ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον», ἐπείπερ ἐμφανίζεται τοῖς μὴ ἀπιστοῦσιν αὐτῷ καὶ ἐπιφαίνεται τοῖς τηροῦσι τὰς ἐντολὰς αὐτοῦ. 3.43 Ἐν μὲν γὰρ τῇ Σαλομῶντος Σοφίᾳ φέρεται λέξις τοιαύτη· «Φρονήσατε περὶ τοῦ Κυρίου ἐν

Seeking the Lord through Sincerity§77

77Seek him with goodness and simplicity of heart, for he draws near to those who do not test him and reveals himself to those who are not unfaithful to him. In the Gospel the Savior says thus: 'He who has my commandments and keeps them, that one is the one loving me. And he who loves me will be loved by my Father, and I will love him and reveal myself to him.' (John 14:21).

Many peoples in Jerusalem used to begin to seek the face of the Lord Pantokrator in this way, not so that they might find God in a place and a temple by wearing themselves out, but after sending up acceptable prayers, to have a pious understanding and a right mindset regarding the Lord Pantokrator being sought and being appeased.

What was spoken by the prophet regarding each matter for the sake of the uplifting of the glorious Church, which is led by the All-King Savior, having been glorified in the times of persecutions in every pleasant and peaceful state, how many peoples were brought back to it despite those who had suffered, and many inhabited cities, the churches of various settlements, so that those inhabiting everywhere in the aforementioned cities would be gathered into one city from many, through pious mindset and an unhindered life, upon the appeasement and propitiation of the face of the Lord and the seeking of him through acceptable prayers and requests for the sake of God being seen.

And since the things previously proclaimed were desirable and highly valued, and the prophet himself, having received the question of those hoping, desired to come to the same many peoples who were coming and inhabiting in more cities, he says: 'I too will go.'

And the multitudes are confirmed as most eagerly awaiting the things appointed, when he who foretold begins to hasten toward the things previously proclaimed.

It is possible to say from the person of the Savior: 'I too will go'; for as he goes, it is...

to appease the face

Greek · §77

ἀγαθότητι καὶ ἐν ἁπλότητι καρδίας ἐκζητήσατε αὐτόν, ὅτι ἐγγίζει τοῖς μὴ πειράζουσιν αὐτὸν καὶ ἐμφανίζεται τοῖς μὴ ἀπιστοῦσιν αὐτῷ.» Ἐν δὲ τῷ Εὐαγγελίῳ ὁ Σωτὴρ οὕτω λέγει· «Ὁ ἔχων τὰς ἐντολάς μου καὶ τηρῶν αὐτάς, ἐκεῖνός ἐστιν ὁ ἀγαπῶν με. Ὁ δὲ ἀγαπῶν με ἀγαπηθήσεται ὑπὸ τοῦ Πατρός μου, κἀγὼ ἀγαπήσω αὐτὸν καὶ ἐμφανίσω αὐτῷ ἐμαυτόν.» 3.44 Ἐπὶ τὸ οὕτως ἐκζητῆσαι τὸ πρόσωπον Κυρίου παντοκράτορος ἤρχοντο οἱ πολλοὶ λαοὶ ἐν τῇ Ἰερουσαλήμ, οὐχ ἵνα Θεὸν εὕρωσιν ἐν τόπῳ καὶ ναῷ διατρίβοντα, ἀλλ' ἵνα εὐχὰς εὐπροσδέκτους ἀναπέμψαντες, νόησιν εὐσεβῆ καὶ φρόνημα ὀρθὸν περὶ τοῦ ἐκζητουμένου καὶ ἐξευμενιζομένου Κυρίου παντοκράτορος σχῶσιν. 3.45 Ῥηθείη πρὸς ἀναγωγὴν ἕκαστον τῶν τοῦ προφήτου περὶ τῆς Ἐκκλησίας τῆς ἐνδόξου καὶ ἡγιασμένης ὑπὸ τοῦ παμβασιλέως Σωτῆρος, δοξάσης ἐν τοῖς καιροῖς τῶν διωγμῶν πάσης ἱλαρᾶς καὶ εἰρηνικῆς καταστάσεως, ὅσον ἐπὶ τοῖς πορθήσασιν, γεγενῆσθαι ἐκτός, τὸ πολλοὺς λαοὺς πάλιν ἐλεύσεσθαι πρὸς αὐτὴν καὶ κατοικοῦντας πόλεις πολλάς, τὰς κατὰ διαφόρους παροικίας ἐκκλησίας, ὡς τοὺς ἁπανταχοῦ ἐν ταῖς προειρημέναις πόλεσιν κατοικοῦντας εὐσεβεῖ φρονήματι καὶ ἀνεπιλήμπτῳ βίῳ εἰς μίαν πόλιν ἐκ πλειόνων συνελεύσεσθαι, ἐπὶ τῷ ἐξευμενίσασθαι καὶ ἐξιλάσασθαι τὸ πρόσωπον Κυρίου καὶ ἐκζητῆσαι αὐτὸ δι' εὐπροσδέκτων προσευχῶν καὶ ζητήσεων τῶν ὑπὲρ τοῦ ὀφθῆναι Θεόν. 3.46 Καὶ ἐπεὶ ἐράσμια καὶ πολυπόθητα τὰ προαναφωνηθέντα, καὶ αὐτὸς ὁ προφήτης λαβὼν ἔρωτα τῶν ἐλπιζομένων, συνελθεῖν ὠρέχθη τοῖς συνελθοῦσιν ἐπὶ τὸ αὐτὸ λαοῖς πολλοῖς καὶ κατοικοῦσιν ἐν πλείοσιν πόλεσιν· «Πορεύσομαι κἀγώ», φησίν. 3.47 Πιστοποιεῖται δὲ τὰ πλήθη ὡς ἐπὶ τὸ πλεῖστον ὡς προθύμως προσδοκᾶν τὰ προθεσπισθέντα, ὅταν ὁ προειπὼν προκατάρξηται σπεύδειν ἐπὶ τὰ προαναφωνηθέντα. 3.48 ∆υνατὸν ἐκ προσώπου τοῦ Σωτῆρος εἰρῆσθαι τό· «Πορεύσομαι κἀγώ»· αὐτοῦ γὰρ πορευομένου ἐφέπονται αὐτῷ οἱ πρὸς οὓς ἡ ἐπαγγελία, κατὰ τὸ λεχθέν· «Ἐν τῷ ἐπιστρέψαι Κύριον τὴν αἰχμαλωσίαν τοῦ λαοῦ, ἀγαλλιάσεται Ἰακὼβ καὶ εὐφρανθήσεται Ἰσραήλ», ὡς καὶ τὸν Πατέρα αὐτὸν φάσκειν· «Ἐγὼ ἤγειρα αὐτὸν βασιλέα· οὗτος οἰκοδομήσει τὴν πόλιν μου, καὶ τὴν αἰχμαλωσίαν τοῦ λαοῦ μου ἐπιστρέψει, οὐ μετὰ λύτρων οὐδὲ μετὰ δώρων.» 3.49 Τί δὲ ὑπάρξεται οἰκοδομηθείσης τῆς καλλιπόλεως καὶ ἐπιστραφέντος τοῦ λαοῦ ἀπὸ τῆς αἰχμαλωσίας, ἢ τὸ ἁπανταχόθεν ἥκειν λαοὺς πολλοὺς καὶ ἔθνη πολλὰ ἐξιλάσασθαι τὸ πρόσωπον Κυρίου παντοκράτορος καὶ ἐκζητῆσαι τὸ πρόσωπον αὐτοῦ, ὅπερ ἐστὶν «εἰκὼν» αὐτοῦ, τυγχάνοντος «ἀοράτου Θεοῦ», καὶ «χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ», ὡς τὸν προσβαλόντα αὐτῷ νῷ καθαρῷ ὁρᾶν τὸν Πατέρα, τὸν ἀόρατον Θεὸν δηλονότι. «Ὁ γὰρ ἐμὲ ἑωρακὼς ἑώρακε τὸν Πατέρα», τοῦ ἰδεῖν τὸν Υἱὸν πόθον ἐχόντων καὶ τῶν ἀγγέλων. 3.50 Εἴρηται ἐν Εὐαγγελίῳ ὡς οἱ ἄγγελοι τῶν ἐν τῇ Ἐκκλησίᾳ «τὸ πρόσωπον διὰ παντὸς βλέπουσιν τοῦ ἐν τοῖς οὐρανοῖς Πατρός», ὅπερ 85 θεάσασθαι γλιχόμενοι καὶ οἱ ἐν ἀνθρώποις ἅγιοί φασιν· «Ἐπίφανον τὸ πρόσωπόν σου καὶ σωθησόμεθα.» Πρὸς ταύτην τὴν αἴτησιν ἐπινεύσαντος τοῦ παρακληθέντος προαναφωνοῦν τὸ ἅγιον Πνεῦμά φησιν· «Ὀφθήσεται ὁ Θεὸς τῶν θεῶν ἐν Σιών.» 3.51 Τούτου τὸ πρόσωπον ἐκζητήσαντες καὶ εὑρόντες, ἐμφανίσαντος αὐτὸ τοῦ γεννήσαντος, ἀγαλλιώμεθα ἐξιλασκόμενοι, φανέντος αὐτοῦ ἡμῖν μετὰ αὐταρκῆ ζήτησιν αὐτοῦ. 3.52 Πῶς ἐκ πόλεων εἰς μίαν πόλιν τὴν ἄνω Ἰερουσαλὴμ συνέρχονται οἱ ἐξιλασκόμενοι τὸ πρόσωπον Κυρίου παντοκράτορος καὶ ἐκζητοῦντες αὐτὸ ἐπιστατέον. 3.53 Καὶ ὅρα εἰ οἱ ἐν πλείοσιν προκοπαῖς τῶν ἀρετῶν καὶ γνώσεως τῆς ἀληθείας φθάσαντες πλειόνων πόλεών εἰσιν πολῖται, μεθ' ἃς ἔτι διαβάντες εἰς τὴν ὡσανεὶ μητρόπολιν, τὴν τελειοτάτην Θεοῦ γνῶσιν, ἐν τῇ ἐπουρανίῳ πολιτε̣ύονται Ἰερουσαλήμ. Ἀποδράσης λύπης, ὀδύνης, στεναγμοῦ ὡς αἰώνιον

The Ten Men and the Spiritual Jew§78

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78He says that joy is to be received, celebrating with myriads of angels and the firstborn of the Church, according to the apostolic writing: 'For you have come to the mountain and city of the living God, the heavenly Jerusalem, and with myriads of angels, in festival, and the assembly of the firstborn who are written in heaven.' (Hebrews 10:25). Zechariah 8:23 says: 'Thus says the Lord of hosts: In those days ten men from all the languages of the nations will take hold of the skirt of a Jewish man, saying: We will go with you, for we have heard that God is with you.'

The prophecy marks the time when many peoples and many nations will come to seek the face of the Lord of hosts, seeking nothing other than the visitation of the Savior to men, through whom Emmanuel was born of the virgin, remaining God among us; in the days of him having appeared on the earth and having lived among men, there will be a calling for all people, as the prophecy having this content makes manifest: 'In those days when ten men from all the languages of the nations take hold of the skirt of a Jewish man.'

To understand the will of the expressed prophetic word, first it must be observed who is the one Jewish man specifically named; I think it is none other than whom the Apostle signifies writing to the Hebrews: 'Manifest that from Judah our Lord has risen' (Hebrews 7:28), to rule and reign over the Jews who are in secret, by spirit and not by letter, being circumcised not in the flesh but in the heart; for concerning him we grasp that which is said in hymns by each one of discerning insight: 'My King, Judah.'

The same understanding is applied to the blessing said by Jacob having this content: 'Judah, your brothers have praised you' (Genesis 49:8); and with others: 'A ruler shall not depart from Judah, and a leader from his sides, until he comes for whom it is reserved, and he himself is the expectation of the nations' (Genesis 49:10). For it is not the expectation of one nation, but of all nations together, the fulfillment of the prophecy concerning the calling of all people having this content: 'There shall be the root of Jesse and the one standing to rule the nations, upon whom the nations shall hope' (Isaiah 11:10). Of this one rising from the root of Jesse and rising...

...

Because he is a true Jew from Judah, ten men from all the languages of the nations, seizing the edge of the garment, say to him as a leader and general, rather a high priest and king of kings: 'Let us go with you, because we have heard that God is with you.' It is evident that for the Jews according to the intelligible, those who worship God in spirit and truth (John 4:23), it is not in Jerusalem or on the Samaritan mountain. For just as the angels worship the Son of God in a place, about whom the Holy Spirit says: 'All the angels of God shall worship him' (Hebrews 1:6), so also the worshippers of God from among men do not worship in any place, but act intelligibly, 'in spirit and truth.'

Having these things set forth, a pattern is established to show how from all the languages of the nations ten men shall seize the edge, that is, the body of the spiritual Jew. The number ten mystically lies here through allegory, just as in other divinely inspired oracles about which we shall say next: first, saying how it is impossible that from all the nations and all their languages, though there be myriads and many people, only ten men, according to the number being readily taken, have followed Jesus; for he himself is the true Jew, having risen from Judah.

Might it be, then, that all the multitudes having come to the gospel from different nations and languages, and having knowledge of the Holy Trinity mystically, happen to be ten, similarly to what was said by Matthew of the parable by Jesus: 'Then the kingdom of heaven shall be like ten virgins' (Matthew 25:10); of those who have believed, all of whom happened to be the ten virgins, let the understanding be such.

Every man being a living creature has five senses: sight, hearing, smell, taste, and touch; toward these and also according to the intellect he has the same: enlightened eyes, hearing, about which the prophet says, thanking the generous one: 'He added to me an ear for hearing.' And related to the hidden sight and hearing is smell, through which it is fitting to perceive the 'fragrance of Christ' and the breath of his spiritual myrrh. And there is also taste and touch beyond the common ones, through which it is possible to taste that Christ is Lord, and to touch and...

Greek · §78

διαδέξασθαι εὐφροσύνην, ἔφη, μετὰ τ̣ῶν μυριάδων τῶν ἀγγέλων καὶ τῶν τῆς Ἐκκλησίας πρωτοτόκων ἑορταστέον, κατὰ τὴν ἀποστολικὴν γραφήν· «Προσεληλύθατ̣ε̣ γάρ, φησίν, Σιὼν ὄρει καὶ πόλει Θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων, πανηγύρει, καὶ ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανῷ.» 3.54 Zach. VIII, 23: Τάδε λέγει Κύριος παντοκράτωρ· Ἐν ταῖς ἡμέραις ἐκείναις, ἐὰν ἐπιλάβωνται δέκα ἄνδρες ἐκ πασῶν τῶν γλωσσῶν τῶν ἐθνῶν καὶ ἐπιλάβωνται τοῦ κρασπέδου ἀνδρὸς Ἰουδαίου λέγοντες· Πορευσόμεθα μετὰ σοῦ, διότι ἀκηκόαμεν ὅτι Θεὸς μεθ' ὑμῶν ἐστιν. 3.55 Ὑπογράφει τὸν καιρὸν ἡ προφητεία καθ' ὃν ἥξουσιν λαοὶ πολλοὶ καὶ ἔθνη πολλὰ ἐξιλάσασθαι τὸ πρόσωπον Κυρίου παντοκράτορος καὶ ἐκζητῆσαι αὐτό, οὐχ ἕτερον ὄντα τῆς τοῦ Σωτῆρος εἰς ἀνθρώπους ἐπιδημίας, καθ' ὃν ἐγεννήθη ἐκ τῆς παρθένου ὁ Ἐμμανουήλ, ἐν ἡμῖν τοῦ Θεοῦ λοιπὸν γεγενημένου· ἐν ταῖς ἡμέραις τοῦ ὀφθέντος ἐπὶ τῆς γῆς καὶ συναναστραφέντος τοῖς ἀνθρώποις, τῶν ἁπανταχοῦ ἀνθρώπων κλῆσις ἔσται ὡς ἐκκειμένη δηλοῖ προφητεία ὧδε ἔχουσα· «Ἐν ταῖς ἡμέραις ὅταν δέκα ἄνδρες ἐκ πασῶν τῶν γλωσσῶν τῶν ἐθνῶν ἐπιλάβωνται τοῦ κρασπέδου ἀνδρὸς Ἰουδαίου.» 3.56 Ὑπὲρ δὲ τοῦ νοῆσαι τὸ βούλημα τοῦ ἐκτεθέντος προφητικοῦ ῥητοῦ, πρῶτον σκοπητέον τίς ὁ εἷς ἀνὴρ Ἰουδαῖος κατ' ἐξοχὴν ὀνομαζόμενος· οὐκ ἄλλος δ' οἶμαι τυγχάνει οὗ σημαίνει ὁ Ἀπόστολος Ἑβραίοις γράφων· «Πρόδηλον ὅτι ἐξ Ἰούδα ἀνατέταλκεν ὁ Κύριος ἡμῶν», ἐπὶ τὸ ἡγεῖσθαι καὶ βασιλεύειν τῶν ἐν κρυπτῷ Ἰουδαίων, πνεύματι ἀλλ' οὐ γράμματι, περιτεμνομένων οὐ τὴν σάρκα ἀλλὰ τὴν καρδίαν· περὶ γὰρ αὐτοῦ ἐκλαμβάνομεν τὸ ἐν ὕμνοις εἰρημένον ὑφ' ἑκάστου διορατικοῦ· «Βασιλεύς μου Ἰούδα.» 3.57 Ἡ αὐτὴ νόησις ὑποβάλλεται καὶ ἐν τῇ ὑπὸ τοῦ Ἰακὼβ εἰρημένῃ εὐλογίᾳ ὧδε ἐχούσῃ· «Ἰούδα, σὲ αἰνέσαισαν οἱ ἀδελφοί σου»· καὶ μεθ' ἕτερα· «Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἔλθῃ ᾧ ἀπόκειται, καὶ αὐτὸς προσδοκία ἐθνῶν.» Οὐ γὰρ ἑνὸς ἔθνους, ἀλλὰ πάντων ὁμοῦ μακαρία προσδοκία τυγχάνει, πληρουμένης προφητείας περὶ κλήσεως πάντων ἀνθρώπων ὧδε ἐχούσης· «Ἔσται ἡ ῥίζα τοῦ Ἰεσσαὶ καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, ἐπ' αὐτῷ ἔθνη ἐλπιοῦσιν.» 3.58 Τούτου τοῦ ἀναστάντος ἐκ τῆς ῥίζης Ἰεσσαὶ καὶ ἀνατείλαντος ἐκ τοῦ Ἰούδα ἀληθινοῦ Ἰουδαίου ὄντος ἐπιλαβόμενοι τοῦ κρασπέδου τοῦ ἱματίου ἄνδρες δέκα ἐκ πασῶν τῶν γλωσσῶν τῶν ἐθνῶν φασιν αὐτῷ ὡς ἡγουμένῳ καὶ στρατηγῷ, μᾶλλον δὲ ἀρχιερεῖ καὶ παμβασιλεῖ· «Πορευθῶμεν δὲ μετὰ σοῦ, διότι ἀκηκόαμεν ὅτι ὁ Θεὸς ἐν ὑμῖν ἐστιν», φανερὸν δ' ὅτι τοῖς κατὰ τὸ νοητὸν Ἰουδαίοις, τοῖς ἐν πνεύματι καὶ ἀληθείᾳ προσκυνοῦσι τῷ Θεῷ, οὐκ ἐν Ἱεροσολύμοις ἢ τῷ Σαμαριτῶν ὄρει. Ὡς γὰροὐκ ἐν τόπῳ οἱ ἄγγελοι προσκυνοῦσιν τῷ Υἱῷ τοῦ Θεοῦ, περὶ οὗ τὸ ἅγιον Πνεῦμα λέγει· «Προσκυνήσουσιν αὐτῷ πάντες ἄγγελοι Θεοῦ», οὕτως οὐδὲ οἱ ἐξ ἀνθρώπων προσκυνηταὶ τοῦ Θεοῦ ἐν τόπῳ τινὶ 86 προσκυνοῦσιν, νοητῶς αὐτὸ ἐνεργοῦντες, «πνεύματι καὶ ἀληθείᾳ». 3.59 Τούτων προτεθεωρημένων, εἱρμὸς καλεῖ ἐκλαβεῖν πῶς ἀπὸ πασῶν τῶν γλωσσῶν τῶν ἐθνῶν δέκα ἄνδρες ἐπιλήμψονται τοῦ κρασπέδου, τοῦτ' ἔστιν τοῦ σώματος τοῦ πνευματικοῦ Ἰουδαίου. 3.60 Ὁ δέκα ἀριθμὸς μυστικῶς κατ' ἀλληγορίαν καὶ ἐνταῦθα 3.60 κεῖται, ὡς καὶ ἐν ἑτέροις θεοπνεύστοις λογίοις περὶ ὧν ἑξῆς ἐροῦμεν, πρῶτον εἰπόντες ὡς ἀδύνατόν ἐστιν ἐκ πάντων τῶν ἐθνῶν καὶ πασῶν τῶν γλωσσῶν αὐτῶν, μυρίων καὶ πολὺ ἀνθρώπων ὄντων, μόνους δέκα ἄνδρας κατὰ πρόχειρον τοῦ ἀριθμοῦ λαμβανομένου ἠκολουθηκέναι τῷ Ἰησοῦ· αὐτὸς γάρ ἐστιν ὁ ἀληθῶς Ἰουδαῖος ἀνατείλας ἐκ τοῦ Ἰούδα. 3.61 Μή ποτ' οὖν πάντα τὰ πλήθη τὰ ἐκ διαφόρων ἐθνῶν καὶ γλωσσῶν προσελθόντα τῷ εὐαγγελίῳ ἐπὶ τῷ κατ' αὐτὸ πολιτεύεσθαι καὶ γνῶσιν ἔχειν τῆς ἁγίας Τριάδος μυστικῶς δέκα τυγχάνουσιν, παραπλησίως τῷ λεχθέντι παρὰ Μαθθαίῳ ὑπὸ Ἰησοῦ παραβολῆς τρόπῳ· «Τότε ὁμοιωθήσεται ἡ βασιλεία τῶν οὐρανῶν δέκα παρθένοις», τῶν πιστευσάντων πάντων τυγχανόντων τῶν δέκα παρθένων νοήσει τοιᾶδε. 3.62 Πᾶς ἄνθρωπος ζῷον ὢν πέντε αἰσθήσεις ἔχει, ὄψιν, ἀκοήν, ὄσφρησιν, γεῦσιν, ἁφήν· πρὸς ταύταις καὶ κατὰ τὴν διάνοιαν τὰς ἴσας ἔχει· ὀφθαλμοὺς πεφωτισμένους, ἀκοήν, περὶ ἧς ὁ προφήτης εὐχαριστῶν τῷ μεγαλοδώρῳ φησίν· «Προσέθηκέν μοι ὠτίον τοῦ ἀκούειν.» Ἔστι δὲ συγγενὴς τῇ ἐν κρυπτῷ ὄψει καὶ ἀκοῇ ὄσφρησις, καθ' ἣν ἀντιλαμβάνεσθαι προσήκει τῆς «Χριστοῦ εὐωδίας» καὶ πνοῆς τῶν πνευματικῶν αὐτοῦ μύρων. 3.63 Ἔστι δὲ καὶ γεῦσις καὶ ἁφὴ παρὰ τὰς κοινάς, καθ' ἃς γεύσασθαι ἔστιν ὅτι Χριστὸς ὁ Κύριος, καὶ ἅψασθαι καὶ

The Mystical Thousand and the Sabbath Rest§79

79To touch the Word of life. Therefore, all who are ever disciples of the gospel, when they possess their senses incorruptible, both the external and the internal, they become ten virgins reigning under Christ; but if ever some, through laziness, leave the internal senses of the man to act only through the mortal ones, they will become five foolish virgins, returning only to the perceptible things, as if their own light were not being nourished, which will be an extinguishing and a remnant of oil.

According to the spoken manner, ten men are found traveling with the true Jew from all languages and nations, having kept both kinds of senses pure and incorruptible, according to what was said by the Apostle: 'Grace' and peace shall be 'with those loving our Lord Christ in incorruption.' It is probable that the lovers of the letter are ten men who have converted the Decalogue ministered by the great Hierophant into works; but also Christians having the name of Jesus beginning from the tenth element among both Greeks and Hebrews; for the tenth is in the elements not only of the Greeks but also of the Hebrews.

And so that the scientific theory of numbers may appear unforced and according to the inspired Scripture, there are many things to derive; but for the present it is sufficient to use the words of Paul the Apostle and John the disciple beloved by Jesus. For to the Romans he writes that God has said: 'I have left myself seven thousand men who did not bend the knee to Baal' (Romans 11:3), but that 'to fall upon the Lamb,' that is, the Savior, is 'one hundred and forty-four thousand virgins, with women not defiled' (Revelation 14:4).

For it is not possible to take these things through history; for how, leaving such a multitude of God-fearing men, did the great prophet Elijah not know, as to say: 'I alone am left, and they seek my soul to take it' (1 Kings 19:10)? And how is it also possible to take such thousands of virgins, especially men, in a word, especially when the Ascension of the Savior had not happened long before, as John is the perfection in men? But truly each of these has happened, not necessarily taking the numbers upon the sense...

remaining. For indeed, seven times a thousand men, without bending the knee to Baal, happen to be mystically subject to the Sabbath rest set aside for the people of God, having a kinship with the thousand and the seven composed from it. For often it is possible to see the number thousand being mentioned in a God-befitting manner, just as it is also announced concerning God thus: 'He remembered for an eternity the covenant of his word, which he commanded to Abraham for a thousand generations' (Ps 105:8). For among none of the things signified shall there be a thousand generations until the completion of the world, as has been more decisively demonstrated previously in other matters.

3.69 From this therefore mystical thousand, a seven is composed, according to which the truly God-fearing ones alone bend the knee to the Cause of all things. 3.70 But also the virgins who followed, with women, unpolluted, are subject to the number of the thousand-folds of one hundred and forty-four. 3.71 Moreover, the most improbable part of the history is made manifest from the orderly fulfillment of twelve thousand virgins and men from each tribe of Israel; perhaps not even from all of humanity could such a number be fulfilled through those loving Christ, while John is still rubbing about on the earth. 3.72 Since therefore the literal sense of the word cannot hold, we say there are such thousands of those living unloosened and without blemish because of the virtue pertaining to the number; for it is a square, of which every side is twelve thousands, and there is a great privilege of this number, as it will be clear to the one who has examined the Scripture.

3.73 And irrefutable clarity regarding these things has occurred in the commentaries of the Apocalypse of John and of the epistle of Paul to the Romans, which the one who reads will see the divine theorems regarding the numbers scattered in the Scripture, both that before the arrival of the Savior—this is the one called the Old Testament—and that after the coming of Christ, which is called the New. 3.74 In the land of Sedrak and Damascus, a word of the Lord (Zech 9:10), because the Lord surveys men and all the tribes of Israel, and Hemath within its borders. 3.75 The saints, being ministers of the divine word, receive it as God giving it, just as being God-taken, according to the one speaking in Christ, to preach the word of the...

Greek · §79

ψηλαφῆσαι τοῦ τῆς ζωῆς Λόγου. Πάντες οὖν ὅσοι ποτ' ἂν ὦσιν οἱ τοῦ εὐαγγελίου μαθηταί, ὅταν ἀδιαφθόρους ἔχωσιν τὰς αἰσθήσεις, τάς τε ἔξω καὶ τὰς ἔνδον, δέκα παρθένοι τυγχάνουσιν ὑπὸ τοῦ Χριστοῦ βασιλευόμενοι· εἰ δέ ποτε ἐκ ῥαθυμίας ἀφέντες τινὲς τὰς τοῦ ἔσω ἀνθρώπου αἰσθήσεις κατὰ μόνας τὰς θνητὰς ἐνεργοῖεν, μωραὶ πέντε παρθένοι γενήσονται, μόνοις τοῖς αἰσθητοῖς ἐπανέχουσαι, ὡς καὶ τοῦ φωτὸς αὐτῶν οὐ τρεφομένου, ἐλαίου σβέσις καὶ ἐπίλειψις ἔσται. 3.64 Κατὰ τὸν εἰρημένον τρόπον ἐκ πασῶν γλωσσῶν καὶ ἐθνῶν ἄνδρες δέκα τυγχάνουσιν πορευόμενοι μετὰ τοῦ ἀληθινοῦ Ἰουδαίου οἱ ἀμφότερα τὰ γένη τῶν αἰσθήσεων ἄχραντα καὶ ἀδιάφθορα φυλάξαντες, κατὰ τὸ λεχθὲν ὑπὸ τοῦ Ἀποστόλου· «Ἡ χάρις» καὶ εἰρήνη ἔσται «μετὰ τῶν ἀγαπώντων τὸν Κύριον ἡμῶν Χριστὸν ἐν ἀφθαρσίᾳ.» 3.65 Εἰκὸς τοὺς τοῦ γράμματος φίλους νομίσαι ἄνδρας δέκα εἶναι τοὺς εἰς ἔργα μεταβαλόντας τὴν δεκάλογον διακονηθεῖσαν ὑπὸ τοῦ μεγάλου ἱεροφάντου· ἀλλὰ καὶ χριστιανοὺς τοὺς τὸ ὄνομα τοῦ Ἰησοῦ ἔχοντας ἀρχόμενον ἀπὸ τοῦ δεκάτου στοιχείου καὶ παρ' Ἕλλησιν καὶ Ἑβραίοις· οὐ μόνον γὰρ ἐν τοῖς ἑλληνικοῖς ἀλλὰ καὶ τοῖς Ἑβραίων στοιχείοις τὸ ι δέκατόν ἐστιν. 3.66 Ὅπως δὲ ἀβίαστος φανῇ ἡ ἐπιστημονικὴ θεωρία τῶν ἀριθμῶν καὶ κατὰ τὴν θεόπνευστον γραφήν, πολλὰ μὲν ἔστιν παραγαγεῖν· ἀρκεῖ δ' ἐπὶ τοῦ παρόντος συγχρήσασθαι λέξεσιν Παύλου τοῦ ἀποστόλου καὶ Ἰωάννου τοῦ ἠγαπημένου ὑπὸ τοῦ Ἰησοῦ μαθητοῦ. Ὃ μὲν γὰρ Ῥωμαίοις γράφει τὸν Θεὸν εἰρηκέναι· «Κατέλιπον ἐμαυτῷ ἑπτακισχιλίους ἄνδρας οἵτινες οὐκ ἔκαμψαν γόνυ τῇ βάαλ», ὃ δὲ «ἕπεσθαι τῷ ἀρνίῳ», δηλαδὴ τῷ Σωτῆρι, «παρθένων ἑκατὸν τεσσεράκοντα τέσσαρας χιλιάδας, μετὰ γυναικῶν μὴ μεμολυσμένων». 3.67 Οὐ γὰρ δυνατὸν ταῦτα ἐπὶ ἱστορίας λαβεῖν· πῶς γάρ, τοσούτου πλήθους καταλιπόντος θεοσεβῶν ἀνδρῶν, ὁ μέγας προφήτης Ἠλίας ἠγνόει, ὡς φάναι· «Ἐγὼ ὑπολέλειμμαι μόνος καὶ ζητοῦσι τὴν ψυχήν μου τοῦ λαβεῖν αὐτήν»; Πῶς δὲ καὶ τοσαύτας χιλιάδας παρθένων μάλιστα ἀνδρῶν ἐπὶ ῥητοῦ ἔστι λαβεῖν, τότε μάλιστα ὅτε τὰ τῆς ἀναλήμψεως τοῦ Σωτῆρος οὐ πρὸ πολλοῦ ἐγεγόνει, ὡς τὸν Ἰωάννην ἀκμὴν ἐν ἀνθρώποις εἶναι; 3.68 Ἀλλὰ μὴν ἕκαστον τούτων ἀληθῶς 87 γέγονεν οὐ πάντως τῶν ἀριθμῶν ἐπὶ αἰσθήσεως λαμβανομένων. Ἑπτάκις μὲν γὰρ χίλιοι ἄνδρες μὴ κάμψαντες γόνυ τῇ βάαλ τυγχάνουσιν οἱ μυστικῶς ὑποκείμενοι τῷ σαββατισμῷ τῷ ἀποκειμένῳ τῷ λαῷ τοῦ Θεοῦ, ἔχοντες οἰκειότητα πρὸς τὴν χιλιάδα καὶ τὴν ἀπ' αὐτῆς συνισταμένην ἑβδομάδα. Πολλαχοῦ γὰρ ἔστιν ἰδεῖν τὸν χίλια ἀριθμὸν θεοπρεπῶς μνημονευόμενον, ὥσπερ καὶ ἐν τῷ περὶ Θεοῦ ἀπαγγελλομένῳ οὕτως· «Ἐμνήσθη εἰς τὸν αἰῶνα διαθήκην λόγου αὐτοῦ, οὗ ἐνετείλατο τῷ Ἀβραὰμ εἰς χιλίας γενεάς.» Κατ' οὐδὲν γὰρ τῶν σημαινομένων χίλιαι ὑπάρξουσι γενεαὶ μέχρι τῆς τοῦ κόσμου συντελείας, ὡς ἐντελέστερον προηγουμένως ἐν ἄλλοις ἀποδέδεικται. 3.69 Ἐκ ταύτης οὖν τῆς μυστικῆς χιλιάδος ἑβδομὰς συνίσταται, καθ' ἣν οἱ γνησίως θεοσεβοῦντες μόνον τὸν τῶν πάντων αἴτιον γονυπετοῦσιν. 3.70 Ἀλλὰ καὶ οἱ ἀκολουθήσαντες παρθένοι μετὰ γυναικὸς οὐ μεμολυμμένοι ὑπόκεινται τῷ ἑκατὸν τεσσαράκοντα τέσσαρες ἀριθμῷ τῶν χιλιάδων. 3.71 Ἔτι δὲ μάλιστα τὸ ἀπίθανον τῆς ἱστορίας φανεροῦται ἐκ τοῦ τεταγμένως ἀφ' ἑκάστης φυλῆς τοῦ Ἰσραὴλ δώδεκα χιλιάδας παρθένων ἀνδρῶν συμπληροῦσθαι· τάχα οὐδὲ ἐκ πάσης τῆς ἀνθρωπότητος τοσοῦτον ἀριθμὸν οἷόν τε συμπληροῦσθαι διὰ Χριστὸν ἀγαμούντων ἔτι τοῦ Ἰωάννου ἐπὶ γῆς διατρίβοντος. 3.72 Ἐπεὶ οὖν τὰ τῆς λέξεως ἀδυνάτως ἔχει, φαμὲν τοσαύτας εἶναι χιλιάδας τῶν ἀμολύντως καὶ ἀμώμως βιούντων διὰ τὴν ἀρετὴν τὴν προσοῦσαν τῷ ἀριθμῷ· ἔστι γὰρ τετράγωνος, οὗ πᾶσα πλευρὰ δωδεκάς ἐστιν χιλιάδων, πολλῆς καὶ τούτου τοῦ ἀριθμοῦ προνομίας οὔσης, ὡς τῷ ἀναλέξαντι ἀπὸ τῆς γραφῆς ἔσται δῆλον. 3.73 Σαφήνεια δὲ ἀναντίρρητος περὶ τούτων γέγονεν ἐν τοῖς ὑπομνήμασιν τῆς Ἀποκαλύψεως τοῦ Ἰωάννου καὶ τῆς πρὸς Ῥωμαίους Παύλου ἐπιστολῆς, ἅπερ ὁ ἀναγνοὺς ὄψεται τὰ περὶ τῶν ἀριθμῶν θεῖα θεωρήματα ἐπεσπαρμένα τῇ γραφῇ, τῇ τε πρὸ τῆς ἐπιδημίας τοῦ Σωτῆρος, αὕτη δ' ἐστὶν ἡ καλουμένη παλαιὰ διαθήκη, καὶ τῇ μετὰ τὴν δεῦρο τοῦ Χριστοῦ ἄφιξιν, προσαγορευομένῃ καινῇ. 3.74 Zach. IX, 1®2: Λῆμμα λόγου Κυρίου ἐν γῇ Σεδρὰκ καὶ ∆αμασκοῦ, διότι Κύριος ἐφορᾷ ἀνθρώπους καὶ πάσας τὰς φυλὰς τοῦ Ἰσραήλ, καὶ Ἡμὰθ ἐν τοῖς ὁρίοις αὐτῆς. 3.75 Οἱ ἅγιοι ὑπηρέται ὄντες τοῦ θείου λόγου λαμβάνουσιν αὐτὸν Θεοῦ διδόντος, ὡς θεολημπτουμένους κατὰ τὸν ἐν Χριστῷ λαλοῦντα κηρύττειν τὴν τῶν

The Conversion of Tyre, Sidon, and the Nations§80

80Knowledge will be increasing. In this way, Habakkuk, being seized by a divine catch, has seen a divine seizure; for it is written concerning him, 'Habakkuk the prophet saw a divine catch.' And here, therefore, regarding such a theophoric state, a catch of the word of the Lord is announced.

What is this catch of the word, and about whom does he intend to speak? In the land, he says, of Shadrach, and Damascus and Hamath, in the borders of Damascus, it happens, while God is watching the men and the tribes of Israel. Blessed indeed is the one seen by God, according to: 'The eyes of the Lord are upon the righteous' (Ps 34:15), and he who asks to find this is speaking well: 'Look upon me and have mercy on me.'

Test whether the land of Shadrach is able to show the increasing of the old people, those having believed, saying: 'Learn from me that I am gentle and humble in heart, and you will find rest for your souls' (Mt 11:29). And Damascus alludes to those called away from idols; for much dread is practiced by the Damascenes.

Therefore, also, having the opposite of those finding rest for their souls by the Savior being previously gentle and humble in heart, they are swearing oaths and being awakened, killing against the neighbors. Therefore, they are called 'blood-drinkers' in the voice of the Greeks and 'blood-sacks,' being found full of murder, as being men watched over by the Lord Almighty, those having come from the nations through faith, among whom the latter are those from the tribes of Israel.

All those mentioned, being wild before the divine calling, were happening in the borders of the land of the Damascenes, which Jesus, while still being a child, foretold, taking 'the dogs of Samaria and the power of Damascus against the king of the Assyrians' (Zech 9:9). See if this victory of the infant, not yet having the age to 'call father or mother,' alludes to the calling of the Magi from the east, having come from the east to Jerusalem to worship the one born there as king, being led by a star appearing to them, as the Gospel according to Matthew declares.

Tyre and Sidon, because they thought very much. And Tyre built fortifications for itself and stored silver like dust and gathered...

A small thing like the mud of the roads. For this reason the Lord will inherit it and tread its power into the sea, and this shall be consumed in fire.

Through the names set forth, the calling of all the nations is signified. For indeed all idolaters happen to be Tyrians and Sidonians. For that which is said in one of the Psalms, 'The daughters of Tyre shall worship him with gifts,' signifies the calling of the return of the nations who are 'having no hope and being atheists in the world.' According to the same sense, one must also interpret that which has in another song thus: 'Glory has been spoken of you, O city of God, and behold, foreigners, and Tyre, and the people of Ethiopians, these became there.' For then indeed they become in the city glorified by God, when the foreigners, the Tyrians, and the people of Ethiopians turn back from whence they had impiety and superstition, in order that they might become partakers of and an inheritance of God, having departed from the foreign wandering and the Tyrian and Ethiopian idolatry.

One should attempt to take along with the things set forth and those in the Gospel having this: 'Woe to you, Chorazin, woe to you, Bethsaida; for if in Tyre and Sidon the powers had happened, long ago in sackcloth and ashes they would have repented' (Matt 11:21). For of the tremendous powers of Jesus having been accomplished, the citizens of Chorazin and Bethsaida, being Jews, did not repent; the Tyrians and Sidonians would have repented if they had happened among them; except if even then they did not see the extraordinary powers of Jesus, but later sometime having seen them, having believed in the one who accomplished them, they have come to repentance.

The calling which is expected of them is also made clear by the prophecy set forth having this: 'Tyre and Sidon because they thought exceedingly,' boasting as if 'to build strongholds' which it seemed they would be unshakeable; but sophistical and contentious words these are, on which, thinking greatly, the author took it to be that they were inaccessible and unassailable. Concerning such strongholds being striven for by the heterodox, as they shall be overthrown by those warring under God, the Apostle writes: 'The weapons of our warfare are not fleshly but powerful in God, for the overthrowing of strongholds, destroying arguments, and every exaltation being raised up against the knowledge of God' (2 Cor 10:4). For not

Greek · §80

ἐσομένων γνῶσιν· τούτῳ τῷ τρόπῳ ὁ Ἁμβακοὺμ κατεχόμενος λῆμμα θεῖον τεθέαται· γέγραπται γὰρ περὶ αὐτοῦ· «Λῆμμα Κυρίου εἶδεν Ἁμβακοὺμ ὁ προφήτης.» Καὶ ἐνταῦθα τοίνυν περὶ τῆς οὕτω θεοφορίας λῆμμα λόγου Κυρίου ἀπήγγελται. 3.76 Τί δὲ τὸ λῆμμα τοῦ λόγου καὶ περὶ τίνων βούλεται λέγειν; 3.77 Ἐν τῇ γῇ, φησίν, τοῦ Σεδρὰκ καὶ ∆αμασκοῦ καὶ Ἡμὰθ ἐν τοῖς ὁρίοις ∆αμασκοῦ γίνεται, ἐφορῶντος Θεοῦ τοὺς ἀνθρώπους καὶ τὰς τοῦ Ἰσραὴλ φυλάς. Μακάριον δ' ἐστὶν τὸ ὑπὸ Θεοῦ ὁρᾶσθαι, κατὰ τό· «Ὀφθαλμοὶ Κυρίου ἐπὶ δικαίους», καὶ τὸν εὐχόμενον τούτου τυχεῖν φάσκοντα εὐκτικῶς· «Ἐπίβλεψον ἐπ' ἐμὲ καὶ ἐλέησόν με.» 3.78 Ἐπίστησον εἰ δύναται ἡ γῆ τοῦ Σεδρὰκ τὴν τοῦ παλαιοῦ λαοῦ δεικνύναι πληθύν, πεπιστευκότων εἰς τὸν Σωτῆρα λέγοντα· «Μάθετε ἀπ' ἐμοῦ ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν.» Ὁ δὲ ∆αμασκὸς αἰνίττεται τοὺς ἀπὸ εἰδώλων κεκλημένους· πολλὴ γὰρ δεισιδαιμονία σπουδάζεται τοῖς ∆αμασκηνοῖς. 3.79 ∆ιὸ καὶ ἀπεναντίως ἔχοντες τοῖς εὑροῦσιν ἀνάπαυσιν ταῖς ψυχαῖς αὐτῶν ὑπὸ τοῦ Σωτῆρος πρᾴου καὶ ταπεινοῦ ὄντος τῇ καρδίᾳ, ὠμόθυμοι καὶ ἐξηγριωμένοι, φονῶντες κατὰ τῶν πέλας εἰσίν. ∆ιὸ «αἷμα πίνοντες» προσαγορεύονται Ἑλλήνων φωνῇ καὶ «αἷμα σάκκου», φόνου πλήρης τυγχάνοντες, ὡς εἶναι ἀνθρώπους ἐφορωμένους ὑπὸ Κυρίου παντοκράτορος, τοὺς ἀπὸ τῶν ἐθνῶν προσεληλυθότας τῇ 88 πίστει, μεθ' οὓς δεύτεροι τυγχάνουσιν οἱ ἀπὸ τῶν φυλῶν τοῦ Ἰσραήλ. 3.80 Πάντες οἱ μνημονευθέντες, πρὸ τῆς θείας κλήσεως ἄγριοι τυγχάνοντες, ἐν τοῖς ὁρίοις τῆς ∆αμασκηνῶν γῆς ἐτύγχανον, οὕσπερ ἔτι παιδίον ὢν Ἰησοῦς ἐπρονόμευσεν, λαβὼν «τὰ σκῦλα Σαμαρείας καὶ τὴν δύναμιν ∆αμασκοῦ ἀπέναντι βασιλέως Ἀσσυρίων». 3.81 Ὅρα εἰ ταύτην τὴν νίκην τοῦ νηπίου τοῦ μήπω ἔχοντος ἡλικίαν «καλεῖν πατέρα ἢ μητέρα» αἰνίττεται ἡ κλῆσις τῶν ἀπὸ ἀνατολῆς μάγων ἐλθόντων ἀπὸ ἀνατολῶν ἐπὶ τὰ Ἱεροσόλυμα προσκυνῆσαι τῷ τεχθέντι ἐκεῖ βασιλεῖ, ποδηγούμενοι ὑπὸ ἀστέρος φανέντος αὐτοῖς, ὡς διαγορεύει τὸ κατὰ Μαθθαῖον Εὐαγγέλιον. 3.82 Zach. IX, 2®4: Τύρος καὶ Σιδών, διότι ἐφρόνησαν σφόδρα. Καὶ ᾠκοδόμησεν Τύρος ὀχυρώματα ἑαυτῇ καὶ ἐθησαύρισεν ἀργύριον ὡς χοῦν καὶ συνήγαγεν χρυσίον ὡς πηλὸν ὁδῶν. ∆ιὰ τοῦτο Κύριος κληρονομήσει αὐτὴν καὶ πατάξει εἰς θάλασσαν τὴν δύναμιν αὐτῆς, καὶ αὕτη ἐν πυρὶ καταναλωθήσεται. 3.83 ∆ιὰ τῶν ἐκκειμένων ὀνομάτων ἡ πάντων τῶν ἐθνῶν κλῆσις σημαίνεται. Πάνυ γὰρ εἰδωλολάτραι τυγχάνουσιν Τύριοι καὶ Σιδώνιοι. Τὸ γὰρ λεγόμενον ἐν ἑνὶ τῶν Ψαλμῶν· «Προσκυνήσουσιν αὐτῷ θυγατέρες Τύρου ἐν δώροις», τὴν κλῆσιν αἰνίττεται τῶν «ἐλπίδα μὴ ἐχόντων, καὶ ἀθέων ἐν κόσμῳ» ἐθνῶν τὴν ἐπιστροφήν. Κατὰ τὴν αὐτὴν νόησιν ἐκλημπτέον καὶ τὸ ἐν ἑτέρᾳ ᾠδῇ ἔχον οὕτω· «∆εδοξασμένα ἐλαλήθη περὶ σοῦ, ἡ πόλις τοῦ Θεοῦ, καὶ ἰδοὺ ἀλλόφυλοι, καὶ Τύρος καὶ λαὸς Αἰθιόπων, οὗτοι ἐγενήθησαν ἐκεῖ.» Τότε γὰρ τότε γίνονται ἐν τῇ δεδοξασμένῃ Θεοῦ πόλει, ὅταν ἐπιστραφῶσιν ἀφ' ἧς εἶχον ἀσεβείας καὶ δεισιδαιμονίας οἵ τε ἀλλόφυλοι, Τύριοί τε καὶ λαὸς Αἰθιόπων, ἵνα μερὶς καὶ κλῆρος Θεοῦ χρηματίσωσι, ἀποπαθόντες τὴν ἀλλοφύλων πλάνην καὶ τὴν Τυρίων καὶ Αἰθιόπων εἰδωλολατρείαν. 3.84 Πειρατέον εἰς τὰ προκείμενα καὶ τὰ ἐν Εὐαγγελίῳ συμπαραλαβεῖν οὕτως ἔχοντα· «Οὐαί σοι, Χοραζίν, οὐαί σοι, Βηθσαϊδά· ὅτι εἰ ἐν Τύρῳ καὶ Σιδῶνι ἐγένοντο αἱ δυνάμεις, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ μετενόησαν.» Τῶν γὰρ τεραστίων Ἰησοῦ δυνάμεων ἐπιτελεσθεισῶν, οὐ μετενόησαν οἱ τῆς Χοραζὶν καὶ Βηθσαϊδὰ πολῖται ὄντες Ἰουδαῖοι, μετεγνωκότων ἂν Τυρίων καὶ Σιδωνίων εἰ παρ' αὐτοῖς ἐγεγόνεσαν· πλὴν εἰ καὶ τότε μὴ εἶδον τὰς παραδόξους Ἰησοῦ δυνάμεις, ἀλλ' ὕστερόν ποτε θεασάμενοι αὐτάς, πιστεύσαντες τῷ ἐπιτελέσαντι ἐληλύθασιν εἰς μετάνοιαν. 3.85 Τὴν ἐσομένην γοῦν αὐτῶν κλῆσιν δηλοῖ καὶ ἡ προκειμένη προφητεία οὕτως ἔχουσα· «Τύρος καὶ Σιδὼν διότι ἐφρόνησαν σφόδρα», ἀλαζονευομένη ὡς «οἰκοδομῆσαι ὀχυρώματα» ἃ ἔδοξεν εἶναι ἀκαθαίρετα· σοφιστικοὶ δὲ καὶ ἐριστικοὶ λόγοι τυγχάνουσι ταῦτα, ἐφ' οἷς μέγα φρονοῦσα δυσάλωτος καὶ ἀήττητος ὑπελάμβανεν ὑπάρχειν. Περὶ τῶν τοιούτων φρουρίων σπουδαζομένων τοῖς ἑτεροδόξοις, ὡς καθαιρεθησομένων ὑπὸ τῶν ὑπὸ Θεῷ στρατευομένων, γράφει ὁ Ἀπόστολος· «Τὰ ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικὰ ἀλλὰ δυνατὰ τῷ Θεῷ, πρὸς καθαίρεσιν ὀχυρωμάτων, λογισμοὺς καθαιροῦντες, καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ Θεοῦ.» Οὐ γὰρ

The Fall of Tyre and the Inheritance of Nations§81

81The apostolic word says that fortified strongholds are being undermined by reasoning, that is, by contentious arguments. Regarding Nineveh, being taken to mean 'becoming beautified,' she was thinking greatly of those things she had constructed in defenses and unassailable garrisons, which the destroyer of such things says: 'And you will be drunken and will be seen as a wanton, and you will seek for yourself a standing against enemies. Your strongholds will have the purposes of figs, and if they are shaken, they will fall into the mouth of one eating.' (Nahum 3:86).

For how would not the one drunken from the wine of debauchery be overlooked by the One who knows all things, whom the Apostle speaking in Christ forbids even the drinking of its wine, writing: 'Do not get drunk with wine in which is debauchery' (Ephesians 5:18)? For how is not the one harvesting from the vine of Sodom and the branch of Gomorrah like this, which Moses interpreted as being a dragon's wrath and an unyielding viper's venom, saying: 'Our enemies are foolish; for from the vine of Sodom is their vine,' and shortly after: 'Their wine is a dragon's wrath and an unyielding viper's venom' (Numbers 23:22)?

The one partaking of this drink into drunkenness is overlooked by the Guardian of God, as if she no longer finds a standing, with invisible enemies lying in wait, preparing the judgment of strong wars. And what will happen to this branch, or its strongholds, which she considered safe and unshakable, that they will become so weak as to be moved as having the purposes of figs, on which branch the fruit will fall into the mouth of one eating?

For the opposing enemy had indeed opened his mouth as being ready to receive for eating those falling from the strongholds, having been shown to be easily shaken through much weakness by the Trophaios Great King, having been given authority to tread upon the opposing phalanx, according to what was said in the Gospel by the Savior to the known ones: 'I have given you authority to tread' (Luke 10:19) upon others and 'over all the power of the enemy, and nothing shall harm you.'

That falling into the mouth of one eating signifies being defeated, as it is testified by many scriptures, and most especially by this: 'A wandering sheep of Israel, lions drove him out; the King of Assyria first devoured him, and later the King of Babylon devoured his bones.' (Ezekiel 34:5). In the same way, even if the lions were powerful, standing opposed through their ferocity as opposing forces, they shall endure judgment when Israel, having been trampled by them, is set free, having been allegorically called a sheep, as the prophet triumphantly cries out: 'The Holy One of Israel belongs to the Lord, the beginning of his offspring; all who eat him shall err, and evil shall come upon them,' says the Lord (Isaiah 19:1).

The word strikes against the one who is drunken and crazed, bringing forth: 'Take water from the region for yourself, seize your strongholds,' of which they seem to be unassailable. For even if the sophistries once seemed unloosed and the quarrelsome words unshakeable, once the truth is revealed, they shall be shaken down so as to never again be exalted according to the knowledge of God.

Similarly, forts and walls will be called to be built unshakeably by those gathering in idolatry and a polytheistic plan; these are named Tyrians by the manner of allegory, being taken as Greeks in sound for 'gathering' and 'continuing.'

And since all the evil ones are such unto themselves, with nothing bad existing in essence, Tyre becomes a divine inheritance along with all those concerning whom it is said by the Father to the Savior: 'Ask of me, and I will give you the nations for your inheritance' (Psalm 2:8). Being among the inheriting nations, Tyre herself shall be made subject after having seen the immense powers of Jesus and having repented.

For if previously she was acting insolently, building strongholds, and hoarding silver as if it were dust, and gathering gold as if it were clay, her power was torn apart into the life of the...

Greek · §81

περὶ αἰσθητῶν ὀχυρωμάτων συγκαθαιρουμένων λογισμοῖς, τοῦτ' ἔστιν λόγοις ἐριστικοῖς, φησὶν ἡ ἀποστολικὴ λέξις. 3.86 Καὶ πρὸς τὴν Νινευή, μεταλαμβανομένην εἰς τὸ «ὡραϊσμένη», μέγα φρονοῦσαν ἐφ' οἷς κατεσκεύασεν ἕρκεσιν καὶ φρουρίοις ἀκαταμαχήτοις, ὁ καθαιρέτης τῶν τοιούτων ἀπειλῶν φησιν· «Καὶ σὺ μεθυσθήσει καὶ ἔσει παρεωραμένη, καὶ ζητήσεις σεαυτῇ στάσιν ἐξ ἐχθρῶν. Τὰ ὀχυρώματά σου συκαῖ σκοποὺς ἔχουσαι, καὶ ἐὰν σαλευθῶσιν πεσοῦνται εἰς στόμα ἔσθοντος.» 3.87 Πῶς γὰρ οὐ παροραθείη ὑπὸ τοῦ προνοητοῦ τῶν ὅλων ἡ μεθυσθεῖσα ἀπὸ τοῦ τῆς ἀσωτίας οἴνου, ὃν ἀπαγορεύει καὶ τὴν πόσιν αὐτοῦ ὁ ἐν Χριστῷ λαλῶν Ἀπόστολος γράφων· «Μὴ μεθύσκεσθε οἴνῳ ἐν ᾧ ἐστιν ἀσωτία»; Πῶς γὰρ οὐ τοιοῦτος ὁ τρυγώμενος ἀπὸ τῆς σοδομηνῆς ἀμπέλου καὶ τῆς τῶν Γομόρρων κληματίδος, ὃν θυμὸν δρακόντων 89 καὶ ἰὸν ἀσπίδων ἀνίατον εἶναι ἡρμήνευσεν Μωϋσῆς φάσκων· «Οἱ ἐχθροὶ ἡμῶν ἀνόητοι· ἐκ γὰρ ἀμπέλου Σοδόμων ἡ ἄμπελος αὐτῶν», καὶ μετ' ὀλίγα· «Θυμὸς δρακόντων ὁ οἶνος αὐτῶν καὶ ἰὸς ἀσπίδων ἀνίατος»; 3.88 Τούτου τοῦ πόματος ἡ μεταλαβοῦσα εἰς μέθην παρορᾶται ὑπὸ τοῦ κηδεμόνος Θεοῦ, ὡς μηκέτι στάσιν εὑρίσκειν, ἀοράτων ἐχθρῶν ἐπικειμένων, πορθούντων πολεμίων ἰσχυρῶν δίκην. Τί δ' ἕψεται τούτῳ τῷ κλόνῳ, ἢ τὰ ὀχυρώματα αὐτῆς, ἃ ἀσφαλῆ καὶ ἀσάλευτα ἡγεῖτο, εἰς τοσοῦτον ἀσθενήσειν ὡς δίκην συκῶν σκοποὺς ἐχουσῶν κινηθήσεσθαι, ἐφ' ᾧ κλόνῳ εἰς στόμα ἔσθοντος τὸν καρπὸν αὐτῆς πεσεῖν. 3.89 Ἔχανεν γὰρ καὶ ἤνοιξεν τὸ στόμα ὁ ἀντικείμενος πολέμιος ὡς ἑτοίμως δέχεσθαι εἰς τὸ φαγεῖν τοὺς ἀποπίπτοντας ἀπὸ τῶν ὀχυρωμάτων, εὐσαλεύτων διὰ πολλὴν ἀσθένειαν ἀποδειχθέντων ὑπὸ τοῦ τροπαιούχου παμβασιλέως, δεδωκότος ἐξουσίαν πατεῖν τὴν ἐναντίαν φάλαγγα, κατὰ τὸ ἐν Εὐαγγελίῳ ὑπὸ τοῦ Σωτῆρος εἰρημένον τοῖς γνωρίμοις· «Ἔδωκα ὑμῖν ἐξουσίαν πατεῖν» πρὸς ἑτέροις καὶ «ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, καὶ οὐδὲν ὑμᾶς ἀδικήσει», τοῦτ' ἔστι βλάψει. 3.90 Ὅτι δὲ τὸ πεσεῖν εἰς στόμα ἔσθοντος τὸ ἡττηθῆναι σημαίνει, ἐκ πολλῶν γραφῶν μαρτυρεῖται, καὶ μάλιστα ἐκ τοῦ· «Πρόβατον πλανώμενον Ἰσραήλ, λέοντες ἐξῶσαν αὐτόν· ὁ πρῶτος κατέφαγεν αὐτὸν βασιλεὺς Ἀσσούρ, καὶ ὕστερον τὰ ὀστᾶ αὐτοῦ βασιλεὺς Βαβυλῶνος.» Ὁμῶς δὲ εἰ καὶ ἴσχυσαν αἱ λέουσιν παραβαλλόμεναι δι' ἀγριότητα ἀντικείμεναι δυνάμεις, ἀλλ' ὑφέξουσιν δίκην, ἐλευθερουμένου τοῦ καταποθέντος ὑπ' αὐτῶν Ἰσραήλ, ἀλληγορικῶς προβάτου ῥηθέντος, ὡς τὸν προφήτην ἐπινικίως βοᾶν· «Ἅγιος Ἰσραὴλ τῷ Κυρίῳ, ἀρχὴ γενημάτων αὐτοῦ· πάντες οἱ ἔσθοντες αὐτὸν πλημμελήσουσιν, κακὰ ἥξει ἐπ' αὐτούς, φησὶν Κύριος.» 3.91 Ἐπικερτομεῖ κατὰ τῆς μεθυσθείσης καὶ παρεωραμένης ὁ λόγος, ἐπιφέρων· «Ὕδωρ περιοχῆς ἐπίσπασαι σεαυτῇ, κατακράτησον τῶν ὀχυρωμάτων σου» ὧν ἥγου ἀκαταμαχήτων τυγχάνειν. Εἰ γὰρ καί ποτ' ἐδόκει ἄλυτα τὰ σοφίσματα εἶναι καὶ ἀκαθαίρετοι οἱ ἐριστικοὶ λόγοι, ἀλλά γε φανείσης τῆς ἀληθείας καθαιρεθήσονται ὡς μηδαμῶς ἔτι ἐπαίρεσθαι κατὰ τῆς γνώσεως τοῦ Θεοῦ. 3.92 Παραπλησίως ἐκλήμψει φρούρια καὶ ἕρκη δῆθεν ἀκαθαίρετα οἰκοδομῆσθαι ὑπὸ τῶν συναγορευόντων τῇ εἰδωλολατρείᾳ καὶ πολυθέῳ πλάνῃ· οὗτοι δὲ ἀλληγορίας τρόπῳ Τύριοι ὀνομάζονται, μεταλαμβανόμενοι Ἑλλήνων φωνῇ εἰς «συνοχὴν» καὶ «συνέχοντας». 3.93 Καὶ ἐπεὶ πάντες οἱ κακοὶ παρ' ἑαυτούς εἰσι τοιοῦτοι, οὐδενὸς μοχθηροῦ κατ' οὐσίαν ὄντος φαύλου, γίνεται Θεοῦ κληρονομία καὶ ἡ Τύρος μετὰ πάντων τῶν περὶ ὧν εἴρηται ὑπὸ τοῦ Πατρὸς τῷ Σωτῆρι· «Αἴτησαι παρ' ἐμοῦ καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου.» Πάντων τῶν κληρονομουμένων ἐθνῶν οὖσα καὶ ἡ Τύρος, ὑποταγήσεται ὡς λοιπὸν μετανοῆσαι θεασαμένην τὰς Ἰησοῦ τεραστίους δυνάμεις. 3.94 Εἰ γὰρ πρότερον ἠλαζονεύετο οἰκοδομοῦσα ὀχυρώματα, θησαυρίζουσά τε ἀργύριον ὡς χοῦν, καὶ συνάγουσα χρυσίον ὡς πηλὸν ὁδῶν, κατεσπάσθη ἡ δύναμις αὐτῆς εἰς τὴν τοῦ βίου τῶν

The Fear and Sorrow of the Philistine Cities§82

82The people have become dizzy, referring allegorically to the sea, because the stored silver has not benefited them, as the earth's dust has made it worthless; nor has the gathered gold helped, as it is no safer than muddy roads.argue and wander about, the things they toil for will be lost to destruction.

For how will not the wealth of those walking according to the truth, 'those bearing the image of the pig,' be thrown into the dust, just as the gold which they gathered is made like the mud of roads? For those walking are treading upon the mud of impious teachings, as if encountering countless slips. However, even if Tyre travels opposingly for a long time, she will be tested by a punishing fire, after which that about which the Savior said, 'I came to cast fire upon the earth, and would I it were already kindled' (Luke 12:49), so that every harmful plant which is thorn, thistle, and weed may be consumed by it.

For it will be a good thing for Tyre to be tested by being thus consumed by fire, according to what was said by the Savior: 'Every one shall be salted with fire' (Mark 9:49). And it is also profitable for all her power to be cast down into the sea, in which the stored silver becomes like dust, and the gathered gold becomes like the mud of roads.

When her lofty power has been shattered into the sea, and she herself has been consumed by fire, what remains first shall be inherited by the Lord, which is His own handiwork; for so also all the nations shall become His inheritance, having turned away from all impiety and much-godly wandering.

Let all things said concerning Tyre be taken to heart concerning Sidon also; for the wickedness and impiety are the same, and the repentance and return to God are the same. Sidon has much proximity to Tyre in the healing of idols.

Ashkelon shall see and be afraid, and Gaza shall be in great pain, and Accalon, because she has been shamed from her hope. And a king shall perish from Gaza, and Ashkelon shall not be inhabited. And foreigners shall dwell in Azotus, and I will cut down the insolence of other tribes. And I will draw their blood from their mouths and their abominations from the midst of their teeth, and they shall be left, and of...

to our God, and they shall be as a commander in Judah and in Achzib like a Jebusite. And I will set a dedication in my house so that it may not be dispersed nor overturned, and I will not come upon them again, having driven them out, because now I have seen with my eyes.

3.100 Having seen the dark things happening to the Tyrians, Ashkelon had fear, dreading that she might one day fall to the same, and Gaza had much distress, but even Achzib endured shame, her hope having failed. 3.101 But what is the cause of Gaza's great distress, whether it is the loss of her king, or the fear of Ashkelon, whether it is that she has endured cruelties from those dwelling in her? Similarly, it will apply to Achzib and Azotus and generally to the other peoples. 3.102 Thus, regarding those who have the word toward the spoken text, one should consider the things toward the promised outcome. Ashkelon, having been weighed as something precious and well-founded, taking up a mindful purpose, will see, no longer being blinded by the immediate pleasure and other passions, how to take up reverence, how to be numbered among those possessing such virtue, concerning which the proverbial decree says regarding wisdom and her father: 'He will guard the way of those who revere him' (Proverbs 3:6). The prophet lying there exhorts all men to arrive at this praiseworthy state, rather the word within him, saying: 'Let all flesh fear from the face of the Lord' (Psalm 2:11) Almighty. 3.103 Because not only dark things have happened to Tyre, but the existing prophecy has also pre-delivered the change toward better things, Ashkelon, having seen these, had a perfect reverence present from: 'The fear of the Lord surpassed all' (Psalm 34:7), and from: 'There is no lack to those fearing the Lord' (Psalm 34:9), all beneficial things being fulfilled, 'nothing being lacking to all good things of those seeking the Lord' (Psalm 34:10).

3.104 Consequently, for Ashkelon, having been frightened by the clear imposition of the praiseworthy change of Tyre, and Gaza will be greatly distressed, just as the one being wept over through repentance says: 'I will wet my bed every night, in my tears I will wet my couch' (Psalm 6:6). But when will the painful state be for Gaza, either when, knowing herself, she knows the coming thing, her innate strength, that from the divine...

Greek · §82

ἀνθρώπων ζάλην, θάλασσαν ἀλληγορικῶς ὀνομαζομένην, οὐκ ὠφελησάντων αὐτὴν τοῦ θησαυρισθέντος ἀργυρίου, διὰ πλῆθος ἢ τὸ εὐτελὲς τῷ χνῷ τῆς γῆς παραβαλλομένου, οὐδὲ τοῦ συναχθέντος χρυσίου πηλοῦ ὁδῶν δίκην συμβαλλομένου πρὸς ἀσφάλειαν αὐτῆς· κἂν γὰρ μυρία σοφιστεύωσιν καὶ περινοῶσιν οἱ τῆς ἀσεβείας συνήγοροι, ἀπωλείᾳ παραδοθήσεται τὰ σπουδαζόμενα. 3.95 Πῶς γὰρ οὐ χῷ παραβληθήσεται ὁ πλοῦτος τῶν ἐμμανέντων κατὰ τῆς ἀληθείας, «τῶν τὴν εἰκόνα τοῦ χοϊκοῦ φερόντων», ὡσαύτως εὐτελιζομένου καὶ τοῦ χρυσίου οὗ συνηγίοχαν παραπλησίως πηλῷ ὁδῶν; Οἱ γὰρ ὁδεύοντες τὰς δυσσεβεῖς διδασκαλίας πηλὸν πατοῦσιν, ὡς ὀλίσθους μυρίους ὑφίστασθαι. Ὅμως κἂν ἐπὶ πολὺ ἀντιτείνουσα ἡ Τύρος ἀντικειμένως ὁδεύῃ, πειραθήσεται πυρὸς κολαστικοῦ, μεθ' ὃ 90 κἀκείνου περὶ οὗ ὁ Σωτὴρ εἶπεν· «Πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν, εἴθε ἤδη ἀνήφθη», ἵνα καταναλωθῇ ὑπ' αὐτοῦ πᾶν βλάστημα βλαβερὸν ὃ ἄκανθα καὶ τρίβολος καὶ ζιζάνιον ὑπάρχει. 3.96 Πρὸς καλοῦ γὰρ τῇ Τύρῳ ἔσται πειραθῆναι τοῦ οὕτω ὑπὸ πυρὸς ἀναλωθῆναι, κατὰ τὸ λεχθὲν ὑπὸ τοῦ Σωτῆρος· «Πᾶς πυρὶ ἁλισθήσεται.» Ἐπωφελὲς δὲ καὶ τὸ πᾶσαν τὴν δύναμιν αὐτῆς καταχθῆναι εἰς τὴν θάλασσαν, ἐν ᾗ καὶ τὸ θησαυρισθὲν ἀργύριον ὡς χοῦς, καὶ τὸ συναχθὲν χρυσίον ὁμοιούμενον πηλῷ ὁδῶν τυγχάνουσιν. 3.97 Κατασπασθείσης εἰς τὴν θάλασσαν τῆς ὑπεραύχου δυνάμεως αὐτῆς, καὶ αὐτῆς ὑπὸ πυρὸς καταναλωθείσης, τὸ ὑπολειπόμενον πρῶτον ὑποκείμενον ὑπὸ τοῦ Κυρίου κληρονομηθήσεται, ὂν αὐτοῦ ποίημα· οὕτω γὰρ καὶ τὰ ἔθνη πάντα κληρονομία αὐτοῦ γενήσεται, ἀποστραφέντα πᾶσαν δεισιδαιμονίαν καὶ πολύθεον πλάνην. 3.98 Πάντα τὰ εἰρημένα περὶ τῆς Τύρου ἐκλαμβανέσθω καὶ περὶ τῆς Σιδῶνος· ὡς γὰρ κακία καὶ ἀσέβεια ἡ αὐτή, καὶ μετάνοια καὶ ἐπιστροφὴ πρὸς τὸν Θεὸν ἡ αὐτή. Πολλὴν ἐγγύτητα ἡ Σιδὼν πρὸς τὴν Τύρον ἔχει κατὰ τὸ εἴδωλα θεραπεύειν. 3.99 Zach. IX, 5®8: Ὄψεται Ἀσκαλὼν καὶ φοβηθήσεται, καὶ Γάζα καὶ ὀδυνηθήσεται σφόδρα, καὶ Ἀκκαρών, ὅτι ᾐσχύνθη ἀπὸ τῆς ἐλπίδος αὐτῆς. Καὶ ἀπολεῖται βασιλεὺς ἀπὸ Γάζης, καὶ Ἀσκαλὼν οὐ μὴ κατοικηθῇ. Καὶ κατοικήσουσιν ἀλλογενεῖς ἐν Ἀζώτῳ, καὶ καθελῶ ὕβριν ἀλλοφύλων. Καὶ ἐξαρῶ τὸ αἷμα αὐτῶν ἐκ στόματος αὐτῶν καὶ τὰ βδελύγματα αὐτῶν ἐκ μέσου ὀδόντων αὐτῶν, καὶ ὑπολειφθήσονται καὶ οὗτοι τῷ Θεῷ ἡμῶν, καὶ ἔσονται ὡς χιλίαρχος ἐν Ἰούδᾳ καὶ Ἀκκαρὼνὡς Ἰεβουσαῖος. Καὶ ὑποστήσομαι τῷ οἴκῳ μου ἀνάστεμα τοῦ μὴ διαπορεύεσθαι μηδὲ ἀνακάμπτειν, καὶ οὐ μὴ ἐπέλθῃ ἐπ' αὐτοὺς οὐκέτι ἐξελαύνων, διότι νῦν ἑόρακα ἐν τοῖς ὀφθαλμοῖς μου. 3.100 Τὰ συμβάντα σκυθρωπὰ τοῖς Τυρίοις θεασαμένη ἡ Ἀσκαλὼν φόβον ἔσχεν, δεδιττομένη μή ποτε τοῖς αὐτοῖς ὑποπέσῃ, καὶ Γάζα σφόδρα ὀδύνην ἔσχεν, ἀλλὰ καὶ ἡ Ἀκκαρὼν αἰσχύνην ὑπέμεινεν, διαπεσούσης τῆς ἐλπίδος αὐτῆς. 3.101 Τί δὲ τὸ αἴτιον τοῦ σφόδρα τὴν Γάζαν ὠδυνῆσθαι, ἢ τὸ τὸν βασιλέα αὐτῆς ἀπολέσθαι, καὶ τοῦ πεφοβῆσθαι τὴν Ἀσκαλῶνα, ἢ τὸ τοὺς κατοικοῦντας αὐτὴν ἀνιαρὰ ὑπομεμενηκέναι; Παραπλησίως ἐκδέξει καὶ περὶ τῆς Ἀκκαρὼ καὶ Ἀζώτου καὶἁπαξαπλῶς τῶν ἀλλοφύλων. 3.102 Οὕτως τῶν πρὸς τὸ ῥητὸν ἐχόντων, θεωρητέον τὰ πρὸς ἀνηγμένην ἀπόδοσιν. Ἡ Ἀσκαλών, ἐσταθμισμένη τις οὖσα διὰ τὸ τίμιον καὶ εὖ τεθεμελιῶσθαι, νοῦν σκοπητικὸν ἀναλαβοῦσα, ὄψεται, οὐ τυφλώττουσα ἔτι ἐκ χειρίστης ἡδονῆς καὶ τῶν ἄλλων παθῶν, ὡς εὐλάβειαν ἀναλαβεῖν, ὡς ἀριθμηθῆναι τοῖς ταύτην τὴν ἀρετὴν κεκτημένοις, περὶ ὧν τὸ παροιμιῶδες θέσπισμα περὶ τῆς σοφίας φησὶν καὶ τοῦ πατρὸς αὐτῆς· «Ὁδὸν εὐλαβουμένων αὐτὸν διαφυλάξει.» Εἰς ταύτην τὴν ἐπαινετὴν κατάστασιν ἰέναι προτρέπων πάντας ἀνθρώπους ὁ ἐκκείμενος προφήτης, μᾶλλον δ' ὁ ἐν αὐτῷ λόγος, προτρέπει, φάσκων· «Εὐλαβείσθω πᾶσα σὰρξ ἀπὸ προσώπου Κυρίου» παντοκράτορος. 3.103 Ἐπείδη δὲ μὴ μόνα σκυθρωπὰ συμβεβηκέναι τῷ Τύρῳ, ἀλλὰ καὶ τὴν ἐπὶ τὰ βελτίω ἀλλοίωσιν προαποδε´̣δωκεν ἡ ἐκκειμένη προφητεία, ταῦτα θεασαμένη ἡ Ἀσκαλὼν εὐλάβειαν τελείαν ἔσχεν τὴν παρισταμένην ἐκ τοῦ· «Φόβος Κυρίου πάντα ὑπερέβαλεν», καὶ τοῦ· «Οὐκ ἔστιν ὑστέρημα τοῖς φοβουμένοις τὸν Κύριον», πληρωθεῖσιν πάντων ὠφελίμων, «οὐκ ἐλαττουμένων παντὸς ἀγαθοῦ τῶν ἐκζητούντων τὸν Κύριον». 3.104 Ἑπομένως τῇ Ἀσκαλῶνι, φοβηθείσῃ ἐκ τοῦ διορατικῶς ἐπιβεβληκέναι τῇ ἐπαινετῇ ἀλλοιώσει τῆς Τύρου, καὶ ἡ Γάζα σφοδρῶς ὀδυνηθήσεται, ὡσαύτως τῷ διὰ μετάνοιαν ὀλοφυρομένῳ λέγοντι· «Λούσω καθ' ἑκάστην νύκτα τὴν κλίνην μου, ἐν δάκρυσίν μου τὴν στρωμνήν μου βρέξω.» Πότε δὲ ὑπάρξεται ἡ ὀδυνηρὰ κατάστασις τῇ Γάζῃ, ἢ ὅταν γνοῦσα ἑαυτὴν γνῷ τὴν προσοῦσαν, τὴν σύμφυτον ἰσχὺν αὐτῆς, τὴν ἐκ θείου

The many foolish children and the barrenness of the synagogue§83

83Given naturally to the Word. Because so much has been managed for Gaza, which is being severely afflicted, and for Akko, which is being described as a barren woman, for thus it is interpreted: that her piercing hope will bring shame. And since the offspring is understood in two ways by way of ascent—one being that which comes from those able to speak to God: 'From your fear we conceived in the womb and labored and brought forth' (Psalm 139:13). And the other being the praiseworthy one, having the Bridegroom Word as her seed, being a pure one as opposed to one standing with adulteresses.

Concerning such a birth indeed, the Mother is spoken of by the Master of All: 'I will not have mercy on her children, because they are children of fornication; the mother fornicated, and they brought shame upon her who bore them' (Hosea 13:23). When the succession of children is thus divided in two, it is a blessed thing to undergo barrenness, she who was giving birth destructively from the invisible evil lovers; for this barrenness is for the sake of good, as she takes up the seed from God, from which a generation of offsprings shall be saving, as the result of the bride having been blessed and having become a many-child dwelling in the house of the husband, concerning whom it is said thus in the Psalms: 'To her who dwells barren in the house, a mother of children rejoicing' (Psalm 113:9); and in another scripture, after barrenness, being a child and many-child is brought forth: 'A barren woman has borne seven' (Isaiah 66:7). Concerning this, rather the prophet Isaiah cries out toward her: 'Cast away and cry out, she who did not labor, for the children of the wilderness are many more than those having a husband' (Isaiah 54:1).

The scriptures received are most pointedly alluding to the two calls, both the one from the circumcision and the one from the Gentiles. For the one had the law regarding the husband, bearing children from him; but the barren one was a desert of children, when, being godless, she had no hope at all in the world, according to what was written by Paul concerning idolaters (Romans 1:21). Having these things, when the true Bridegroom arrived, the barren one became a mother from him of divine offspring, seven named because incorruption and purity were coming forth, possessing these virtues of the mystical seven; nevertheless, the barren one having borne seven, she is settled by the husband, a mother of rejoicing children.

'She who was much in children grew weak' (Genesis 30:3), but many of her children having become...

Such a great number results in coarseness. For this is made clear also from the word, just as in the Gospel many are said to be those walking the wide road, having an end of destruction (Matt 7:13). In this same way also the sons of Israel, being led by the tyrant of the intellectual Egypt, many have become 'very foolish.'

Of these so-called many, the Apostle, setting himself apart and those who have believed in the same ministry as himself, writes: 'We are not as many who traffic in the word of the Lord' (2 Cor 4:2). By this view is also consistent that which is announced in the hymn by the Psalmist: 'Many will say to my soul' (Ps 51:11), and also: 'Many will stand against me' (Ps 55:23).

Because the synagogue of the circumcision has grown weak due to the coarseness of the children, although it has a man, the law, the one called mother from the Gentiles has become, although she was previously barren; the seven children having been made clear as 'reborn not from corrupt seed but incorruptible through the living and abiding word of God,' so as to be a multitude of children of the desert rather than of that living by law, to a man called allegorically. Through the showing of different children and their parentage according to the divine pedagogy, it will be for good that the soul having the readiness to give birth to children of destruction be made barren, it being a ruin and harmful to be made barren of the quick-grasping soul from the seeds of the God-Word. Therefore it is proper to avoid such a barrenness, so that a generation of heavenly and good children may exist.

These things have been observed in the interpretation of Accad regarding a barrenness being received, her being made barren as casting away the hope and expectation of a multitude of useless children. These things existing in Accad, her expectation passing away, 'the king was lost to Gaza.' And who this turns out to be has been said previously. For a king of her exists, the ruler of her, passion, that is, the word. And if the ruler before the better conduct and polity, the loss of this was slight; but if the ruler after the improvement and the one upon the flesh of the dragon, but also 'those biting and devouring one another' (Prov 6:27) 'have abominations in their paths and blood in their mouth' (Prov 6:28) to the...

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Greek · §83

91 λόγου φυσικῶς αὐτῇ δεδομένην. 3.105 Τοσούτων οἰκονομηθέντων τῇ σφοδρῶς ὀδυνωμένῃ Γάζῃ, καὶ ἡ Ἀκκαρώ, στείρωσίς τις οὖσα, οὕτω γὰρ ἑρμηνεύεται, αἰσχύνην ὀφλήσει διαπετούσης τῆς ἐλπίδος αὐτῆς. Καὶ ἐπεὶ διττῶς παιδοποιΐα νοεῖται κατ' ἀναγωγήν, ἣ μέν τις γινομένη ἀπὸ τῶν δυναμένων εἰπεῖν πρὸς τὸν Θεόν· «Ἀπὸ τοῦ φόβου σου ἐν γαστρὶ ἐλάβομεν καὶ ὠδινήσαμεν καὶ ἐτέκαμεν.» Ἐπαινετὴ δὲ αὕτη σπορέα ἔχουσα τὸν νυμφίον Λόγον, ψεκτῆς οὔσης τῆς ἀπὸ μοιχῶν συνισταμένης. Περὶ τῆς τοιαύτης γοῦν γονῆς λέγεται καὶ τῆς μητρὸς αὐτῆς ὑπὸ τοῦ δεσπότου τῶν ὅλων· «Τὰ τέκνα αὐτῆς οὐκ ἐλεήσω διότι τέκνα πορνείας ἐστίν· ἐπόρνευσεν ἡ μήτηρ αὐτῶν, κατῄσχυνεν ἡ τεκοῦσα αὐτά.» 3.106 ∆ιχῶς διαιρεθείσης τῆς τέκνων διαδοχῆς, μακάριον ὑπάρχει στείρωσιν ὑπομεῖναι τὴν ὀλεθρίως τίκτουσαν ἀπὸ τῶν ἀοράτων πονηρῶν ἐραστῶν· πρὸς ἀγαθοῦ γὰρ γίνεται ἡ στέρησις αὕτη, ἀρχὴν λαμβανούσης τῆς ἐκ Θεοῦ σπορᾶς, ἐξ ἧς σωτηριωδῶν ἔσται γενημάτων γενεά, ὡς λοιπὸν τὴν εὐεργετηθεῖσαν νύμφην κατοικίζεσθαι πολύπαιδα γεγενημένην ἐν τῷ οἴκῳ τοῦ ἀνδρὸς περὶ οὗ ἐν Ψαλμοῖς εἴρηται οὕτως· «Τῷ κατοικίζοντι στεῖραν ἐν οἴκῳ, μητέρα τέκνων εὐφραινομένην»· καὶ ἐν ἄλλῃ γραφῇ μετὰ στείρωσιν εὐπαιδία καὶ πολυπαιδία φέρεται· «Στεῖρα ἔτεκεν ἑπτά.» Περὶ ταύτης, μᾶλλον δὲ πρὸς αὐτὴν ὁ προφήτης Ἠσαΐας βοᾷ· «Ῥῆξον καὶ βόησον ἡ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα.» 3.107 Αἰνίττονται δὲ μάλιστα αἱ παραληφθεῖσαι γραφαὶ τὰς δύο κλήσεις, τήν τε ἐκ τῆς περιτομῆς καὶ τὴν ἀπὸ ἐθνῶν. Ἡ μὲν γὰρ ἄνδρα τὸν νόμον εἶχεν, ἐξ αὐτοῦ τεκνοῦσα· ἡ δὲ στεῖρα καὶ παίδων ἔρημος ἐτύγχανεν, ὅτε, ἄθεος οὖσα, ἐν τῷ κόσμῳ ἐλπίδα οὐδ' ὅλως εἶχεν, κατὰ τὰ Παύλῳ γραφέντα περὶ τῶν εἰδωλολατρῶν. Τούτων ὧδε ἐχόντων, ἐπιδημήσαντος τοῦ ἀληθινοῦ νυμφίου, ἡ μὲν στεῖρα ἐξ αὐτοῦ μήτηρ γέγονεν θείων γενημάτων, ἑπτὰ ὠνομασμένων διὰ προσοῦσαν ἀφθαρσίαν τε καὶ ἁγνείαν, ταύτας τὰς ἀρετὰς ἐχούσης τῆς μυστικῆς ἑβδομάδος, ὅμως τῆς στείρας ἑπτὰ τεκούσης, κατοικισθείσης τε ὑπὸ τοῦ ἀνδρὸς εὐφραινομένων τέκνων μητρός. 3.108 «Ἡ πολλὴ ἐν τέκνοις ἠσθένησεν», πολλῶν τῶν τέκνων αὐτῆς γεγενημένων οὐ τοσοῦτον ἀριθμῷ ὅσον χυδαιότητι. ∆ηλοῦται γὰρ καὶ τοῦτο ἐκ τῆς λέξεως καθὼς ἐν τῷ Εὐαγγελίῳ πολλοὶ εἶναι λέγονται οἱ τὴν εὐρύχωρον ὁδὸν ὁδεύοντες, τέλος ἔχουσαν ἀπώλειαν. Τούτῳ τῷ τρόπῳ καὶ οἱ τοῦ Ἰσραὴλ υἱοὶ ὑπὸ τοῦ τυράννου τῆς νοητῆς Αἰγύπτου ἀρχόμενοι, πολλοὶ καὶ «χυδαῖοι σφόδρα» γεγένηνται. 3.109 Τῶν οὕτω λεγομένων πολλῶν ἀφορίζων ἑαυτὸν ὁ Ἀπόστολος καὶ τοὺς τὴν αὐτὴν αὐτῷ διακονίαν πεπιστευμένους, γράφει· «Οὐκ ἐσμὲν ὡς οἱ πολλοὶ καπηλεύοντες τὸν λόγον τοῦ Κυρίου.» Ταύτῃ τῇ θεωρίᾳ συνᾴδει καὶ τὸ ἐν ὕμν̣ῳ ἀπαγγελλόμενον ὑπὸ τοῦ ψαλμῳδοῦ· «Πολλοὶ ἐροῦσιν τῇ ψυχῇ μου», καὶ ἔτι· «Πολλοὶ ἐπανίστανται ἐπ' ἐμέ.» 3.110 Τῆς τῶν ἐκ περιτομῆς συναγωγῆς ἀσθενησάσης διὰ τὴν χυδαιότητα τῶν τέκνων, καίπερ ἐχούσης ἄνδρα τὸν νόμον, ἡ ἀπὸ τῶν ἐθνῶν κληθεῖσα μήτηρ γέγονεν, καίπερ οὖσα στεῖρα πρότερον, τῶν σαφηνισθέντων ἑπτὰ τέκνων «ἀναγεννηθέντων οὐκ ἐκ σπορᾶς φθαρτῆς ἀλλὰ ἀφθάρτου διὰ ζῶντος λόγου Θεοῦ καὶ μένοντος», ὡς λοιπὸν πλῆθος εἶναι τέκνων τῆς ἐρήμου μᾶλλον ἢ τῆς συμβιούσης νόμῳ, ἀνδρὶ κατ' ἀλληγορίαν καλουμένῳ. 3.111 ∆ιαφόρων τέκνων καὶ γονῆς αὐτῶν φανείσης κατὰ τὴν θείαν παίδευσιν, πρὸς ἀγαθοῦ ἔσται στειρωθῆναι τὴν ἑτοίμως ἔχουσαν ψυχὴν πρὸς τὸ τίκτειν ἀπωλείας τέκνα, ὀλεθρίου καὶ ἐπιβλαβοῦς ὄντος τοῦ στειρωθῆναι τὴν εὐσύλληπτον ἀπὸ τῶν σπερμάτων τοῦ Θεοῦ λόγου. ∆ιὸ τὴν τοιαύτην στείρωσιν ἀπεύχεσθαι προσήκει, ἵνα ἀστείων καὶ ἀγαθῶν τέκνων ὑπαρχθῇ γενεά. 3.112 Ταῦτα τεθεώρηται εἰς τὴν ἑρμηνείαν τῆς Ἀκκαρὼ εἰς στείρωσιν μεταλαμβανομένης, στειρωθείσης αὐτῆς ὡς ἀποβαλεῖν τὴν ἐλπίδα καὶ 92 προσδοκίαν τὴν ἐπὶ πλήθει ἀχρήστων τέκνων. 3.113 Τούτων ὑπαρξάντων τῇ Ἀκκαρώ, διαπεσούσης τῆς προσδοκίας αὐτῆς, «ὁ βασιλεὺς ἀπώλετο τῆς Γάζης». Τίς δ' αὕτη τυγχάνει εἴρηται ἐν τοῖς πρότερον. Βασιλεὺς δ' αὐτῆς ὑπάρχει ὁ ἡγούμενος αὐτὴν θυμὸς ἤτοι λόγος. Καὶ εἰ μὲν ὁ ἄρχων πρὸ τῆς κρείττονος ἀγωγῆς καὶ πολιτείας, ἡδίστη ἡ ἀπώλεια τούτου· εἰ δὲ ὁ μετὰ τὴν βελτίωσιν καὶ τὴν ἐπὶ τὸ κα 3.122 τὰς σάρκας τοῦ δράκοντος, ἀλλὰ καὶ «οἱ δάκνοντες καὶ κατεσθίοντες ἀλλήλους» «βδελύγματα ἔχουσιν ἐν τοῖς ὀδοῦσιν αὐτῶν καὶ αἷμα ἐν τῷ στόματι» τῷ

The Visionary Eyes of God and the Fulfillment of Prophecy§84

84Whatever is removed, those freed from the murderous insolence remain to the Lord. For when all evil joined to mankind is taken away, the image and likeness in which they were created by God remains.

Since 'man, being in honor, not understanding' (Ps 49:20), fell in a manner 'as if cast down to the mindless beasts' (Ps 49:21), when bestiality and the beastly state are removed, the honor 'remains to our God,' the rational being revealed in the man who has become upright, the many crooked thoughts being excluded; for God having made man upright, they themselves sought vain thoughts, existing in many through coarseness.

Immediately indeed in the present prophetic word, the things that happened according to what the Ashdodites, the citizens of Gaza, and the inhabitants of Accacre did having been taken away, those created according to the image and likeness of God shall remain and they themselves shall sincerely confess to our God, as if 'making Judah thousands'; for one is taken into confessing. And each one, sincerely confessing with princely choice, is a thousand-leader. But even Accacre shall be according to the Jebusite, being taken into a step.

These things having happened, God builds an anathema for those having been benefited, having a high fortress, so that remaining within, standing firmly, they may not wander any more here and there being carried about lawlessly, nor even turning back again to those sins which they have left behind, 'forgetting them, stretching forward to those things before' (Phil 3:13), to reach 'the prize of the upward call' (1 Pet 2:9). These things having been achieved, more so the gifts of God, no longer does an enemy exist to drive out, all the things lying about wildly having been destroyed.

The tyrant of the spiritual Egypt once pursued the people of God, speaking boldly and arrogantly: 'Having pursued, I shall seize; dividing, I shall scatter the curs; I shall fill my soul; I shall ascend by my sword; my hand shall rule'; and still speaking these things arrogantly, he has become a coward, all his proud words having been overturned, so as to no longer be able to drive them out. This very drama the king of the Assyrians also endured; for myriads as many as...

Having threatened the enemy, he was immediately removed, and much of his army was laid waste in a single hour by one angel, just as the Scripture declares, saying that one angel had removed one hundred eighty-five thousand Numbers 24:20, so that the people of God might no longer be driven out to perish.

The Benefactor and cause of all blessed salvation says: 'Therefore it is no longer driving out, because I have seen with my eyes,' referring to the contemplative power, concerning which the Apostle writes: 'All things naked and laid bare to the eyes of God' Hebrews 4:13 and His word. It must be said a second time that those seeing are the eyes of God, which are the supervising angels of human affairs, about whom the Hymnodist says: 'His eyes look upon the nations' Psalm 86:8.

Nor did he fail to call the contemplative men, whose visions the divine have inscribed, the eyes of God; for since the body of Christ, which is the whole Church of the saved, is participating, there exist discerning eyes, as the apostolic word makes manifest. Indeed, those seeing the eyes—which have been interpreted according to all the meanings of the speaker—will be the ones supervising the one driving out.

This should also be attributed to the prophecy: since the eyes had seen the Savior coming for the benefit and salvation of all, the one driving out was released, 'being given authority to tread upon serpents and scorpions and all the power of Satan' Luke 10:19. Furthermore, the Savior, the Triumphant One, is presented to those present thus: 'Rejoice greatly, daughter of Zion; cry out, daughter of Jerusalem' Zechariah 9:9, and the following of the speaker, which must be set forth according to the word as follows:

Zechariah 9:9-10: 'Rejoice greatly, daughter of Zion; cry out, daughter of Jerusalem; behold, your King comes to you, just and saving. He is gentle and riding upon a donkey and a young colt. And he will destroy chariots from Ephraim and a horse from Jerusalem, and the war-bow will be destroyed, and a multitude and peace from the nations. And he will cause the waters to cease, even to the sea and the rivers, the overflows of the earth.'

The Evangelists say that the lying prophecy was fulfilled when Jesus, having ridden upon the donkey and the colt and having been led from the village opposite, which was made manifest by God.

Greek · §84

ἰδίῳ· ἅπερ ἐὰν ἐξαρθῇ, ὑπολείπονται τῷ Κυρίῳ οἱ τῆς φονικῆς ὕβρεως ἠλευθερωμένοι· ἀναιρεθείσης γὰρ πάσης κακίας ἐπισυμβάσης τοῖς ἀνθρώποις, ὑπολείπεται τὸ κατ' εἰκόνα καὶ ὁμοίωσιν καθ' ὃ ἐκ Θεοῦ ἐδημιουργήθησαν. 3.123 Ἐπεὶ γὰρ «ἄνθρωπος ἐν τιμῇ ὤν, οὐ συνιείς», εἰς κτηνώδη ἔπεσεν τρόπον, «ὡς παραβληθῆναι τοῖς κτήνεσι τοῖς ἀνοήτοις», ἀφαιρεθείσης τῆς κτηνωδίας καὶ τῆς θηριώδους καταστάσεως, «ὑπολείπεται τῷ Θεῷ ἡμῶν» ἡ τιμή, τοῦ λογικοῦ ἀναδεικνυμένου τοῦ γενομένου ἀνθρώπου εὐθοῦς, ἐξαιρομένων τῶν σκολιῶν πολλῶν λογισμῶν τοῦ γὰρ Θεοῦ τὸν ἄνθρωπον εὐθῆ πεποιηκότος, αὐτοὶ ἐξεζήτησαν λογισμοὺς ματαίους, ὑπάρχοντας πολλοὺς διὰ χυδαιότητα. 3.124 Αὐτίκα γοῦν ἐν τῇ προκειμένῃ προφητικῇ λέξει, ἀναιρεθέντων τῶν ἐπισυμβάντων, καθ' ἃ Ἀσκαλωνῖται καὶ τῆς Γάζης πολῖται καὶ τῆς Ἀκκαρὼ οἰκήτορες ἐγεγόνεισαν, οἱ κατ' εἰκόνα καὶ ὁμοίωσιν Θεοῦ δημιουργηθέντες ὑπολειφθήσονται καὶ αὐτοὶ τῷ Θεῷ ἡμῶν γνησίως ἐξομολογούμενοι, ὡς «χιλιάρχους» χρηματίσαι τοῦ Ἰούδα· εἰς ἐξομολογούμενον γὰρ ὁ Ἰούδας μεταλαμβάνεται. Ἕκαστος δὲ ἀρχοντικῇ προαιρέσει ἀνθομολογούμενος χιλίαρχός ἐστιν. 3.125 Ἀλλὰ καὶ ὁ Ἀκκαρὼ κατὰ τὸν Ἰεβουσα̣ι῀̣ον ἔσται, μεταλαμβανόμενον εἰς πάτημα. 3.126 Τούτων συμβεβηκότων, οἰκοδομεῖ τοῖς εὐεργετηθεῖσιν Θεὸς ἀνάστεμα, φρούριον ὕψος ἔχον, ἵν' ἔνδον μένοντες ἑστηκότες βεβαίως, μὴ διαπορεύωνται ἔτι ὧδε κἀκεῖσε φερόμενοι ἀτάκτως, ἀλλ' οὐδ' ἀνακάμπτοντες ἔτι ἐφ' ἃ καταλελοίπασιν ἁμαρτήματα, «ἐπιλανθανόμενοι αὐτῶν, τοῖς ἔμπροσθεν ἐπεκτεινόμενοι», ἐπὶ τῷ φθάσαι «εἰς τὸ τῆς ἄνω κλήσεως βραβεῖον». Τούτων ἀνυσθέντων τῶν κατορθωμάτων, μᾶλλον δὲ τῶν Θεοῦ δωρημάτων, οὐκέθ' ὑπάρχει πολέμιος ἐξελαύνων, πάντων τῶν ἀγρίως ἐπικειμένων καταλυθέντων. 3.127 Ἐπεδίωκέν ποτε τὸν Θεοῦ λαὸν ὁ τῆς πνευματικῆς Αἰγύπτου τύραννος, ὡς θρασέως καὶ ἀλαζονικῶς λέγειν· «∆ιώξας καταλήμψομαι, διαμεριῶ σκῦλα, ἐμπλήσω ψυχήν μου, ἀνελῶ τῇ μαχαίρῃ μου, κυριεύσει ἡ χείρ μου», καὶ ἔτι ταῦτα ἀλαζονικῶς λέγων, ὑποβρύχιος γέγονεν, πάντων αὐτῷ τῶν ὑπερηφάνων λόγων ἀνατραπέντων, ὡς μηκέτ' αὐτὸν ἐξελαύνοντα εἶναι. 3.128 Τοῦτ' αὐτὸ τὸ δρᾶμα καὶ ὁ τῶν Ἀσσυρίων βασιλεὺς ὑπέμεινεν· μυρία γὰρ ὅσα θρασέως ἀπειλήσας, παραχρῆμα ἀνῃρέθη, καὶ πολὺ αὐτοῦ στρατόπεδον ἐν ῥοπῇ μιᾶς ὥρας ὑπὸ ἑνὸς ἀγγέλου ἐστρώθη, ὡς ἡ γραφὴ διαγορεύει φάσκουσα ἕνα ἄγγελον «ἑκατὸν ὀγδοήκοντα πέντε χιλιάδας» ἀνῃρηκέναι, ὡς μηκέτι σθένειν ἐξελαύνειν τὸν τοῦ Θεοῦ λαόν. 3.129 Λέγει γοῦν ὁ εὐεργέτης καὶ πάσης μακαρίου σωτηρίας αἴτιος· «∆ιὰ τοῦτο μηκέτ' εἶναι ἐξελαύνοντα νῦν, ὅτι ἑώρακα τοῖς ὀφθαλμοῖς μου», ταῖς ἐποπτικαῖς δηλονότι δυνάμεσιν, περὶ ὧν ὁ Ἀπόστολος γράφει οὕτως· «Πάντα γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς τοῦ Θεοῦ» καὶ τῷ λόγῳ αὐτοῦ. Ῥητέον δευτέρως ὁρῶντας Θεοῦ ὀφθαλμοὺς εἶναι τοὺς ἐπιστατοῦντας τῶν ἀνθρώπων πραγμάτων ἐφόρους ἀγγέλους, περὶ ὧν ὁ ὑμνῳδός φησιν· «Οἱ ὀφθαλμοὶ αὐτοῦ εἰς τὰ ἔθνη ἐπιβλέπουσιν.» 3.130 Οὐκ ἀπεικὸς δὲ καὶ τοὺς θεωρητικοὺς ἄνδρας, ὧν ὁράσεις θεῖαι ἀνεγράφησαν, ὀφθαλμοὺς Θεοῦ φάναι· πάσης γὰρ τῆς Ἐκκλησίας τῶν σῳζομένων σώματος Χριστοῦ τυγχανούσης, οἱ 93 διορατικοὶ ὀφθαλμοὶ ὑπάρχουσιν, ὡς ἡ ἀποστολικὴ φανεροῖ λέξις. Ὁρώντων τοιγαροῦν τῶν κατὰ πάσας τὰς ἀποδόσεις τοῦ ῥητοῦ ἡρμηνευμένων ὀφθαλμῶν τοὺς ἐπισκοπουμένους ἐκποδὼν οἰχήσεται πᾶς ἐξελαύνων. 3.131 Ἀποδοθείη δὲ εἰς τὴν προφητείαν καὶ τόδε· ἐπεὶ ἑωράκασιν οἱ ὀφθαλμοὶ τὸν Σωτῆρα ἐλευσόμενον ἐπ' εὐεργεσίᾳ καὶ σωτηρίᾳ τῶν ὅλων, πᾶς ἐξελαύνων κατελύθη, «δοθείσης ἐξουσίας πατεῖν ἐπάνω ὄφεων καὶ σκορπίων καὶ πάσης τῆς δυνάμεως τοῦ Σατανᾶ». Ἑξῆς γὰρ τοῖς προκειμένοις ὁ τροπαιοῦχος Σωτὴρ ἐλευσόμενος παρίσταται οὕτως· «Χαῖρε σφόδρα, θύγατερ Σιών, κήρυσσε, θύγατερ Ἰερουσαλήμ», καὶ τὰ ἑξῆς τοῦ ῥητοῦ, ἃ ἐκθετέον κατὰ λέξιν οὕτως ἔχοντα. 3.132 Zach. IX, 9®10: Χαῖρε σφόδρα, θύγατερ Σιών, κήρυσσε, θύγατερ Ἰερουσαλήμ· ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι δίκαιος καὶ σῴζων. Αὐτὸς πραῢς καὶ ἐπιβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον. Καὶ ἐξολεθρεύσει ἅρματα ἐξ Ἐφράιμ καὶ ἵππον ἐξ Ἰερουσαλήμ, καὶ ἐξολεθρευθήσεται τόξον πολεμικόν, καὶ πλῆθος καὶ εἰρήνη ἐξ ἐθνῶν. Καὶ κατάρξει ὑδάτων ἕως θαλάσσης καὶ ποταμῶν διεκβολὰς γῆς. 3.133 Τ̣ὴν ἐκκειμένην προφητείαν πεπληρῶσθαί φασιν οἱ εὐαγγελισταὶ ὑπὸ τοῦ Ἰησοῦ ἐπιβεβηκότος ὄνου καὶ πώλου λυθέντων καὶ ἐνεχθέντων ἐκ τῆς κατέναντι κώμης, ἅπερ φανερωθείη Θεοῦ

The Savior King and the Prophetic Fulfillment§85

85Providing for those clarifying the Gospels, about which we too have spoken as far as possible in the commentaries on Matthew. Therefore, now along with those, the things of the prophet must be contemplated.

He commands the daughter of Zion to rejoice quickly and intensely, and the daughter of Jerusalem to proclaim that the King Savior is coming justly and saving, gentle and having established himself upon a colt and a new foal (cf. Zech 9:9), so that the chariot from Ephraim and the horse from Jerusalem may be destroyed, and he adds a war bow, a multitude of nations, and peace. When these things are accomplished, the one coming will be for the casting out of waters until the sea and the driving out of rivers of the land.

What each of these intends, I will proceed to say. The daughter of Zion is the contemplative soul of good things, observing the unseen eternal things; for Zion is interpreted as a place of observation, and a settled commandment. For how could the contemplative soul of truth not perform the divine commandment, taking hold of it for works, as it has been emboldened to say: 'The commandment of the Lord is bright, enlightening the eyes' (Ps 118:105); and again: 'Your commandment is very wide' (Ps 118:97) 'and your servant loved it.' Just as such a soul is the daughter of Zion in the said manner, so might someone also be the daughter of Jerusalem, a soul seeing 'the peace which surpasses all understanding' (Phil 4:7).

The word commands both, the one to rejoice intensely at the arrival of the true King, the other, as having ascended above, to proclaim the coming All-King. For Jerusalem precedes Zion, and therefore the daughter of Jerusalem precedes the daughter of Zion, as the one is commanded only to rejoice, the other also to proclaim. For one can rejoice having only accomplished a practical life, whereas the one rejoicing and proclaiming has contemplation, because the Word of wisdom and knowledge has received the superabundant gift of the Holy Spirit. But to rejoice intensely...

Prophecy commands that at the arrival of a king, one must proclaim him, who is simultaneously saving and found to be just, being no one other than Jesus. For who is so saving and a savior of the world as 'God with us, Emmanuel,' born from the experience of a woman not having a man, fulfilling the prophecy that says: 'Behold, the virgin shall conceive and bear a son' (Isa 7:14). The angel named the child Jesus, marking this mode of the virgin bearing without a man, and giving the reason for this designation thus. For this, he says, he shall be called Jesus, 'for he will save his people from their sins' (Matt 1:21).

Immediately after Mary gave birth in Bethlehem, a great angel appeared: 'A savior has been born to you today,' he said, 'who is Christ the Lord, in the city of David' (Luke 2:10-11). Those proclaiming his descent here were arranging themselves around the born Christ, according to Isaiah: 'Say to the daughter of Zion: Behold, a savior is coming to you' (Isa 60:1); and this is no other than he who announced about himself, Jesus: 'The Son of Man came to seek and to save the lost' (Luke 19:10); and again: 'Just and saving, there is none beside me' (Isa 45:21).

For how could he not be saving, the one raised up by the Father as a horn of salvation in the house of David, according to the fulfillment of Zechariah, father of John the Baptist, saying: 'Blessed be the Lord God of Israel, who visited and made redemption; he raised up a horn of salvation for us in the house of David' (Luke 1:68-69).

Regarding the coming king being just and saving, he also stands gentle, mounted upon a colt and a foal; for he himself says about himself in the Gospel: 'Take my yoke upon you and learn from me, because I am gentle and lowly in heart, and you will find rest for your souls; for my yoke is kind and my burden is light' (Matt 11:29-30). Everyone who carries the kind yoke becomes a subject of him upon whom the gentle king has mounted.

Greek · §85

παρέχοντος τοῖς σαφηνίζουσιν τὰ Εὐαγγέλια, περὶ ὧν καὶ ἡμεῖς ὡς οἷόν τε ἦν εἰρήκαμεν ἐν τοῖς ὑπομνήμασιν τοῦ κατὰ Μαθθαῖον. ∆ιὸ νῦν πρὸς ἐκείνοις καὶ τὰ τοῦ προφήτου θεωρητέον. 3.134 Προστάττει τῇ θυγατρὶ Σιὼν συντόνως καὶ σφοδρῶς χαίρειν, καὶ τῇ τῆς Ἰερουσαλὴμ θυγατρὶ κηρύττειν ἐπὶ τῷ τὸν βασιλέα Σωτῆρα ἔρχεσθαι δίκαιον καὶ σῴζοντα, πραΰν τε καὶ ἐπιβεβηκότα ἐπὶ ὑποζυγίου καὶ νέου πώλου, ἵν' ἐξολεθρευθῇ ἅρματα ἐκ τοῦ Ἐφράιμ καὶ ἐκ τῆς Ἰερουσαλὴμ ἵππος, καὶ προσέτι πολεμικὸν τόξον, πλῆθός τε ἐθνῶν καὶ εἰρήνη. Τούτων δὲ κατορθωθέντων κατάρξει ὁ ἐλευσόμενος ὑδάτων ἕως θαλάσσης καὶ ποταμῶν διεκβολὰς ἐχόντων γῆς. 3.135 Τί δ' ἕκαστον τούτων βούλεται ἀκόλουθον εἰπεῖν. 3.136 Θυγάτηρ τῆς Σιών ἐστιν ἡ σκοπευτικὴ τῶν καλῶν ψυχή, σκοποῦσα τὰ μὴ βλεπόμενα ὄντα αἰώνια· σκοπευτήριον γὰρ ἑρμηνεύεται ἡ Σιών, καὶ ἐντολὴ πεποιημένη. Πῶς γὰρ ἡ σκοπευτικὴ τῆς ἀληθείας ψυχὴ οὐ ποιεῖ τὴν θείαν ἐντολήν, εἰς ἔργα αὐτὴν μεταλαμβάνουσα, ὡς τεθαρσηκότως εἰπεῖν· «Ἡ ἐντολὴ Κυρίου τηλαυγής, φωτίζουσα ὀφθαλμούς»· καὶ πάλιν· «Πλατεῖα ἡ ἐντολή σου σφόδρα» «καὶ ὁ δοῦλός σου ἠγάπησεν αὐτήν.» Ὥσπερ οὖν ἡ τοιάδε ψυχὴ τῆς Σιὼν θυγάτηρ ἐστὶν τῷ εἰρημένῳ τρόπῳ, οὕτως εἴη τις καὶ τῆς Ἰερουσαλὴμ θυγάτηρ, ψυχὴ ὁρῶσα «τὴν πάντα νοῦν ὑπερέχουσαν εἰρήνην». 3.137 Ἀμφοτέραις δηλαδὴ προστάττει ὁ λόγος, τῇ μὲν σφοδρῶς χαίρειν ἐπὶ τῇ ἐπιδημίᾳ τοῦ ἀληθῶς βασιλέως, τῇ δέ, ὡς ὑπεραναβεβηκυίᾳ, καὶ κηρύττειν τὸν ε᾿̣ρχόμενον παμβασιλέα. Προὔχει γὰρ ἡ Ἰερουσαλὴμ τῆς Σιών, καὶ διὰ τοῦτο καὶ ἡ θυγάτηρ τῆς θυγατρός, ὡς τὴν μὲν χαίρειν μόνον προστάττεσθαι, τὴν δὲ καὶ κηρύττειν̣. Χαίρειν μὲν γὰρ δύναται ὁ μόνον πρακτικὸν κατο̣ρθώσας βίον, πρὸς τῷ χαίρειν καὶ κηρύττοντος τοῦ θεωρίαν ἔχοντος, διὰ τὸ ἐσχηκέναι τοῦ ἁγίου Πνεύματος τὸ ὑπερφυὲς χάρισμα, τὸν τῆς σοφίας καὶ γνώσεως λόγον. 3.138 Χαίρειν δὲ σφόδρα καὶ κηρύττειν ἐντέλλεται προφητεία ἐπὶ παρουσίᾳ βασιλέως, σῴζοντος ἅμα καὶ δικαίου τυγχάνοντος, οὐχ ἑτέρου ὄντος παρὰ τὸν Ἰησοῦν. Τίς γὰρ οὕτω σῴζων καὶ σωτὴρ τοῦ κόσμου ἢ «ὁ μεθ' ἡμῶν Θεὸς Ἐμμανουήλ», τεχθεὶς ἐκ πεῖραν ἀνδρὸς οὐκ ἐχούσης παρθένου, πληρουμένης τῆς προφητείας τῆς ἐχούσης οὕτω· «Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει, καὶ τέξεται υἱόν.» Τοῦτον τὸν τόκον τῆς ἄνευ ἀνδρὸς τεκούσης παρθένου ἄγγελος ὠνόμασεν Ἰησοῦν, ἀποδοὺς καὶ τὴν αἰτίαν τῆς οὕτως ἐχούσης προσηγορίας. ∆ιὰ τοῦτο γάρ, φησίν, κληθήσεται Ἰησοῦς, «ὅτι αὐτὸς σώσει τὸν λαὸν ἀπὸ τῶν ἁμαρτιῶν αὐτοῦ». 3.139 Αὐτίκα γοῦν τεκούσης τῆς Μαρίας 94 ἐν τῇ Βηθλεέμ, ἐπιστὰς ἄγγελος μέγας· «Ἐτέχθη ὑμῖν σήμερον σωτήρ, ἔφη, ὅς ἐστιν Χριστὸς Κύριος, ἐν πόλει ∆αυίδ.» Περὶ τοῦ τεχθέντος Χριστοῦ προσετάττοντο οἱ προαναφωνοῦντες αὐτοῦ τὴν δεῦρο κάθοδον, κατὰ τὸν ἐν Ἠσαΐᾳ· «Εἴπατε τῇ θυγατρὶ Σιών· Ἰδού σοι σωτὴρ παραγίνεται»· οὐχ ἕτερος δ' οὗτος ὑπάρχει τοῦ ἀπαγγείλαντος περὶ ἑαυτοῦ Ἰησοῦ· «Ἦλθεν ὁ υἱὸς τοῦ ἀνθρώπου ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός»· καὶ ἔτι· «∆ίκαιος καὶ σῴζων οὐκ ἔστιν πάρεξ ἐμοῦ.» 3.140 Πῶς γὰρ οὐ σῴζων ὁ ἐγερθεὶς ὑπὸ τοῦ Πατρὸς κέρας σωτηρίας ἐν οἴκῳ ∆αυίδ, κατὰ τὸν πληρωθέντα ἁγίου Πνεύματος Ζαχαρίαν, πατέρα τοῦ βαπτιστοῦ Ἰωάννου, λέγοντα· «Εὐλογητὸς Κύριος ὁ Θεὸς Ἰσραήλ, ὃς ἐπεσκέψατο καὶ ἐποίησεν λύτρωσιν· ἤγειρεν κέρας σωτηρίας ἡμῖν ἐν οἴκῳ ∆αυίδ.» 3.141 Πρὸς τῷ δίκαιον καὶ σῴζοντα ὑπάρχειν τὸν ἐρχόμενον βασιλέα, ἔστι καὶ πρᾷος ἐπιβεβηκὼς ἐπὶ ὑποζυγίου καὶ πώλου· αὐτὸς γοῦν περὶ ἑαυτοῦ ἐν τῷ Εὐαγγελίῳ φησίν· «Ἄρατε τὸ ζυγόν μου ἐφ' ὑμᾶς καὶ μάθετε ἀπ' ἐμοῦ ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν· ὁ γὰρ ζυγός μου χρηστὸς καὶ τὸ φορτίον μου ἐλαφρόν ἐστιν.» Ἕκαστος τῶν φερόντων τὸν χρηστὸν ζυγὸν ὑποζύγιον τυγχάνει, ᾧ ἐπιβέβηκεν ὁ πρᾷος βασιλεύς·

The Errors of Ephraim and the False Waters§86

86And since the Savior is not only the one for those yoked under his good yoke, but also for those just called, and he has mounted a new colt, which was still untamed and without a bridle, so that he might also tame it, as the most skilled horse-tamer woulduld.

In this understanding, both the called peoples are signified by the word: those from circumcision, yoked under the yoke according to the letter and the shadow of the law, called a heavy yoke; and the one immediately called from all idolatry and superstitious handling. Because those yoked to the law according to the letter bore a heavy yoke, the apostles say about it in their own Book of Acts that 'neither we nor our fathers were able to bear' (Acts 15:10) the heavy yoke of the law.

Similarly, Paul, speaking in Christ, writes to the Galatians, who wish to be circumcised sensually after the gospel: 'Stand fast, therefore, and do not be held again by a yoke of slavery' (Galatians 5:1). For it was no longer following to place the disciples of the gospel under oppression and the heavy yoke, having been persuaded by the one who said: 'My yoke is good' (Matthew 11:30).

Likewise, the gentle king has mounted the new colt mentioned, 'so that he might create the two into one new man in it' (Ephesians 2:15). For thus one people and one Church shall be composed from both the callings.

Equally in the Gospels it is written about the colt released from the opposite village, so that he might come to Jesus, being tamed by mounting upon him by the Savior (Matthew 21:2-7); for it is said that not yet had any man sat upon him, which is shown by the word that the Gentiles had not yet transitioned for any didactic reason; for they were atheists in the world, having no true hope; but even if before the faith they were an unbridled colt, yet since the Christ rising from Judah has shone upon them, expectation has risen for them, according to what is said about him: 'And he himself shall be an expectation of the nations' (Isaiah 49:6), and again: 'Nations hope upon him' (Psalm 22:21).

Having been greatly benefited by the two callings from the mounting of the righteous and saving and gentle king upon them, the chariots of Ephraim are destroyed (Hosea 10:13), and the horse from Jerusalem, and with them the bow of the most brutish and wild wars, from which he departed...

The 'fiery darts of the evil one' refer to the passion for immorality, as those being burned are those being consumed by shameful passion. The collections of the heterodox and their irrational dogmatizing are the chariots of Ephraim. It has often been shown that heresies stand by the designation of Ephraim, because Jeroboam, who led the ninety-five schisms, was from the tribe of Ephraim; just as the Savior is called Judah because he is called from the same tribe to be a ruler of the Church, so the leader of bad doctrines is called Ephraim, promising much fruit by persisting in the deceived.

Regarding the perishing chariots, they say in the Psalms concerning those who ride and drive: 'Some trust in chariots, and some in horses: but we will remember the name of the Lord our God. They are fallen, and are fallen: but we are risen, and are risen up' (Psalm 20:7). They agreed to sin and impiety. To each one having such an opinion, the king says in the law: 'I will not be with many to do evil; neither will I join with a multitude to bear false witness' (Exodus 20:16). Concerning this destructive thing, which leans toward evil, the personified prostitute in the Proverbs, whoever she may be, has cried out to each one who is shamelessly and boldly acting: 'A sacrifice of righteousness have I offered, today I pay my vows' (Proverbs 8:14).

If all things interpreted by the Great King are taken away, this too shall be: 'The waters shall be poured out unto the sea,' making them manifest to be salty and not drinkable, and 'the outbursts of the rivers of the earth,' waters flowing down to the sea. The words there are impious through saltiness, falsely claiming to have the outbursts of the sweet and drinkable rivers of the earth. Such are those of Pharaoh, who, sitting enthroned, boasts saying: 'The rivers are mine, and I have made them.' The drinking of these is forbidden by God in Jeremiah the prophet: 'And now, says he, what have you to do with the land of Egypt, to drink the waters of Gihon? and what have you to do with the land of Assyria, to drink the waters of the rivers?' (Jeremiah 2:18). The outbursts of the rivers of the earth are said to be likely and

Greek · §86

καὶ ἐπεὶ μὴ μόνων σωτὴρ ὑπάρχει τῶν ὑποζευχθέντων τῷ χρηστῷ αὐτοῦ ζυγῷ, ἀλλὰ καὶ τῶν ἄρτι κληθέντων, καὶ πώλῳ νέῳ ἐπιβέβηκεν, ἔτι ἀδαμάστῳ καὶ ἀχαλιναγωγήτῳ ὄντι, ἵνα καὶ αὐτὸν ἐξημερώσῃ οἷα ἄριστος πωλοδάμνης. 3.142 Πρὸς τῇ νοήσει ταύτῃ, σημαίνονται διὰ τῆς λέξεως ἀμφότεροι οἱ κληθέντες λαοί, ὅ τε ἐκ περιτομῆς, υ῾̣πεζευγμένος τῷ ζυγῷ τοῦ κατὰ τὸ γράμμα καὶ τὴν σκιὰν νόμου, καλουμένῳ βαρεῖ ζυγῷ, καὶ ὁ εὐθέως κληθεὶς ἀπὸ πάσης εἰδωλολατρείας καὶ χειρίστης δεισιδαιμονίας. Ὅτι δὲ οἱ κατὰ τὸ γράμμα ὑπεζευγμε´̣νοι τῷ νόμῳ βαρὺν ἔφερον ζυγόν, οἱ ἀπόστολοι περὶ αὐτοῦ φασιν ἐν τῇ Βίβλῳ τῶν Πράξεων ἑαυτῶν ὅτι «οὔτε ἡμεῖς οὔτε οἱ πατέρες ἡμῶν ἴσχυσαν βαστάξαι» τὸν βαρὺν τοῦ νόμου ζυγόν. 3.143 Συνᾳδόντως καὶ ὁ ἐν Χριστῷ λαλῶν Παῦλος ἐπιστέλλει Γαλάταις, περιτέμνεσθαι αἰσθητῶς μετὰ τὸ εὐαγγέλιον θέλουσιν· «Στήκετε οὖν καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε.» Οὐ γὰρ ἔτι ἀκόλουθον ὑπῆρχεν ὑποκεῖσθαι τῷ ἄχθει καὶ τῷ βαρεῖ ζυγῷ τοὺς τοῦ εὐαγγελίου μαθητάς, πεισθέντας τῷ εἰρηκότι· «Ὁ ζυγός μου χρηστός.» 3.144 Ὡσαύτως καὶ πώλῳ τῷ λεχθέντι νέῳ ἐπιβέβηκεν ὁ πραῢς βασιλεύς, «ἵνα τ̣οὺς δύο κτίσῃ ἐν αὐτῷ εἰς ἕνα καινὸν ἄνθρωπον». Οὕτω γὰρ εἷς λαὸς καὶ Ἐκκλησία μία καταρτισθήσεται ἐξ ἀμφοτέρων τῶν κλήσεων. 3.145 Ἰσοδυναμούντως ἐν τοῖς Εὐαγγελίοις γράφεται περὶ τοῦ ἀπὸ τῆς κατέναντι κώμης λυθέντος πώλου, ἵνα πρὸς τὸν Ἰησοῦν ἔλθῃ, ἐξημερωθησομένου ἐπιβάντος αὐτῷ τοῦ Σωτῆρος· εἴρηται γὰρ ὅτι οὔπω τότε ἐκάθισεν ἐπ' αὐτὸν ἀνθρώπων τις, δηλουμένου διὰ τῆς λέξεως ὅτι οἱ ἀπὸ τῶν ἐθνῶν οὐδέπω τότε ὑπό τινα λόγον διδασκαλικὸν μεθίσταντο· ἄθεοι γὰρ ἐν τῷ κόσμῳ ὑπῆρχον, οὐδεμίαν ἀληθινὴν̣ ἐλπίδα ἔχοντες· ἀλλ' εἰ καὶ πρὸ τῆς πίστεως ἀχαλιναγώγητος πῶλος ἦσαν, ἀλλ' οὖν γε ἐπιλάμψαντος τοῦ ἐκ τοῦ Ἰούδα ἀνατείλαντος Χριστοῦ, προσδοκία αὐτοῖς ὑπῆρκται, κατὰ τὸ εἰρημένον περὶ αὐτοῦ· «Καὶ αὐτὸς ἔσται προσδοκία ἐθνῶν», καὶ ἔτι· «Ἐπ' αὐτὸν ἔθνη ἐλπιοῦσιν.» 3.146 Μεγάλως ὠφεληθεισῶν τῶν δύο κλήσεω̣ν ἐκ τῆς ἐπιβάσεως τῆς ἐπ' αὐτὰς τοῦ δικαίου καὶ σῴζοντος καὶ πρᾴου βασιλέως, ἐξολεθρεύεται τὰ τοῦ Ἐφράιμ ἅρματα καὶ ἐκ τῆς Ἰερουσαλὴμ ἵππος καὶ σὺν αὐτοῖς τὸ τῶν ὠμοτάτων καὶ ἀγρίων πολεμίων τόξον, ἀφ' οὗ ἀπελύετο «τὰ τοῦ πονηροῦ πεπυρωμένα βέλη», τιτρώσκοντα εἰς τὸν τῆς ἀκολασίας ἔρωτα, ὡς πυρωθῆναι οἰστρηλατουμένους τοὺς πυρουμένους τῇ ἐμπαθεῖ αἰσχροπαθείᾳ. 3.147 Ἅρματα τοῦ Ἐφράιμ ὑπάρχει τὰ τῶν ἑτεροδόξων ἀθροίσματα καὶ ἡ ἄλογος αὐτῶν δογματοποιΐα. Πολλάκις ἀποδέδεικται ὡς αἱ αἱρέσεις παρίστανται ἐκ τῆς τοῦ Ἐφρα´̣ιμ προσηγορίας, διὰ τὸν ἡγησάμενον τῶν 95 σχισμάτων πρῶτον Ἰεροβοάμ, ὄντα ἐκ τῆς τοῦ Ἐφράιμ φυλῆς· ὅνπερ γὰρ τρόπον ὁ Σωτὴρ Ἰούδας προσαγορεύεται διὰ τὸ ἐκ τῆς ὁμωνύμου φυλῆς ἀνατεταλκέναι, ἄρχων τῆς Ἐκκλησίας, οὕτως ὁ ἡγούμενος τῶν κακοδοξιῶν λόγος Ἐφράιμ ἐστίν, καρποφορίαν πολλὴν ἐπαγγελλόμενος διὰ τὸ ἀνύειν ἐν τοῖς ἀπατωμένοις. 3.148 Περὶ τῶν ὀλεθρευομέν̣ων ἁρμάτων, τὸ τῆς ἀληθείας στρατόπεδον ἐν τοῖς Ψαλμοῖς φασιν περὶ τῶν ἐποχουμένων καὶ ἡνιοχούντων· «Οὗτοι ἐν ἅρμασιν καὶ οὗτοι ἐν ἵπποις, ἡμεῖς δὲ ἐν ὀνόματι Κυρίου Θεοῦ ἡμῶν μεγαλυνθησόμεθα. Αὐτοὶ συνεποδίσθησαν καὶ ἔπεσαν, ἡμεῖς δὲ ἀνέστημεν καὶ ἀνωρθώθημεν.» 3.156 συνεφώνουν εἰς ἁμαρτίαν καὶ δυσσέβειαν. 3.157 Πρὸς ἕκαστον τῶν οὕτω γνώμης ἐχόντων ὁ βασιλεὺς νόμος φησίν· «Οὐκ ἔσῃ μετὰ πλειόνων ἐπὶ κακίᾳ· οὐδὲ συγκαταθήσει μετὰ πλήθους γενέσθαι μάρτυς ἄδικος.» Περὶ τῆς ὀλεθρίου ταύτης καὶ πρὸς τὸ κακὸν ῥοπὴν ἐχούσης, ἡ προσωποποιουμένη πόρνη ἐν ταῖς Παροιμίαις, ἥτις ποτ' ἂν ᾖ, πρὸς ἕκαστον τῶν φενακιζομένων ἀναιδῶς καὶ θρασέως κέκραγεν· «Θυσία εἰρηνική μοί ἐστιν, σήμερον ἀποδίδωμι τὰς εὐχάς μου.» 3.158 Ἀναιρεθέντων πάντων τῶν ἡρμηνευμένων πρὸς τοῦ παμβασιλέως, ὑπαρχθήσεται καὶ τόδε· «Κατάρξει, φησίν, ὕδατα ἕως θαλάσσης», φανερῶν αὐτὰ ἁλμυρὰ καὶ οὐ πότιμα ὄντα, καὶ «τὰς τῶν τῆς γῆς ποταμῶν διεκβολάς», ὕδατα καταγόμενα ἕως θαλάσσης. Οἱ αὐτόθεν δι' ἁλμυρίδα ἀσεβεῖς λόγοι τυγχάνουσιν, διεκβολὰς ἐχόντων τῶν τῆς γῆς ποταμῶν τὸ γλυκὺ καὶ πότιμον ἐπιψευδόμενοι. Οἷοί εἰσιν οἱ τοῦ Φαραὼ οἷς ἐγκαθεζόμενος κομπάζει λέγων· «Ἐμοῦ εἰσιν οἱ ποταμοί, κἀγὼ ἐποίησα αὐτούς.» Τούτων ὁ ποτισμὸς ἀπαγορεύεται ὑπὸ Θεοῦ ἐν Ἰερεμίᾳ τῷ προφήτῃ· «Καὶ νῦν γάρ, φησίν, τί σοι καὶ τῇ γῇ Αἰγύπτου, τοῦ πιεῖν ὕδωρ Γηών; καὶ τί σοι καὶ τῇ γῇ Ἀσσυρίων, τοῦ πιεῖν ὕδωρ ποταμῶν;» 3.159 ∆ιεκβολαὶ εἴρηνται τῶν τῆς γῆς ποταμῶν αἱ πιθανῶς καὶ

The Blood of the Covenant§87

87Logical expositions are being made about them with elegance, because their marriage seems to possess sweetness.

Zechariah 9:11-12: 'And you also in blood of covenant sent forth your prisoners from a pit not having water; you shall sit in a stronghold, prisoners of the assembly, and instead of one day of your sojourning, double I will repay you.' The word commanded by the one in the prophet, or rather God, to Zion and Jerusalem—to the one to rejoice exceedingly, and to the other to proclaim the coming king, saving and strong and being gentle—turns the word toward him who is coming, saying: 'And you also in blood of covenant sent forth your prisoners from a pit not having water' (Zechariah 9:11). For where was it necessary for the prisoners to be, or to be cast down into a pit not having water by those laboring against them? One finds many of the holy men having been cast into waterless pits by those attacking and murdering against them.

For instance, Joseph, being envied because of the goodness and beauty coming toward him, was thrown by those unjustly envying into a pit not having water. Likewise also the wisest Daniel, the friend of God, was thrown by the Babylonians into a pit not having water, so that he might be shown to be without water, being led through there by the lions, not being able to live if he had been filled with waters. And again Jeremiah, the great prophet, the opponents threw into a pit full of mire. And no one of those thus attacked remained without help, God of them having sent them unhurt out of the waterless pit.

And since these things were being fulfilled symbolically, see lest the pit is waterless, being shown through the symbols, the Hades of the ungodly and sinners, there not being any life-giving water, because there is no praiseworthy moisture there at all.

Immediately, for instance, the rich one having been made there, of purple and fine linen... text broken...daily... in fire a flame... a shower of water... he did not find... as the earth... of death... the burning and the flame...

The blasphemer, called a tongue... has already been given as the word... and Jeremiah, from this... through the dry pit... in hunger. In the dry pit... before the arrival of the Savior... having been cast by the tyrants... in Hosea the prophet... 'I will test them in the bonds of my love' (Hosea 2:14).

The bonds and the feet of wisdom are equal, having a longing for it: 'Place your feet into its feet' (Proverbs 4:26). Those having been thus born, for a certain time, are sent from there according to a certain house, after their death. 'Not by corruptible silver or gold, but by the precious blood as of an unblemished lamb, handed down from the father in a futile manner' (1 Peter 1:18-19), and this is Christ.

Having received, having given, the new covenant is a cup... with this blood of Christ Jesus... having died... they went forward into the holy... clearly being of the bonds of the blood of the covenant. Undergoing the death of the covenant, as the Apostle writes: 'For a covenant upon the dead is valid, lest it cease when the one who establishes it lives' (Hebrews 9:17).

Immediately also Moses, the great high priest, having received the book of the law of the covenant, having taken blood to the dead, said: 'This is the blood of the covenant which the Lord commanded and established toward you' (Exodus 24:8). For whom death...

Greek · §87

κεκομψευμένως γινόμεναι περὶ αὐτῶν λογικαὶ διέξοδοι, διὰ τὸ δοκεῖν γλυκύτητα ἔχειν τὴν πόσιν αὐτῶν. 3.160 Zach. IX, 11®12: Καὶ σὺ ἐν αἵματι διαθήκης ἐξαπέστειλας τοὺς δεσμίους σου ἐκ λάκκου οὐκ ἔχοντος ὕδωρ· Καθήσεσθε ἐν ὀχυρώματι, δέσμιοι τῆς συναγωγῆς, καὶ ἀντὶ μιᾶς ἡμέρας παροικεσίας σου, διπλᾶ ἀνταποδώσω σοι. 3.161 Προστάξας ὁ ἐν τῷ προφήτῃ λόγος, μᾶλλον δὲ ὁ Θεός, τῇ Σιὼν καὶ Ἰερουσαλήμ, τῇ μὲν σφόδρα χαίρειν, τῇ δὲ κηρύττειν τὸν ἐρχόμενον βασιλέα σῴζοντα καὶ ἰσχύοντα καὶ πρᾷον ὄντα, πρὸς αὐτὸν τὸν ἐρχόμενον τρέπει τὸν λόγον, φάσκων· «Καὶ σὺ ἐν αἵματι διαθήκης ἐξαπέστειλας δεσμίους σου ἐκ λάκκου οὐκ ἔχοντος ὕδωρ.» Ποῦ γὰρ ἔδει εἶναι τοὺς δεσμίους ἢ ἐν λάκκῳ ὕδωρ οὐκ ἔχοντι καθειργμένους ὑπὸ τῶν καταπονούντων; Εὑρεῖν οὖν ἔστιν πολλοὺς τῶν ἁγίων ἀνδρῶν εἰς ἀνύδρους λάκκους βεβλημένους πρὸς τῶν ἐπιβουλευόντων καὶ φ̣ο̣νώντων κατ' αὐτῶν. 3.162 Τὸν Ἰωσὴφ γοῦν φθονούμενον διὰ προσοῦσαν καλοκἀγαθίαν, οἱ ἀδίκως φθονοῦντες εἰς λάκκον οὐκ ἔχοντα ὕδωρ ἔβαλον. Ὡσαύτως καὶ τὸν σοφώτατον ∆ανιήλ, τὸν τοῦ Θεοῦ φίλον, εἰς οὐκ ἔχοντα ὕδωρ λάκκον ἔρριψαν οἱ Βαβυλώνιοι, τοῦ ἄνυδρον αὐτὸν εἶναι παρισταμένου ἐκ τοῦ λέοντας ἐκεῖ διάγειν, οὐ δυναμένων ζῆν εἰ πεπληρωμένος ὑδάτων ὑπῆρχεν. Καὶ τὸν Ἰερεμίαν γοῦν, τὸν μέγαν προφήτην, οἱ ἀντικείμενοι εἰς λάκκον βορβόρου πλήρης ἔρριψαν. Καὶ οὐδεὶς τῶν οὕτως ἐπιβουλευθέντων ἀβοήθητος ἔμεινεν, ἀποστείλαντος αὐτοὺς τοῦ Θεοῦ αὐτῶν ἀβλαβεῖς ἐκ τοῦ ἀνύδρου λάκκου. 3.163 Καὶ ἐπεὶ ταῦτα συμβολικῶς ἐτελεῖτο, ὅρα μὴ ἄνυδρός ἐστιν λάκκος, διὰ τῶν συμβόλων δηλούμενος, τῶν ἀσεβῶν καὶ ἁμαρτωλῶν ὁ ᾅδης, οὐκ ὄντος ἐκεῖ ὕδατος ζωτικοῦ, διὰ τὸ μηδαμῶς εἶναι ἐκεῖ ὑγρότητα ἐπαινετήν. 3.164 Αὐτίκα γοῦν ἐκεῖ γενάμενος ὁ πλούσιος ὁ πορφύραν καὶ βύσσαν κ̣································· καθ' ἡμέραν ευ·································· ἐν πυρὶ φλογὸς τ̣········································ ῥανίδα ὕδατος 96 ···································· οὐχ εὗρεν ······································· 3.165 ὡς ἡ γῆ σα········η̣ τ····················· ματος τη········ν····························· τὴν καῦσιν καὶ τὸν φλογμόν ··················· βλασφήμου, γλώττης καλου̣μένου ························ ἀποδέδοται ἤδη ὡς ἡ λε····························· καὶ Ἰερεμίας, ἀπὸ τούτου ························· τος δι' ἀνύδρου λάκκου κα̣··························· πειν. 3.166 Ἐν τῷ ἀνύδρῳ λάκκῳ ···················· νον, πρὸ τῆς τοῦ Σωτῆρος ἐπιδημίας ·················· χθέντες ὑπὸ τῶν τῆς αι̣························ εὐεργέτης ἐν Ὠσῆε τῷ προφήτῃ ·················· τυραννικῶν ἀνδρῶν· «Ἐξέτεινα αὐτοὺς ἐν (τοῖς) δεσμοῖς ἀγαπήσεώς μου.» 3.167 Ἰσοδυναμοῦσιν ···················· δεσμὰ καὶ αἱ πέδαι τῆς σοφίας ························ πόθον αὐτῆς ἔχοντα· «Ἔμ̣βαλλε τοὺς πόδας σου εἰς τὰς πέδας αὐτῆς.» Οἱ οὕτω̣ γ̣ε̣νάμενοι ·················· πρός τινα καιρόν, κατά τινα οἰκ······················ κω ἀποστέλλονται ἐκεῖθεν εν̣························· 3.168 αὐτῶν ἀποθανόντος καὶ αν̣····················· «ἐκ τῆς ματαίας ἀναστροφῆς πατροπαραδότου ··········· οὐ φθαρτοῖς ἀργυρίῳ ἢ χρυσίῳ, ἀλλ̣ὰ τιμίῳ αἵματι ὡς ἀμώμου ἀμνοῦ», οὗτος δ' ἐστὶν ὁ Χριστός. Α············· ····································· ·ες λαβών, ····································· ἐπιδούς, εἰ῀̣3.169 πεν ····························· ποτήριον ἡ καινὴ διαθήκη ····················· τούτῳ τῷ αἵματι ·························· Χριστοῦ Ἰησοῦ δέσμιοι ····························σ̣κ̣········τος εκει······························κ̣ετ̣α̣ι̣ ω̣·····υξεν, ·····························ς γοῦν ··τεθνηκότος 3.170 ··························· προῆγον εἰς τὴν ἁγίαν ························· δηλονότι τῶν δεσμίων ἐκ τοῦ ······················· αἷμα̣ τῆς διαθήκης. Ὁ θάνατος ··························ς̣ διαθήκης ὑποστάντος ······················· ὡς γράφει ὁ Ἀπόστολος κατὰ ····· «∆ιαθήκη γὰρ ἐπὶ νεκροῖς βεβαία, ἐπεὶ μήποτε ἰσχύει ὅτε ζῇ ὁ διαθέμενος.» 3.171 ·· αὐτίκ̣α γοῦν καὶ Μωϋσῆς ὁ μέγας ἱεροφάντης ··········· λαβὼν τὸ βιβλίον τοῦ νόμου τῆς διαθήκης ····················τος, λαβὼν αἷμα ἱερουργη······················ νεκροῖς εἶπεν· «Τοῦτο τὸ αἷμα τῆς διαθήκης ἧς ἐνετείλατ̣ο» Κύριος «καὶ διέθετο πρὸς ὑμᾶς». 3.172 ·······················ουτινος θάνατον

The Walls of the Church§88

88The shadowy image of the calf, the new covenant being confirmed by the blood, as Paul says to those believing in the old covenant: 'If the blood of bulls and goats and the sprinkling of the sin offering sanctifies those who are communing toward the purity of the flesh, how much more does the blood of Christ cleanse our conscience from dead works to serve the living and true God' (Hebrews 9:14).

What and what kind of security will there be for the prisoners sent out from the pit lacking water, as the Word declares, saying: 'They shall sit in strongholds' (Isaiah 33:16), clearly meaning the praiseworthy 'prisoners of the synagogue' of the glorious Church, no longer having 'a hole or a wrinkle.' But the fortresses are salvations; there the prisoners of the synagogue sit resting, having been carried out from the waterless pit.

Previously the Word revealed certain strongholds which Tyre and Nineveh built; let us see what are the ones now mentioned as praiseworthy, in which the prisoners of the divine synagogue are guarded with rest.

In the divine writing of Proverbs, reverence is called a stronghold for those establishing holiness and righteousness, thus: 'A stronghold is the fear of the Lord' (Proverbs 14:26). He, having been covered by the fear of God, surpassing this covering, wishing to be guarded by God Himself, says to Him through prayer: 'Become for me a protector, a strong place to save me' (Psalm 31:1); and again in Psalm 31: 'You are my refuge from the distress that surrounds me, my joy, deliver me from those pursuing me' (Psalm 30:1-2). Equally in Psalm 30, entreating to find an unassailable guard: 'Become for me a protector, he said, a place of refuge to save me' (Psalm 31:1).

But also he who, having competed in the good contest and finished the good race, having kept the faith, is himself kept by it; which he also shows as being securely walled and existing unassailably, joyfully crying out with those nearby: 'Behold, a strong city and our salvation; it shall set a wall and a circumvallation' (Zechariah 9:12). For how is the city not unassailable, having a wall and a circumvallation, which...

What is the Church? It has an inner wall consisting of the spiritual law and the elevated contemplation, and an outer wall, outside the secure wall, which is the explicit and historical writing.

And still, by another metaphor, there is a wall of the well-fortified city: the faith concerning the Trinity and the Only-begotten Son of God, who is the Word of God, truth and the Wisdom of God, which is appropriately surrounded by this understanding of the Word's incarnation and the birth from the unwedded Virgin Mary.

It can be said that the pious thoughts of the Church according to the doctrines of truth serve as a wall guarding it, while the moral teachings and the keeping of the commandments serve as an outer wall.

It could also be said otherwise: that the strong city is previously walled by the scientific contemplation of the intelligible and incorporeal things, having as an outer wall the knowledge of the sensible things of the visible world and its parts and the divine providence governing them.

He who sits in this city and in its praiseworthy fortifications, being a bondservant of Christ, lives fearlessly, expecting to receive double in return for what he has been afflicted with: consolation and comfort; for it has been promised to the benefited multitude: 'Instead of one day of your sojourning, I will repay you double' (Isa 61:7), the comfort being doubled for those who have undergone affliction.

Take the sensible image of contemplation from the most manly Job. For just as the things previously taken from him were doubled upon him, so those who have trained themselves perfectly toward piety 'have a promise of life, both of the present and of the coming' (cf. 1 Tim 4:8), not of the life that is near, which only pities those who hope in it alone, but of the life which is able to exist now for those believing, according to what was said by the Savior: 'He who believes in me has eternal life' (John 6:47), and again: 'And this is eternal life, that they may know you, the true God, and Him whom you sent, Jesus Christ' (John 17:3).

He who possesses this life directed toward him will enjoy it being multiplied when the perfection comes and truth is seen face to face.

And more introductory, this too could be said: that death comes to all men...

Greek · §88

τὴν σκιώδη ····················μοσχαρίου, τῆς καινῆς ὑπὸ τοῦ ·······················αι βεβαιοῦσθαι, ὡς τὸν Παῦλον ···················· τοῖς τῇ παλαιᾷ διαθήκῃ πεποιθόσιν· «Εἰ τὸ αἷμα ταύρων καὶ τράγων καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα, π̣όσῳ τὸ αἷμα τοῦ Χριστοῦ καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν Θεῷ ζῶντι» καὶ ἀληθινῷ. 3.173 Τί δ' ὑπάρξεται καὶ ποία ἀσφάλεια ἔσται τοῖς ἐξαποσταλεῖσιν δεσμίοις τοῦ οὐκ ἔχοντος ὕδωρ λάκκου ἑξῆς δηλοῦται, φάσκοντος τοῦ λόγου· «Καθήσονται ἐν ὀχυρώμασιν», ἐπαινετοῖς δηλονότι, «οἱ δέσμιοι τῆς συναγωγῆς» τῆς ἐνδόξου Ἐκκλησίας, οὐδαμῶς ἔτι «σπίλον ἢ ῥυτίδα» ἐχούσης. Σωτήρια δὲ τὰ φρούρια· ἔνθα καθεδοῦνται διαναπαυόμενοι οἱ δέσμιοι τῆς συναγωγῆς, μετενεχθέντες ἐκ τοῦ ἀνύδρου λάκκου. 3.174 Ἐν τοῖς πρότερον ὁ λόγος ἐφανέρωσεν τίνα τὰ ψεκτὰ ὀχυρώματα ἃ ᾠκοδόμησεν ἡ Τύρος καὶ ἡ Νινευή· τίνα δ' ἐστὶ τὰ νῦν μνημονευόμενα ἐπαινετά, ἐν οἷς φυλάσσονται οἱ μετ' ἀναπαύσεως οἱ δέσμιοι τῆς θείας συναγωγῆς, ἴδωμεν. 3.175 Ἐν τῇ θείᾳ τῶν Παροιμιῶν γραφῇ ἡ εὐλάβεια ὀχύρωμα εἴρηται τῶν ὁσιότητα καὶ δικαιοσύνην κατορθούντων οὕτως· «Ὀχύρωμα ὁσίου φόβος Κυρίου.» Ὁ τῷ φόβῳ τοῦ Θεοῦ σκεπασθείς, ὑπεραναβὰς ταύτην τὴν σκέπην, ὑπ' αὐτοῦ τοῦ Θεοῦ φυλαχθῆναι εὐχόμενος, λέγει πρὸς αὐτὸν δι' εὐχῆς· «Γενοῦ μοι εἰς Θεὸν ὑπερασπιστήν, εἰς τόπον ὀχυρὸν τοῦ σῶσαί με»· καὶ ἔτι ἐν τριακοστῷ καὶ πρώτῳ Ψαλμῷ· «Σύ μου εἶ καταφυγὴ ἀπὸ θλίψεως τῆς περιεχούσης με, τὸ ἀγαλλίαμά μου, λύτρωσαί με ἀπὸ τῶν καταδιωκόντων με.» Ἰσοδυναμούντως καὶ ἐν τριακοστῷ Ψαλμῷ ὁ τυχεῖν φρουρᾶς ἀκαταμαχήτου παρακαλῶν· «Γενοῦ μοι εἰς Θεὸν ὑπερασπιστήν, εἶπεν, εἰς τόπον καταφυγῆς τοῦ σῶσαί με.» 3.176 Ἀλλὰ καὶ ὁ τὸν καλὸν ἀγῶνα ἀγωνισάμενος τελέσας τε τὸν ἀγαθὸν δρόμον, τηρήσας τε τὴν πίστιν τηρεῖται καὶ αὐτὸς ὑπ' αὐτῆς· 97 ἣν καὶ δεικνὺς ὡς ἔστιν ἀσφαλῶς τετειχισμένη καὶ οὖσαν ἀκαταμάχητον, μετὰ τῶν παραπλησίων χαριστηρίως βοᾷ· «Ἰδοὺ πόλις ὀχυρὰ καὶ σωτήριον ἡμῶν· θήσει τεῖχος καὶ περίτειχος.» Πῶς γὰρ οὐκ ἀκαταμάχητος ἡ τεῖχος καὶ περίτειχον ἔχουσα πόλις, ἥτις ἐστὶν ἡ Ἐκκλησία, ἔχουσα μὲν τεῖχος συνιστάμενον ἐκ τοῦ πνευματικοῦ νόμου καὶ τῆς ἀνηγμένης θεωρίας, περίτειχος δέ, ἔξω τοῦ ἀσφαλοῦς τείχου̣ς, τὴν κατὰ ῥητὸν καὶ ἱστορίαν γραφήν. 3.177 Καὶ ἔτι κατὰ διάνοιαν ἄλλην τεῖχος τῆς καλλιπόλεώς ἐστιν ἡ περὶ τῆς Τριάδος πίστις καὶ τοῦ Μονογενοῦς Υἱοῦ τοῦ Θεοῦ, ὄντος Θεοῦ Λόγου, ἀληθείας τε καὶ Θεοῦ σοφίας, ὄντος περιτείχου καταλλήλως ταύτῃ τῇ νοήσει τοῦ λόγου τῆς ἐνανθρωπήσεως καὶ τοκετοῦ τοῦ ἐκ τῆς ἀπειρογάμου παρθένου Μαρίας. 3.178 ∆υνατὸν εἰπεῖν ὡς τεῖχος μὲν φρουροῦν τὴν Ἐκκλησίαν ἐστὶν τὰ εὐσεβῆ αὐτῆς φρονήματα κατὰ τὰ δόγματα τῆς ἀληθείας, περίτειχον δὲ τὰ ἠθικὰ παιδεύματα καὶ ἡ τῶν ἐντολῶν τήρησις. 3.179 Ῥηθείη καὶ ἑτέρως ὡς τειχίζεται μὲν προηγουμένως ἡ ἐχυρὰ πόλις ἐκ τῆς ἐπιστημονικῆς τῶν νοητῶν καὶ ἀσωμάτων θεωρίας, περίτειχος ἔχουσα τὴν περὶ τῶν αἰσθητῶν γνῶσιν τοῦ φαινομένου κόσμου καὶ τῶν μερῶν αὐτοῦ καὶ τῆς διοικούσης αὐτὰ θείας προνοίας. 3.180 Ὁ ἐν ταύτῃ τῇ πόλει καὶ τοῖς συγγένεσιν αὐτῇ ἐπαινετοῖς ὀχυρώμασιν καθήμενος, Χριστοῦ δέσμιος ὤν, ἀφόβως διάγει προσδοκῶν διπλασιάζεσθαι ἀνθ' ὧν ἐθλίβη παράκλησιν καὶ παραμυθίαν· ἐπενήνεκται γὰρ πρὸς τὴν εὐεργετηθεῖσαν πληθύν· «Ἀντὶ μιᾶς ἡμέρας παροικεσίας σου, διπλᾶ ἀνταποδώσω σοι», διπλασιαζομένης τῆς παραμυθίας τῆς ἐπὶ τοῖς ὑπάρξασι θλιβηροῖς. 3.181 Αἰσθητὴν εἰκόνα τῆς θεωρίας τὰ κατὰ τὸν ἀνδρειώτατον Ἰὼβ λαβέ. Ὅνπερ γὰρ τρόπον ἐπ' αὐτοῦ ἐδιπλασιάσθη τὰ ἀφαιρεθέντα αὐτοῦ πάντα πρότερον, οὕτως οἱ γυμνασάμενοι τελείως πρὸς εὐσέβειαν «ἐπαγγελίαν ἔχουσιν ζωῆς τῆς νῦν καὶ τῆς μελλούσης», οὐ τῆς ἐπικήρου ζωῆς, τῆς ἐλεεινοὺς ποιούσης τοὺς ἐπὶ μόνην αὐτὴν ἠλπικότας, ἀλλὰ τῆς νῦν ὑπαρχθῆναι δυναμένης τοῖς πιστεύουσιν, κατὰ τὸ λεχθὲν ὑπὸ τοῦ Σωτῆρος· «Ὁ πιστεύων εἰς ἐμὲ ἔχει ζωὴν αἰώνιον», καὶ πάλιν· «Αὕτη δ' ἐστὶν ἡ αἰώνιος ζωή, ἵνα γινώσκουσίν σε τὸν ἀληθινὸν Θεόν, καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν.» 3.182 Ὁ ταύτην τὴν ζωὴν ἀπεντεῦθεν ἔχων πολυπλασιαζομένην αὐτὴν σχοίη ὅταν τὸ τέλειον ἔλθῃ καὶ πρόσωπον πρὸς πρόσωπον ὀφθῇ ἡ ἀλήθεια. 3.183 Εἰσαγωγικώτερον δὲ καὶ τόδε ῥηθείη· τοῦ θανάτου εἰς πάντας ἀνθρώπους

The Divine Archer and the Arrows of Love§89

89Because the body was separated from the soul by the transgression of the first man, the body was being distressed as if to undergo a long-lasting sojourn; instead of existing for one day, God has doubly repaid by raising and giving the soul its body, so that it does not merely receive the same thing, but instead of a corrupt and dishonorable and weak and psychic body, an incorruptible, strong, and glorious body, and this very body is spiritual.

The one paying attention to the reading of the God-breathed oracles and many other things will understand how God doubly repays the one having been relocated for one day. Regarding what is explicitly said: the people, having been taken into the captivity of enemies, were not only redeemed, but also ruled over those who had seized them; when this happened, those who had been slightly afflicted had joy.

Zechariah 9:13-14: 'Because I have bent my bow against you, Judah, I have filled Ephraim, and I will raise up your children, Zion, against the children of the Greeks, and I will touch you as a warrior's sword. And the Lord shall be over them.' The Father bent a bow for Himself for the Savior rising out of the tribe of Judah, from which He releases arrows aiming at salvation. And see the difference: the destroying bow of Ephraim is named after being used against the enemy. For it is said in Psalm 67:13 regarding satanic powers of enemies and all the heterodox: 'Ephraim, bending and shooting with the bow, how were they turned in the day of battle,' having grown weak and being overthrown, clearly showing the shattering of the shields? For it is said: 'Their sword shall enter into their own heart, and their bows shall be shattered.' The shattering of the bows is the ruling principle of the combatants, from which evil words are sent, the judgment of unheeded arrows about which the divine word says: 'Their tongue, shooting a missile, is deceitful, their words...'

The words of those promising false knowledge are full of the venom of a serpent, killing those who receive them.

But such are not the arrows of the powerful Savior, about which it is said in the forty-fourth Psalm regarding the blessed and excellent archer: 'Your arrows are sharp, mighty' (Ps 44:3), which instills divine love in those struck by them, as if speaking like a blessed bride possessing divine love: 'I am pierced by love.' And behold the paradox: the same Savior is the bow, the archer, and the arrow. For in the present prophetic word spoken to Him by God, it is said: 'I have bent you, Judah, as my bow' (Jer 48:10); but in the Psalm, those praising Him say: 'Your arrows are sharp, mighty' (Ps 44:3); and He Himself says about Himself in Isaiah: 'He has made me like a chosen arrow; He has hidden me in His quiver' (Isa 49:2). For how could the one fashioning those who are being pierced as chosen not be a chosen arrow, hidden in the quiver which He possessed from the flesh of Mary?

Once this divine bow is bent, from which the arrows that strike are released into divine love, Ephraim is struck, being overturned and shown to be weak, according to what was said by the sub-text of the Psalm: 'The sons of Ephraim, bending and shooting the bow, how were they turned back in the day of war' (Hos 7:7), when the great God, bestowing grace, raised up 'the children of Zion against the children of the Greeks' (Joel 2:28)? The generations of Greeks are signified in these things: those advocating false knowledge and all those having impiety, by which the impious send out destructive arrows against those who have not taken up 'the door of faith.' The children of Zion are those advocating the truth, being raised up by God who reigns over them. What then is Zion, the mother of the children being raised up by God, or the one previously clarified a little, whose...

Greek · §89

διεληλυθότος τῇ παραβάσει τοῦ πρώτου ἀνθρώπου, διελύθη ἀπὸ τῆς ψυχῆς τὸ σῶμα· ὡς εἰκὸς δὲ ἐθλίβετο τὸ πολλῷ χρόνῳ συνὸν ἀποβαλοῦσα, ὡς παροικεσίαν ὑπομεῖναι· ἀντὶ ταύτης ἐπὶ μίαν ἡμέραν ὑπαρξάσης, διπλᾶ ὁ Θεὸς ἀνταπέδωκεν ἐγείρας καὶ ἀποδοὺς τῇ ψυχῇ τὸ σῶμα αὐτῆς, ὡς μὴ ἀπειληφέναι μόνον αὐτό, ἀλλὰ καὶ ἀντὶ φθαρτοῦ καὶ ἀτίμου καὶ ἀσθενοῦς καὶ ψυχικοῦ σώματος, ἄφθαρτον, ἰσχυρόν τε καὶ ἐπίτιμον, καὶ αὐτὸ τοῦτο σῶμα πνευματικόν. 3.184 Ὁ προσέχων τῇ ἀναγνώσει τῶν θεοπνεύστων λογίων καὶ ἕτερα πλεῖστα νοήσει εἰς τὸ διπλᾶ ἀνταποδίδοσθαι ὑπὸ τοῦ Θεοῦ τῷ μίαν ἡμέραν μετοικισθέντι. 3.185 Πρὸς ῥητὸν καὶ τόδε ῥηθείη· μετοικισθεὶς ὁ λαὸς εἰς ἐχθροὺς αἰχμαλωσίας νόμῳ οὐ μόνον ἐλυτρώθη, ἀλλὰ καὶ τῶν κρατησάντων ἐκυρίευσεν· οὗ συμβάντος δ̣π̣ῆν θυμηδίαν ἔσχον οἱ πρὸς ὀλίγον κακωθέντες. 3.186 Zach. IX, 13®14: ∆ιότι ἐνέτεινά σε, Ἰούδα, ἐμαυτῷ τόξον· ἔπλησα τὸν Ἐφράιμ καὶ ἐπεγερῶ τὰ τέκνα σου, Σιών, ἐπὶ τὰ τέκνα Ἑλλήνων καὶ ψηλαφήσω σε ὡς ῥομφαίαν μαχητοῦ. Καὶ ἔσται Κύριος ἐπ' αὐτούς. 3.187 Τὸν ἐκ τῆς φυλῆς Ἰούδα ἀνατείλαντα Σωτῆρα, τόξον ἑαυτῷ ἐνέτεινεν ὁ Πατήρ, ἀφ' οὗ ἀπολύει τὰ εἰς σωτηρίαν τιτρώσκοντα βέλη. Καὶ ὅρα γε τὴν διαφοράν· τὸ ὀλοθρευόμενον τόξον τοῦ Ἐφράιμ πολέμιον ὠνόμασται τῷ πολεμίους αὐτῷ χρᾶσθαι. Εἴρηται γοῦν ἐν ἑβδομηκοστῷ καὶ ἑβδόμῳ Ψαλμῷ περὶ πολεμίων σατανικῶν δυνάμεων καὶ πάντων 98 τῶν ἑτεροδόξων· «Υἱοὶ Ἐφράιμ ἐντείνοντες καὶ βάλλοντες τόξῳ, πῶς ἐστράφησαν ἐν ἡμέρᾳ πολέμου», ἀσθενήσαντες καὶ ἀνατραπέντες, δηλονότι συντριβέντων τῶν ἀμυντηρίων; Εἴρηται γάρ· «Ἡ ῥομφαία αὐτῶν εἰσέλθοι εἰς τὴν καρδίαν αὐτῶν, καὶ τὰ τόξα αὐτῶν συντριβείησαν.» 3.188 Συντριβόμενα τόξα τὰ ἡγεμονικὰ τῶν μαχίμων ἐστίν, ἀφ' ὧν λόγοι πονηροὶ πέμπονται, ἠκονημένων βελῶν δίκην περὶ ὧν ὁ θεῖός φησιν λόγος· «Βολὶς τιτρώσκουσα ἡ γλῶσσα αὐτῶν, δόλια τὰ ῥήματα τοῦ στόματος αὐτῶν.» ∆ηλητηρίου γὰρ ἰοῦ πλήρης εἰσὶν οἱ λόγοι τῶν τὴν ψευδώνυμον γνῶσιν ἐπαγγελλομένων, θανατούντων τοὺς παραδεχομένους αὐτούς. 3.189 Οὐ τοιαῦτα δὲ τὰ ἀκόντια τοῦ δυνατοῦ Σωτῆρος, περὶ ὧν ἐν τεσσερακοστῷ καὶ τετάρτῳ Ψαλμῷ λέγεται πρὸς τὸν μακάριον καὶ ἄριστον τοξότην· «Τὰ βέλη σου ἠκονημένα, δυνατέ», ἅπερ ἔρωτα θεῖον ἐμποιεῖ τοῖς βαλλομένοις ὑπ' αὐτῶν, ὡς τὴν θείαν νύμφην μακάριον ἔρωτα σχοῦσαν λέγειν· «Τετρωμένη ἀγάπης εἰμί.» 3.190 Καὶ ὅρα τὸ παράδοξον· ὁ αὐτὸς Σωτὴρ τόξον καὶ τοξότης καὶ βέλος ὑπάρχει. Ἐν μὲν γὰρ τῷ προκειμένῳ προφητικῷ ῥητῷ πρὸς αὐτὸν ὑπὸ τοῦ Θεοῦ λέγεται· «Ἐνέτεινά σε, Ἰούδα, ἐμαυτῷ τόξον»· ἐν δὲ τῷ Ψαλμῷ οἱ ὑμνοῦντες αὐτὸν λέγουσιν· «Τὰ βέλη σου ἠκονημένα, δυνατέ»· αὐτὸς δὲ περὶ ἑαυτοῦ φησιν ἐν Ἠσαΐᾳ· «Ἔθηκέν με ὡς βέλος ἐκλεκτόν, ἐν τῇ φαρέτρᾳ αὐτοῦ ἔκρυψέν με.» Πῶς γὰρ οὐκ ἐκλεκτὸν βέλος ὁ κατασκευάζων ἐκλεκτοὺς τοὺς τιτρωσκομένους, κρυπτόμενον ἐν τῇ φαρέτρᾳ ᾗ ἔσχεν ἐκ τῆς Μαρίας σαρκί. 3.191 Ἐνταθέντος τούτου τοῦ θείου τόξου, ἀφ' οὗ ἐντείνεται καὶ ἀπολύεται τὰ πλήττοντα εἰς θεῖον ἔρωτα βέλη, ἐμπίπλαται ὁ Ἐφράιμ, ἀνατρεπόμενος καὶ ἀσθενὴς ἀποδεικνύμενος, κατὰ τὸ λεχθὲν ὑπόγυον ἀπὸ τοῦ Ψαλμοῦ· «Υἱοὶ Ἐφράιμ ἐντείνοντες καὶ βάλλοντες τόξον, πῶς ἀπεστράφησαν ἐν ἡμέρᾳ πολέμου», ἐπεγείραντος τοῦ μεγάλα χαριζομένου Θεοῦ «τὰ τῆς Σιὼν τέκνα ἐπὶ τὰ τέκνα τῶν Ἑλλήνων»; 3.192 Ἑλλήνων δὲ γενήματα ἐν τούτοις σημαίνονται οἱ πρεσβεύοντες τὴν ψευδώνυμον γνῶσιν καὶ πάντες οἱ τὴν ἀσέβειαν ἔχοντες, καθ' ἣν τοὺς δυσσεβεῖς λόγους ὀλεθρίων βελῶν δίκην πέμπουσιν κατὰ τῶν μὴ ἀνειληφότων «τὸν τῆς πίστεως θυρεόν». Τέκνα Σιὼν τυγχάνουσιν, ἐπεγειρόμενα ὑπὸ τοῦ βασιλεύοντος αὐτῶν Θεοῦ, οἱ πρεσβεύοντες τὴν ἀλήθειαν. 3.193 Τίς δ' ἡ Σιών, ἡ μήτηρ τῶν ἐπεγειρομένων ὑπὸ Θεοῦ τέκνων, ἢ ἡ μικρῷ πρότερον σαφηνισθεῖσα, ἧς

The Divine Arrow and the Light of the Soul§90

90The daughter is commanded to rejoice intensely and suddenly at the appearance of the strong and saving King.

"God feels for Judah like a warrior wielding a sword," effecting salvation in both ways: just as a bow was strung for a blessed erotic desire, and just as an excellent general feels for a sword, being a warrior, in order to strike down those set in opposition. It is also written about this in the forty-fourth Psalm: "Gird your sword upon your thigh, O Mighty One, with your beauty and your splendor, because of truth and gentleness and righteousness, and your right hand shall lead you wondrously" (Psalm 45:3). For how would the right hand not lead wondrously the one who has girded a sword upon his thigh, the Mighty One, paradoxically striking those being struck?

It is indeed his own to hear the enemies being told regarding his divine power: "You Ethiopians are wounded by my sword." For having been wounded by him saying these things, casting off the life of the Ethiopians, they shall take up immortality, as it might be said graciously: "The brightness of the Lord our God shall be upon us" (Psalm 18:10), since, having washed us of the cause of all good things, we were shown bright and white, according to the one speaking with boldness: "You shall wash me and I shall be whiter than snow" (Psalm 51:7).

But from where did the Ethiopians come, those being wounded for good so that they might be put to death regarding impiety, or having been born from the devil, desiring to do his lusts? For it has been said about him that he is black, because of the approaching dark ignorance and malice, as is shown in the book of repentance called the Shepherd, and in the Epistle of Barnabas.

And we also have been struck saving-ly by the living and active Word, about whom it has been written: "The Word of God is living and active, and sharper than any two-edged sword" (Hebrews 4:12), so that having been put to death in the flesh, we might be made alive in the spirit. And let us be struck also by the chosen arrow, sent from the drawn bow; for thus we shall be raised up, happening to be children of Zion upon the generations of the Greeks.

Many, being children and sons of the Greeks, strove according to the dogmas of piety, as to leave behind many writings; but they were overwhelmed when the ecclesiastical men of God rose up against them.

Let us overturn the contentious arguments of those with confidence, saying: 'The weapons of our warfare are not fleshly but are powerful in God, demolishing arguments and lifting up every height against the knowledge of God' (2 Cor 10:4-5). When the children of Zion rise up against the Greeks, the Lord, having accomplished this, will be 'over them' (Zech 9:14), uniting those who rise up with those against whom they rise up, as they are prepared to reign with one mind and one judgment, having created the Greek and the Jew into one new man.

And he will go forth like a flash of lightning, and the Lord God of hosts will sound the trumpet and will go forth in the fury of his indignation; the Lord God of hosts will protect them (Zech 9:14-15). When God has drawn the bow against Judah, a flash like lightning will go forth, piercing and striking toward divine love, so as to become the light of the world, which is able to be called a perfect soul or a glorious Church: 'I am wounded by love.' And it is not only there that the things sent from the divine bow are luminous; in Habakkuk it is said toward God: 'Your arrows shall go forth as light, into the brightness of lightning of your weapons' (Hab 1:8). There is no difference between saying it in the plural or the singular; for we take generally a flash going forth like lightning, of which kinds there are many among the individual flashes.

The word piercing toward desire, taking up the virtues according to kind and the doctrines according to part, is a flash in the general sense, while specific ones exist regarding each virtue and each doctrine of words, and for this reason they are named as flashes in the plural. Furthermore, just as one flash goes forth like lightning and many go forth into light according to Habakkuk, so all things sent from the bow drawn by God are bright arrows. And this is Judah.

It has been made clear previously that these things are announced concerning the one rising out of the tribe of Judah, the Savior. When the divine flash goes forth like lightning so that the inner man and the eyes of the heart may be enlightened, the Lord God of hosts sounds the trumpet, awakening also the inner hearing, so that having received the perception of the existing benefit, one may respond gratefully: 'The instruction of the Lord opens my ears' (Ps 119:16), after he has given me the habit of hearing. And see whether not by thought...

Greek · §90

ἡ θυγάτηρ προστάττεται χαίρειν σφοδρῶς καὶ συντόνως ἐπὶ τῇ ἐπιλάμψει τοῦ ἰσχυροῦ καὶ σῴζοντος βασιλέως. 3.194 «Ψηλαφᾷ ὁ Θεὸς τὸν Ἰούδαν οἷα ῥομφαίαν μαχητοῦ», ἀμφοτέρως σωτηρίαν ἐνεργῶν· καθὸ μὲν τόξον ἐνετάθη εἰς μακάριον τιτρώσκων ἔρωτα, καθὸ δὲ στρατηγὸς ἄριστος ὑπάρχων ψηλαφᾷ ῥομφαίαν, μαχητὴς ὤν, ἐπὶ τῷ σφάττειν τοὺς ἀντιπαρατεταγμένους. Γέγραπται καὶ περὶ τούτου ἐν τετάρτῳ καὶ τεσσερακοστῷ Ψαλμῷ· «Περίζωσαι τὴν ῥομφαίαν σου ἐπὶ τὸν μηρόν σου, δυνατέ, τῇ ὡραιότητί σου καὶ τῷ κάλλει σου, ἕνεκεν ἀληθείας καὶ πραΰτητος καὶ δικαιοσύνης, καὶ ὁδηγήσει σε θαυμαστῶς ἡ δεξιά σου.» Πῶς γὰρ οὐχ ὁδηγεῖ θαυμαστῶς ἡ δεξιὰ τὸν περιζωσάμενον ἐπὶ τὸν μηρὸν αὐτοῦ δυνατόν, παραδόξως πλήττοντα τοὺς πληττομένους; 3.195 Αὐτοῦ γοῦν ἔστιν ἀκοῦσαι λέγοντος τοῖς προκαταλαμβανομένοις πρὸς τῆς θείας δυνάμεως αὐτοῦ· «Ὑμεῖς, Αἰθίοπες, τραυματίαι ῥομφαίας μού ἐστε.» Τραυματισθέντες γὰρ ὑπὸ τοῦ ταῦτα λέγοντος, ἀποβαλόντες τὴν Αἰθιόπων ζωήν, ἀθανασίαν ἀναλήμψονται, ὡς χαριστηρίως εἰπεῖν· «Ἔσται ἡ λαμπρότης Κυρίου τοῦ Θεοῦ ἡμῶν ἐφ' ἡμᾶς», ἐπείπερ πλύναντος ἡμᾶς τοῦ αἰτίου πάντων ἀγαθῶν, λαμπροὶ καὶ λευκοὶ ἀπεδείχθημεν, κατὰ τὸν μετὰ παρρησίας λέγοντα· «Πλυνεῖς με καὶ ὑπὲρ χιόνα λευκανθήσομαι.» 3.196 Πόθεν δὲ Αἰθίοπες γεγένηνται οἱ πρὸς ἀγαθοῦ τραυματιζόμενοι ἵνα νεκρωθῶσιν τῇ ἀσεβείᾳ, ἢ ἐκ τοῦ διαβόλου γεννήσαντος αὐτοὺς θελήσαντας τὰς ἐπιθυμίας αὐτοῦ ποιεῖν; Εἴρηται γὰρ 99 περὶ αὐτοῦ ὡς εἴη μέλας, διὰ προσοῦσαν σκοτεινὴν ἄγνοιαν καὶ πονηρίαν, ὡς δηλοῦται ἐν τῇ βίβλῳ τῆς μετανοίας, Ποιμένι ὀνομαζομένῃ, καὶ τῇ Βαρναβᾶ ἐπιστολῇ. 3.197 Πληγείημεν δὲ καὶ ἡμεῖς σωτηριωδῶς ὑπὸ τοῦ ζῶντος λόγου καὶ ἐνεργοῦς, περὶ οὗ γέγραπται· «Ζῶν ὁ λόγος τοῦ Θεοῦ καὶ ἐνεργής, καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον», ἵνα θανατωθέντες σαρκί, ζωοποιηθῶμεν πνεύματι. Τρωθείημεν δὲ καὶ τῷ ἐκλεκτῷ βέλει, πεμφθέντι ἀπὸ τοῦ ἐνταθέντος τόξου· οὕτω γὰρ ἐπεγερθησόμεθα, τυγχάνοντες τῆς Σιὼν τέκνα ἐπὶ τὰ τῶν Ἑλλήνων γενήματα. 3.198 Πολλοὶ τέκνα καὶ υἱοὶ Ἑλλήνων ὄντες, ἐσπούδασαν κατὰ τῶν τῆς εὐσεβείας δογμάτων, ὡς καὶ συγγράμματα πολύστιχα καταλεῖψαι· ἀλλ' ὠλοθρεύθησαν ἐπεγείραντος κατ' αὐτῶν τοῦ Θεοῦ ἐκκλησιαστικοὺς ἄνδρας, ἀνατρέψαντας τοὺς ἐριστικοὺς αὐτῶν λόγους ὡς εἰπεῖν μετὰ πεποιθήσεως· «Τὰ ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικὰ ἀλλὰ δυνατὰ τῷ Θεῷ, λογισμοὺς καθαιροῦντες, καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ Θεοῦ.» Ὅταν ἐπεγερθῇ ἐπὶ τὰ τῶν Ἑλλήνων τέκνα τὰ τῆς Σιών, «ἔσται ἐπ' αὐτοὺς» ὁ τοῦτο κατορθώσας «Κύριος», ἑνοποιῶν τοὺς ἐπεγερθέντας τοῖς καθ' ὧν ἐπεγέρθησαν, ὡς βασιλεύειν αὐτῶν καταρτισθέντων ἑνὶ νῷ καὶ μιᾷ γνώμῃ, κτίσας εἰς ἕνα καινὸν ἄνθρωπον τὸν Ἕλληνα καὶ Ἰουδαῖον. 3.199 Zach. IX, 14–15: Καὶ ἐξελεύσεται ὡς ἀστραπὴ βολίς, καὶ Κύριος παντοκράτωρ ἐν σάλπιγγι σαλπιεῖ καὶ πορεύσεται ἐν σάλῳ ἀπειλῆς αὐτοῦ. Κύριος παντοκράτωρ ὑπερασπιεῖ αὐτῶν. 3.200 Ἐντείναντος Θεοῦ οἷα τόξον τὸν Ἰούδαν, βολὶς ὡς ἀστραπὴ ἐξελεύσεται, τιτρώσκουσα καὶ πλήττουσα εἰς θεῖον ἔρωτα, ὡς φῶς τοῦ κόσμου γενέσθαι τὴν δυναμένην εἰπεῖν τελείαν ψυχὴν ἢ ἔνδοξον Ἐκκλησίαν· «Τετρωμένη ἀγάπης εἰμί.» Ὅτι δὲ οὐκ ἐνταῦθα μόνον τὰ πεμπόμενα ἀπὸ τοῦ θείου τόξου φωτεινὰ τυγχάνει, καὶ ἐν τῷ Ἁμβακοὺμ πρὸς τὸν Θεὸν λέγεται· «Εἰς φῶς βολίδες σου πορεύσονται εἰς φέγγος ἀστραπῆς ὅπλων σου.» Οὐ διαφέρει δὲ τὸ πληθυντικῶς καὶ ἑνικῶς εἰπεῖν· γενικῶς γὰρ λαμβάνομεν βολίδα ἐξελευσομένην ὡς ἀστραπήν, ἧς εἴδη πολλὰ τυγχάνουσιν αἱ μερικαὶ βολαί. 3.201 Ὁ τιτρώσκων λόγος εἰς πόθον τοὺς τὰς κατ' εἶδος ἀρετὰς ἀναλαμβάνοντας καὶ τὰ κατὰ μέρος δόγματα, βολίς ἐστιν γενικῶς, εἰδικῶν ὑπαρχόντων τῶν περὶ ἑκάστης ἀρετῆς καὶ ἑκάστου δόγματος λόγων, καὶ διὰ τοῦτο πληθυντικῶς ὀνομαζομένων βολίδων. Πλὴν καὶ ἡ μία βολὶς ὡς ἀστραπὴ ἐξέρχεται καὶ αἱ πολλαὶ εἰς φῶς κατὰ τὸν Ἁμβακούμ, τῷ πάντα λαμπρὰ εἶναι βέλη τὰ πεμπόμενα ἀπὸ τοῦ ἐνταθέντος τόξου ὑπὸ τοῦ Θεοῦ. Ἔστι δὲ τοῦτο ὁ Ἰούδας. 3.202 Σεσαφήνισται πρότερον ὅτι περὶ τοῦ ἀνατείλαντος ἐκ τῆς φυλῆς Ἰούδα Σωτῆρος ταῦτ' ἀπαγγέλλεται. 3.203 Ἐξελθούσης ὡς ἀστραπῆς τῆς θείας βολίδος ἐπὶ τῷ φωτισθῆναι τὸν ἔσω ἄνθρωπον καὶ τοὺς ὀφθαλμοὺς τῆς καρδίας, Κύριος παντοκράτωρ σαλπιεῖ, διεγείρων καὶ τὴν ἔνδον ἀκοήν, ὡς τὸν αἴσθησιν λαβόντα τῆς ὑπαρξάσης ὠφελείας ἀναφθέγξασθαι χαριστηρίως· «Ἡ παιδεία Κυρίου διανοίγει μου τὰ ὦτα», ἐπείπερ δέδωκέν μοι οὖς τοῦ ἀκούειν. 3.204 Καὶ ὅρα εἰ μὴ κατ' ἐπίνοιαν

The Trumpet of Truth and the Armor of Light§91

91What God gives is one trumpet and another flash of lightning.ightning. For since the things announced clearly, piercingly, and loudly are heard, they are likened to a trumpet; but since they enlighten the mind, the eye of the soulsemble lightning.

Just as all the divine things are bright and loud for those being benefited by free will and for ourselves, so a warning becomes against those turning back easily; whence it is appropriate to compare the one coming like a lightning bolt to the Lord Almighty blowing the trumpet, that the benefactor might be shaken in warning, with much goodness being presented by God walking in a storm of warning, so that he might not be completely cast out, the warning being at times corrected, as it happened regarding the Ninevites (Jonah 3:4).

For having said the one warning: 'In yet three days Nineveh shall be overturned' (Jonah 3:4), it seemed appropriate to shake them in warning and to cause them to turn, so that the place of repentance, offered outside the warning, might make those who had ceased from what they previously were doing to repent. In this way also Adam, as soon as he heard the voice of his wife being deceived by the serpent, received a sense of a branch of the Lawgiver, so to speak: 'I heard the voice of your feet walking' (Gen 3:11), before the transgression, being present and conversing.

And indeed, the Lord is not departing from the Jews when they sincerely kept the law and ministered to the one who gave it, nor has he entirely abandoned them to walk in a storm of warning, saying concerning them: 'I have left my house, I have abandoned my inheritance' (Jer 12:7). The abandonment is clearly shown, Jesus saying in the Gospel: 'Behold, your house is left to you' (Luke 19:42).

The purpose and the end are shown to be for the good of those being left, from the coming of: 'And the Lord Almighty will move in a storm of warning,' 'The Lord Almighty shall protect them.' For when it seemed to depart in warning, he helped just so, putting forward for them his invincible shield, concerning which it is said in the Hymns to the one being benefited: 'His truth shall surround you as a weapon' (Ps 5:12). Since it is said nearby how the Lord Almighty blows the blessings by him clearly and loudly, scriptural testimonies regarding this are gathered...

The Holy Spirit protects the herald of the truth, raising his voice like a trumpet, so that his teaching, which he brings to war, might rouse those fighting for God against those arrayed militarily against them, and also to call them to the festive assemblies. These things lie in the God-breathed oracles, sometimes with enigma, sometimes in historical narrative.

To show that blowing the trumpet means making things manifest, the words spoken by Jesus to those wishing to give gifts to the poor in the nearby region are sufficient: 'When you do alms, do not sound a trumpet before you.' For he wants this virtue to be practiced in secret, because vainglory is contrary to it and the praise-seeking is clearly performing it; but the command forbidding it is also transgressed: 'What you hate, do not do to another.' For to give gifts to those in need—so I phrase it—is, unfortunately, not to be a friend to the one being benefited, since the giver follows him and does that which he himself does not wish to suffer.

Therefore, when the Lord Almighty enlightens those being helped by him, making manifest what he grants, he blows in a trumpet, defending those well-disposed, so that they may remain unassailable and unharmed, surrounding them clothed in the invincible shield, having put on the whole armor of their ruler and king.

It would also be for us 'to put on the weapons of the light' and 'to take up the shield of faith,' so as to say with boldness: 'You are my help and my defender; my God, do not delay.' [Zach. IX, 15–16: And they shall devour them and subdue them with stones of the sling, and they shall pour out their blood like wine and fill as a bowl for the altar. And the Lord shall save them in that day, as a flock of his people, because the holy stones roll upon his earth.]

God, having set the Jew like a bow and having raised up the sons of Zion against the children of the Greeks, shall be their victory, as the Greek generations are consumed by those raised up against them, like archers straightly casting stones, so that the stone-throwers might be filled, drinking their blood very eagerly by the...

Greek · §91

ἄλλην καὶ ἄλλην τὸ παρὰ Θεοῦ διδόμενον σάλπιγξ ἐστὶν καὶ ἀστραπή. Ἧι μὲν γὰρ ἀκουστὰ τυγχάνει τὰ σαφῶς καὶ διατόρως καὶ μεγαλοφώνως ἀπαγγελλόμενα, σάλπιγγι ὡμοίωνται, ᾗ δὲ φωτίζουσιν τὸν νοῦν, ψυχῆς ὀφθαλμὸν ὄντα, ἀστραπῇ ἐοίκασιν. 3.205 Ὥσπερ δὲ τοῖς εὐεργετουμένοις ἐκ προαιρέσεως καὶ τοῦ ἐφ' ἡμῖν φωτεινὰ καὶ μεγαλόφωνα ἅπαντα τὰ θεῖα, οὕτω ἀπειλὴ γίνεται κατὰ τῶν ῥᾳθύμως ἀναστρεφομένων, ὅθεν εἰκότως ἐπιφέρεται τῇ κατὰ τὴν ἀστραπὴν βολίδι ἐξερχομένῃ, καὶ τῷ σαλπίζειν τὸν Κύριον παντοκράτορα, σαλεύεσθαι τὸν εὐεργέτην ἐν ἀπειλῇ, ἀγαθότητος πολλῆς παρισταμένης ἐκ τοῦ ἐν ἀπειλῇ πορεύεσθαι ἐν σάλῳ τὸν Θεόν, ἵνα μὴ παντελῶς ἔξω γένηται, διορθουμένης ποτὲ τῆς ἀπειλῆς, ὡς ἐπὶ Νινευιτῶν γέγονεν. 3.206 Εἰπὼν γὰρ ὁ ἀπειλῶν· «Ἔτι τρεῖς ἡμέραι καὶ Νινευὴ 100 κατασκαφήσεται», οὐκ ἐν κολάσει, ἀλλ' ἐν ἀπειλῇ ἔδοξεν σαλεύεσθαι καὶ μετανίστασθαι αὐτῶν, ἵνα μετανοίας τόπος δοθεὶς ἔξω τῆς ἀπειλῆς ποιήσῃ τοὺς παυσαμένους ἀφ' ὧν πρότερον ἐνήργουν. Ταύτῃ τοι καὶ ὁ Ἀδάμ, ἅμα τῷ ἀκοῦσαι τῆς φωνῆς τῆς ὑπὸ τοῦ ὄφεως ἀπατηθείσης γυναικὸς αὐτοῦ, αἴσθησιν ἔλαβεν κλόνου τοῦ νομοθέτου, ὡς εἰπεῖν· «Τὴν φωνὴν» τῶν ποδῶν «σου ἤκουσα περιπατοῦντος», πρὸ τῆς παραβάσεως παρόντος καὶ διαλεγομένου ἀντιλαμβανόμενος. 3.207 Καὶ τῶν Ἰουδαίων γοῦν οὐκ ἀφιστάμενος ὅτε γνησίως τὸν νόμον ἐφύλαττον καὶ τὸν δεδωκότα ἐθεράπευον, οὐδ' ὅλως ἀπολειπόμενος ἐν ἀπειλῇ ἐν σάλῳ πεπόρευται, φήσας περὶ αὐτῶν· «Ἐγκατέλιπα τὸν οἶκόν μου, ἀφῆκα τὴν κληρονομίαν μου.» Σαφῶς δὲ παρίσταται ἡ ἐγκατάλειψις, λέγοντος Ἰησοῦ ἐν Εὐαγγελίῳ· «Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν.» 3.208 ∆είκνυται ὁ σκοπὸς καὶ τὸ τέλος πρὸς ἀγαθοῦ τοῖς ἐγκαταλειπομένοις ὑπῆρχθαι, ἐκ τοῦ ἐπιφέρεσθαι τῷ· «Καὶ Κύριος παντοκράτωρ πορεύσεται ἐν ἀπειλῇ σάλου αὐτοῦ», «Κύριος παντοκράτωρ ὑπερασπιεῖ αὐτῶν.» Ὅτε γὰρ ἔδοξεν ἐν ἀπειλῇ ἀφίστασθαι, τὸ τηνικάδε ἐβοήθησεν, ὑπὲρ αὐτῶν προβαλὼν τὴν ἀκαταμάχητον ἀσπίδα αὐτοῦ, περὶ ἧς ἐν Ὕμνοις εἴρηται τῷ εὐεργετουμένῳ· «Ὅπλῳ κυκλώσει σε ἡ ἀλήθεια αὐτοῦ.» 3.209 Ἐπεὶ εἴρηται ἔναγχος ὡς σαλπίζων Κύριος παντοκράτωρ διατόρως καὶ μεγαλοφώνως ἄγει τὰς παρ' αὐτοῦ εὐεργεσίας, γραφικὰς περὶ τούτου μαρτυρίας συνακτέον. 3.210 Προστάττει τὸ ἅγιον Πνεῦμα τῷ κήρυκι τῆς ἀληθείας ὑψῶσαι τὴν φωνὴν ἑαυτοῦ ὡς σάλπιγγα, ὅπως ἡ διδασκαλία ἣν προφέρει εἰς πόλεμον διεγείρῃ τοὺς Θεῷ στρατευομένους πρὸς τοὺς ἀντιπαρατεταγμένους πολεμικῶς, ἀλλὰ καὶ πρὸς τὸ συγκαλεῖν εἰς τὰς ἑορτασίμους πανηγύρεις. 3.211 Κεῖται δὲ τὰ περὶ τούτων ἐν τοῖς θεοπνεύστοις λογίοις, ποτὲ μὲν μετ' αἰνιγμοῦ, ποτὲ δὲ ἱστορικῇ διηγήσει. 3.212 Ὑπὲρ δὲ τοῦ δειχθῆναι ὡς τὸ σαλπίζειν σημαίνει φανέρωσιν, αὔταρκες τὸ ὑπὸ Ἰησοῦ λεχθὲν τοῖς ἐμπομπεύειν ἐθέλουσιν τῇ εἰς τοὺς πέλας εὐποιΐᾳ· «Σύ, φησίν, ποιῶν ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου.» Μάλιστα γὰρ ταύτην τὴν ἀρετὴν κεκρυμμένως βούλεται πράττεσθαι, διὰ τὸ παραφύεσθαι φιλοδοξίαν καὶ τὸ φιλέπαινον φανερῶς αὐτῆς τελουμένης, ἀλλὰ καὶ παραβαίνεται ἐντολὴ ἡ διαγορεύουσα· «Ὃ μισεῖς, ἑτέρῳ σου μὴ ποίει.» Τὸ γὰρ ἐμπομπεύειν τῇ τῶν δεομένων, ἵν' οὕτω φράσω, δυστυχίᾳ, οὐ φίλον τῷ εὐεργετουμένῳ, ᾧ ἕπεται καὶ αὐτὸν τὸν μεταδιδόντα πράττειν ὃ μὴ βούλεται παθεῖν. 3.213 Ὅταν τοίνυν Κύριος ὁ παντοκράτωρ φωτίζῃ τοὺς πρὸς αὐτοῦ ὠφελουμένους, φανερῶν ἃ χαρίζεται, ἐν σάλπιγγι σαλπίζει, ὑπερασπίζων τῶν εὖ διατεθέντων, ὥστ' αὐτοὺς ἀνεπιβουλεύτους καὶ ἀβλήτους διαμεῖναι, κυκλῶν αὐτοὺς τῇ ἀκαταμαχήτῳ ἀσπίδι ἐνδυσαμένους πᾶσαν τὴν πανοπλίαν τοῦ ἄρχοντος καὶ βασιλεύοντος αὐτῶν. 3.214 Εἴη δὲ καὶ ἡμᾶς «τοῦ φωτὸς ἐνδύσασθαι τὰ ὅπλα» καὶ «τῆς πίστεως ἀναλαβεῖν τὸν θυρεόν», ὡς μετὰ παρρησίας φάναι· «Βοηθὸς καὶ ὑπερασπιστής μου εἶ· ὁ Θεός μου, μὴ χρονίσῃς.» 3.215 Zach. IX, 15–16: Καὶ καταναλώσουσιν αὐτοὺς καὶ καταχώσουσιν αὐτοὺς ἐν λίθοις σφενδόνης καὶ ἐκπίονται τὸ αἷμα αὐτῶν ὡς οἶνον καὶ πλήσουσιν ὡς φιάλας θυσιαστήριον. Καὶ σώσει αὐτοὺς Κύριος ἐν τῇ ἡμέρᾳ ἐκείνῃ, ὡς πρόβατα λαὸν αὐτοῦ, διότι λίθοι ἅγιοι κυλίονται ἐπὶ τῆς γῆς αὐτοῦ. 3.216 Ἐντείναντος Θεοῦ οἷα τόξον τὸν Ἰούδαν, ἐπεγείραντός τε ἐπὶ τὰ τέκνα τῶν Ἑλλήνων τοὺς τῆς Σιὼν υἱούς, νίκη αὐτῶν ἔσται, καταναλισκομένων τῶν ἑλληνικῶν γενημάτων πρὸς τῶν ἐπεγερθέντων ἐπ' αὐτοὺς, οἷα σφενδονιστῶν ἀρίστων εὐθυβόλως βαλλόντων τοὺς λίθους, ὡς καταχωσθῆναι τοὺς λιθολεγομένους, πινομένου τ̣οῦ αἵματος αὐτῶν πάνυ προθύμως ὑπὸ τῶν

The Shepherd and the Living Stones§92

92While they are sling-stoning and filling the altars like bowls.

When the sons of the Greeks suffer the things lying before them, such as being driven into stones and their blood being poured out, the Lord will save those who stand guard as a people like sheep; for after that, the powerful stones will become movable, having been built up with the divine foundation, so as to roll upon the earth of God, becoming light and movable as the weight and stoniness is lifted from them. For so, rolling upon the holy earth of God, they will build themselves up, harmoniously stepping into the walls of the holy city and the building of the temple of God.

What is meant by the being driven into stones by slings, those being consumed by those standing guard under God the Pantokrator, should be contemplated.

the words of rebuke, like stones shot by a sling, will consume the sinners, so that they are no longer enemies of God, the wickedness having been consumed through which they were opposed to the grace of God, after they were struck down by the stones of the sling being made against them. For just as 'love covers a multitude of sins' (1 Pet 4:8) does not allow them to remain, having hidden the sins by making them vanish from all, so the rebuking and corrective words coming upon them, by which they are sling-stoned, will cover them, becoming their covering, the pouring out of their wine-like blood is a joy, as to gladden and pour out abundantly those who are pouring, so as to become altars, bowls, vessels of joy serving for use.

For how does one not partake of the divine, he who offers a sacrifice of praise and righteousness? For just as those performing the rite in an improper way cover the altar with tears, the most corrective voice saying to them: 'You covered my altar with tears; is it still worthy to look upon your sacrifice, or to receive a gift from your hands?' (Mal 2:13) Let these things be said to those sacrificing after impiety; but to those performing the rite piously, as their sacrifices are to be acceptable, the altars will be bowls making joy, so that, having been made sacred, they may be saved, being revealed in a luminous state, on the intellectual day, when they shall be saved, being transformed into a people of God like sheep.

For the first state of those beginning well and as they ought, is to be led like a flock by the best shepherd, so that after these things, having been promoted from sheep to a people, they might be made kings by the one who was previously their shepherd; those who, after being enriched, shall be a people of the Pantokrator and parts of the city being built by the Lord of Powers.

Stones that were rolling upon the earth of God because they had become hollow and light, being placed upon an immovable foundation, having become stones, build; Peter, the spokesman of the apostles, writes: 'To whom approaching, a chosen precious stone by God, and you yourselves, as living stones, are being built into a spiritual house for a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ' (1 Peter 2:5).

If concerning such ones those who give glory say, 'If these should be silent, the stones would cry out,' they proclaim holiness and the glory of God's earth, which all sings to Him, having worshiped Him, according to that which is written in the Psalms, where it says, 'Sing to the Lord, all the earth' (Ps 95:1), and where it says, 'Let all the earth worship you and sing to you' (Ps 66:4).

Taking the 'overflowing like wine' (Zech 9:17), the shoulder and toward slaughter were sought by those being consumed, casting it with the word in battle and in the stance of wars, seven books concerning the wise man.

Zechariah 9:17: That if there is anything good, it is His; and if anything beautiful, it is from Him, grain for youths and fragrant wine for virgins.

That which is principally acceptable and good exists, and that which is uncontradictedly praised is found, agreeing with the prophetic word in the epistle concerning him: 'Every good gift and every perfect gift comes down from above from the Father of lights, with whom there is no variation or shadow of turning' (Jas 1:17).

Greek · §92

σφενδονιζόντων πληρούντων τε ὡς φιάλας θυσιαστήρια. 3.217 Ὅταν πάθωσιν οἱ τῶν Ἑλλήνων υἱοὶ τὰ ἐκκείμενα, τό τε καταχωσθῆναι ἐν λίθοις καὶ ἐκποθῆναι τὸ 101 αἷμα αὐτῶν, τὸ τηνικαῦτα σώσει Κύριος τοὺς ὑπερασπιζομένους ὡς πρόβατα λαὸν αὐτοῦ γεγενημένους, ἐπείπερ οἱ δυνάμενοι λίθοι ἐποικοδομηθῆναι τῷ θείῳ θεμελίῳ εὐκίνητοι γενήσονται, ὡς ἐπὶ τῆς γῆς τοῦ Θεοῦ κυλίεσθαι, κούφους καὶ εὐκινήτους γινομένους πρὸς τοῦ αἴροντος ἀπ' αὐτῶν τὸ ἄχθος καὶ λιθῶδες. Οὕτω γὰρ κυλιόμενοι ἐπὶ τῆς ἁγίας τοῦ Θεοῦ γῆς ἑαυτοὺς οἰκοδομήσουσιν, ἁρμονίως ἐμβιβαζόμενοι εἰς τὰ τείχη τῆς πόλεως τῆς ἁγίας καὶ τὴν οἰκοδομὴν τοῦ ναοῦ τοῦ Θεοῦ. 3.218 Τί δὲ βούλεται τὸ καταχώννυσθαι λίθοις σφενδόνης τοὺς καταναλισκομένους ὑπὸ τῶν ὑπερασπιζομένων ὑπὸ Θεοῦ παντοκράτορος θεωρητέον. 3.219 Οἱ τῆς ἐπιτιμίας ἐλεγκτικοὶ λόγοι, οἷα λίθοι εὐθίκτως ὑπὸ σφενδόνης πεμπόμενοι, καταναλώσουσιν τοὺς ἁμαρτωλούς, ὥστε μηκέτ' εἶναι ἐχθροὺς Θεοῦ, καταναλωθείσης τῆς κακίας δι' ἣν ἦσαν ἀντικείμενοι ταῖς Θεοῦ χάρισιν, ἐπείπερ κατεκρύβησαν ὑπὸ τῶν τῆς σφενδόνης λίθων ποιωθέντες κατ' αὐτούς. Ὡς γὰρ «ἡ ἀγάπη καλύπτουσα πλῆθος ἁμαρτιῶν» οὐκ ἐᾷ ἔτι εἶναι ἃς ἔκρυψεν ἁμαρτίας ἐξ ὅλων ἀφανιζομένας, οὕτως οἱ ἐπιπληκτικοὶ καὶ ἐλεγκτικοὶ λόγοι ἐπερχόμενοι καθ' ὧν σφενδονίζονται, καταχώσουσιν αὐτοὺς κάλυμμα αὐτῶν γινόμενοι, ἐκπινομένου δίκην οἴνου τοῦ αἵματος αὐτῶν, ὡς εὐφραίνειν καὶ ἄγαν διαχεῖν τοὺς πιόντας, ὡς λοιπὸν φιάλας, σκεύη εὐφροσύνης ὑπηρετικά, τὰ θυσιαστήρια γενέσθαι. 3.220 Πῶς γὰρ οὐ θείας μεταλαμβ̣άνει πόσεως ὁ θυσίαν αἰνέσεως καὶ δικαιοσύνης θύων; Ὡς γὰρ οἱ μὴ ὃν δεῖ τρόπον ἱερουργοῦντες καλύπτουσιν ἐν δάκρυσιν τὸ θυσιαστήριον τοῦ ἐλεγκτικώτατα πρὸς αὐτοὺς λέγοντος· «Ἐκαλύπτετε ἐν δάκρυσιν τὸ θυσιαστήριόν μου· ἔτι ἄξιον ἐπιβλέψαι εἰς θυσίαν ὑμῶν, ἢ λαβεῖν δῶρον ἐκ τῶν χειρῶν ὑμῶν;» Ταῦτα μὲν οὖν λεγέσθω τοῖς μετὰ ἀσεβείας θύουσιν· τοῖς δὲ εὐσεβῶς ἱερουργοῦσιν ὡς δεκτὰς εἶναι τὰς θυσίας αὐτῶν, φιάλαι εὐφροσύνης ποιητικαὶ ἔσονται τὰ θυσιαστήρια, ἵν' οὕτω ἱερωμένοι σωθήσονται, ἐν φωτεινῇ καταστάσει ἀναδειχθέντες, ἡμέρᾳ νοητῇ τυγχανούσῃ, ὅτε σωθήσονται ὡς πρόβατα εἰς λαὸν Θεοῦ μεταποιούμενοι. 3.221 Πρώτη γὰρ κατάστασις τῶν εὖ καὶ ὡς δεῖ ἀρχομένων, τὸ ποίμνης δίκην ἄγεσθαι ὑπὸ τοῦ ἀρίστου ποιμένος, ἵνα μετὰ ταῦτα ἐκ προβάτων λαὸς ἀναδειχθέντες βασιλευθῶσιν ὑπὸ τοῦ πρότερον ποιμένος γενομένου αὐτῶν, οἵτινες μετὰ τὸ χρηματίσαι λαὸς τοῦ παντοκράτορος, καὶ μέρη ἔσονται τῆς οἰκοδομουμένης ὑπὸ Κυρίου τῶν δυνάμεων πόλεως. 3.222 Ἅγιοι λίθοι κυλιόμενοι ἐπὶ τῆς Θεοῦ γῆς διὰ τὸ κοῦφον καὶ ἐλαφρὸν γεγενημένοι, ἐπιτιθέμενοι λοιπὸν ·························· ἀμετακινήτῳ θεμελίῳ ······························· ους γεναμένους λίθους ····················· οἰκοδομοῦσιν, ὁ πρόκριτος τῶν ἀποστόλων Πέτρος ··············· γράφει· «Πρὸς ὃν προσερχόμενοι ······· παρὰ Θεῷ ἐκλεκτὸν ἔντιμον λίθον, καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον, ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους Θεῷ διὰ Ἰησοῦ Χριστοῦ.» 3.223 Εἰ περὶ τῶν τοιου´̣των ·························· τοὺς δοξολογοῦντας ······ «Ἐὰν οὗτοι σιωπήσουσιν, οἱ λίθοι κεκράξονται», πα································ ἁγιότητα καὶ τὴν α································ Θεοῦ γῆς, ἥτις πᾶσα ᾄδει τῳ῀̣ ············· προσκυνήσασα αὐτῷ, κατὰ τὰ γραφέντα ἐν τοῖς Ψαλμοῖς, ὅπου μέν· «Ἄισατε τῷ Κυρίῳ, πᾶσα ἡ γῆ», ὅπου δέ· «Πᾶσα ἡ γῆ προσκυνησάτωσάν σοι καὶ ψαλάτωσάν σοι» ······················ 3.224 λαμβάνων τὸ «ἐκπίονται ὡς οἶνον» ·············· τὸ ὠμὸν καὶ πρὸς φόνους α·························· θησαν οἱ καταναλούμενοι. ··························· βάλλοντες τῷ ῥητῷ τῇ κατ·························· μάχῃ τε καὶ στάσει πολε···························· λοις ἑπτὰ βιβλίοις περὶ τῆς ························ ἀνδρὶ σοφῷ. 3.225 Zach. IX, 17: Ὅτι εἴ τι ἀγαθόν, αὐτοῦ· καὶ εἴ τι καλόν, παρ' αὐτοῦ, σῖτος νεανίσκοις καὶ οἶνος εὐωδιάζω̣ν εἰς παρθένους. 3.226 Τὸ κυρίως αἱρετὸν ἀγαθὸν ὑπάρχον ············ καὶ τὸ ἀναντιρρήτως ἐπαινε̣τὸν 102 ······················· ·····························εύεται· συνᾴδει τῷ προφητικῷ ····················· ἐν τῇ κατ' αὐτὸν ἐπιστολῇ· «Πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τε´̣λειον ἄνωθέν ἐστιν καταβαῖνον ἀπὸ τοῦ Πατρὸς τῶν φωτῶν, παρ' ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς

The Deception of Baal Prophets and the Drought of Elijah§93

93A shadow. Therefore, this one alone gives good things to those asking him, as he is the one whom the soul finds, and as he is the one raising up desire, the Lord, who fills your desire with good things. Faith and knowledge must stand over his giving of the good, so as not to fall into error. For example, thought is a good thing, and a useful good thing is addressed as beautiful.

To say it hymnologically: 'Make good,' learn from the loud-voiced Isaiah to make the beautiful; the Apostle says to hold fast to the beautiful with an apostolic voice: 'Test all things, hold fast to the beautiful, abstain from every kind of evil' (1 Thess 5:21). 'For if anything is good, it is of him; and if anything is beautiful, it is from him,' in harmony with 'milk for young men and fragrant wine for virgins' (1 Cor 3:2), and these things are perceived by the sense of fire and the hand. For it is not spiritual and of a soulful man to not receive the things of the Spirit, regarding such things as folly, so that the senses of the inner man are defiled. For how would the sense of smell and taste not be harmed by not tasting the Lord, according to what was said: 'Taste and see that the Lord is good' (Ps 34:8), and the comprehension of the holy breath of his name, according to: 'Myrrh has been poured out for you, therefore the maidens loved you' (Song 1:3)?

Zach. X, 1–3: You ask for rain from the Lord at the right and wrong time; the Lord made visions and winter rain, he will give to each of them vegetation in the field. Because those who utter maxims spoke labors, and the diviners spoke false visions...

They spoke false dreams and made vain calls; therefore they were dried up like sheep and were harmed, because there was no healing. My anger was provoked against the shepherds, and I will visit the lambs.

When wickedness prevails, drought occurs often, as God judges; therefore the one raging against such things is to be calmed, lest falling into error, as if instead of God they were flattering demons; it is better to be calmed, as to receive prophecies and dreams from them. Such a deception occurred to the Hebrews in the times of Elijah the great prophet, when rain did not become upon the earth for three years and six months, as all things were driven to despair, as an assurance of death, and other animals were ruined through the scarcity of their fodder.

This harm having prevailed, it was the custom for Israel, having been benefited many times by God in such things, to be surrounded by Him and to ask rain from Him so that prosperity might exist. This they have not done, because deception has prevailed, as those seeking from idols are able to drink in what they are not able to provide. And madness came from Jezebel, the wife of the one ruling the Hebrews, being exceedingly an idolater, as she had ensnared him and her husband.

In her days, therefore, the prophets of Baal increased, being an image of the Sidonians, prophesying and uttering words and this very thing being found by them being highlighted in dreams, always daring to follow predictive paths, variously lying when favorable weather arrived, so as to no longer ask for the provision of rain, 'that rises the sun upon the good and the bad and rains upon the just and the unjust' (1 Kings 17:14). Since, therefore, those submitted to me have fallen into such ignorance, God, taking pity on those thus submitted, cast upon the prophet to say: 'Ask for rain' (1 Kings 18:41).

Greek · §93

ἀποσκίασμα̣.» ∆ιὸ μόνος οὗτος ··························· δίδωσι̣ν «ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν» ·····················τ̣ου τυγχάνει, καὶ ··································ου, ὡς τὸν πόθον 3.227 ···························· ἐγείροντα τὴν ψυχὴν ···························· τὸν Κύριον «τὸν ἐμπιπλῶντα ἐν ἀγαθοῖς τὴν ἐπιθυμ̣ίαν σου». Ἐπιστατέον ····························· π̣ίστις καὶ ἡ ἐπίγνωσις ···························· αὐτοῦ ἐνδιδομένου καλοῦ ·····························ο̣υ κατορθώματος. Οἷον ···························· τὴν ἐπίνοιαν ἀγαθὸν καὶ ························ν καὶ ὠφέλιμον ἀγαθόν ἐστιν ···························ες προσαγορεύεται καλόν. 3.228 ···············ὑμνῳδὸν εἰπεῖν· «Ποίησον ἀγαθόν» ·······················τὸν μεγαλόφωνον Ἠσαΐαν μάθετε καλὸν ποιεῖν ········ε̣ρον Ἀπόστολον, τὸ καλὸν κατέχειν ·········· ἀποστολικῇ φωνῇ· «Πάντα δοκιμάζετε, τὸ καλὸν κατέχετε, ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε.» «Ὅτι εἴ τι ἀγαθόν, αὐτοῦ· καὶ εἴ τι καλόν, παρ' αὐτοῦ», ἁρμονίως ··············· «σῖτος νεανίσκοις καὶ οἶνος εὐωδιάζων εἰς παρθένους» ······ι̣ αἰσθητοῦ δὲ πυροῦ καὶ προχείρου ···········λ̣εται ταῦτα. 3.229 Οὐ γὰρ πνευματικὴ καὶ 3.236 ψυχικοῦ ἀνθρώπου πρὸς τῷ μὴ δέχεσθαι τὰ τοῦ πνεύματος, μωρίαν αὐτὰ ἡγουμένου τῷ βεβλᾶφθαι τοῦ ἔσω ἀνθρώπου τὰς αἰσθήσεις. Πῶς γὰρ οὐκ ἐβλάβη ἡ ὄσφρησις καὶ γεῦσις τοῦ μὴ γευομένου τοῦ Κυρίου κατὰ τὸ λεχθέν· «Γεύσασθε καὶ εἴδετε ὅτι χρηστὸς ὁ Κύριος», καὶ ἡ ἀντιλημπτικὴ τῆς ἱερᾶς πνοῆς τοῦ ὀνόματος αὐτοῦ, κατὰ τό· «Μύρον ἐκκενωθὲν ὄνομά σοι, διὰ τοῦτο νεάνιδες ἠγάπησάν σε»; 3.237 Zach. X, 1–3: Αἰτεῖσθε ὑετὸν παρὰ Κυρίου καθ' ὥραν πρόϊμον καὶ ὄψιμον· Κύριος ἐποίησεν φαντασίας καὶ ὑετὸν χειμερινόν, δώσει αὐτοῖς ἑκάστῳ βοτάνην ἐν ἀγρῷ. ∆ιότι οἱ ἀποφθεγγόμενοι ἐλάλησαν κόπους, καὶ οἱ μάντεις ὁράσεις ψευδεῖς, καὶ τὰ ἐνύπνια ψευδῆ ἐλάλουν, μάταια παρεκάλουν· διὰ τοῦτο ἐξηράνθησαν ὡς πρόβατα καὶ ἐκακώθησαν, ὅτι οὐκ ἦν ἴασις. Ἐπὶ τοὺς ποιμένας παρωξύνθη ὁ θυμός μου, καὶ ἐπὶ τοὺς ἀμνοὺς ἐπισκέψομαι. 3.238 Κακίας ἐπιπολαζούσης, ἀβροχία γ̣ίνεται πολλάκις 3.238 κρίναντος Θεοῦ, διὸ ἐξευμενίζεσθαι ἐν τοῖς τοιούτοις τὸν ἀγανακτοῦντα κατὰ τῶν οὕτω εἰς ἀθεότητα ·········ς πεσόντων, ὡς ἀντὶ Θεοῦ δαίμονας προιλ̣άσκεσθαι ··θεν ἐξευμενίζεσθαι, ὡς μαντείας καὶ ἐνύπνια λαβεῖν παρ' αὐτῶν. Τοιαύτη ἐπαγωγὴ ὑπῆρκται τοῖς Ἑβραίοις κατὰ τοὺς χρόνους Ἠλίου τοῦ μεγάλου προφήτου, ὑετοῦ μὴ γενομένου ἐπὶ τῆς γῆς ἐπὶ ἔτη τρία̣ καὶ μῆνας ἕξ, ὡς παντὸς ἀπορῆσαι γενήματος, ὡς ἐγγυ`̣ς θανάτου στῆναι τοὺς ἀνθρώπους καὶ τὰ ἄλλα ζῷα φθάσαι διὰ σπανιότητα τὴν τῶν ἐπιτηδείων. 3.239 Ταύτης τῆς κακώσεως ἐπιπολασάσης, ἀκόλουθον ἦν τὸν Ἰσραὴλ εὐεργετηθέντα πολλ̣άκις ἐν τοῖς τοιούτοις Θεοῦ περιέχεσθαι καὶ αἰτεῖσθαι παρ' αὐτοῦ ὑετὸν ἵν' εὐθηνία ὑπαρχθῇ. Τοῦτ' οὐ πεποίηκεν, ἐπικρατησάσης ἀπάτης ὡς δυναμένων τῶν εἰδώλων ἐπι̣νεύειν τοῖς ζητοῦσιν παρ' αὐτῶν ἃ μὴ δύνανται παρασχεῖν. Γέγονε δὲ ἡ φρενοβλάβεια ἀπὸ τῆς Ἰεζάβελ, γυναικὸς τοῦ βασιλεύοντος τῶν Ἑβραίων, σφόδρα εἰδωλολατρούσης ὡς συναπαχθῆναι αὐτῇ καὶ τὸν ἄνδρα. 3.240 Ἐπλήθυνον γοῦν ἐν ταῖς ἡμέραις αὐτῆς οἱ προφῆται τοῦ Βαάλ, ἀγάλματος ὄντος Σιδωνίων, μάντεις καὶ ἀποφθεγγόμενοι καὶ αὐτὸ τοῦτο ἐνυπνιασταὶ ὀνείρων ἐξεχόμενοι τυγχάνοντες, θέλγοντες ἀεὶ τολ̣μήρως προγνωστικαῖς δῆθεν ὁδοῖς, διαφόρως ψεύδοντες ἐπιγενομένης εὐετηρίας, ὡς μηκέτι αἰτεῖσθαι χορηγεῖν ὑετὸν «τὸν ἀνατέλλοντα τὸν ἥλιον ἐπὶ ἀγαθοὺς καὶ πονηροὺς καὶ βρέχοντα ἐπὶ δικαίους καὶ ἀδίκους». 3.241 Ἐπεὶ τοίνυν εἰς τοσαύτην ἄγνοιαν πεπτώκασιν οἱ παρὰ ···········μου ὑπαχθέντες, οἶκτον 103 λαβὼν ὁ Θεὸς τῶν οὕτω ὑπαχθ̣έντων ὑπέβαλε τῷ προφήτῃ φάναι· «Αἰτεῖσθε ὑετὸν»

Prayer for Rain and Spiritual Instruction§94

94In a fitting time, 'from the end of the earth He brings clouds and makes lightning into rain' (Jeremiah 31:37), as was prophetically announced in Jeremiah. The word, instilling confidence, exhorts one to ask for rain in its proper season; it brought forth: 'The Lord made a vision and a winter rain.' And not once, but many times from above—unless ungodliness having prevailed among the Hebrews has so much disposed them as to make them unworthy of receiving God-sending gifts.

Since, therefore, God always gives drink to the earth for the sake of men, it is proper to seek Him out when drought occurs, and not to pay attention to false divinations, [the text is broken here regarding the toil and labors of those who speak of dreams and deceivers]. This was held [as it was already said concerning Elijah, a servant of God], a single time; for then and then rain occurred. As it is written regarding Jacob, he addressed us by letter, saying: 'Elijah, a man with passions like ours (James 5:17), prayed that it might not rain, and it did not rain for three years and six months,' when drought came upon the land, to which he added: 'The prayer of a righteous man is powerful in its working (James 5:16).'

From these things being done thus, it is necessary to flee always toward God in times of affliction, and not to pay attention to demonic deceptions, the proof of which has been our seeking of God, which will clearly be seen with those in royal histories. Sufficiently, as I think, in accordance with the explicit word of Zechariah, one must also attend to the lifting up. Spiritual rain is the God-given teaching, which has been written thus: 'Let the clouds rain down righteousness' (Zechariah 9:6), by which command is given not to give rain when, allegorically speaking, a vineyard is bearing fruit...

early... late

Greek · §94

κα̣ι̣ρ̣ι´̣ως ἐν καταλλήλῳ ὥρᾳ «παρὰ τοῦ ἀνάγοντος νεφέλας ἐξ ἐσχάτου τῆς γῆς καὶ ποιοῦντος εἰς ὑετὸν ἀστραπάς», κατὰ τὰ ἐν Ἰερεμίᾳ προφητικῶς ἀπαγγελλόμενα. 3.242 Θάρσος ἐμποιῶν ὁ λόγος οἷς προτρέπει δια······ αἰτεῖσθαι ὑετὸν καθ' ὥραν αὐτοῦ, ἐπήγαγεν· «Κύριος ἐποίησεν φαντασίαν καὶ ὑετὸν χειμερινόν»· καὶ οὐχ ἅπαξ γε ···· πολλάκις ἄνωθεν, εἰ μή που ἀσέβεια κρατήσασα τῶν Ἑβραίων εἰς τοσοῦτον διέθηκεν ὡς ἀναξίους παρασκευάσαι αὐτοὺς θεοπέμπτων δωρεῶν. 3.243 Ἐπεὶ τοίνυν ἀεὶ Θεὸς ποτίζει τὴν γῆν τῶν ἀνθρώπων ἕνεκα, αὐτὸν ἐξευμενίζεσθαι προσήκει ἀβροχίας γινομένης, καὶ οὐ ψευδομάντεσιν προσέχειν, τῆς προγνω·························· μοχθηρὰν καὶ κόπους ἐν ·························· κὴν προαναφώνησιν ω̣······························ κόπους λαλεῖν τοὺς ἀπ····························· ας καὶ ἐνύπνια διασφαλ···························· τοὺς ἀπατωμένους, ου······························ τωντος. 3.244 Τοῦτο ἐκρατη························· ὡς ἤδη ἐλέχθη ἐπὶ Ἠλίᾳ τ̣························· Θεοῦ χρηματίσαντος, κλ···························· μονευθέντα χρόνον, εω······························ τότε γὰρ τότε ὑετὸς γέγονεν ························ ψεν ὡς τὸν Ἰάκωβον γράφειν ························ προσεφώνησεν ἐπιστολῇ, λέγων· «Ἠλίας ἄνθρωπος ὁμοιοπαθὴς ἡμῖν τυγχάνων προσηύξατο τοῦ μὴ βρέξαι καὶ οὐκ ἔβρεξεν τρία ἔτη καὶ μῆνας ἕξ», ἀβροχίας ἐπιγενομένης, οἷς ἐπηγίοχεν· «Πολὺ ἰσχύει δέησις δικαίου ἐνεργουμένη.» 3.245 Ἐκ τῶν οὕτω πραττομένων ἀεὶ ερ············ι̣ας πρὸς Θεὸν καταφεύγειν δεῖ θεηλάτων συν̣········ κατασκηπτουσῶν, καὶ μὴ προσέχειν δαίμοσι κ··········τιαν ἐπιψευδομένων ὧν ἔλεγχος γέγονεν το̣······· Θεὸν ἐξευμενισαμένου, ἃ σαφῶς εἴσεται ὁ σὺν πο·········νων ταῖς βασιλικαῖς ἱστορίαις. 3.246 Αὐτάρκως ··ὡς νομίζω, πρὸς ῥητὸν εἰρημένης τῆς Ζαχαρίου λέξεως, ἐπιστατέον καὶ τῇ ἀναγωγῇ. 3.247 Ὑετὸς πνευματικὸς ἡ θεόσδοτος διδασκαλία εἴρηται ἐν τῷ γεγραμμένῳ οὕτ̣ως· «Αἱ νεφέλαι ῥανάτωσαν δικαιοσύνην», αἷς ἐντολὴ δίδοται μὴ διδόναι ὑετὸν ὅτε ······················ κατ' ἀλληγορίαν ὄντος ἀμπελῶνος ·························α̣ καρποφορεῖν ὑπὸ ἀγγε······························η τῶν νεφελῶν τυγχα·····························σαι διὰ τὸ ἀκάνθας καὶ τριβόλους ···················λων δίκην οἱ μακάριοι ἄνδρες ···························ι̣δευσιν ἀκουστέον τοῦ 3.248 ······················ς· «Προσδοκάσθω ὡς ὑετὸς τὸ ἀπόφθεγμά μου καὶ καταβήτω ὡς δρόσος τὰ ῥήματά μου, καὶ ὡς ὄμβρος ἐπ' ἄγρωστιν» ········· καὶ ἕκαστος τῶν Θεοῦ κα······························η τὸν πνευματικὸν ὄμβρον ···················μιαν οἱ τεθέντες ἐν τῇ Ἐκκλησίᾳ ἀπόστολοι καὶ προφῆται, διδάσκαλοί τε καὶ εὐαγγελισταί. ························· κατὰ τὴν παλαιὰν διαθήκην ······················ εὐαγγελικὰ καὶ ἀποστολικὰ μαθήματα. Ὄψιμος ·········αιος ἐστιν περὶ οὗ αἴτησιν Θεῷ προσάγειν δεῖ, ἵνα δ̣·········χθῃ τῷ καὶ τὸν πρόϊμον δεδωκότι, ἵν' ἕκαστο············ον καρποφορήσῃ Θεοῦ δεδωκότος βοτάνην ···········ς ἀναγομένων. 3.249 Ὁ ἐν Χριστῷ Ἀπόστολος καὶ αὐτὸς κατ' ἀναγωγὴν ὢν νεφέλη Ἑβραίοις γράφει· Γῆ, φησίν, ·········· πολλάκις ἐπ' αὐτὴν ἐρχόμενον ὑετὸν βοτάνην ·········ως ἡ ἀποστολικὴ φωνή· «Γῆ γὰρ ἡ πιοῦσα τὸν ἐπ' αὐτῆς πολλάκις γενόμενον ὑετὸν καὶ τίκτουσα βοτάνην εὔθετον ἐκείνοις δι' οὓς καὶ γεωργεῖται, μεταλαμβάνει εὐλογίας παρὰ Θεοῦ· ἐκφέρουσα δὲ ἀκάνθας καὶ τριβόλους ἀδόκιμος καὶ κατάρας ἐγγύς, ἧς τὸ τέλος εἰς καῦσιν.» Ὅπως μὴ ταῦτα πρὸς ἱστορίαν αὐτὸν γεγραφέναι νομίσῃ τις, ἁρμονίως ἐπενήνοχεν· «Πεπείσμεθα δὲ περὶ ὑμῶν, ἀγαπητοί, τὰ κρείσσονα καὶ ἐχόμενα σωτηρίας», καρποφορησάντων δηλονότι ἐκ τοῦ πεπωκέναι πρόϊμον καὶ ὄψιμον ὑετόν, οὐ τέλειον καρπὸν φερόν̣των τῶν θάτερον μόνον δεξαμένων. 3.250 Οἱ ἐκ περιτομῆς τὸν μόνον τὸν πρόϊμον δεξάμενοι οὐ προσήκαντο τὸ εὐαγγέλιον, οὐ πιστεύσαντες τῷ Σωτῆρι· ὡς αὖ οἱ μετὰ τὴν ἐπιδημίαν τοῦ Σωτῆρος ἑτερόδοξοι, τοῦ ὀψίμου μόνου μετεσχηκότες, οὐδαμῶς ἀπολαύσαντες τοῦ προΐμου, ἀτελεῖς αὐτοὶ καὶ 104 ἡ διδασκαλία αὐτῶν ὤφθησαν, μόνης τῆς ἀποστολικῆς Ἐκκλησίας καρποὺς τελείους γλυκεῖς τε καὶ ἐδωδίμους φερούσης διὰ τὸ ἐξ ἀμφοτέρων τῶν ὑετῶν τέλειον ἔχειν ποτισμόν. Ταύτην τὴν θεωρίαν ὑποβάλλει καὶ ἡ τοῦ Ὠσῆε προφητεία ὧδε ἔχουσα· «∆ιώξωμεν τοῦ γνῶναι τὸν Κύριον, ὡς ὄρθρον ἕτοιμον εὑρήσομεν αὐτόν, καὶ ἥξει

False Prophets and the Wandering Flock§95

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95"...to us like a preceding and following rain upon the earth." One must understand by thought another preceding rain, which is the word concerning the incarnation of the Savior, and a following one, which is the word concerning his theology. Those who have enjoyed both of these waters say: 'The Word became flesh and dwelt among us, and we beheld his glory, a glory as of the only-begotten from the Father, full of grace and truth' (John 1:14). This same understanding is held by that which was written to the Corinthians by Paul: 'Even if we knew Christ according to the flesh, but now we know him no longer' (2 Cor 5:16). To provide the former answer regarding the two covenants, one should use that: 'Paul, a servant of Jesus Christ, set apart for the gospel of God, which he foretold through his prophets in the holy Scriptures concerning his Son, the one born of the seed of David according to the flesh, and declared to be the Son of God in power according to the Spirit of holiness' (Rom 1:3-4).

A third understanding is also stated: let the things 'known and prophesied in part' (1 Cor 13:12) in this present age be taken as a preceding rain, while the 'face to face' seeing which will be shown in the coming age is the following rain. And let these things also be affectionately spoken: let the corrective discipline of morals and appropriate practical virtue be a preceding watering, while the following one is the knowledge of the mysteries of God the Word.

This double rain will exist, God himself providing it, when we proceed toward knowing the Lord through inquiries and the searching of the God-breathed Scriptures and the training appropriate to unhindered contemplation; for when these have been prepared beforehand, the Lord being sought will be found 'ready as the dawn,' becoming a preceding and following rain to the earth that received the seed of Jesus. For in this way the following things will bear fruit, as the spoken word makes manifest what was previously brought forward: resurrection, life, and perfect knowledge, as it says: 'For it will rain upon us like a preceding and following rain upon the earth. And we shall rise and live and stand before him and know' (Hos 6:3).

Having been filled with these God-breathed good things, the one who has sought the Lord as a weary person will release himself from the sayings of false prophets who are more like dreamers than those seeing actual things. Such are those who have launched heresies into Christianity, 'not understanding either what they say or about whom they affirm things' (Acts 17:21).

"attending to the deceptive spirits and teachings of demons, in the hypocrisy of liars, having cauterized their own conscience."

Those who have cast aside watching and sobriety are carried away by false dreams, being swept along by passion, as they sleep and drink at night; for concerning those who are dreaming and always desiring to slumber, it is written: "Those who sleep at night sleep, and at night they drink," being deprived of the light of the truth. Therefore, even if they ever promise a comforting parable, they call out in vain; for no pasture or herb shall come from their supposed divinatory proclamation. Thus they wither like sheep not having pasture, concerning which the holy man said: "The Lord shepherds me, and I shall not want anything; into a place of green pasture, there He has pitched my tent" (Psalm 23:1-2). And this fertile pasture is found by the one entering and exiting the door, other than that of the Savior who declares: "I am the door. If anyone enters through me, he will be saved and will go out and find pasture" (John 10:9).

Being deprived of this, those attending to dreams and false divinations will wither like animals not having feeding-grounds, as they can no longer exist in them being greatly afflicted, the wrath of God being provoked against the faulty shepherds because of their laziness regarding the flock, so that the lambs might be tested by the wrath of God the Shepherd, and the feeding lambs being rebuked and afflicted, just as they themselves will wither along with the gathered sheep.

Indeed, harm has surpassed the flock because of the leaders who fell into ungodliness, about whom God Himself says: "The shepherds were unfaithful to me, and behind useless things they went" (Ezekiel 34:2-10), as they attend to both divination and false dreams being promised, just as the sheep themselves are being harmed, undergoing destruction. For it was most strictly said by Him who tends all: "My people became lost sheep, and their shepherds drove them away," so that the lambs themselves were also afflicted, no longer having the benefit of the feeding pasture. Yet, even if they were thus divided among themselves, through the goodness of the Good Shepherd, the "Lamb of God who takes away the sin of the world" was set up for them.

Greek · §95

ἡμῖν ὡς ὑετὸς πρόϊμος καὶ ὄψιμος γῇ.» 3.251 Ἐκλημπτέον κατὰ νόησιν ἄλλην πρόϊμον ὑετὸν εἶναι τὸν περὶ τῆς ἐνανθρωπήσεως τοῦ Σωτῆρος λόγον, ὄψιμον δε`̣ τὸν̣ περὶ τῆς θεολογίας αὐτοῦ. Ἀμφοτέρων τῶν ποτισμῶν οἱ ἀπολαύσαντές φασιν· «Ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ Πατρός, πλήρης χάριτος καὶ ἀληθείας.» Ταύτην ἔχει τὴν νόησιν καὶ τὸ Κορινθίοις υ῾̣πὸ Παύλου γραφέν· «Εἰ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστόν, ἀλλὰ νῦν οὐκέτι γινώσκομεν.» Πρὸς τὴν προτέραν ἀπόδοσιν τὴν περὶ τῶν δύο διαθηκῶν συγχρηστέον τῷ· «Παῦλος Ἰησοῦ Χριστοῦ δοῦλος, ἀφωρισμένος εἰς εὐαγγέλιον Θεοῦ, ὁ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις περὶ τοῦ Υἱοῦ αὐτοῦ τοῦ γεναμένου ἐκ σπέρματος ∆αυὶδ κατὰ σάρκα, τοῦ ὁρισθέντος Υἱοῦ Θεοῦ ἐν δυνάμει κατὰ Πνεῦμα ἁγιωσύνης.» 3.252 Ῥηθείη καὶ νόησις τρίτη· τὰ ἐν τῷ αἰῶνι τούτῳ «ἐκ μέρους γινωσκόμενα καὶ προφητευόμενα» ὑετὸς πρόϊμος ἐκλαμβανέσθω, ὀψίμου τυγχάνοντος τοῦ «πρόσωπον πρὸς πρόσωπον» ὀφθησομένου ἐν τῷ μέλλοντι αἰῶνι. Φιλοτίμως δὲ καὶ τάδε λελέχθω· ἡ ἠθῶν ἐπανορθωτικὴ παίδευσις καὶ ἡ κατάλληλος ἀρετὴ πρακτικὴ οὖσα πρόϊμος ἔστω ποτισμός, ὀψίμου ὄντος τοῦ περὶ τῆς γνώσεως τῶν μυστηρίων Θεοῦ λόγου. 3.253 Ὑπάρξεται δὲ ὁ διττὸς οὗτος ὑετός, Θεοῦ αὐτὸν παρέχοντος, ὅταν πορευθῶμεν τοῦ γνῶναι τὸν Κύριον δι' ἐντεύξεων καὶ ἐρεύνης τῶν θεοπνεύστων γραφῶν καὶ τῆς ἀνηκούσης πρὸς ἀνυπέρβλητον θεωρίαν γυμνασίας· τούτων γὰρ προανυσθέντων, «ὡς ὄρθρος ἕτοιμος» εὑρεθήσεται ὁ ζητούμενος Κύριος, γινόμενος ὑετὸς πρόϊμος καὶ ὄψιμος τῇ γῇ τῇ δεξαμένῃ τὸν Ἰησοῦ σπόρον. Οὕτω γὰρ καρποφορήσει τὰ ἑξῆς δηλούμ̣ενα, ἀνάστασιν, ζωήν, γνῶσιν τελείαν, ὡς αὐτὸ τὸ λεχθὲν φανεροῖ προενεχθὲν ὥδε· «Ἥξει γάρ, φησίν, ἡμῖν ὡς ὑετὸς πρόϊμος καὶ ὄψιμος γῇ. Καὶ ἀναστησόμεθα καὶ ζησόμεθα καὶ στησόμεθα ἐνώπιον αὐτοῦ καὶ γνωσόμεθα.» 3.254 Τούτων τῶν θεοπνεύστων ἀγαθῶν πληρωθεὶς ὁ ζητήσας τὸν Κύριον ὡς μοχθηρῶν ἀφέξεται τῶν ἀποφθεγγομένων ψευδομάντεων ἐνυπνιαζομένων μᾶλλον ἢ ὕπαρ τι θεωρούντων. Τυγχάνουσι δὲ τοιοῦτοι οἱ τὰς αἱρέσεις πηξάμενοι ἐν χριστιανισμῷ «μὴ νοοῦντες μήτε ἃ λέγουσιν μηδὲ περὶ τίνων διαβεβαιοῦνται», «προσέχοντες πνεύμασιν πλάνοις καὶ διδασκαλίαις δαιμονίων, ἐν̣ ὑποκρίσει ψευδολόγων, κεκαυτηριασμένων τὴν ἰδίαν συνείδησιν». 3.255 Ἐνέχονται τοῖς ψευδέσιν ἐνυπνίοις οἱ τὸ γρηγορεῖν καὶ νήφειν ἀποβαλόντες, κάρῳ καταφερόμενοι ἅτε δὴ νυκτὸς καθεύδοντες καὶ μεθύοντες· περὶ γὰρ τῶν ἐνυπνιαζομένων καὶ νυστάζειν ἀεὶ ποθούντων γράφεται τό· «Οἱ καθεύδοντες νυκτὸς καθεύδουσιν καὶ νυκτὸς μεθύουσιν», στερόμενοι τοῦ φωτὸς τοῦ ἀληθινοῦ. ∆ιὸ κἄν ποτε παραμυθίαν ἐπαγγέλλωνται, μα´̣ταια παρακαλοῦσιν· οὐ γὰρ ἐκ τῆς δοκούσης αὐτῶν μαντικῆς προαναφωνήσεως ἔσται τρέφουσα νομὴ καὶ βοτάνη. ∆ιὸ ξηραίνονται οἷα πρόβατα νομὴν οὐκ ἔχοντα, περὶ ἧς εἶπεν ὁ ἅγιος· «Κύριος ποιμαίνει με, καὶ οὐδέν με οὐ μὴ ὑστερήσει· εἰς τόπον χλόης, ἐκεῖ με κατεσκήνωσεν.» Εὑρίσκεται δὲ αὕτη ἡ εὔχορτος νομὴ τῷ εἰσερχομένῳ καὶ ἐξερχομένῳ τὴν θύραν οὐκ ἄλλην οὖσαν τοῦ φάσκοντος Σωτῆρος· «Ἐγώ εἰμι ἡ θύρα. ∆ι' ἐμοῦ ἐάν τις εἰσέλθῃ, εἰσελεύσεται καὶ ἐξελεύσεται καὶ νομὴν εὑρήσει.» 3.256 Ταύτης στερόμενοι, οἱ ἐνυπνίοις καὶ μάντεσιν ψευδέσιν προσέχοντες ξηρανθήσονται δίκην θρεμμάτων βοσκήματα οὐκ ἐχόντων, ὡς μηκέτι ἴασιν εἶναι ἐν αὐτοῖς κακωθεῖσιν σφόδρα, παροξυνομένου τοῦ θυμοῦ τοῦ Θεοῦ κατὰ τῶν φαύλων νομέων 105 διὰ τὴν περὶ τὴν ἀγέλην ῥᾳθυμίαν, ὡς πειραθῆναι μετὰ τῶν ποιμένων θυμοῦ Θεοῦ τοὺς ἀμνούς, γινομένης καὶ μέχρις αὐτῶν τῆς ἐπισκοπῆς, ἐπιτιμωμένων καὶ κακουμένων τῶν πιότητα ἐχόντων ἀμνῶν, ὡς καὶ αὐτοὺς ξηρανθῆναι μετὰ τῶν συναγελαζομένων προβάτων. 3.257 Ὑπῆρκται δὴ βλάβη τῇ ποίμνῃ παρ' αἰτίαν τῶν εἰς ἀθεότητα πεσόντων ἀγελαρχῶν, περὶ ὧν ὁ Θεὸς αὐτός φησιν· «Οἱ ποιμένες ἠσέβουν εἰς ἐμέ, καὶ ὀπίσω ἀνωφελοῦς ἐπορεύοντο», ἀποφθεγγομένοις καὶ μάντεσιν καὶ ψευδῆ ἐνύπνια ἐπαγγελλομένοις προσέχοντες, ὡς καὶ τὰ πρόβατα βλαβῆναι ἀπώλειαν ὑφιστάμενα. Ἐλέχθη γοῦν ὑπὸ τοῦ πάντων κηδομένου ἐλεγκτικώτατα· «Πρόβατα ἀπολωλότα ἐγενήθη ὁ λαός μου, οἱ ποιμένες αὐτῶν ἐξῶσαν αὐτούς», ὡς καὶ αὐτοὺς τοὺς ἀμνοὺς κακωθῆναι, τὴν ἐκ νομῆς πίονος ὠφέλειαν οὐκέτι ἔχοντας. 3.258 Πλὴν εἰ καὶ οὕτως παρ' ἑαυτοὺς διετέθησαν, ἀλλ' οὖν ἀγαθότητι τοῦ καλοῦ ποιμένος, ἐτύθη ὑπὲρ τοῦ «ἆραι τὴν ἁμαρτίαν τοῦ κόσμου ὁ τοῦ Θεοῦ ἀμνός», περὶ

The Shepherd and the Warrior§96

96Wherein the prophecy says: 'Like a sheep led to slaughter and like a lamb before its shearer being silent' (Isa 53:7), which the Baptist, having more pointedly as a prophet, said: 'Behold the Lamb of God who takes away the sin of the world' (John 1:29). And once the sin of the world having been removed, the sheep having been benefited no longer have drought or kindred evils, nor the lambs whom the speaker visited: 'And my wrath was provoked against the shepherds' (Zech 11:6).

It is also necessary for us to become under the good chief shepherd, who dwells in the place of green pasture for those being shepherded by him, so that entering and going out, applying ourselves inwardly and outwardly to divine words, we may be experienced in blessedness and eternal life. And the Lord God the Pantokrator, being the one who after being angry heals beneficially those who fell by the indignation, will visit his flock, which happens to be the house of Judah, that is to say, of the one confessing; for Judah is interpreted as confessing. The Lord God Pantokrator, being, visits his own flock; concerning which it is also said in Micah: 'And he will stand and see and will shepherd his flock in strength, the Lord' (Micah 2:12), being Savior. And the Lord God the Pantokrator will visit his flock, the house of Judah, and will array them like his well-ordered horse in war (Zech 10:3). And from him he looked, and from him he arrayed, and from him the bow in wrath; from him will go out everyone departing in the same (Zech 10:4). And they shall be as warriors trampling clay in the roads in war and will be arrayed, because the Lord is with them (Zech 10:5).

That the Lord God Pantokrator is the Only-begotten Son of God, this has been demonstrated previously. For the Trinity being of one substance, the one being begotten being of one substance with the one who begotten, the Savior is Lord God Pantokrator from the Lord God Pantokrator. For how could he not be Lord God, 'who was in the beginning with God' (John 1:1)? And just as 'through him all things came to be' (John 1:3), so also he holds and reigns, as to be for this reason Pantokrator. This, then, is the one being theologized, having arrived to find and save the human race, which having fallen like a sheep from the hundred of the rational beings, like a best shepherd...

He set his own life as a ransom for which he came to save, as if to oversee his own flock, being the house of Judah, concerning which it is said: 'Judah, your brothers shall praise you' (Ps 105:15). And since a rapid change of progress occurs for those being benefited, he arranges those completing his flock, like a fine horse, 'all having been equipped with one mind and one purpose,' as if to become a best charioteer from a shepherd, riding salvationally.

This good has increased by having sent an embassy of those having longing for his arrival, saying: 'Mount the horses, and your riding shall be salvation' (Ps 44:3). From the house of Judah, from a flock having become a fine horse, he looked out and arranged from it a bow, from which he sends arrows, words concerning punishment and threat; concerning which he who arranged the bow said: 'I will satiate my arrows with blood' (Ps 18:14), and again: 'My arrows will complete them.' It was also said previously that punishments are called arrows for some profound reason. In the seventh Psalm, indeed, concerning the judge of all, living and dead, it is said: 'He has bent his bow and prepared it, and in it he has prepared instruments of death; he has worked his arrows for those being burned' (Ps 7:12-13).

What then will happen when the Lord God the Pantokrator looks out from Judah and arranges from it a war-bow, or when those having suffered well by him from the people of Judah become experienced warriors of war? He will go out in the same manner, the one going out prepared for war, so that to tread the mud of roads, many falling, as mud shall become from the blood. And this happens to those conquering, but not to those being defeated. For those having turned to flight are pursued and hasten, but those charging and hastening, showing their knees through fear, tread the mud of the blood of the slaughtered, returning like the one going out on horseback.

When these righteous ones exist, the Lord their God will be fighting for them and about them, as to say graciously: 'The Lord of strengths is with us, a defender is our God Jacob' (Ps 46:7), and again: 'In God we will do strength, and he will bring to nothing those crushing us' (Ps 46:10).' God with...

Greek · §96

οὗ ἡ προφητεία· «Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος», ὅνπερ δακτυλοδεικτῶν ὁ Βαπτιστὴς περισσότερον ἔχων προφήτου ἔφη· «Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου.» Ἀρθείσης δὲ τῆς τοῦ κόσμου ἁμαρτίας, οὐκέτι ξηρασίαν ἢ συγγενῆ κάκωσιν ἔχει τὰ εὐεργετηθέντα πρόβατα, οὐδ' οἱ ἀμνοὶ οὓς ἐπεσκέψατο ὁ φάσκων· «Καὶ ἐπὶ τοὺς ποιμένας παρωξύνθη ὁ θυμός μου.» 3.259 Σπουδαστέον δὲ καὶ ἡμῖν ὑπὸ τὸν ἀγαθὸν ἀγελάρχην γενέσθαι, τὸν εἰς τόπον χλόης κατασκηνοῦντα τοὺς ὑπ' αὐτῷ ποιμαινομένους, ἵνα εἰσερχόμενοι καὶ ἐξερχόμενοι, εἰσωτερικῶς καὶ ἐξωτερικῶς τοῖς θείοις ἐπιβάλλοντες λόγοις, μακαρίας καὶ αἰωνίου πειραθῶμεν ζωῆς. 3.260 Zach. X, 3–5: Καὶ ἐπισκέψεται Κύριος ὁ Θεὸς ὁ παντοκράτωρ τὸ ποίμνιον αὐτοῦ τὸν οἶκον Ἰούδα, καὶ τάξει αὐτοὺς ὡς ἵππον εὐπρεπῆ αὐτοῦ ἐν πολέμῳ. Καὶ ἐξ αὐτοῦ ἐπέβλεψεν, καὶ ἐξ αὐτοῦ ἔταξεν, καὶ ἐξ αὐτοῦ τὸ τόξον ἐν θυμῷ· ἐξ αὐτοῦ ἐξελεύσεται πᾶς ὁ ἐξελαύνων ἐν τῷ αὐτῷ. Καὶ ἔσονται ὡς μαχηταὶ πατοῦντες πηλὸν ἐν ταῖς ὁδοῖς ἐν πολέμῳ καὶ παρατάξονται, διότι Κύριος μετ' αὐτῶν. 3.261 Ὁ μετὰ τὸ ὀργισθῆναι συμφερόντως ἰώμενος τοὺς ὑποπεσόντας τῇ ἀγανακτήσει, Κύριος Θεὸς παντοκράτωρ ὑπάρχων, ἐπισκέψεται τὸ ποίμνιον αὐτοῦ, τυγχάνον οἶκον τοῦ Ἰούδα, τοῦτ' ἔστιν τοῦ ἐξομολογουμένου· ἐξομολογούμενος γὰρ ὁ Ἰούδας ἑρμηνεύεται. Ἐπισκέπτεται δὲ τὴν ἀγέλην ἑαυτοῦ Κύριος Θεὸς παντοκράτωρ ὑπάρχων· περὶ οὗ καὶ ἐν τῷ Μιχαίᾳ εἴρηται· «Καὶ στήσεται καὶ ὄψεται καὶ ποιμανεῖ τὸ ποίμνιον αὐτοῦ ἐν ἰσχύϊ Κύριος», ὢν σωτήρ. Ὅτι δὲ Κύριος Θεὸς παντοκράτωρ ὁ Μονογενὴς τοῦ Θεοῦ Υἱός ἐστιν, ἐν τοῖς πρότερον ἀποδέδεικται. Ὁμοουσίου γὰρ ὑπαρχούσης τῆς Τριάδος, ὁμοούσιος ὁ γεννηθεὶς τῷ γεννήσαντι ὑπάρχων, ἐκ Κυρίου Θεοῦ παντοκράτορος Κύριος Θεὸς παντοκράτωρ ἐστὶν ὁ Σωτήρ. Πῶς γὰρ οὐ Κύριος Θεὸς «ὁ ὢν ἐν ἀρχῇ πρὸς τὸν Θεόν»; Καὶ ὥσπερ «δι' αὐτοῦ γέγονε τὰ πάντα», οὕτω καὶ κρατεῖται καὶ βασιλεύεται, ὡς εἶναι κατὰ τοῦτο παντοκράτωρ. 3.262 Οὗτος τοιγαροῦν ὁ θεολογούμε̣νος ἐπιδημήσας ἐπὶ τῷ εὑρεῖν καὶ σῶσαι τὸ τῶν ἀνθρώπων γένος, ὂν ἀποσφαλὲν πρόβατον ἀπὸ τῆς τῶν λογικῶν ἑκατοντάδος, οἷα νομεὺς ἄριστος «τὴν ψυχὴν ἑαυτοῦ ἔθηκεν» ὑπὲρ ὧν ἐλήλυθεν σῶσαι προβάτων, ὡς λοιπὸν ἐπισκέπτεσθαι αὐτὸν τὸ ποίμνιον ἑαυτοῦ, ὄντα τοῦ Ἰούδα οἶκον, περὶ οὗ εἴρηται· «Ἰούδα, σὲ αἰνέσαισαν οἱ ἀδελφοί σου.» Καὶ ἐπεὶ ταχεῖα ἐκ προκοπῆς μεταβολὴ γίνεται τοῖς εὐεργετουμένοις, τάξει τοὺς συμπληροῦντας τὸ ποίμνιον αὐτοῦ, οἷα εὐπρεπῆ ἵππον ἕνα, «κατηρτισμένων ἁπάντων ἑνὶ νῷ καὶ γνώμῃ μιᾷ», ὡς ἐκ ποιμένος ἡνίοχον ἄριστον γενέσθαι σωτηριωδῶς ἱππαζόμενον. 3.263 Ὑπῆρκται δὲ τοῦτο τὸ ἀγαθὸν ἀναπεμψάντων πρεσβείαν τῶν πόθον τῆς ἐπιδημίας αὐτοῦ ἐχόντων, φασκόντων· «Ἐπίβηθι ἐπὶ τοὺς ἵππους, καὶ ἡ ἱππασία σου σωτηρία.» 3.264 106 Ἐκ τοῦ οἴκου τοῦ Ἰούδα, ἐκ ποιμνίου ἵππου εὐπρεποῦς γεγενημένου, ἐπέβλεψεν καὶ ἔταξεν ἐξ αὐτοῦ τόξον, ἀφ' οὗ πέμπει βέλη, λόγους τοὺς περὶ κολάσεως καὶ ἀπειλῆς· περὶ ὧν ὁ τάξας τὸ τόξον ἔφη· «Μεθύσω τὰ βέλη μου ἀφ' αἵματος», καὶ πάλιν· «Τὰ βέλη μου συντελέσει αὐτούς.» Εἴρηται καὶ ἐν τοῖς πρότερον ὅτι αἱ κολάσεις διά τινα βαθὺν λόγον προσαγορεύονται βέλη. Ἐν ἑβδόμῳ γοῦν Ψαλμῷ, περὶ τοῦ κριτοῦ τῶν ὅλων, ζώντων τε καὶ νεκρῶν, εἴρηται· «Τὸ τόξον αὐτοῦ ἐνέτεινεν καὶ ἡτοίμασεν αὐτό, καὶ ἐν αὐτῷ ἡτοίμασεν σκεύη θανάτου· τὰ βέλη αὐτοῦ τοῖς καιομένοις ἐξηργάσατο.» 3.265 Τί δ' ἔσται ὅταν ἐπιβλέψῃ ἐκ τοῦ Ἰούδα Κύριος ὁ Θεὸς 3.265 ὁ παντοκράτωρ καὶ τάξῃ ἐξ αὐτοῦ πολεμικὸν τόξον, ἢ τὸ ἐμπειροπολέμους μαχητὰς γενέσθαι τοὺς εὖ ὑπ' αὐτοῦ παθόντας ἐκ τῶν τοῦ Ἰούδα. Ἐξελεύσεται ἐν τῷ αὐτῷ ὁ ἐξελαύνων πρὸς πόλεμον παρεσκευασμένος, ὡς πατεῖν πηλὸν ὁδῶν, πιπτόντων πολλῶν ὡς πηλὸν ἐκ τῶν αἱμάτων γενέσθαι. Συμβαίνει δὲ τοῦτο τοῖς νικῶσιν, ἀλλ' οὐ τοῖς ἡττωμένοις. Οἱ μὲν γὰρ εἰς φυγὴν τραπέν̣τες διώκονται καὶ ἐπισπεύδονται, οἱ δὲ ἐπιτρέχοντες καὶ ἐπισπεύδοντες τοὺς διὰ δέος δείξαντας τὰ νῶτα πατοῦσι πηλοῦ δίκην τὸ αἷμα τῶν σφαγέντων, ἐπισπέρχοντες τὰ τοῦ ἐξελαύνειν ἱππέων δίκην. 3.266 Τούτων δὲ τῶν κατορθωμάτων ὑπαρξάντων, ἐπ' αὐτοὺς καὶ περὶ ἑαυτοὺς ὑπερμαχῶν ἔσται Κύριος ὁ Θεὸς αὐτῶν, ὡς χαριστηρίως φάναι· «Κύριος τῶν δυνάμεων μεθ' ἡμῶν, ἀντιλήμπτωρ ἡμῶν ὁ Θεὸς Ἰακώβ», καὶ ἔτι· «Ἐν τῷ Θεῷ ποιήσομεν δύναμιν καὶ αὐτὸς ἐξουδενώσει τοὺς θλίβοντας ἡμᾶς.» Τὸν Θεὸν μεθ'

The False and True Riders§97

97Having confidence in themselves, they will line up against those against whom they have the fight and the war, as each one might say thankfully: 'The Lord is my light and my savior; whom shall I fear? (Ps 27:1) The Lord is the defender of my life; from whom shall I shrink in cowardice? (Ps 27:2) In the approaching of those who do evil to eat my flesh, those who afflict me, and my enemies have grown weak and fallen; (Ps 27:3) if an encampment is lined up against me, my heart shall not fear; (Ps 27:3) if a war rises up against me, in this I hope.' (Ps 27:5).

Having the same courage, he who sings the third Psalm also was emboldened to say: 'I will not fear from ten thousands of people surrounding me.' (Ps 3:6). To those thus arrayed, the word, encouraging them, says: 'One of you shall pursue a thousand, and two shall put ten thousand to flight' (Lk 10:19), not of men alone as warriors, but also of the invisible.

To those having the struggle, those fighting for Christ and having clothed themselves in His good fortune say: 'Our struggle is not against blood and flesh, but against the rulers and powers and the cosmic dictators of this darkness and the spiritual things of wickedness.' (Eph 6:12). For, having been surrounded by all these warriors, he who, by the designation of God, is like an unassailable shield, full of courage, says: 'Encompassing, they have surrounded me, and by the name of the Lord I defended myself against them.' (Ps 18:4). The same thing this one also cries out triumphantly: 'Behold, the Lord helps me; who shall harm me?' (Ps 27:7).

And the riders of horses shall be put to shame. (Zech 10:5) And I will strengthen the house of Judah, and I will save the house of Joseph, and I will let them dwell, for I have loved them, and in no way will I turn them away, because I am the Lord their God, and I will listen to them. (Zech 10:6) And they shall be as warriors of Ephraim, and their heart shall rejoice as if in wine; and their children shall be seen and shall be glad, and their heart shall rejoice in the Lord. (Zech 10:7)

Those greatly trusting in a cavalry line, when the requirements of war arise from a purpose, are shame...

They are being deceived, having learned through experience that 'a false horse is for salvation.' Concerning those fighting in this way, the choir of the saints says: 'These are in chariots and these are on horses, but we shall rejoice in the name of the Lord; they themselves were overthrown and fell, but we have risen and been set upright' (Ps 20:6). Similarly to these, the tyrant of Egypt and all those marshaled with him were dejected when they were crushed in the Red Sea, as a victory hymn began to be sung against them from: 'I will sing to the Lord, for he has been gloriously honored; he has thrown horse and rider into the sea' (Ex 15:1). Concerning these riders, it is also said in one of the Psalms: 'From your rebuke, O God of Jacob, those standing on horses have been unseated' (Ps 68:17).

Who, then, are these who are being overseen? If horses are understood to be human bodies, because they are skittish and unruly, souls are found to be riders who are not disciplined, not skillfully subduing the horses upon which they ride; therefore they also endure shame, being tossed about, as the prophetic word says: 'The riders of horses shall be put to shame' (Ps 68:25). According to another understanding, the pompous and sophistical men were understood to be horses, upon whom evil powers ride in a disorderly manner, not knowing how to guide with reins but being carried by a disorderly force, who, because they approach the four-footed passions unskillfully, shall be put to shame; they fall into pits because they doze and slumber, not enduring the things of those who ride salvationally. For the soul that subdues and leads the body surrounding it is not a mere passenger, nor a rider, but a horseman, skillfully controlling the hooves.

Likewise, certain divine powers, riding with equestrian skill, are carried among the best of men, being carried by the force of divine teaching, having as leader and first-fruit the one whose horsemanship is salvation, concerning whom it is said: 'Mount upon your horses and your horsemanship...'

Greek · §97

ἑαυτῶν ἔχοντες πεποιθότως παρατάξονται πρὸς οὓς ἔχουσι τὴν μάχην καὶ πόλεμον, ὡς ἕκαστον εὐχαριστικῶς φάναι· «Κύριος φωτισμός μου καὶ σωτήρ μου· τίνα φοβηθήσομαι; Κύριος ὑπερασπιστὴς τῆς ζωῆς μου· ἀπὸ τίνος δειλιάσω; Ἐν τῷ ἐγγίζειν ἐπ' ἐμὲ κακοῦντας τοῦ φαγεῖν τὰς σάρκας μου οἱ θλίβοντές με καὶ οἱ ἐχθροί μου αὐτοὶ ἠσθένησαν καὶ ἔπεσαν· ἐὰν παρατάξηται ἐπ' ἐμὲ παρεμβολή, οὐ φοβηθήσεται ἡ καρδία μου· ἐὰν ἐπαναστῇ ἐπ' ἐμὲ πόλεμος, ἐν ταύτῃ ἐγὼ ἐλπίζω.» 3.267 Τὴν αὐτὴν ἀνδρείαν ἔχων καὶ ὁ τὸν τρίτον Ψαλμὸν ᾄδων ἐθάρρησεν εἰπεῖν· «Οὐ φοβηθήσομαι ἀπὸ μυριάδων λαοῦ τῶν κύκλῳ συνεπιτιθεμένων μοι.» Πρὸς τοὺς οὕτω παρατεταγμένους ὁ λόγος εὐθυμοποιῶν λέγει· «Εἷς ἐξ ὑμῶν διώξεται χιλίους καὶ δύο μετακινήσουσιν μυριάδας» οὐκ ἀνθρώπων μόνων πολεμιστῶν ἀλλὰ καὶ ἀοράτων. Πρὸς οὓς ἔχοντες τὴν πάλην οἱ τῷ Χριστῷ στρατευόμενοι καὶ τὴν παντευχίαν αὐτοῦ ἐνδυσάμενοί φασιν· «Οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχὰς καὶ ἐξουσίας τούς τε κοσμοκράτορας τοῦ σκότους τούτου καὶ πνευματικὰ τῆς πονηρίας.» Περιεστηκότων γὰρ πάντων τούτων τῶν πολεμιστῶν, ὁ τῇ τοῦ Θεοῦ προσηγορίᾳ οἷα ἀσπίδι ἀκαταμαχήτῳ θαρρῶν λέγει· «Κυκλοῦντες ἐκύκλωσάν με, καὶ τῷ ὀνόματι Κυρίου ἠμυνάμην αὐτούς.» Τὰ αὐτὰ τούτῳ καὶ ὁ προφήτης ἐπινικίως βοᾷ· «Ἰδοὺ Κύριος βοηθεῖ μοι· τίς κακώσει με;» 3.268 Zach. X, 5– 7: Καὶ καταισχυνθήσονται ἀναβάται ἵππων. Καὶ κατισχύσω τὸν οἶκον Ἰούδα καὶ τὸν οἶκον Ἰωσὴφ σώσω καὶ κατοικιῶ αὐτούς, ὅτι ἠγάπηκα αὐτούς, καὶ ἔσται ὃν τρόπον οὐκ ἀπεστρεψάμην αὐτούς, διότι ἐγὼ Κύριος ὁ Θεὸς αὐτῶν καὶ ἐπακούσομαι αὐτοῖς. Καὶ ἔσονται ὡς μαχηταὶ τοῦ Ἐφράιμ, καὶ χαρήσεται ἡ καρδία αὐτῶν ὡς ἐν οἴνῳ· καὶ τὰ τέκνα αὐτῶν ὄψεται καὶ εὐφρανθήσεται, καὶ χαρεῖται ἡ καρδία αὐτῶν ἐπὶ τῷ Κυρίῳ. 3.269 Οἱ μέγα πεποιθότες ἐπὶ παρατάξει ἱππικῇ, ὅταν παρὰ πρόθεσιν γένηται τὰ τοῦ πολέμου, αἰσχύνην ὀφλισκάνουσιν, πείρᾳ μαθόντες ὅτι «ψευδὴς ἵππος εἰς σωτηρίαν» ἐστίν. Περὶ τῶν οὕτω πολεμούντων ὁ τῶν ἁγίων χορός φησιν· «Οὗτοι ἐν ἅρμασιν καὶ οὗτοι ἐν ἵπποις, ἡμεῖς δὲ ἐν ὀνόματι Κυρίου ἀγαλλιασώμεθα· αὐτοὶ συνεποδίσθησαν καὶ ἔπεσαν, ἡμεῖς δὲ ἀνέστημεν καὶ ἀνωρθώθημεν.» Παραπλησίως τούτοις ὁ τῆς Αἰγύπτου τύραννος καὶ πάντες οἱ συστρατευόμενοι αὐτῷ 107 κατῃσχύνθησαν ὅτε κατεποντώθησαν ἐν τῇ Ἐρυθρᾷ θαλάσσῃ, ὡς ἐφύμνιον ᾄδεσθαι κατ' αὐτῶν ἀρχόμενον ἀπὸ τοῦ· «Ἄισωμεν τῷ Κυρίῳ, ἐνδόξως γὰρ δεδόξασται· ἵππον καὶ ἀναβάτην ἔρριψεν εἰς θάλασσαν.» Περὶ τῶν ἀναβατῶν τούτων καὶ ἐν ἑνὶ τῶν Ψαλμῶν φέρεται· «Ἀπὸ ἐπιτιμήσεώς σου, ὁ Θεὸς Ἰακώβ, ἐνύσταξαν οἱ ἐπιβεβηκότες τοὺς ἵππους.» 3.270 Τίνες δὲ οὗτοι τυγχάνουσιν ἐπιστατέον. Ἵππων νοουμένων τῶν ἀνθρωπίνων σωμάτων διὰ τὸ σκιρτητικὸν καὶ ἀφηνιάζον, ἐπιβάται αἱ ψυχαὶ τυγχάνουσιν οὐ τεταγμένως, οὐκ ἐπιστημονικῶς δαμάζουσαι τοὺς οἷς̣ ε᾿̣πιβαίνουσιν ἵππους· διὸ καὶ αἰσχύνην ὑπομένουσιν οἰστρηλατούμεναι, ὡς τὸ προφητικὸν ῥητόν φησιν· «Καταισχυνθήσονται ἀναβάται ἵππων.» 3.271 Καθ' ἑτέραν νόησιν ἵπποι νοείσθωσαν οἱ κομπώδεις καὶ σοφισταὶ ἄνθρωποι, ὧν ἐπιβαίνουσιν πονηραὶ δυνάμεις ἀτάκτως φερόμεναι οὐκ εἰδυῖαι χαλιναγωγεῖν ἀλλ' ἀτάκτῳ ῥύμῃ φέρεσθαι, αἵτινες διὰ τὸ ἀτέχνως ἐπισπέρχειν τὰ τετρασκελῆ πάθη καταισχυνθήσονται· κατὰ βαράθρων χωροῦσιν διὰ τὸ νυστάζειν καὶ ὑπνώττειν, τ̣ῶν σωτηριωδῶς ἱππαζομένων οὐχ ὑπομενόντων τ̣ὰ τ̣ῶν καταισχυνομένων· ἡ γὰρ ὑπωπιάζουσα ψυχὴ καὶ δουλαγωγοῦσα ὃ περίκειται σῶμα, οὐκ ἐπιβάτης, οὐκ ἀναβάτης, ἀλλ' ἱππεύς ἐστιν ἐπιστημονικῶς πωλοδαμνοῦσα. 3.272 Ὡσαύτως ἱππικῇ τέχνῃ ἐπιβαίνουσαι θεῖαί τινες δυνάμεις ἀνδράσιν ἀρίστοις ἱππικῶς φέρονται, ῥύμῃ θείας διδασκαλίας φερόμεναι, ἡγεμόνα καὶ ἔξαρχον ἔχουσαι τὸν οὗ ἡ ἱππασία σωτηρία ἐστίν, πρὸς ὃν εἴρηται· «Ἐπίβηθι ἐπὶ τοὺς ἵππους σου καὶ ἡ ἱππασία σου

Spiritual Offspring and the Divine Vineyard§98

98Salvation. An ancient wise man commanded that horsemen be distinguished from mere riders, calling one false and the other praiseworthy; for he who holds back without skill, not guiding the horse with reins, is merely a rider, as the aforementioned wise man demonstrated, whereas the one practicing the art of horsemanship is called righteous. Immediately, as the great prophet Elijah was being taken up, Elisha the God-inspired one cried out, 'Father, father, the chariot of Israel and its horsemen!' (2 Kings 2:12). For the one riding most excellently, having guided his own vehicle, ought to be called a horseman, not merely a rider.

Since this distinction between horseman and rider exists, it is not the horsemen but the passengers who will be disgraced, as they slumber while those riding with skill are sober and watchful, guiding the reins; therefore, those proven as victors bring victory, while the passengers of blameworthy horses are put to shame to shame to shame. Those of Judah prevail, and the house of Joseph liveshe King of Kings, God; from the parallel of Joseph and Judah, the Savior who became man exists, since from Judah he rose up and provided food to those suffering from famine and starvation, so that he might ultimately be shown to be full of bread, having received the greatest prosperity; for it is said concerning the offspring of Mary that those who previously famished because they lacked spiritual food were filled with good things, which their intelligent Joseph provided. Indeed, he has come to such abundance that, just as in the wilderness he nourished those deprived of food into a flock, he fed large multitudes from very few loaves.

Having strengthened the house of Judah and the house of Joseph, God promises to let them dwell, for no other reason than that he loved them. But when will this be? When they are enjoying what they have; he persuaded them with promises, concerning which it is written here: 'Eye has not seen, nor ear heard, nor has it come upon the heart, what God has prepared for those who love him' (1 Cor 2:9). And the promised things shall be for them, in the manner of 'I have not turned them away, but I look upon and care for them,' the Lord being 'their God.' For I will hear of them being exceedingly fruitful according to Ephraim (Hosea 2:14), interpreting fruitfulness as their intellect having eaten and rejoiced, as in wine...

Having been harvested from the true vine, about which much clarity has already been given. What results from the drinking of the divine wine? Or is it to be made glad from beholding the mysteries of the kingdom of heaven and other things which possess a high contemplation, by which one will see God, having approached with a pure heart 'by the character of his subsistence,' as he calls the existing one an 'image' and character 'of the invisible God': 'He who has seen me has seen the Father' (John 14:9)?

Not only will these themselves enjoy the promises of the holy visions, but also the children themselves whom they have begotten by divine instruction and imitation of an excellent life. For the Apostle in Christ writes to the Corinthians and the Galatians: to the former, 'Through the gospel I have begotten you' (2 Cor 5:17); to the latter, 'My children, whom I again labor for until Christ is formed in you' (Gal 4:19). And Peter, the foremost of the apostles, writes as to his own children the letter he has engraved: 'As children of obedience, not being conformed to the former manner of life' (1 Pet 1:14). And Barnabas also, an apostle with Paul, having been placed at the circumcision, having sent a letter to the faithful according to the gospel, addresses it as to sons and daughters. And the hymnist addresses those being born from him according to virtue: 'Come, children, listen to me, I will teach you the fear of the Lord. Who is the man who desires life and loves to see good days?' (Ps 33:8).

The children will be made glad in mind, in the heart so named, in no one other than their Lord God, saying to each of those living according to the divine Gospel: 'Enter into the joy of your Lord' (Matt 25:21). 'I will signal them and I will bring them in, because I will redeem them, and they shall be multiplied because they were many; and I will sow them among the peoples, and those far off shall remember me. They shall bring up their children and return. And I will bring them back from the land of Egypt and from the Assyrians, and I will bring them in, and into Galilee and into Lebanon I will bring them, and not even one of them shall be left' (Zech 10:8-10). The Lord, intending to bring in those alienated by the manner of captivity, does not do this all at once, but by signaling His benevolence to those receiving it. This—

Greek · §98

σωτηρία.» 3.273 ∆ιεστείλατό τις τῶν ἀρχαίων σοφὸς ἱππέα ἀπ' ἀναβάτου, καὶ τὸν μὲν ψεκτόν, τὸν δ' ἐπαινετὸν εἶπε̣ν̣· ὁ γὰρ ἄνευ τέχνης ἐποχούμενος, οὐ χαλιναγωγῶν τὸν ἵππον, ἀναβάτης ἐστίν, ὡς ὁ προειρημένος σοφὸς παρέστησεν, τοῦ κατὰ πωλοδαμνικὴν τέχνην ὀχουμένου ἱππέως ἐν δίκῃ καλουμένου. Αὐτίκα γοῦν τοῦ μεγάλου προφήτου Ἠλίου ἀναλαμβανομένου, Ἐλισαῖε ὁ θεοπρόπος κέκραγε λέγων· «Πάτερ, πάτερ, ἅρμα Ἰσραὴλ καὶ ἱππεὺς αὐτοῦ.» Ἱππέα γὰρ ἀλλ' οὐκ ἀναβάτην ἔδει εἶναι τὸν ἀρίστως ὀχούμενον, χαλιναγωγήσαντα τὸ ἴδιον ὄχημα. 3.274 Ταύτης τῆς διαφορᾶς ἱππέως καὶ ἀναβάτου οὔσης, οὐχ οἱ ἱππεῖς ἀλλὰ οἱ ἐπιβάται καταισχυνθήσονται, νυστάζοντες ἐν τῷ ἐπιβεβηκέναι τῶν ἵππων, νηφόντως καὶ γρηγορούντως ἡνιοχούντων τῶν σὺν τέχνῃ ἱππαζομένων· διὸ καὶ νικηφόροι ἀποδεικνύμενοι νίκην ἀποφέρονται, καταισχυνομένων τῶν ἐπιβατῶν τῶν ψεκτῶν ἵππων. 3.275 Οἱ τοῦ Ἰούδα κ̣ατισχύουσιν καὶ ὁ τοῦ Ἰωσὴφ οἶκος ζῇ καὶ σώσεται ὑπὸ τοῦ παμβασιλέως Θεοῦ· ἐκ παραλλήλου Ἰωσὴφ καὶ Ἰούδας ὁ ἐνανθρωπήσας Σωτὴρ ὑπάρχει, ἅτε ἐκ τοῦ Ἰούδα ἀνατείλας καὶ σιτοδοτήσας τοὺς λιμῷ καὶ ἀσιτίᾳ καταπονουμένους, ὡς λοιπὸν πλήρης ἄρτων ἀναδειχθῆναι, μεγίστης εὐετηρίας διαδεξαμένης· εἴρηται γοῦν ἐπὶ τῷ τοκετῷ τῆς Μαρίας ὡς ἐνεπλήσθησαν ἀγαθῶν οἱ πρότερον λιμώττοντες διὰ τὸ ἀλογεῖν πνευματικῆς τροφῆς, ἧς ὁ νοητὸς αὐτῶν Ἰωσὴφ ἐσιτοδότησεν. Εἰς τοσοῦτον γοῦν δαψιλ̣είας προελήλυθεν ὡς καὶ ἐν τῇ ἐρήμῳ τοὺς τροφῆς στερομένους εἰς κόρον ἔθρεψεν ἐκ πάνυ ὀλίγων ἄρτων πολυάνθρωπα πλήθη. 3.276 Ἐνισχύσας τὸν οἶκον τοῦ Ἰούδα καὶ τὸν τοῦ Ἰωσὴφσώσας ὁ Θεὸς κατοικίζειν αὐτοὺς ἐπαγγέλλεται, οὐκ ἄλλου χάριν ἢ ὅτι ἠγάπησεν αὐτούς. Πότε δ' ἔσται τοῦτο ἢ ὅτε ἀπολαμβάνουσιν ἃς εν̣·· ἔπεισεν ἐπαγγελίας, περὶ ὧν γράφεται ὧδε· «Ὀφθαλμὸς ἀνθρώπου οὐκ εἶδεν, οὐδὲ θνητῶν οὖς ἤκουσεν, οὐδὲ ἐπὶ καρδίαν ἀναβέβηκεν, ὅσα ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν.» Ἔσται δὲ αὐτοῖς τὰ ἐπηγγελμένα ὃν τρόπον οὐκ ἀπεστρεψάμην αὐτούς, ἀλλ' ἐπιβλέπω καὶ ἐφορῶ αὐτούς, Κύριος «Θεὸς αὐτῶν» ὑπάρχων. Εἰσακούσομαι γοῦν αὐτῶν σφόδρα καρποφορούντων κατὰ τὸν Ἐφράιμ, καρποφορίαν ἑρμηνευόμενον, ὡς ἡσθῆναι καὶ χαρῆναι τὸ διανοητικὸν αὐτῶν ὡς ἐν οἴνῳ τῷ τρυγωμένῳ ἐκ τῆς 108 ἀμπέλου τῆς ἀληθινῆς, περὶ οὗ πολλάκις ἤδη σαφήνεια γέγονεν. 3.277 Τί δ' ὑπάρξεται ἐκ τῆς πόσεως τοῦ θείου οἴνου, ἢ τὸ εὐφρανθῆναι ἐκ τοῦ θεωρεῖν τὰ τῆς βασιλείας τῶν οὐρανῶν μυστήρια καὶ ὅσα ἄλλα ὑψηλὴν ἔχει θεωρίαν, μεθ' ἣν ὄψεταί τις τὸν Θεὸν καθαρᾷ καρδίᾳ προσβαλὼν «τῷ χαρακτῆρι τῆς ὑποστάσεως αὐτοῦ», ὡς αὐτὸν τὸν ὄντα «εἰκόνα» καὶ χαρακτῆρα «τοῦ ἀοράτου Θεοῦ» λέγειν· «Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα»; 3.278 Οὐ μόνον δ' αὐτοὶ οὗτοι πρὸς οὓς αἱ ἐπαγγελίαι ἀπολαύσουσιν τῶν ἱερῶν θεαμάτων, ἀλλὰ καὶ τὰ τέκνα αὐτὰ ἃ ἐγέννησαν θείᾳ παιδεύσει καὶ μιμήσει ἀρίστου βίου. Ὁ ἐν Χριστῷ γοῦν Ἀπόστολος Κορινθίοις καὶ Γαλάταις ἐπιστέλλει, τοῖς μέν· «∆ιὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα», τοῖς δέ· «Τέκνα μου οὓς πάλιν ὠδίνω μέχρι οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν.» Καὶ Πέτρος γοῦν ὁ τῶν ἀποστόλων πρόκριτος ὡς τέκνοις ἑαυτοῦ γράφει ἣν ἐχάραξεν ἐπιστολήν· «Ὡς τέκνα ὑπακοῆς, μὴ συσχηματιζόμενοι κατὰ τὴν προτέραν ἀναστροφήν.» Καὶ Βαρναβᾶς γοῦν καὶ αὐτὸς μετὰ Παύλου ἀπόστολος ταχθεὶς ἐπὶ τῆς ἀκροβ̣υστίας, τοῖς κατὰ τὸ εὐαγγέλιον πιστοῖς ἐπιστολὴν διαπεμψάμενος, προσφωνεῖ αὐτὴν ὡς υἱοῖς καὶ θυγάτρ̣α̣σιν̣. Καὶ ὁ ὑμνῳδὸς δὲ τοῖς κατὰ ἀρετὴν ἐξ αὐτοῦ γεννωμένοις προσφωνεῖ· «∆εῦτε, τέκνα, ἀκούσατέ μου, φόβον Κυρίου διδάξω ὑμᾶς. Τίς ἐστιν ἄνθρωπος ὁ θέλων ζωὴν καὶ ἀγαπῶν ἡμέρας ἰδεῖν ἀγαθάς;» 3.279 Ὀψόμενα τῶν προειρημένων τὰ τέκνα χαρήσεται νῷ, καρδίᾳ ὀνομαζομένῳ, οὐκ ἐπ' ἄλλῳ τινὶ ἢ Κυρίῳ Θεῷ αὐτῶν, λέγοντι πρὸς ἕκαστον τῶν πολιτευομένων κατὰ τὸ θεῖον Εὐαγγέλιον· «Εἴσελθε εἰς τὴν χαρὰν τοῦ Κυρίου σου.» 3.280 Zach. X, 8–10: Σημανῶ αὐτοῖς καὶ εἰσδέξομαι αὐτούς, διότι λυτρώσομαι αὐτούς, καὶ πληθυνθήσονται καθότι ἦσαν πολλοί· καὶ σπερῶ αὐτοὺς ἐν λαοῖς, καὶ οἱ μακρὰν μνησθήσονταί μου. Ἐκθρέψουσιν τὰ τέκνα αὐτῶν καὶ ἐπιστρέψουσιν. Καὶ ἐπιστρέψω αὐτοὺς ἐκ γῆς Αἰγύπτου καὶ ἐξ Ἀσσυρίων εἰσδέξομαι αὐτούς, καὶ εἰς τὴν Γαλααδῖτιν καὶ εἰς τὸν Λίβανον εἰσάξω αὐτούς, καὶ οὐ μὴ ὑπολειφθῇ αὐτῶν οὐδὲ εἷς. 3.281 Προθέμενος ὁ Κύριος εἰσδέξασθαι τοὺς ἀλλοτριωθέντας αἰχμαλωσίας τρόπῳ, οὐκ ἀθρόως τοῦτο ποιεῖ, ἀλλὰ σημάνας τὴν εὐεργεσίαν τοῖς ἀναδεξομένοις αὐτήν. Αὕτη

Spiritual Multiplication and the Seed of Abraham§99

99The practice of contemplation is especially brought forward in the Gospels; for Jesus, desiring to give rest to souls, says, 'Come to me, all you who labor and are burdened, and you will find rest for your souls; and take my yoke upon you, and learn from me, for I am gentle and humble in heart; for my yoke is good and my burden is light' (Matt 11:28-30). By saying, 'Come to me and I will give you rest,' he signifies how he judges them worthy to receive him into himself so that they might lift off his yoke, which is good, and the light burden.

This divine exhortation is also brought forward in Isaiah, with the Holy Spirit crying out: 'Shine, shine, Jerusalem, for your light has come, and the glory of your God has risen upon you. Behold, darkness and gloom will cover the earth, but upon you the Lord will appear' (Isa 60:1-2). He emphasized as a sign that it is fitting to be enlightened by the existing true light: 'But upon you the Lord will appear, and the glory of your God will be seen,' signifying how the royal souls, held by the King of all, go forth by the light of the one receiving them, and the called nations into the gospel by the brightness of the glorious Church, as Jerusalem is being led upward, since one sees 'the peace of God surpassing all understanding' (Phil 4:7) through perfect height and royal eminence.

For whose sake does he signify and receive them, saying in harmony: 'Because I will redeem them and multiply them, because they were many' (Hos 2:23)? He redeems them from the law of captivity of shoulders and unclad tyrants who had led them away from their own commonwealth.

The manner and how the restoration to liberty is exalted lies in other writings. Indeed, one of the saints cried out to the benefactor: 'My joy, redeem me from those who persecute me'; and again: 'Redeem me, Lord God of truth.' Peter, the foremost of Christ's disciples, makes manifest a turning away of those who had rushed from their former wickedness, writing to the faithful: 'You were not redeemed from your futile, ancestral way of life with corruptible gold or silver, but in the precious blood of Christ, the lamb without blemish and without spot' (1 Pet 1:18-19). The Savior, having redeemed, promised this.

The statement, 'I will multiply them because they were many,' is necessarily relevant; it refers not only to a multiplication in number, but also to an excellence in honor, similar to the blessing spoken by God toward Abraham: 'I will increase him, and I will multiply him, and I will bless him, and he shall be a blessing; a father of many nations, being revealed as a gift of God.' He becomes a father of many nations not merely according to the flesh, but according to the intelligible, clearly meaning that his children and sons are those who do his works and possess faith.

Indeed, the Savior himself, most strongly rebuking those who claim to have Abraham as a father according to the flesh, said: 'If you are children of Abraham, do the works of Abraham' (John 15:16). By this understanding, 'the vessel of election,' the apostle Paul writes to the Church, clarifying how the holy patriarch is a father of the nations, asserting: 'As many as are of faith, these are sons of Abraham, being blessed with him' (Galatians 3:7). The same view is proposed by that prophecy brought forth in Isaiah: 'The few shall become thousands, and the least a great nation' (Isaiah 60:22).

Taking these things in a sensory way provokes laughter, since many saints did not bear children at all: namely Elijah and Elisha, and John the Baptist, of whom no one greater was praised in deed or holy knowledge; they in no way bore children, so it is appropriate to understand the multiplication of those possessing such promises spiritually, 'because they were many.' For the righteous did not begin to multiply and become many only in this present life, according to the assigned understanding; for they were many even before this present life.

These, being many, were like seeds that he sowed among the peoples so that they might partake of their virtue. Just as seeds thrown into the earth transform the lying soil to become offspring and fruit, so those sown among the peoples and the nations bring those whom they have sown into their own quality, as if becoming imitators of their virtue. No one errs in saying that those who heard were sown by Jesus, saying: 'Go and make disciples of all nations' (Matthew 28:19); and even to the same in the Gospel according to John: 'For this reason I said to you,' that is, I appointed and demonstrated, 'that you might go and bear more fruit' (John 15:16), and the fruit...

Greek · §99

ἡ θεωρία ἐν Εὐαγγελίοις μάλιστα φέρεται· ἀναπαῦσαι γὰρ τὰς ψυχὰς ὁ Ἰησοῦς βουλόμενος, «∆εῦτε, φησίν, πρὸς ἐμὲ πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν· καὶ ἄρατε τὸν ζυγόν μου ἐφ' ὑμᾶς, καὶ μάθετε ἀπ' ἐμοῦ ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ· ὁ γὰρ ζυγός μου χρηστὸς καὶ τὸ φορτίον ἐλαφρόν ἐστιν.» ·····ως εἰσδέξασθαι αὐτοὺς πρὸς ἑαυτὸν κρίνας ἵνα ἄρωσιν τὸν ζυγὸν αὐτοῦ χρηστὸν ὄντα καὶ τὸ ἐλαφρὸν φορτίον, σημαίνει αὐτοῖς φάσκων· «∆εῦτε πρὸς ἐμὲ κἀγὼ ἀναπαύσω ὑμᾶς.» 3.282 Ἡ θεία αὕτη προτροπὴ καὶ ἐν Ἠσαΐᾳ φέρεται, τοῦ ἁγίου Πνεύματος βοῶντος· «Φωτίζου, φωτίζου, Ἰερουσαλήμ, ἥκει γὰρ τὸ φῶς σου ἐπὶ σέ, καὶ ἡ δόξα τοῦ Θεοῦ σου ἐπὶ σὲ ἀνατέταλκεν. Ἰδοὺ σκότος καὶ γνόφος καλύψει γῆν ἐπ' ἔθνη· ἐπὶ δὲ σὲ φανήσεται Κύριος.» Σημάνας γὰρ ὡς προσήκει φωτισθῆναι ὑπὸ τοῦ Σωτῆρος ὑπάρχοντος φωτὸς ἀληθινοῦ, ἐπενήνοχεν· «Ἐπὶ δὲ σὲ φανήσεται Κύριος, καὶ ἡ δόξα τοῦ Θεοῦ σου ἐπὶ σὲ ὀφθήσεται», ὡς πορεύεσθαι τὰς βασιλικὰς ψυχὰς ὧν κρατεῖ ὁ παμβασιλεὺς τῷ φωτὶ τοῦ εἰσδεχομένου καὶ τὰ κληθέντα ἔθνη εἰς τὸ εὐαγγέλιον τῇ λαμπρότητι τῆς ἐνδόξου Ἐκκλησίας, κατ' ἀναγωγὴν οὔσης Ἰερουσαλήμ, ἐπείπερ ὁρᾷ «τὴν Θεοῦ εἰρήνην πάντα νοῦν ὑπερέχουσαν» διὰ τέλειον ὕψος καὶ βασιλικὴν ὑπερ̣οχήν. 3.283 Τίνος δ' ἕνεκα σημαίνει καὶ εἰσδέχεται αὐτούς, ἁρμονίως ἐπιφέρει φάσκων· «∆ιότι λυτρώσομαι αὐτοὺς καὶ πληθυνῶ αὐτοὺς καθότι ἦσαν πολλοί.» Λυτροῦται δ' αὐτοὺς ὠμῶν καὶ ἀτέγκτων τυράννων νόμῳ αἰχμαλωσίας ἀπαγαγόντων αὐτοὺς τῆς οἰκείας αὐτῶν πολιτείας. 3.284 Κεῖται ἐν ἑτέραις γραφαῖς ὁ τρόπος καὶ πῶς ὑπῆρκται ἡ εἰς 109 τὴν ἐλευθερίαν ἀποκατάστασις. Εἷς τις γοῦν τῶν ἁγίων πρὸς τὸν εὐεργετήσαντα κέκραγεν· «Τὸ ἀγαλλίαμά μου, λύτρωσαί με ἀπὸ τῶν καταδιωκόντων με»· καὶ ἔτι· «Ἐλυτρώσω με, Κύριε ὁ Θεὸς τῆς ἀληθείας.» 3.285 Φανεροῖ τη`̣ν ἀποστροφὴν τῶν ῥυσθέντων ἀπὸ τῆς πρότερον κακοπραγίας̣ ὁ κορυφαῖος τῶν Χριστοῦ μαθητῶν Πέτρος, γράφων τοῖς πιστοῖς· «Οὐ φθαρτοῖς χρυσίῳ ἢ ἀργυρίῳ ἐλυθρώθητε ἐκ τῆς ματαίας ὑμῶν ἀναστροφῆς πατροπαραδότου, ἀλλ' ἐν αἵματι τιμίῳ ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ.» 3.286 Λυτρωσάμενος ὁ τοῦτ' ἐπαγγειλάμενος Σωτὴρ ἀναγκαίως ἐπιφέρει τό· «Πληθυνῶ αὐτοὺς καθότι ἦσαν πολλοί», οὐ τοσοῦτον πλήθει καὶ ἀριθμῷ ὅσον τῇ κατὰ τιμὴν ὑπεροχῇ, παραπλησίως τῇ πρὸς τὸν Ἀβραὰμ εὐλογίᾳ λεχθείσῃ ὑπὸ τοῦ Θεοῦ· «Αὐξανῶ αὐτόν, καὶ πληθυνῶ αὐτόν, καὶ εὐλογήσω αὐτόν, καὶ εὐλογημένος ἔσται, πατὴρ πολλῶν ἐθνῶν δωρεᾷ Θεοῦ ἀναδεικνύμενος.» Γίνεται δὲ πατὴρ πολλῶν ἐθνῶν οὐ κατὰ σάρκα μόνον, ἀλλὰ κατὰ τὸ νοητόν, δηλονότι τέκνων καὶ υἱῶν αὐτοῦ ἐκ τοῦ ποιεῖν αὐτοῦ τὰ ἔργα καὶ τὴν πίστιν ἔχειν. 3.287 Αὐτὸς γοῦν ὁ Σωτὴρ τοῖς αὐχοῦσι κατὰ σάρκα τὸν Ἀβραὰμ ἔχειν πατέρα ἐρρωμενέστατα ἐλέγχων ἔφη· «Εἰ τέκνα τοῦ Ἀβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε.» Ταύτῃ τῇ νοήσει, «τὸ τῆς ἐκλογῆς σκεῦος», ὁ ἀπόστολος Παῦλος ἐπιστέλλει τῇ Ἐκκλησίᾳ, σαφηνίζων πῶς πατὴρ τῶν ἐθνῶν ὁ ἱερὸς πατριάρχης ὑπάρχει φάσκων· «Ὅσοι ἐκ πίστεώς εἰσιν υἱοὶ Ἀβραάμ εἰσιν, σὺν αὐτῷ εὐλογούμενοι.» Τὴν αὐτὴν θεωρίαν ὑποβάλλει τὸ προφητικὸν ἐκεῖνο τὸ ἐν Ἠσαΐᾳ φερόμενον· «Ὁ ὀλιγοστὸς ἔσται εἰς χιλιάδας, καὶ ὁ ἐλάχιστος εἰς ἔθνος μέγα.» 3.288 Ἐπὶ αἰσθητῶν ταῦτα λαμβανόμενα γέλωτα κινεῖ, πολλῶν ἁγιωτάτων οὐδ' ὅλως τεκνούν̣των· Ἠλίας γοῦν καὶ Ἐλισαῖε καὶ ὁ βαπτιστὴς Ἰωάννης, οὗ μείζων οὐδεὶς κατὰ πρᾶξιν ἐπαινετὴν καὶ γνῶσιν ἁγίαν, οὐδαμῶς ἐτέκνωσαν, ὥστε πνευματικῶς ἐκλαμβάνειν προσήκει τὸ πληθύνεσθαι τοὺς ἔχοντας τὰς τοιαύτας ἐπαγγελίας «καθότι ἦσαν πολλοί». Οὐ γὰρ ἐνταῦθα ἤρξαντο οἱ δίκαιοι πληθύνεσθαι καὶ γίνεσθαι πολλοὶ κατὰ τὴν ἀποδοθεῖσαν νόησιν· ἦσαν γὰρ πολλοὶ καὶ πρὸ τῆς π̣αρούσης ζωῆς. 3.289 Τούτους τοὺς ὄντας πολλοὺς οἷα σπέρματα ἔσπειρεν ἐν τοῖς λαοῖς ἵνα μεταλάβωσιν αὐτῶν τῆς ἀρετῆς. Ὅνπερ γὰρ τρόπον τὰ εἰς γῆν βαλλόμενα σπέρματα μεταποιεῖ τὴν παρακειμένην χθόνα ὡς γενήματα καὶ καρπὸν γενέσθαι, οὕτως οἱ ε᾿̣πισπειρόμενοι τοῖς λαοῖς καὶ τοῖς ἔθνεσιν, εἰς τὴν ἰδίαν ποιότητα φέρουσιν τοὺς οἷς ἐπεσπάρησαν, μιμητὰς τῆς ἀρετῆς αὐτῶν ἐσομένους. 3.290 Οὐχ ἁμαρτήσοι δέ τις λέγων ἐσπάρθαι ὑπὸ Ἰησοῦ τοὺς ἀκούσαντας· «Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη»· καὶ ἔτι πρὸς τοὺς αὐτοὺς ἐν τῷ κατὰ Ἰωάννην· «∆ιὰ τοῦτο ἔθηκα ὑμᾶς», τοῦτ' ἔστιν ὡρισάμην καὶ ἀπέδειξα, «ἵνα ὑπάγητε καὶ πλείονα καρπὸν φέρητε», καὶ ὁ καρπὸς

The Migration of the Soul§100

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100He will be glorified.

I think that in this way the saints are taken captive with the peoples and into Babylon and Assyria, so that by imparting their own virtue they might show themselves to be ears of grain and offspring of saving seeds. This will be consistent with the remembering of the Lord by those who had drifted away from him through sins and impiety. Especially these promises fit those who have believed from the nations. For it has been said concerning them in the 121st and 1st Psalm: 'All the ends of the earth shall remember and turn to the Lord, and all the families of the nations shall worship before him, for the kingdom is the Lord's and he is the ruler of the nations.' For how could he not rule and be the master of those remembered who have turned to him, as to worship and glorify the one who holds them as a benefactor?

What will follow for those remembering the All-King, or that it might happen in a non-literal sense regarding 'the city of the living God,' being heavenly, according to what was said: 'You who are far off, remember the Lord, and let Jerusalem ascend to your heart.' Those having been benefited by their own Savior, being as it were servants and many-children by spiritual upbringing, will rear their own children, imparting intellectual food, as it is announced concerning each one according to the writing of the divine Proverbs: 'A righteous father brings up his children well.'

This can be understood toward spiritual upbringing, and also according to history; for being a righteous father, Zechariah reared well John the Baptist, who was his child, just as Abraham reared Isaac, and Isaac reared Jacob; and he himself, Paul the divine, reared profitably and praiseworthily those whom he had begotten through the gospel. For it is possible to hear him writing to the Corinthians: 'I gave you milk.' Similarly Peter writes to the faithful in the dispersion: 'Having been born again, not of corruptible seed, but of incorruptible through the word of the living and abiding God, as newborn babes, long for the spiritual milk, so that in it you may grow unto salvation.' In this same way also the evangelist John, having begotten the disciples through him by a way of instruction, writes to the whole Church: 'Children, keep yourselves from idols.' Toward the rearing...

They will find their own children, those who have become fathers, and they will turn them back with divine exhortations and instructions, so that they may no longer be with evildoers in ungodly lands, this being granted by God, as He Himself said: 'I will bring them back from Egypt, and from the Assyrians I will receive them' (Exodus 20:22; Jeremiah 31:8), so that they may no longer be subdued by the spiritual tyrant of Egypt, nor be held by the ruler of the Assyrians, called 'the great mind' because of the cunning and absurdity of thoughts, which the common people do not refute, but only those speaking God-wisely say: 'For we do not ignore his thoughts.'

It is possible to call the same tyrant the ruler of the Egyptians and the Assyrians through another energy; and even if different evil powers were signified by various names, it does not grieve, for such a thing is not impossible, with many being 'rulers and powers of this darkness, but also cosmic rulers and spiritual wickedness' (Ephesians 6:12).

The provider of great gifts, having freed from Egypt and Assyria those who are well-rearing their children and those who begot them, promises to bring them into Gilead and Lebanon, with no evil king still bothering them. And see if he brings into Gilead those who strive to have the migration of martyrdom, the movement from wickedness into virtue; for the one repenting from sin into righteousness, from ungodliness into godliness, is being migrated, as the righteous are being migrated in a different way from the introduction of instruction into the following progress, and from that into the succeeding one, until that very end, with which nothing other good exists, being the final object of desire.

In this way, concerning those being migrated, the hymnist says: 'They shall go from strength to strength' (Psalm 84:7). And they are also migrated from the shadow of the law into its truth, those having ascended above the killing letter (2 Corinthians 3:6) and becoming in the life-giving Spirit. It must be supervised whether even a partial knowing and prophesying undergoes migration; but the witness of the migration or sojourning shall be, acting contrary to itself, possessing the proof. Those brought in by God into Gilead are being brought into Lebanon.

Greek · §100

ὑμῶν δεδοξασμένος ἔσται. 3.291 Ἡγοῦμαι κατὰ τὸν τρόπον τοῦτον συναιχμαλωτίζεσθαι τοὺς ἁγίους τοῖς λαοῖς καὶ εἰς αὐτὴν τὴν Βαβυλῶνα καὶ Ἀσσυρίαν, ἵνα μετα̣δόντες τῆς ἑαυτῶν ἀρετῆς δίκην σωτηριωδῶν σπερμάτων στάχυς καὶ γενήματα αὐτοὺς ἀποδείξωσιν. Τούτῳ ἁρμονίως ἕψεται μνησθῆναι τοῦ Κυρίου τοὺς μακρυνθέντας αὐτοῦ διὰ ἁμαρτήματα καὶ ἀσεβείας. 3.292 Μάλιστα αἱ ἐπαγγελίαι αὗται ἁρμόζουσιν τοῖς ἀπὸ ἐθνῶν πιστεύσασιν. Εἴρηται γοῦν περὶ αὐτῶν ἐν εἰκοστῷ καὶ πρώτῳ Ψαλμῷ· «Μνησθήσονται καὶ ἐπιστραφήσονται πρὸς Κύριον πάντα τὰ πέρατα τῆς γῆς, καὶ προσκυνήσουσιν ἐνώπιον αὐτοῦ πᾶσαι αἱ πατριαὶ τῶν ἐθνῶν, ὅτι τοῦ Κυρίου ἡ βασιλεία καὶ αὐτὸς δεσπόζει τῶν ἐθνῶν.» Πῶς γὰρ οὐκ ἄρχει καὶ δεσπόζει τῶν μνησθέντων αὐτοῦ ἐπιστρεψάντων πρὸς αὐτόν, ὡς προσκυνεῖν καὶ δοξολογεῖν τὸν κρατοῦντα εὐεργέτην; 3.293 Τί δ' ἕψεται τοῖς μνησθεῖσιν τοῦ παμβασιλέως, ἢ τὸ ἐν ἀναπολήσει γενέσθαι «τῆς πόλεως τοῦ ζῶντος Θεοῦ», τυγχανούσης ἐπουρανίου, κατὰ τὸ λεχθέν· «Οἱ μακρὰν μνήσθητε τοῦ Κυρίου, 110 καὶ Ἰερουσαλὴμ ἀναβήτω ἐπὶ καρδίαν ὑμῶν.» 3.294 Οἱ εὐεργετηθέντες ὑπὸ τοῦ Σωτῆρος ἑαυτῶν πολύπαιδες καὶ πολύτεκνοι κατ' ἀναγωγὴν ὑπάρχοντες, ἐκθρέψουσιν τὰ τέκνα ἑαυτῶν μεταδόσει νοητῆς τροφῆς, ὡς περὶ ἑκάστου ἀπαγγέλλεσθαι κατὰ τὴν γραφὴν τῶν θείων Παροιμιῶν· «Καλῶς ἐκτρέφει πατὴρ δίκαιος.» 3.295 Πρὸς τῇ ἀναγωγῇ, καὶ καθ' ἱστορίαν ὑπαρχθῆναι δύναται· δίκαιος γὰρ πατὴρ ὢν ὁ Ζαχαρίας καλῶς ἐξέθρεψεν τὸν βαπτιστὴν Ἰωάννην τυγχάνοντα τέκνον αὐτοῦ, ὡς καὶ Ἀβραὰμ τὸν Ἰσαάκ, καὶ Ἰσαὰκ τὸν Ἰακώβ· καὶ αὐτὸς ὢπατὴρ ὁ θεσπέσιος Παῦλος ἐπωφελῶς καὶ ἐπαινετῶς ἐξέτρεφεν οὓς ἐγέννησεν διὰ τοῦ εὐαγγελίου. 3.296 Ἀκοῦσαι γοῦν ἔστιν αὐτοῦ γράφοντος Κορινθίοις· «Γάλα ὑμᾶς ἐπότισα.» Συμφώνως καὶ Πέτρος γράφει τοῖς ἐν τῇ διασπορᾷ πιστοῖς· «Ἀναγεγεννημένοι οὐκ ἐκ σπορᾶς φθαρτῆς, ἀλλ' ἀφθάρτου διὰ λόγου ζῶντος Θεοῦ καὶ μένοντος̣, ὡς ἀρτιγέννητα βρέφη τὸ λογικὸν γάλα ἐπιποθήσατε, ἵνα ἐν αὐτῷ αὐξηθῆτε εἰς σωτηρίαν.» Κατὰ τὸν τρόπον τοῦτον καὶ ὁ εὐαγγελιστὴς Ἰωάννης, γεννήσας παιδεύσεως τρόπῳ τοὺς μαθητευθέντας αὐτῷ, ὅλῃ Ἐκκλησίᾳ γράφει· «Τέκνα, φυλάξατε ἑαυτοὺς ἀπὸ τῶν εἰδώλων.» 3.297 Πρὸς τῷ ἐκθρέψαι τὰ τέκνα ἑαυτῶν, οἱ ἀποδεδομένοι πατέρες καὶ ἐπιστρέψουσιν αὐτὰ προτροπαῖς καὶ νουθεσίαις θείαις, ἵνα μηκέτ' ὦσιν μετὰ κακῶν ἐν χώραις δυσσεβῶν, τοῦτο τοῦ Θεοῦ χαριζομένου, ὡς αὐτὸς ἔφη· «Ἐπιστρέψω αὐτοὺς ἐξ Αἰγύπτου, καὶ ἐξ Ἀσσυρίων εἰσδέξομαι αὐτούς», ἵνα μηκέτι καταπόνωνται ὑπὸ τοῦ πνευματικοῦ τυράννου τῆς Αἰγύπτου, μηδὲ κρατῶνται ὑπὸ τοῦ ἄρχοντος τῶν Ἀσσυρίων, καλουμένου «νοῦ μεγάλου» διὰ πανουργίαν καὶ σκαιότητα νοημάτων, ἃ οἱ τυχόντες οὐκ ἐλέγχουσι, ἀλλ' ἢ μόνοι οἱ θεοσόφως φάσκοντες· «Οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν.» 3.298 ∆υνατὸν τὸν αὐτὸν τύραννον κατ' ἄλλην καὶ ἄλλην ἐνέργειαν Αἰγυπτίων καὶ Ἀσσυρίων ἄρχοντα φάναι· εἰ δὲ καὶ δ̣ιάφοροι πονηραὶ δυνάμεις σημαίνοιντο διὰ τῶν ποικίλων ὀνομάτων, οὐ λυπεῖ· οὐ γὰρ ἀδύνατον τὸ τοιοῦτον, πολλῶν οὐσῶν «ἀρχῶν καὶ ἐξουσιῶν τοῦ σκότους τούτου, ἀλλὰ καὶ κοσμοκρατόρων καὶ πνευματ̣ικῶν πονηρίας». 3.299 Ἐλευθερώσας ὁ τῶν μεγάλων δωρεῶν χορηγὸς ἐκ τῆς Αἰγύπτου καὶ Ἀσσυρίας τοὺς καλῶς ἐκτρέφοντας τὰ σφῶν τέκνα καὶ τοὺς τεκόντας αὐτὰ πατέρας, εἰς τὴν Γαλααδῖτιν καὶ τὸν Λίβανον εἰσάξειν αὐτοὺς ἐπαγγέλλεται, οὐδενὸς ἔτι ἐνοχλοῦντος πονηροῦ βασιλέως. Καὶ ὅρα εἰ εἰσάγει εἰς τὴν Γαλααδῖτιν τοὺς σπουδάζοντας ἔχειν τὴν μαρτυρίας μετοικεσίαν, τὴν ἐκ κακίας εἰς ἀρετήν· μετοικίζεται γὰρ ὁ μετανοῶν ἐξ ἁμαρτίας εἰς δικαιοσύνην, ἐξ ἀσεβείας εἰς εὐσέβειαν, ἑτέρῳ τρόπῳ μετοικιζομένων τῶν δικαίων ἐξ εἰσαγωγῆς τῆς παιδεύσεως εἰς τὴν ἑπομένην προκοπήν, καὶ ἐξ ἐκείνης εἰς τὴν διαδεχομένην, μέχρις αὐτοῦ τοῦ τέλους, μεθ' ὃ ἕτερον ἀγαθὸν οὐκ ἔστιν, τυγχάνον ἔσχατον ὀρεκτόν. 3.300 Τούτῳ τῷ τρόπῳ περὶ τῶν μετοικιζομένων ὁ ὑμνῳδὸς λέγει· «Πορεύσονται ἐκ δυνάμεως εἰς δύναμιν.» 3.301 Μετοικίζονται δὲ καὶ ἀπὸ τῆς σκιᾶς τοῦ νόμου εἰς τὴν ἀλήθειαν αὐτοῦ οἱ ὑπεραναβάντες τὸ ἀποκτεῖνον γράμμα καὶ ἐν τῷ ζωοποιοῦντι Πνεύματι γινόμενοι. 3.302 Ἐπιστατέον εἰ καὶ ἐκ τοῦ ἐκ μέρους γινώσκειν καὶ προφητεύειν μετοικισμὸς διαδέχεται· μαρτυρι´̣α δὲ τῆς μετοικεσίας ἢ παροικήσεως ἔσται, ἀναντιρρήτως ἐνεργουμένης ἐξ ἑαυτῆς ἐχούσης τὴν ἀπόδειξιν. 3.303 Οἱ εἰσαχθέντες ὑπὸ τοῦ Θεοῦ εἰς τὴν Γαλααδῖτιν εἰσάγονται καὶ εἰς τὸν Λίβανον

The Fragrance of Divinity and the Unity of the Fullness§101

101Having been made divine: for the Lebanon declares divinity in what was said by the divine bridegroom to the divine bride cohabiting with him, who was being a divine soul and an 'exalted Church' most intensely regarded as 'having no more a wrinkle or a line or anything of this sort' (Song of Songs 4:7); 'The fragrance of your garments is like the fragrance of Lebanon.' This could be said toward each of those having been made divine through participation in the God the Word, concerning whom it was said by the Savior: 'He called those gods to whom the word of God became' (Psalm 82:6). 'The fragrance of your garments is like the fragrance of Lebanon.' In the plural, garments are virtues by type, with which the 'queen standing at the right hand' of the all-king bridegroom is adorned.

It has been said to wise men that the divinity which the Magi brought to the child born of Mary, with gold and myrrh and frankincense, is shown by such a thought: since the one born of the virgin is simultaneously God and man, but also is a king, according to the one confessing his divinity, it is fitting to bring frankincense as a gift, and to present gold along with this frankincense because he confesses him as king. For it is said in the seventy-first Psalm, and that the one who has arrived is king and gold is presented to him, thus: 'Give the king his due judgment' (Psalm 71:11), and with other things: 'And he shall live and gold shall be given to him from the Arabia' (Psalm 72:10). In truth, and not by opinion, the one being glorified as a man will not be divine because he is mortal and is destined 'by the grace of God to be above all death' (Romans 6:9), and myrrh was presented among the gifts. This gift declares that he has been buried, the one who has overcome all death. Likewise, those around Joseph and Nicodemus perfumed with myrrh the body of Jesus which was brought from the cross.

When the great-giver God has brought into Gilead and Lebanon those redeemed from Pharaoh and from the Assyrian, no one of the enemies remains any longer, not in being—for it is impossible to turn a rational essence into non-being, even if he sins and acts impiously in all things and greatly—but in no longer being an enemy and an adversary to those redeemed by God. Most especially this will be when 'God is all in all' (1 Cor 15:28) becomes, 'for all having met the perfect man, to the measure of the age of the fullness of Christ,' 'having been perfected in the same mind and the same purpose,' of whom the Son said to the Father: 'Give to them that they may be one in us, just as I and you are one' (John 17:21). Namely, of all having received the fullness of divinity, no one remains any longer divided from the union as being outside and by himself. 'For then all sorrow, pain, and sighing will depart' (Rev 21:4), the multitude according to number will also depart, into one man of all those having met.

Greek · §101

θεοποιηθέντες· θεότητα γὰρ δηλοῖ ὁ Λίβανος ἐν τῷ λεχθέντι ὑπὸ τοῦ θείου νυμφίου πρὸς τὴν συνοικοῦσαν αὐτῷ θείαν νύμφην, τυγχάνουσαν θείαν ψυχὴν κ̣αὶ «ἔνδοξον Ἐκκλησίαν» σφοδρῶς ἡγιασμένην ὡς «μηκέτ' ἔχειν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων»· «Ὀσμὴ ἱματίων σου ὡς ὀσμὴ Λιβάνου.» Ῥηθείη δ' ἂν τοῦτο πρὸς ἕκαστον τῶν θεοποιηθέντων μετοχῇ τοῦ Θεοῦ λόγου, περὶ ὧν εἴρηται ὑπὸ τοῦ Σωτῆρος· 111 «Ἐκείνους θεοὺς εἶπεν πρὸς οὓς ὁ λόγος τοῦ Θεοῦ ἐγένετο.» 3.304 «Ὀσμὴ ἱματίων σου ὡς ὀσμὴ Λιβάνου.» Πληθυντικῶς ἱμάτια αι῾̣ κατ' εἶδος ἀρεταὶ τυγχάνουσιν, οἷς ἐγκαλλωπίζετα̣ι «ἡ παραστᾶσα βασιλὶς ἐκ δεξιῶν» τοῦ παμβασιλέως νυμφίου. 3.305 Εἴρηται σοφοῖς ἀνδράσιν θεότητα δηλοῦν ὃν προσήνεγκαν οἱ μάγοι τῷ ἐκ τῆς Μαρίας τεχθέντι παιδίῳ μετὰ χρυσοῦ καὶ σμύρνης λίβανον, διανοίᾳ τοιαύτῃ· ἐπεὶ Θεὸς ἅμα καὶ ἄνθρωπος, ἀλλὰ καὶ βασιλεὺς ὑπάρχει ὁ τεχθεὶς ἐκ τῆς παρθένου, κατὰ τὸν ὁμολογοῦντα τὴν θεότητα αὐτοῦ ἔστιν λίβανον δῶρον κομίζειν, χρυσὸν δὲ μετὰ τούτου τοῦ λιβάνου προσάγειν διὰ τὸ ὁμολογεῖν αὐτὸν βασιλέα. Εἴρηται γοῦν ἐν ἑβδομηκοστῷ πρώτῳ Ψαλμῷ, καὶ ὅτι βασιλεύς ἐστιν ὁ ἐπιδημήσας καὶ χρυσὸς αὐτῷ προσάγεται, οὕτως· «Ὁ Θεὸς τὸ κρίμα σου τῷ βασιλεῖ δός», καὶ μεθ' ἕτερα· «Καὶ ζήσεται καὶ δοθήσεται αὐτῷ ἐκ τοῦ χρυσίου τῆς Ἀραβίας.» 3.306 Ἀληθείᾳ καὶ οὐ δοκήσει ἄνθρωπος γεγονὼς ο῾̣ δ̣ο̣ξολογούμενος διὰ τὸ θνητὸς εἶναι καὶ μέλλειν «χάριτι Θεοῦ ὑπὲρ πάντας γεύεσθαι θανάτου̣», καὶ σμύρνα ἐν τοῖς δώροις προσηνέχθη. ∆ηλοῖ τὸ δώρημα τοῦτο τὸ τετάφθαι τὸν ὑπὲρ πάντων θανόντα. Αὐτίκα γοῦν οἱ ἀμ̣φὶ τὸν Ἰωσὴφ καὶ Νικόδημον ἐσμύρνισαν τὸ κατε̣ν̣εχθὲν ἀπὸ τοῦ σταυροῦ σῶμα τοῦ Ἰησοῦ. 3.307 Εἰσάξαντος τοῦ μεγαλοδώρου Θεοῦ τοὺς λυτρωθέντας ἀπὸ Φαραὼ κα̣ι`̣ τ̣οῦ Ἀσσυρίου εἰς τὴν Γαλααδῖτιν̣ καὶ τὸν Λίβανον, οὐδεὶς ἔτ̣ι τῶν ἐχθρῶν ὑπολείπεται, οὐ τῷ μηκέτ' εἶναι, –ἀδύνατον γὰρ λογικὴν οὐσίαν εἰς τὸ μὴ ὂν καταστρέψαι, κἂν π̣άντα καὶ μεγάλα ἁμαρτήσῃ καὶ ἀσεβήσῃ, – ἀλλ' εἰς τὸ μηκέτ' εἶναι ἐχθρὸν καὶ ἀντικείμενον τοῖς ὑπὸ Θεοῦ λυτρωθεῖσιν. 3.308 Μάλιστα δὲ τοῦθ' ὑπάρξεται ὅταν «πάντα ἐν πᾶσιν ὁ Θεὸς» γένηται, «πάντων γὰρ καταντησάντων εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ», «κατηρτισμένων τῷ αὐτῷ νοῒ καὶ τῇ αὐτῇ γνώμῃ», ὑπάρξαντος οὗ εἶπεν ὁ Υἱὸς πρὸς τὸν Πατέρα· «∆ὸς αὐτοῖς ἵνα ὦσιν ἓν ἐν ἡμῖν, καθὼς ἐγὼ καὶ σὺ ἕν ἐσμεν.» Πάντων δηλαδὴ ἀπολαβόντων τὸ πλήρωμα τῆς θεότητος, οὐδεὶς ἔτι ὑπολείπεται διῃρημένος τῆς ἑνώσεως ὡς ἔξω καὶ καθ' ἑαυτὸν εἶναι. «Ἀποδράσης γὰρ τότε πάσης λύπης, ὀδύνης, στεναγμοῦ», ἀποδράσεται καὶ τὸ κατὰ ἀριθμὸν πλῆθος, εἰς ἕνα ἄνδρα πάντων καταντησάντων. 3.309 Zach. X, 11–12: Ἐλεύσονται ἐν θαλάσσῃ στενῇ καὶ πατάξουσιν ἐν θαλάσσῃ κύματα, καὶ ξηρανθήσεται πάντα τὰ βάθη ποταμῶν, καὶ ἀφαιρεθήσεται πᾶσα ὕβρις Ἀσσυρίων, καὶ σκῆπτρον Αἰγύπτου περιαιρεθήσεται. Καὶ κατισχύσω

The Allegory of the Net and the Sea§102

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102They shall glory in the Lord their God, and in his name, says the Lord (Jeremiah 9:24).

Continuously in the divine words, the manner of the earth and the cosmic movement of the sea are brought forward. The evangelical parable concerning the net indicates nothing sensible, all of it pronouncing an ascent; for the net cast into human life upon a field of the fishes in it, so named allegorically, is the God-breathed scripture, manifoldly woven by 'the manifold wisdom of God.' But the sea is the condition regarding us, widening and broadening for the greedy and the passion-loving, near to those remaining in the motionless; for the fish does not leave a voice, nor does it have a distinct appearance, since even its sensation is not precise.

Even if the fishes being caught by it have nothing manifest, because of the weakness of their soul and sensation, nevertheless the holy men, being fishermen and catchers of fishes, do work and in the multitude of the water of the sea. Concerning them indeed it has been written in divine hymns: 'Those descending into the sea in ships, doing work in many waters, they themselves saw the works of God and his wonders in the depth.'

Human lives descend into the surging, salt-filled swell in human ships, which are bodies, in order to do work in many waters, fishing and steering; for each of the intelligent ones has steering, being one of the gifts of the Holy Spirit. For it has been said that 'the comprehension and the steering' of the Holy Spirit is a gift. In being a pilot, the intelligent one and fisherman exists, having that art about which Jesus said to the known ones: 'Come after me and I will make you fishers of men' (Matthew 4:19).

Those doing work in many waters see the works of the Lord and his wonders in the depth, approaching as if to the judgments of God, encountering a great abyss. For even if they are unsearchable, but having the Spirit of God who searches its depths, they see in the depth the wonders and works of God.

See also another work of those descending into the sea, being announced in the prophet Isaiah: 'They shall be cast in ships of foreigners, they shall manage the sea at once' (Isaiah 23:3); saying ships of foreigners regarding the bodies because they are of a different nature from the souls that are sailing, being substances not of intellect, and this very thing according to...

Greek · §102

αὐτοὺς ἐν Κυρίῳ Θεῷ αὐτῶν, καὶ ἐν τῷ ὀνόματι αὐτοῦ κατακαυχήσονται, λέγει Κύριος. 3.310 Συνεχῶς ἐν τοῖς θείοις λόγοις ὁ περὶ γῆν τρόπος καὶ κοσμικὴ διαγωγὴ θάλασσα προσαγορεύεται. Ἡ περὶ τῆς σαγήνης γοῦν εὐαγγελικὴ παραβολὴ οὐδὲν αἰσθητὸν αἰνίττεται, πάντα πρὸς ἀναγωγὴν διαγορ̣εύουσα· ἡ γὰρ βαλλομένη σαγήνη εἰς τὸν ἀνθρώπινον βίον ἐπὶ ἄγρᾳ τῶν ἐν αὐτῇ ἰχθύων, ἀλληγορικῶς οὕτως ὠνομασμένων, ἡ θεόπνευστός ἐστι γραφή, πολυειδῶς πεπλεγμένη ὑπὸ «τῆς πολυποικίλου τοῦ Θεοῦ σοφίας». Θάλασσα δὲ ἡ καθ' ἡμᾶς ἐστι κατάστασις, πλατυνομένη̣ καὶ εὐρυνομένη τοῖς φιληδόνοις κα̣ὶ φιλοπαθέσιν ἐγγύς που τοῦ ἀκινήτου διακειμένοις· οὐδὲ γὰρ φωνὴν ἰχθὺς ἀφίησιν, οὐδὲ τρανὴν ἔχει φαντασίαν, ἐπεὶ μηδὲ αἴσθησιν ἠκριβωμένην. 3.311 Εἰ καὶ οἱ ἰχθύες οἱ ἐννη̣χ̣όμενοι αὐτῇ οὐδὲν ἔχουσιν ἐναργές, διὰ τὸ καταδεὲς τῆς ψυχῆς καὶ αἰσθήσεως αὐτῶν, ἀλλ' οὖν οἱ ἅγιοι ἄνδρες ἁλιεῖς ὄντες καὶ τῶν ἰχθύων ἀγρευταί, ποιοῦσιν ἐργασίαν καὶ ἐν τῷ πλήθει τοῦ ὕδατος τῆς θαλάσσης. Περὶ αὐτῶν γοῦν γέγραπται ἐν θείοις ὕμνοις· «Οἱ καταβαίνοντες εἰς θάλασσαν ἐν̣ πλοίοις ποιοῦντες ἐργασίαν ἐν ὕδασιν πολλοῖς, αὐτοὶ εἶδον τὰ ἔργα τοῦ Θεοῦ καὶ τὰ θαυμάσια αὐτοῦ ἐν τῷ βυθῷ.» 3.312 Καταβαίνουσιν εἰς τὸν κεκυματωμένον ζάλης τε και`̣ ἁλμυρίδος πεπληρωμένον ἀνθρώπων βίον ἐν πλοίοις τοῖς ἀνθρωπίνοις σώμασιν αἱ ψυχαί, ἐπὶ τῷ ποιῆσαι 112 ἐργασίαν ἐν ὕδασι πολλοῖς, ἁλιεύοντες̣ κυβερνῶντες· ἕκαστος γὰρ τῶν νοημόνων κυβέρνησιν ἐ´̣χ̣ει, ἓν οὖσαν τῶν χαρισμάτων τοῦ ἁγίου Πνεύματος. Εἴρηται γὰρ ὡς «ἡ ἀντίλημψις καὶ ἡ κυβέρνησις» τοῦ ἁγίου Πνεύματός ἐστι δῶρον. Πρὸς τῷ κυβερνήτης εἶναι, ὁ νοήμων καὶ ἁλιεὺς ὑπάρχει, τέχνην ἔχων ἐκείνην περὶ ἧς τοῖς γνωρίμοις Ἰησοῦς εἶπεν· «∆εῦτε ὀπίσω μου καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων.» 3.313 Οἱ ἐν πολλοῖς ὕδασιν ἐργασίαν ποιοῦντες, τὰ ἔργα Κυρίου καὶ τὰ θαυμάσια αὐτοῦ ο῾̣ρῶσιν ἐν τῷ βυθῷ, ἐφιστάνοντες ὡς οἷόν τε τοῖς τοῦ Θεοῦ κρίμασιν, ἀβύσσῳ πολλῇ τυγχανούσῃ. Εἰ γὰρ καὶ ἀνεξεραύνητά εἰσιν, ἀλλά γε ἔχοντες τὸ Πνεῦμα τοῦ Θεοῦ τὸ ἐραυνοῦν αὐτοῦ τὰ βάθη, ὁρῶσιν ἐν τῷ βυθῷ τὰ θαυμάσια καὶ ἔργα τοῦ Θεοῦ. 3.314 Ὅρα δὲ καὶ ἕτερον ἔργον τῶν εἰς τὴν θάλασσαν καταβάντων, ἐν̣ τῷ προφήτῃ Ἠσαΐᾳ ἀπαγγελλόμενον· «Πετασθήσονται, φησίν, ἐν πλοίοις ἀλλοφύλων, θάλασσαν ἅμα προνομεύσουσιν», ἀλλόφυλα πλοῖα λέγων τὰ σώματα διὰ τὸ ἑτέρας εἶναι φύσεως παρὰ τὰς ἐμπλεούσας ψυχάς, οὐσίας οὔσας νοέρας καὶ αὐτὸ τοῦτο κατ̣'

The Sea and the Dragon§103

103having been created in the image and likeness of God. But these false teachers manage the sea, hunting the dragon within it, taking from it those souls which they have deceived by a deceptive and misleading teaching. Regarding how the dragon dwells in the sea, the hymnographer in the 103rd Psalm is proclaimed, saying: 'This sea is great and spacious, where ships travel, small creatures along with large ones, this dragon which you made to play with it.' (Psalm 103:26).

One must observe that whereas here the sea is great and spacious for those who dwell with the dragon, it is narrow for those rushing out of it. For just as the gate is narrow and the road is compressed for the righteous who seek eternal life, and a wide and spacious road exists for the wicked and the greedy, leading many into destruction, so also the allegorically interpreted sea is found narrow 'for those afflicted in everything' through godliness 'and not being distressed,' as it is said with conviction: 'That through many tribulations we must enter into the kingdom.' (Acts 14:22).

The waves of the interpreted sea are beaten down by the one ruling and holding it, to whom the saints are said to cry out: 'You rule the dominion of the sea and you calm the surge of its waves.' (Psalm 93:4).

Jesus established this both perceptibly and intellectually, rebuking the foaming sea according to the apostolic vessel and the wind that had raised its waves, so that immediate calm and clarity might occur, with the water and air becoming still.

When the waves of the sea were allegorically rebuked, the depths of the rivers were also made dry, concerning which the king of Egypt, named dragon because of his venomous and serpent-like nature, stumbling, said: 'The rivers are mine, and I made them.' (Exodus 14:12). Those having experienced the sea being narrowed, its waves being beaten down, and the depths of the rivers being dried up, approaching the one who accomplished these things, they return a hymn of thanks, saying thus: 'He who turns the sea into dry land, they shall walk in a river on foot,' which makes manifest the drying of their depths and the beating down of the sea's waves.

When the waves of the sea are beaten down and all the depths of the rivers are made dry, the insolence of the Assyrians is destroyed, and the scepter of Egypt shall be taken away, no longer...

Greek · §103

ει᾿̣κόνα καὶ ὁμοίωσιν Θεοῦ κτισθείσας. Προνομεύουσι δὲ οὗτοι τὴν θάλασσαν, σκυλ̣εύοντες τὸν ἐν αὐτῇ δράκοντα, λαμβάνοντες ἀπ̣' αὐτοῦ ἃς ἠπάτησεν ψυχὰς ἐριστικῇ καὶ ἀπατηλῇ διδασκαλίᾳ. Ὅτι δὲ ὁ δράκων ἐν τῇ θαλάσσῃ διατρίβει, ὁ ὑμνῳδὸς ἐν τρίτῳ καὶ ἑκατοστῷ Ψαλμῷ ἀναφ̣θέγγεται φάσκων· «Αὕτη ἡ θάλασσα ἡ μεγάλη καὶ εὐρύχωρ̣ος, ἐκεῖ πλοῖα διαπορεύονται, ζῷα μικρὰ μετὰ μεγάλων, δράκων οὗτος ὃν ἔπλασας ἐμπαίζειν αὐτῷ.» 3.315 Ἐπιστατέον ὡς ἐνταῦθα μὲν μεγάλη καὶ εὐρύχωρός ἐστιν ἡ θάλασσα τοῖς μετὰ τοῦ δράκοντος διατρίβουσιν, στενὴ δὲ τοῖς ἔξω αὐτῆς σπεύδουσιν εἶναι. Ὅνπερ γὰρ τρόπον τοῖς δικαίοις στενή ἐστιν ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς τοῖς ἐν τῷ ὀρθῶς πο̣λιτ̣εύεσθαι ζητοῦσιν τὴν ζωὴν αἰώνιον, πλατεῖα πύλη καὶ ευ᾿̣ρύχωρος ὁδὸς ὑπάρχουσα τοῖς φαύλοις καὶ φιληδόνοις, ὡς πολλοὺς περιπίπτειν τῇ ἀπωλείᾳ, οὕτως ἡ ἀλληγορουμένη θάλαττα στενὴ ευ῾̣ρίσκεται «τοῖς ἐν παντὶ θλιβομένοις» διὰ θεοσέβειαν «καὶ μὴ στενοχωρουμένοις», ὡς μετὰ πεποιθήσεως φάναι· «Ὅτι διὰ πολλῶν θλίψεων δεῖ ἡμᾶς εἰς τὴν βασιλείαν εἰσελθεῖν.» 3.316 Πατάττεται τῆς ἡρμηνευμένης θαλάττης τὰ κύματα ὑπὸ τοῦ δεσπόζοντος αὐτῆς καὶ τοῦ κρατοῦντος αὐτῆς, πρὸς ὃν κελαδοῦντές φασιν οἱ ἅγιοι· «Σὺ δεσπόζεις τοῦ κράτους τῆς θαλάσσης καὶ τὸν σάλον τῶν κυμάτων αὐτῆς καταπραΰνεις.» 3.317 Τοῦτο κατώρθωσεν αἰσθητῶς καὶ νοητῶς Ἰησοῦς, ἐπιτιμήσας τῇ ἀφριζούσῃ τῇ θαλάττῃ κατὰ τοῦ ἀποστολικοῦ σκεύους καὶ τῷ ἀνέμῳ τῷ διεγείραντι αὐτῆς τ̣ὰ κύματα, ὡς παραχρῆμα εὐδίαν καὶ αἰθρίαν γενέσθαι, ἠρεμοῦντος τοῦ ὕδατος καὶ ἀέρος. 3.318 Πρὸς τῷ ἐπιτιμηθῆναι τὰ κύματα τῆς θαλάσσης ἀλληγορικῶς, ἠρημώθη καὶ τὰ βάθη τῶν ποταμῶν, περὶ ὧν αὐχῶν ὁ τῆς Αἰγυ´̣πτου βασιλεύς, δράκων ὀνομαζόμενος διὰ τὸ ἰῶδες κ̣αὶ δηλητήριον, κομπάζων εἶπεν· «Ἐμοῦ εἰσιν οἱ ποταμοί, καὶ ἐγὼ ἐποίησα αὐτούς.» Οἱ πεῖραν λαβόντες τῆς θαλάσσης στενωθείσης, παταχθέντων τῶν κυμάτων αὐτῆς, καὶ τῶν βαθῶν τῶν ξηρανθέντων ποταμῶν, τῷ ταῦτα κατορθώσαντι προσελθόντε̣ς χαριστηρίως ἀναπέμπουσιν ὕμνον, οὕτω λέγοντες· «Ὁ μεταστρέφων τὴν θάλασσαν εἰς ξ̣ηράν, ἐν ποταμῷ διελεύσονται ποδί», ἐρημωθέντων τῶν βαθῶν αὐτῶν δηλονότι καὶ παταχθέντων τῶν κυμάτων τῆς θαλάσσης. 3.319 Τῶν κυμάτων τῆς θαλάσσης παταχθέντων καὶ πάντων τῶν βαθῶν τῶν ποταμῶν ἐρημωθέντων, ἡ τῶν Ἀσσυρίων ὕβρις α᾿̣π̣ο̣λ̣εῖται, καὶ τὸ σκῆπτρον τῆς Αἰγύπτου περιαιρεθήσεται, οὐκέτι

Strength in Christ vs. Assyrian Pride§104

104The reigning power is at stake, and the insolence of the Assyrians prevails. For both types of insolence exist: some through being slanderers, others through being arrogant and insulting out of pride.

When the opposing forces are destroyed, those traveling through a narrow sea are strengthened by their Lord God, each saying thankfully, 'The Lord is my strength and my song, and he has become my salvation' (Exodus 15:2). And again, 'I will love you, Lord, my strength' (Exodus 15:2). Likewise, Jeremiah says to God, 'My strength and my help and my refuge, Lord my God' (Jeremiah 33:2). The same is said by the hymn-singer and prophet Jeremiah, and Paul, speaking in Christ, writes most powerfully, 'I can do all things in him who strengthens me' (Philippians 4:13).

Once the insolence of the Assyrians is removed and the kingdom of the Egyptians is destroyed, being armed with the beneficial appellation, they boast against those being overthrown, except each one saying, 'May it never be to me to boast except in the cross of Christ, through which the world has been crucified to me and I to the world' (Galatians 6:14). For the world having been crucified so that it no longer operates, being prevented from where it wishes to go and doing what it loves, the servant of Christ is crucified to it, so that even though his feet and hands are prevented from operating, he will unceasingly boast, declaring, 'I have been crucified with Christ.'

He who possesses this confidence bravely in Christ boasts according to what was said, 'Let him who boasts boast in the Lord' (1 Corinthians 1:31); for one who does not boast cannot, in a psychic or somatic way, or even regarding things external, boast in anything of his own. For all these things have been forbidden: 'For let not the wise man boast in his wisdom, nor the strong in his strength, nor the rich in his riches, but let him who boasts boast in this, that he understands and knows the Lord, to do righteousness and justice in the midst of the earth' (Jeremiah 9:23-24).

This same voice, the mother of the prophet Samuel sent up, thanking for the birth of a child born contrary to expectation, only substituting prudence for wisdom. And there also exist for us brave deeds from God, so that we may give thanks to the generous one who desired them.

Having sufficiently described also the third word concerning the prophet Zechariah, there we may rest, entreating the God who increases visions 'to give a word in the opening of the mouth' (Zechariah 1:17), toward the following, as if to clarify, if it should seem good to him.

Greek · §104

βασιλευούσης, καὶ ἡ τῶν Ἀσσυρίων ὕβρις ·······ι̣σχει. Ἀμφοτέρως γὰρ ὕβριζον, τοῦτο μὲν λοίδοροι ὑπάρχοντες, τοῦτο δὲ ἀλαζόνες καὶ καθ' ὑπερηφανίαν ἐξυβρίζοντες. 3.320 Τῶν ἀντικειμένων καταλυθέντων, κατισχύονται ὑπὸ Κυρίου Θεοῦ αὐτῶν οἱ ἐν θαλάσσῃ στενῇ πορευόμενοι, ὡς χαριστηρίως λέγειν ἕκαστον· «Ἰσχύς μου καὶ ἡ 113 ὕμνησίς μου Κύριος, καὶ ἐγένετό μοι Κύριος εἰς σωτηρίαν.» Καὶ ἔτι· «Ἀγαπήσω̣ σε, Κύριε, ἡ ἰσχύς μου.» Ὡσαύτως καὶ ὁ Ἰερε̣μίας πρὸς τὸν Θεόν φησιν· «Ἰσχύς μου καὶ βοήθειά μου καὶ καταφυγή μου, Κύριε ὁ Θεός μου.» Τὰ αὐτὰ τῷ υ῾̣μνῳδῷ καὶ προφήτῃ Ἰερεμίᾳ, καὶ ὁ ἐν Χριστῷ λαλῶν Παῦλος ἐρρωμενέστατα γράφει· «Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντι.» 3.321 Ἀφαιρεθείσης τῆς ὕβρεως τῶν Ἀσ̣συρίων καὶ τῆς βασιλείας τῶν Αἰγυπτίων καταλυ̣θείσης, τῇ τοῦ εὐεργέτου προσηγορίᾳ ὁπλισάμενοι κατακαυχῶνται κατὰ τῶν ἀνατραπέντων, μόνον οὐχὶ ἕκαστος λέγων· «Ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ μὴ ἐν τῷ σταυρῷ τοῦ Χριστοῦ δι' οὗ ἐμοὶ κόσμος̣ ἐσταύρωται κἀγὼ κόσμῳ.» Σταυρωθέντος γὰρ τοῦ κόσμου̣ ὡς μηκέτ' ἐνεργεῖν, κωλυόμενον̣ ὅπῃ βούλεται χωρεῖν καὶ πράττειν τὰ αὐτῷ φίλα, σταυροῦται αὐτῷ ὁ Χριστοῦ δοῦλος, ὥστε τῶν ποδῶν καὶ τῶν χειρῶν κ̣ωλυθέντων ἔτι ἐνεργεῖν, ἀνεμεσήτως καυχήσεται φάσκων· «Χριστῷ συνεσταύρωμαι.» 3.322 Ὁ ταύτην τὴν πεποίθησιν γενναίως ἔχων ἐν Χριστῷ καυχᾶται κατὰ τὸ λεχθέν· «Ὁ καυχώμενος ἐν Κυρίῳ καυχάσθω», οὐ καυχώμενος ἐπ' οὐδενὶ ὧν ἰδίων ἔχειν δύναται ψυχ̣ικῷ, οὐ σωματικῷ, οὐδὲ τῶν ἐκτός τινι. Ἀπη̣γόρευται γὰρ τα̣ῦτα πάντα· «Μὴ καυχάσθω γάρ, φησίν, ὁ σοφὸς ἐπὶ τῇ σοφίᾳ αὐτοῦ, μηδὲ ὁ ἰσχυρὸς ἐπὶ τῇ ἰσχύϊ αὐτ̣ο̣ῦ, μηδὲ ὁ πλ̣ούσιος ἐπὶ τῷ πλούτῳ αὐτοῦ, ἀλλ' ἢ ἐν τούτῳ καυχάσ̣θω ὁ καυχώμενος, συνίειν καὶ εἰδέναι τὸν Κύριον καὶ ποιεῖν ἔλεον καὶ κρίμα ἐν μέσῳ τῆς γῆς.» 3.323 Ταύτην τὴν φωνὴν καὶ ἡ μήτηρ τοῦ προφήτου Σαμουὴλ ἐπὶ τῷ τοκετῷ τοῦ παρὰ προσδοκίαν γεναμένου τέκνου εὐχαριστοῦσα ἀνέπεμψεν, μόνον ἐναλλάξασα ἀντὶ τῆς σοφίας φρόνησιν. 3.324 Ὑπάρξεται δὲ καὶ ἡμῖν θεόθεν ἀνδραγαθήματα ἵν' εὐχαριστήσωμεν τῷ ὀρέξαντι αὐτὰ ὑπάρχοντι μεγαλοδώρῳ. 3.325 Αὐτάρκως̣ περιγραφέντος καὶ τοῦ τρίτου λόγου τοῦ εἰς πρ̣οφήτην Ζαχαρίαν, αὐτοῦ που καταπαύσωμεν παρακαλοῦντες τὸν ὁράσεις πληθύνοντα Θεὸν «δοῦναι λόγον ἐν ἀνοίξει τοῦ στόματος», πρὸς το`̣ καὶ τὰ ἑξῆς ω῾̣ς οἷόν τε σαφηνίσαι, ἐὰν αὐτῷ δοκῇ.

Allegorical Interpretation of Animals§105

105possessing divine wisdom, a well-structured and very precise understanding, one says: 'You shall speak a parable and a dark saying to men of understanding and riddles.' For words spoken with concealment turn out to be riddles. Likewise, the present word of the prophet, being brought forth enigmatically, brings forth a concealed teaching. An enigma is this: 'Open, Lebanon, your gates' (Song of Solomon 4:1).

For it is not toward the perceptible mountain, which is soulless, nor the woods within it according to sense and imagination, that the command is made, so that the gates of Lebanon might be opened and the fallen cedars of the pines might crash; but toward men, arrogant and proud, falling into lawless idolatry toward 'the ruler of this age' (Matthew 13:38).

Incorporeal powers... wisdom... promised... to understand... the mortal rational animals and the other rational beings moved by word. But when trees and wild woods... the man who became like God in image and likeness, who had honor from the Creator, was joined with the creatures that are without understanding, God-fearing and lovers of pleasure, having become passionate... from these things the prophetic word says: 'Donkeys became lustful, each one toward the wife of his neighbor' (Hosea 14:4), regarding all divine things and the presiding divine reason.

'Do not become like a horse and a mule which have no understanding' (Psalm 32:9), the horse being an analogy for one who lacks restraint, devouring the marriages of others and violently mounting foreign women. The fool proven to be turned toward sensual things shall be called a mule, and especially the soul promising virginity without...

of understanding. For a certain foolish woman, even if she seems to be cleansing her body, she is an adversary rather than a bride of the Word.

There are many names of animals applied loosely to humans, such as donkeys and camels, called so because they bear the burdens of wickedness, being imposed upon them by predatory demons and opposing powers. The great prophet Isaiah, taking up such things, said, 'their wealth is upon donkeys and camels' (Isaiah 61:7). For these things thus announced are not historical, having the understanding by way of allegory. And the Savior, protecting his own disciples, says allegorically, 'not to give the holy thing to dogs nor to cast pearls before swine' (Matthew 7:6). For dogs and swine are flatterers and lovers of pleasure, rejoicing with the lawless, the filth of the gods.

For the dog is a lowly animal, shamelessly approaching with lustful hands, being both a flatterer and a provocateur. Does not he who reviles the Pelasgian provoke in a way, buzzing with accusations? Concerning such men, the loud-voiced Isaiah has cried out: 'All are dogs, not knowing understanding, and they are evil' (Psalm 22:16). Just as such men are dogs, having other evils toward others, and the swine were those washed from the filth of the passions, and again curling themselves to them.

Concerning those having such a mind, the great disciple of Christ Peter writes thus: 'It had been better for them not to have known the way of righteousness, than having known, to turn back to the things behind from the holy commandment delivered to them. There happened to them that of the true proverb: a dog returning to its own vomit, and a sow washed into a rolling in the mire' (2 Peter 2:22; Proverbs 9:1). To such men, the holy one said, to give...

Greek · §105

4.τ 1Τόμος ∆ʹ 1 4.1 Ὁ κατὰ Θεὸν σοφὸς διηρθρωμένην νόησιν καὶ πάνυ ἠκριβωμένην ἔχων «νοεῖ παραβολὴν καὶ σκοτεινὸν λόγον ῥήσεις τε ἀνδρῶν συνετῶν καὶ αἰνίγματα». Οἱ λόγοι δὲ μετ' ἐπικρύψεως ·· ἀπαγγελλόμενοι τυγχάνουσιν αἰνίγματα. Αὐτίκα γοῦν καὶ ἡ προκειμένη τοῦ προφήτου λέξις αἰνιγματωδῶς προφερομένη ἐπικεκρυμμένην διδασκαλίαν προφέρει. ···· αἴνιγμά ἐστιν τό· «∆ιάνοιξον, ὁ Λίβανος, τὰς θύρας σου.» 4.2 Οὐ γὰρ πρὸς τὸ αἰσθητὸν ὄρος ἄψυχον ὑπάρχον καὶ ξύλα τὰ ἐν αὐτῷ ἐξ αἰσθήσεως καὶ φαντασίας ········τα πρόσταξις γίνεται ἵνα αἱ θύραι τοῦ Λιβάνου διανοίγωνται καὶ ὀλολύξωσιν αἱ πίτυες κέδρων πεπτωκότων, ἀλλὰ ··· πρὸς ἀνθρώπους ἀλαζόνας καὶ ὑπερηφάνους πιπτομένους ἐν ἀθεμίστῳ εἰδωλολατρείᾳ τῇ πρὸς «τοὺς ἄρχοντας τούτου τοῦ αἰῶνος». 4.3 Ἄσαρκοι α̣ι῾̣ δ̣υ̣ν̣α´̣μ̣ε̣ι̣ς̣ κ··· σ̣ο̣φ̣ι´̣α̣ ···· μ̣ι̣κ·· ἐπαγγελλόμ̣ε̣ν̣α̣ι̣ εν···· ···········νο̣ειν····φ·ον τὰ θνητὰ λογικὰ ζῷα καὶ τὰ ἄλλα λογικὰ ἀγόμενα λόγῳ ζῷα. Ὅτε δὲ δένδρα καὶ ἄγρι̣α̣ ξ̣υ´̣λ̣α̣ ····ο̣ρ̣ι̣·ε̣ν̣··μ̣η̣σ̣υ̣ν̣·ε̣·σ̣·α̣ι̣ ὁ κατ' εἰκόνα καὶ ὁμοίωσιν Θεοῦ γενόμενος ἄνθρωπος ἣν ἔσχε τιμὴν παρὰ τοῦ κτίσαντος 4.4 σ̣υ̣ν̣ε̣β̣λ̣η´̣θ̣η̣ τ̣ο̣ι῀̣ς̣ κ̣τ̣η´̣νεσιν τοῖς ἀνο̣η´̣τ̣ο̣ι̣ς̣ ······ Θ̣ε̣ο`̣ς̣ ··αι··νεις̣ καὶ φιληδόνους εξ··εσχον ἐμπαθη`̣ς̣ ····· ε̣·····τ̣·μ̣α̣χ̣ω̣····ι̣ο̣···α̣ζ̣ω̣·········λε̣τ̣ε̣ εκτ······ τῶν το̣ι̣ούτων ὁ προφητικὸς λόγος φησίν· «Ἵπποι θηλυμανεῖς ἐγενήθησαν, ἕκαστος ἐπὶ τὴν γυναῖκα τοῦ πλησίον αὐτοῦ χρεμετίζει», πάσης θείας ····ε······εντ̣ες, καὶ τοῦ προστάττοντος θείου λογίου· 4.5 «Μὴ γίνεσθε ὡς ἵππος καὶ ἡμίονος οἷς οὐκ ἔστιν 114 σύνεσις», τυγχάνοντος ἵππου κατ' ἀναγωγὴν τοῦ φθείροντος ἀλλοτρίους γάμους καὶ γυναιξὶν ἀλλοτρίαις μανικῶς ἐπιβαίνοντος. Ὁ πρὸς τὰ καλὰ ἐστειρωμένος ἄγο̣ν̣ος ἀποδειχθείς, ἡμίονος κεκλήσεται, καὶ μάλιστα ἡ παρθενίαν ἐπαγγελλομένη ψυχὴ ἄνευ θείας σ̣υνέσεως. Ἡ γ̣α`̣ρ ····γ̣ο̣ρ̣ια ἀ´̣ν̣θ̣ρ̣ω̣π̣ο̣ς̣ μωρά τις̣ οὖσα, κἂν δοκῇ σώματι καθαρεύειν, η῾̣μ̣ι´̣ο̣νος ἀλλ' οὐ νύμφη τοῦ Λόγου τυγχάνει. 4.6 Ἔστιν ὀνο´̣μ̣ατα πολλὰ ζ̣ῴων ψεκτῶς ἀνθρώποις ἐφαρμοζόμενα, ὄνων καὶ καμήλων ἐν δίκῃ καλουμένων τῶν τα`̣ ἄχθη τ̣η῀̣ς̣ κακίας̣ φ̣ερόντων, ἐπιβαλλόντων αὐτὰ δαιμόνων ἀλιτηρίων καὶ δυνάμεων ἀντικειμ̣ένων. Περὶ τῶν τοιούτων θεολημπτούμενος ὁ μέγας προφήτης Ἠσαΐας ·········νου καὶ ἀσπίδων γενήματα φέρειν «τὸν πλοῦτον αὐτῶν ἐπὶ ὄνων καὶ καμήλων» εἶπεν. 4.7 Οὐ γὰρ ἱστορικὰ τὰ οὕτως ἀπαγγελλόμενα κατ' ἀναγωγὴν ἔχοντα τὴν νόησιν. Καὶ ὁ Σωτήρ, προστάττων τοῖς ἑαυτοῦ μαθηταῖς «τὸ ἅγιον κυσὶν μὴ διδόναι μηδὲ τὰς μαργαρίτας χοίροις παραβάλλειν», ἀλληγορικῶς τὴν πρόσταξιν δίδωσιν. Κύνες γὰρ καὶ χοῖροι οἱ κόλακες καὶ φιλήδονοι καταχαίροντες τοῖς ἀκολάσ̣τ̣ο̣ι̣ς̣ ·········θ̣ι̣ας βορβόροις. 4.8 Ἔστι γὰρ ὁ κύων κατωφερὲς ζῷον ἀναιδῶς μετ' οἴστρου ἐπιμαινο´̣μ̣ενον τ̣α̣ι῀̣ς̣ ο᾿̣χ̣ε̣ι´̣α̣ι̣ς̣, κολ̣α̣κευτικὸν δὲ καὶ ὑλακτικόν. Ἢ οὐχ ὑλακτεῖ ὁ λοιδορῶν τὸν πέλας, τρόπον τινὰ βομβύζων ταῖς κατηγορίαις; Περὶ τῶν τοιούτων ἀνθρώπων ὁ μεγαλοβοήσας Ἠσαΐας κέκραγεν· «Πάντες κύνες ἐνεοί, οὐκ εἰδότες σύνεσιν καί εἰσιν πονηροί.» Ὡς οὖν οἱ τοιοῦτοι κύνες εἰσίν, πρὸς τοῖς ἑτέροις κακοῖς ἔχοντες καὶ τοὺς ἐμέτο̣υ̣ς̣ πάλιν οὓς ἀποβεβλήκασιν αὖθις ἐσθίειν, χοῖροι εἶεν οἱ λουόμενοι ἀπὸ τῶν ἐμπαθῶν βορβόρων καὶ αὖθις αὐτοῖς ἐγκαλινδούμενοι. 4.9 Περὶ τῶν οὕτως γνώμης ἐχόντων γράφ̣ει ὁ μέγας Χριστοῦ μαθητὴς Πέτρος οὕτως· «Κρεῖττον ἦν αὐτοῖς μὴ ἐγνωκέναι τὴν ὁδὸν τῆς δικαιοσύνης, ἢ ἐπιγνοῦσιν ἀνακάμψαι εἰς τὰ ὀπίσω ἀπὸ τῆς παραδοθείσης αὐτοῖς ἁγίας ἐντολῆς. Συνέβη αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίας· κύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα, καί· ὗς λουσαμένη εἰς κύλισμα βορβόρου.» 4.10 Τοῖς τοιούτοις ἀνθρώποις ἀπεῖπεν τὸ ἅγιον διδόναι ὁ

The Allegory of Lebanon§106

106The Savior makes those who return from the evil they lived in to become followers of repentance regarding the sin they cast away. Just as it is not necessary to share the holy knowledge of the mysteries of the kingdom of heaven with such people, so it is not fitting to compare the divine pearls—which are the words of the wise, decorating the inner man and his ears—to swine.

Does the one disciplining them not feel insulted by the one saying, 'Compare with wise words your ear' (Prov 23:26), and by the one saying to the Word of God, 'Incline your ear to the words of my mouth' (Ps 89:8)?t not compare the most beautiful and fine pearls, which the merchant of the kingdom seeks and hunts, to the interpreted swine, so that they do not trample them, having ignored their use and their beauty.

Having set forth testimonies to show that men have been treated as senseless, fake animals, it remains to set forth the Scriptures, showing how some men are praiseworthy in being similar in disposition and movement to certain animals. Are not these the very ones about whom the Savior says, 'My sheep hear my voice' (John 10:27), and again, 'I am the good shepherd and I lay down my life for the sheep' (John 10:11)?

The sheep of Christ are those establishing stability and gentleness, from whom the flock is completed, concerning which the Holy Spirit says through the prophet, 'And the Lord shall stand and see and shall shepherd his flock in strength' (Ezek 34:23). By such an analogy of 'the vessel of election' (2 Tim 3:15), Paul, speaking in Christ, took up the law 'you shall not muzzle an ox while it treads' (Deut 25:4), after setting it forth and bringing it in: 'Does God not care for the oxen? Or does he speak in any way about us?' (1 Cor 9:9), as the apostles make clear: 'that the plowman ought to partake of the plowing, and the one muzzling in hope of sharing' (1 Cor 9:10).

Finding many such things by the one paying attention to the reading of the God-breathed Scripture, lest the word be stretched beyond what is necessary, let him proceed regarding the Frankincense and its woods, having it thus: 'Open, O Frankincense, your doors, and let fire devour your cedars; let the pine wail, because the cedar has fallen, because the great princes have greatly suffered' (Zach 11:1-2).

You have been uprooted, oaks of Bashan, because the adjacent forest has been scattered.

The name Lebanon, for the sake of allegory, signifies either idolatry or pride and arrogance. For in the Song of Songs, the Church from the Gentiles is the bride of Christ; he says, 'Come from Lebanon, O bride, to ascend and pass through from the beginning of faith' (Song of Songs 4:17). Having received the word of Christ from the beginning, she comes to the one calling her from practical wickedness into moral virtue, and from ignorance and unbelief into a divine knowledge and a faith surpassing all through perfection.

Just as the spoken word 'Lebanon' signifies the impious service of idols and demons, so it represents pride in the saying, 'Lebanon shall be changed like Mount Hermon,' which is to say, the haughty and self-willed person shall be brought to the knowledge of the circumcision being led into the heart by the spirit; for Hermon is interpreted as the knowledge of circumcision. He who possesses this knowledge corrects his blindness, having learned from Jesus to be humble in heart and spirit.

By this twofold Lebanon, the prophet, who is inspired by the Spirit—rather, the Lord through him—calls out to open its doors, so that the cedars within the doors of it may be devoured by fire; and these are the idle demons and the haughty men, being crushed by the voice of the Lord, according to how it is sung in the 18th and 20th Psalm in this manner: 'The voice of the Lord crushing cedars; the Lord shall crush the cedars of Lebanon' (Psalm 28:16).

Since these are wild plants and do not bear edible fruit, in Isaiah it is written concerning others thus: 'The day of the Lord of hosts upon every arrogant and proud and high and lofty thing,' and after a few words: 'and upon every high cedar of Lebanon and upon every balsam tree of Bashan' (Isaiah 13:11). These such wild woods are grown up for idolatry and pride, being crushed and consumed by fire along with those who assemble sophistically about them, according to what is said in the same Isaiah: 'And the Lebanon shall fall with the lofty ones' (Isaiah 2:12).

For idolatry falls along with the demons who assemble with it and with sophist men; likewise also the haughty ones.

Greek · §106

Σωτὴρ διὰ τὸ ἐπ̣ι̣στρε´̣φειν ἐφ' ἣν̣ ἤμεσαν κακίαν, μετὰ δῆθεν μετανοίας ὑπόστροφοι γινόμενοι πρὸς τὴν ἀπέβαλον ἁμαρτίαν. Ὥσπερ δὴ τούτοις οὐ δεῖ κοινωνεῖν μεταδιδόντ̣α̣ α̣υ᾿̣τ̣ο̣ι῀̣ς̣ τῆς ἁγίας γνώσεως τῶν μυστηρίων τῆς̣ β̣ασιλείας τῶν οὐρανῶν, οὕτως οὐδὲ χοίροις παραβάλλειν π̣ρ̣ο̣σήκ̣ει̣ τοὺς θείους μαργαρίτας, τῶν σοφῶν δ' εἰσὶ λόγοι, κοσμοῦντες τὸν ἔσω ἄνθρωπον καὶ τὰ ὦτα αὐτοῦ. 4.11 Ἢ οὐκ ἐγκαλλωπίζεται τούτοις ὁ πειθαρχῶν τῷ λέγοντι· «Λόγοις σοφῶν παράβαλλε σὸν οὖς», καὶ τῷ φάσκοντι Θεῷ Λόγῳ· «Κλίνατε τὸ οὖς ὑμῶν εἰς τὰ ῥήμ̣ατα τοῦ στόματός μου»; Τοὺς οὕτω τιμαλφεστάτους καλοὺς μαργαρίτας οὓς ὁ τῆς βασιλείας ἔμπορος ζητεῖ καὶ θηρεύει οὐ δεῖ παραβάλλειν τοῖς ἡρμηνευμένοις χοίροις τὸν κεκτημένον αὐτούς, ἵνα μὴ καταπατήσωσιν, τὴν χρῆσιν καὶ τὸ κάλλος αὐτῶν ἠγνοηκότες. 4.12 Αὐτάρκως μαρτυρίων παρατεθέντων πρὸς δεῖξιν τοῦ παραβεβλῆσθαι τοὺς ἀνθρώπους ψεκτῶς κτήνεσιν ἀνοήτοις, ἐκθετέον λοιπὸν γραφὰς παριστάσας ὡς καὶ ἐπαινετῶς ὁμοιοῦνται ἤθεσιν καὶ κινήμασιν ἐνίων ζῴων οἱ ἄνθρωποι. Ἢ οὐχ οὗτοι αὐτοὶ τυγχάνουσιν περὶ ὧν ὁ Σωτήρ· «Τὰ πρόβατα τὰ ἐμὰ τῆς ἐμῆς φωνῆς ἀκούουσιν», καὶ πάλιν· «Ἐγώ εἰμι ὁ ποιμὴν ὁ καλὸς καὶ τὴν ψυχήν μου τίθημι ὑπὲρ τῶν προβάτων»; 4.13 Πρόβατα Χριστοῦ εἰσιν οἱ εὐστάθειαν καὶ πραότητα κατορθοῦντες, ἐξ ὧν ποίμνιον συμπληροῦται, περὶ οὗ τὸ Πνεῦμα τὸ ἅγιον διὰ τοῦ προφήτου φησίν· «Καὶ στήσεται καὶ ὄψεται καὶ ποιμανεῖ τὸ ποίμνιον αὐτοῦ ἐν ἰσχύϊ Κύριος.» 4.14 Κατὰ τοιαύτην ἀναγωγὴν «τὸ τῆς ἐκλογῆς σκεῦος», ὁ ἐν Χριστῷ λαλῶν Παῦλος, ἐξέλαβεν τὸν «οὐ φιμώσεις βοῦν ἀλοῶντα» νόμον, μετὰ τὸ ἐκθέσθαι αὐτὸν ἐπενεγκών· «Μὴ τῶν βοῶν μέλει τῷ Θεῷ; ἢ πάντως περὶ ἡμῶν λέγει», τῶν ἀποστόλων δηλονότι; «ὅτι ὀφείλει ὁ ἀροτριῶν ἀροτριᾶν, καὶ ὁ ἀλοῶν ἐπ' ἐλπίδι τοῦ 115 μετέχειν.» 4.15 Μυρίων ··· ἄλλων τοιούτων εὑρισκομένων τῷ προσέχοντι τῇ ἀναγνώσει τῆς θεοπνεύστου γραφῆς, ὑπὲρ τοῦ μὴ πέρᾳ τοῦ δέοντος μηκυνθῆναι τὸν λόγον, ἐλευστέον ἐπὶ τὸ προκείμενον περὶ τοῦ Λιβάνου καὶ τῶν ξύλων αὐτοῦ, ἔχον οὕτως. 4.16 Zach. XΙ, 1–2: ∆ιάνοιξον, ὁ Λίβανος, τὰς θύρας σου, καὶ καταφαγέτω πῦρ τὰς κέδρους σου· ὀλολυξάτω πίτυς, διότι πέπτωκεν κέδρος, ὅτι μεγάλως μεγιστᾶνες ἐταλαιπώρησαν· ὀλολύξατε, δρύες τῆς Βασανίτιδος, ὅτι κατεσπάσθη ὁ δρυμὸς ὁ σύμφυτος. 4.17 Τὸ ὄνομα τὸ Λίβανος πρὸς ἀλληγορίαν ὁτὲ μὲν τὴν εἰδωλολατρείαν, ὁτὲ δὲ τὴν ὑπεροψίαν καὶ ὑπερηφανίαν σημαίνει. Ἐν γὰρ τῷ Ἄισματι τῶν Ἀισμάτων τὴν ἀπὸ τῶν ἐθνῶν Ἐκκλησίανκαλῶν ὁ νυμφίος αὐτῆς Χριστός· «∆εῦρο ἀπὸ Λιβάνου, νύμφη, φησίν, ἐλεύσῃ καὶ διελεύσῃ ἀπὸ ἀρχῆς πίστεως.» ∆εξαμένη γὰρ τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον, ἔρχεται πρὸς τὸν προσκαλούμενον ἀπὸ πρακτικῆς κακίας εἰς ἠθικὴν ἀρετὴν καὶ ἐξ ἀγνοίας καὶ ἀπιστίας ἐπὶ θείαν γνῶσιν καὶ πίστιν ὑπερβάλλουσαν διὰ τελειότητα. 4.18 Ὥσπερ δὲ ἡ ῥηθεῖσα λέξις Λίβανον λέγει τὴν εἰδώλων καὶ δαιμόνων ἀσεβεστάτην θεραπείαν, οὕτως τὴν ὑπερηφανίαν παρίστησιν ἐν τῷ· «Μετατεθήσεται ὁ Λίβανος ὡς τὸ ὄρος τὸ Χελμέλ», τοῦτ' ἔστιν ὁ ὑπερόπτης καὶ αὐθάδης α᾿̣χθήσεται εἰς τὴν ἐπίγνωσιν τῆς περιτομῆς τὴν πνεύματι καρδίας προσαγομένην· τὸ γὰρ Χελμὲλ ἑρμηνεύεται ἐπίγνωσις περιτομῆς. 4.19 Ὁ ταύτην τὴν ἐπίγνωσιν ἔχων ἀτυφίαν κατορ̣θ̣οῖ, μαθὼν ὑπὸ Ἰησοῦ ταπεινὸς εἶναι τῇ καρδίᾳ καὶ τῷ πνεύματι. 4.20 Τῷ διττῷ τούτῳ Λιβάνῳ προσφωνεῖ ὁ πνευματόφορος προφήτης, μᾶλλον δὲ ὁ Κύριος δι' αὐτοῦ, διανοῖξαι τὰς θύρας αὐτοῦ, ἵνα καταβρωθῶσιν ὑπὸ πυρὸς αἱ εἴσω τῶν θυρῶν αὐτοῦ κέδροι· αὗται δ' εἰσὶν δαίμονες ἀλιτήριοι καὶ ἄνθρωποι ὑπερόπται, συντριβόμεναι ὑπὸ τῆς τοῦ Κυρίου φωνῆς, κατὰ τὰ ἐν εἰκοστῷ καὶ ὀγδόῳ Ψαλμῷ ᾀδόμ̣ε̣ν̣α̣ τῷδε τῷ τρόπῳ· «Φωνὴ Κυρίου συντρίβοντος κέδρους· συντρίψει Κύριος τὰς κέδρους τοῦ Λιβάνου.» 4.21 Κατὰ τῶν τ̣ο̣υ´̣των φυτῶν ἀγρίων ὄντων καὶ καρπὸν ἐδώδιμον οὐ φερ̣ο´̣ν̣των ἐν Ἠσαΐᾳ γρ̣α´̣φεται πρὸς ἑτέρ̣οις ο̣ὑ´̣τ̣ως· «Ἡμέρα Κυρίου σαβαὼθ ἐπὶ πάντα ὑβριστ̣ὴν̣ καὶ ὑπερήφανον καὶ ὑψηλὸν καὶ μετέωρον», κ̣α̣ὶ μετ̣' ο᾿̣λ̣ι´̣γ̣α̣· «καὶ ἐπὶ πᾶσαν κε´̣δ̣ρ̣ον τοῦ Λιβάνου τῶν ὑψηλῶν καὶ ἐπὶ πᾶν δένδρον βαλάνου Βασάν.» Τ̣α̣υ῀̣τ̣α̣ τ̣α`̣ οὕτως ἄγρια ξύλα πεφύτευται ἐπὶ τὴν εἰδωλολατρείαν καὶ ὑπεροψίαν, συντριβόμενα καὶ πυρὶ ἀναλισκόμενα σὺν τοῖς συναγορεύουσιν σοφιστικῶς περὶ αὐτῶν, κατὰ τὸ λεχθὲν ἐν τῷ αὐτῷ Ἠσαΐᾳ· «Ὁ δὲ Λίβανος σὺν τοῖς ὑψηλοῖς πεσεῖται.» 4.22 Πίπτ̣ει γὰρ ἡ εἰδωλολατρεία σὺν τοῖς συναγορεύουσιν αὐτῇ δαίμοσι καὶ ἀνθρώποις σοφισταῖς· ὡσαύτως καὶ οἱ ὑπερόπται

The Oak and the Doors of Lebanon§107

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107Men with arrogance will fall when God opposes the proud, according to what is said in the writing of the Divine Proverbs: 'God opposes the proud' (Proverbs 16:5).

Regarding those thus exalted, those who are making blindness right through God send up a prayer, saying: 'Stretch out your hands against their pride to an end,' and with other things in the same Psalm: 'The pride of those hating you continually shall ascend to you' (Psalm 18:5).

Concerning the Lebanon which is given a double meaning, the divine word stands to open its gates. For when pride and idolatry have been opened and spread out, the fire of punishment will consume the cedars—those men who were exalted and the demons who look down upon others, not being other than 'the rulers of this age,' human and, as the Scripture says, 'fleshly wisdoms' (2 Corinthians 10:5), teaching 'heights puffed up according to the knowledge of God' (2 Corinthians 10:5).

When the cedars are devoured by fire, the firs lament, falling because of the stronger ones called cedars. And perhaps the unspiritual evil powers are called cedars, with the firs being the names of the heterodox and wise of this world and age who work under them.

The enigmatically spoken thing is released by the following word: 'Greatly the magnates were afflicted.' These are the ones swelling at the beginning, not men alone, but also the unspiritual rulers of this age.

Concerning these arrogant leaders, and in Nahum the prophet—and this is the seventh among the Twelve Prophets—it is said to Nineveh: 'And upon your glorious things they shall cast a lot, and all your magnates shall be bound in fetters' (Nahum 2:9), so that they might not do the forbidden things with easy release and hands not hindered; for it is for good to be hindered by 'hands entwined with iniquities.'

Having been greatly afflicted, the Basanite trees, the intertwined grove is torn down; and a grove is a place of wild trees bearing no nourishing fruit. And this is torn down, as its thickened vegetation is consumed by fire.

Lamenting trees do not turn out to be soulless plants, but, being led up allegorically, the souls of men who...

And opposing powers. It is not to be ignored that oaks, at times, signify all kinds of wood, and at other times a specific kind of wood. For when we call all woods oaks, the one cutting them is called a wood-cutter, and those made from them are called oak-wood, from which the name for oak-planks is derived, and the fruits of trees are called acorns. Regarding the general name, there is a specific kind of wood that is an oak, just like cypress, fir, or boxwood.

The doors of Lebanon, which the divine word protects from being opened, are the same as those of death, concerning which the singer in the ninth Psalm says about God: 'He lifts me up from the gates of death' (Psalm 9:13). Regarding these, as being the presence of evil, it is proverbially said to the wise: 'Do not approach the doors of her house' (Proverbs 7:18), and also concerning all false glory and impiety: 'A foolish and impudent woman becomes a loud-mouthed vessel, who does not know shame; for she sat on a seat by the doors of her own house, openly calling to those passing by' (Proverbs 9:13).

He who has drawn near to these doors strikes the doors about which the Savior said: 'Knock and it shall be opened to you' (Matthew 7:7), concerning which Wisdom says in Proverbs: 'Blessed is the man who listens to me, and the man who keeps my ways, staying awake at my doors every day, guarding the weights of my entrances' (Proverbs 8:34).

He who stays awake at these doors every day does not approach the doors of the prostitute and foolish woman who pretends, nor the doors of Lebanon which ought to be opened, the perceived security being destroyed, so that those lying within may appear as to what formlessness they possess, being hated and abandoned, for no one who wishes to see them is sober.

That which has been said concerning various woods is not spoken about soulless things, and it can be seen from many scriptures, especially prophetic ones, the exposition of which has already partially occurred; but it is sufficient to remember the prophet Ezekiel, as if Pharaoh and Assyria were woods. These are evil powers, the one the tyrant of Egypt and the other of Assyria, having roots and shoots raised up from much water, which, in imitation, envied the trees of the paradise of the enjoyment of God.

Greek · §107

ἄνθρωποι σὺν τῇ ἀλαζονείᾳ πεσοῦνται ὅταν τοῖς ὑπερηφάνοις ἀντιτάττηται Θεός, κατὰ τὸ φερόμενον ἐν τῇ τῶν θείων Παροιμιῶν γραφῇ οὕτως· «Ὁ Θεὸς ὑπερηφάνοις ἀντιτάττεται.» 4.23 Περὶ τῶν οὕτως ὑψαυχενούντων, οἱ ἀτυφίαν κατορθοῦντες τῷ Θεῷ ἀναπέμπουσιν εὐχήν, οὕτως ἀναφθεγγόμενοι· «Ἔπαρον τὰς χεῖράς σου ἐπὶ τὰς ὑπερηφανίας αὐτῶν εἰς τέλος», καὶ μεθ' ἕτερα ἐν τῷ αὐτῷ Ψαλμῷ· «Ἡ ὑπερηφανία τῶν μισούντων σε διὰ παντὸς̣ α᾿̣ν̣ε´̣βη πρὸς σέ.» 4.24 Πρὸς τὸν διττῶς ἀποδοθέντα Λίβανον προστάττει ὁ θεῖος λόγος διανοῖξαι τὰς θύρας αὐτοῦ. ∆ιανοιχθείσης γὰρ καὶ ἐξαπλωθείσης τῆς ὑπερηφανίας καὶ εἰδωλολατρείας, τὸ τῆς κολάσεως πῦρ ἀναλώσει κέδρους, τούς τε ὑψαύχενας ἀνθρώπους καὶ ὑπερόπτας δαίμονας, οὐχ ἑτέρους ὄντας «τῶν ἀρχόντων τούτου τοῦ αἰῶνος», ἀνθρωπίνας καί, ὡς ἡ γραφή φησιν, «σαρκίνας σοφίας», παιδευούσας «ὑψώματα ἐπαιρόμενα κατὰ τῆς γνώσεως τοῦ Θεοῦ». 4.25 Καταβρωθεισῶν ὑπὸ πυρὸς τῶν κέδρων, ὀλολύζουσιν αἱ πίτυες, πεσουσῶν τῶν ἰσχυροτέρων, κέδρων καλουμένων. Καὶ τάχα μὲν αἱ ἄσαρκοι πονηραὶ δυνάμεις 116 κέδροι προσαγορεύονται, πιτύων ὀνομαζομένων τῶν ὑπ' αὐτῶν ἐνεργουμένων ἀνθρώπων, ἑτεροδόξων καὶ σοφῶν τοῦ κόσμου τούτου καὶ τοῦ αἰῶνος. 4.26 Λύεται τὸ αἰνιγματωδῶς εἰρημένον διὰ τῆς ἑπομένης λέξεως οὕτως ἐχούσης· «Μεγάλως μεγιστᾶνες ἐταλαιπώρησαν.» Οὗτοι δ' εἰσὶν οἱ ἐπὶ ἀρχῇ ὀγκυλλόμενοι, οὐκ ἄνθρωποι μόνοι, ἀλλὰ καὶ οἱ ἄσαρκοι ἄρχοντες τούτου τοῦ αἰῶνος. 4.27 Περὶ τούτων τῶν ἀλαζονικῶς ἡγουμένων, καὶ ἐν Ναοὺμ τῷ προφήτῃ–ἕβδομος δ' οὗτος ὑπάρχει τῶν ∆ώδεκα Προφητῶν –εἴρηται τῇ Νινευῇ· «Καὶ ἐπὶ τὰ ἔνδοξά σου βαλοῦσιν κλῆρον καὶ πάντες οἱ μεγιστᾶνές σου δεθήσονται χειροπέδαις», ὅπως μὴ εὐλύτοις καὶ χερσὶν μὴ ἐμποδιζομέναις πράττωσιν τὰ ἀπηγορευμένα· πρὸς ἀγαθοῦ γάρ ἐστι τὸ ἐμποδίζεσθαι «τὰς ἀδικίας συμπλεκούσας χεῖρας». 4.28 Ταλαιπωρησάντων μεγάλως τῶν τῆς Βασανίτιδος δρυῶν, κατασπᾶται ὁ σύμφυτος δρυμός· δρυμὸς δ' ἐστὶν τόπος ἀγρίων ξύλων καρπὸν τρόφιμον ο̣υ᾿̣ φερόντων. Κατασπᾶται δ' οὗτος, ἀναλισκομένης ὑπὸ πυρὸς τῆς πεπυκνωμένης αὐτοῦ φυτείας. 4.29 ∆ρύες ὀλολύζουσαι οὐκ ἄψυχα φυτὰ τυγχάνουσιν, ἀλλὰ κατὰ ἀλληγορίαν ἀναγόμεναι ψυχαὶ ἀνθρώπων οὖσαι καὶ ἀντικείμεναι δυνάμεις. 4.30 Οὐκ ἀγνοητέον ὅτι αἱ αἰσθηταὶ δρύες ὁτὲ μὲν πάντα τὰ ξύλα σημαίνουσιν, ὁτὲ δὲ εἶδός τι ξύλου. Ὅταν γὰρ πάντα τὰ ξύλα δρύας καλῶμεν, τὸν τέμνοντα αὐτὰ δρυοτόμον καὶ τὰ ἐξ αὐτῶν κατασκευαζόμενα δρύϊνά φαμεν, ἀφ' οὗ σημαινομένου τὰς δετὰς πλόκας δρυφάκτους ὀνομάζομεν καὶ τῶν δένδρων τοὺς καρποὺς ἀκρόδρυα. Πρὸς τῷ γενικῶς ὀνομαζομένῳ, ἔστιν τι εἶδος ξύλου δρῦς τυγχάνον, ὡς ἕτερον κυπάρισσος, ἐλάτη, πύξος. 4.31 Αἱ θύραι τοῦ Λιβάνου ἃς διανοιχθῆναι προστάττει ὁ θεῖος λόγος ψεκταὶ τυγχάνουσαι, αἱ αὐταί εἰσιν ταῖς τοῦ θανάτου, περὶ ὧν ἐν ἐνάτῳ Ψαλμῷ ὁ ὑμνῳδὸς περὶ τοῦ Θεοῦ φησιν· «Ὁ ὑψῶν με ἐκ τῶν πυλῶν τοῦ θανάτου.» Περὶ τούτων ὡς οὐσῶν τῆς κακίας προστάττεται τῷ σοφῷ παροιμιωδῶς· «Μὴ ἐγγίσῃς πρὸς θύραις οἴκων αὐτῆς», καὶ ἔτι περὶ πάσης ψευδοδοξίας καὶ ἀσεβείας· «Γυνὴ ἄφρων καὶ θρασεῖα ἐνδεὴς ψωμοῦ γίνεται, ἣ οὐκ ἐπίσταται αἰσχύνην· ἐκάθισεν γὰρ ἐπὶ δίφρου ἐπὶ θύραις τοῦ ἑαυτῆς οἴκου, ἐμφανῶς εἰς τὰς πλατείας προσκαλουμένη τοὺς παριόντας.» 4.32 Τούτων τῶν θυρῶν ὁ μακρυνθεὶς κόπτει τὰς θύρας περὶ ὧν εἶπεν ὁ Σωτήρ· «Κρούετε καὶ ἀνοιγήσεται ὑμῖν», περὶ ὧν ἡ σοφία ἐν Παροιμίαις φησίν· «Μακάριος ἀνὴρ ὃς εἰσακούσεταί μου, καὶ ἄνθρωπος ὃς τὰς ἐμὰς ὁδοὺς φυλάξει, ἀγρυπνῶν ἐπ' ἐμαῖς θύραις καθ' ἡμέραν, τηρῶν σταθμοὺς ἐμῶν εἰσόδων.» 4.33 Ὁ πρὸς ταύταις ταῖς θύραις καθ' ἡμέραν ἀγρυπνῶν οὐκ ἐγγίζει πρὸς ταῖς θύραις τῆς προσωποποιουμένης πόρνης καὶ ἄφρονος γυναικός, οὐδὲ ταῖς τοῦ Λιβάνου ἃς διανοίγειν προσήκει, καταλυομένης τῆς δοκούσης ἀσφαλείας, ἵνα τὰ ἔνδον ἀποκείμενα φάνῃ οἵαν ἀμορφίαν ἔχουσιν, μισηθῇ καὶ ἐγκαταλειφθῇ, οὐδενὸς νήφοντος ὁρᾶν αὐτὰ θέλοντος. 4.34 Ὅτι δὲ τὰ ῥηθέντα περὶ διαφόρων ξύλων οὐ περὶ α᾿̣ψ̣υ´̣χων εἴρηται, καὶ ἐκ πολλῶν μὲν γραφῶν καὶ μάλιστα προφητικῶν ἔστι θεωρῆσαι, ὧν ἔκθεσις ἤδη ἀπὸ μέρους γέγονεν· ἀρκεῖ δὲ ἑνὸς ἐπιμνησθῆναι τοῦ προφήτου Ἰεζεκιήλ, ὡσπερεὶ ξύλων ὄντων Φαραὼ καὶ Ἀσσούρ. Πονηραὶ δὲ δυνάμεις οὗτοι, ὁ μὲν τῆς Αἰγύπτου, ὁ δὲ τῆς Ἀσσυρίας τύραννοι, ἔχοντες ῥίζας καὶ παραφυάδας ὑψωθείσας ἀφ' ὕδατος πολλοῦ, οὕσπερ ἐζήλωσεν κατὰ μίμησιν τὰ ξύλα τοῦ παραδείσου τῆς τρυφῆς τοῦ Θεοῦ,

The Ruin of False Leaders§108

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108Having large branches, imitating both firs and pines.

For how could they desire and imitate such great tyrants, to the point where it is possible to perceive them as tangible woods, in whose side-branches and limbs all winged creatures dwell and wild beasts give birth? In order that the prophecy might be easily understood, we set aside a part of it, having it as follows: 'Behold, an Assyrian cypress in Lebanon, and beautiful in its side-branches, and thick in its cover, and high in its greatness; and its beginning became in the midst of the clouds; water nourished it, the abyss raised it up, its rivers led around the plants of it, and its systems sent forth into all the woods of the plain. Because of this, its greatness was raised above all the woods of the plain, and its branches were enlarged and its side-branches were raised up from much water. In the spreading out of it in its side-branches, all the winged creatures of the heaven sheltered, and under its branches all the beasts of the plain gave birth, and in its shadow every multitude of nations dwelt' (Ezekiel 31:3). And it became beautiful in its height because of the multitude of its branches, because its roots became into much water. And many cypresses in the paradise of God and pines are not like its side-branches, and firs did not become like its branches; no wood in the paradise of God was made like it in its beauty because of the multitude of its branches, and the woods of the paradise of the enjoyment of God envied it.

The same or similar things have been said regarding what was spoken about Assyria and about Pharaoh. It should not be ignored that most of our brothers refer Pharaoh and Assyria to the devil, allegorizing them according to various thoughts, sometimes Pharaoh and sometimes Assyria. Those bringing this interpretation, let them say: what are the woods of the paradise that envied the devil, not being soulless but being living, rational animals, clearly? And it is nothing wonderful that the names of woods are categorized among rational animals, when even the wisdom of God is sometimes called a true vine, and sometimes the Tree of Life. The voice of weeping shepherds, because... (Zechariah 11:3).

Their greatness has been brought to misery; it is the roar of lions, because the thicket of the Jordan has been ruined.

The leaders of the peoples, who are shepherds of them both priestly and teaching-wise, turn out to be like sheep, while there are those presiding kingly rather than tyrannically as lions. And since both types of rulers are called shepherds and lions, it is necessary for all the subjects to be brought as sheep and other cattle, having a tendency toward the shepherds who graze, and toward the lions for the cattle. It has been said indeed in Proverbs: 'A lion is stronger than cattle, who does not turn away nor falls upon every cattle' (Proverbs 28:17).

Having fallen into misery, those under the teachers—rather, false teachers—and those lying tyrannically over them, the shepherds lament, not being sparing of the flocks, but having been deprived of shameful gains and for the sake of seizing pleasures, so that they might not serve the Law-giving God and Him who has given them to rule, but rather their own bellies.

Concerning the heterodox, the divinely-inspired Apostle writes, correcting the peoples of the Church: 'Do not be carried away by strange and varied teachings; for it is good to be established by grace' (2 Timothy 3:6-7), and again: 'For such teachers serve their own bellies, not Christ, deceiving the hearts of the simple through exploitation and greed' (2 Timothy 3:6-7), appearing as pastures through simplicity.

These, having suddenly come into perplexity, lament the things they desire to be pleasant, their greatness having been brought to misery, which they thought they had deceitfully; likewise also those who rule tyrannically roar, the Jordan having been ruined where they spoke and were hidden, thinking they had cover and safety through ferocity.

With many woods already being cut down and having been torn apart, as it has been said nearby, the adjacent forest is being torn apart.

Much is to be found in the Scripture signifying those presiding with raw and wild temper, being called lions approaching in judgment. Immediately indeed in the prophet Jeremiah, lions are said to be the hot-tempered ruler of Babylon and the tyrant of Assyria; and thus the prophecy has: 'Israel is a wandering sheep, lions have driven him; the first the king of Assyria devoured him, and later his bones the king...'

Greek · §108

κλάδους εὐμεγέθεις ἔχοντας ἐλάτας τε καὶ πίτυας μιμουμένους. 4.35 Πῶς γὰρ καὶ μέχρι πιθανότητος ἐκλαβεῖν δυνατὸν αἰσθητὰ ξύλα ζηλοῦντα καὶ μιμούμενα τηλικούτους τυράνν̣ους, ὧν ἐν ταῖς παραφυάσι καὶ κλάδοις κατασκηνοῦσι πάντα τὰ πετεινὰ καὶ τίκτουσι τὰ ἄγρια θη̣ρία; Ὅπως δὲ εὐσύνοπτος ἡ προφητεία γένηται, ἐκθώμεθα μέρος τι αὐτῆς, οὕτως ἐχούσης· 4.36 «Ἰδοὺ Ἀσσου`̣ρ̣ κυπάρισσος ἐν τῷ Λιβάνῳ καὶ καλὸς ταῖς παραφυάσιν καὶ πυκνὸς ἐν τῇ σκέπῃ καὶ ὑψηλὸς τῷ μεγέθει, 117 καὶ εἰς μέσον νεφελῶν ἐγένετο ἡ ἀρχὴ αὐτοῦ· ὕδωρ ἐξέθρεψεν αὐτόν, ἡ ἄβυσσος ὕψωσεν αὐτόν, τοὺς ποταμοὺς αὐτῆς ἤγαγεν κύκλῳ τῶν φυτῶν αὐτοῦ, καὶ τὰ συστέματα αὐτῆς ἐξαπέστειλεν εἰς πάντα τὰ ξύλα τοῦ πεδίου. Ἕνεκεν τούτου ὑψώθη τὸ μέγεθος αὐτοῦ παρὰ πάντα τὰ ξύλα τοῦ πεδίου, καὶ ἐπλαθύνθησαν οἱ κλάδοι αὐτοῦ καὶ ὑψώθησαν αἱ παραφυάδες αὐτοῦ ἀφ' ὕδατος πολλοῦ. Ἐν τῷ ἐκτεῖναι αὐτὸν ἐν ταῖς παραφυάσιν αὐτοῦ ἐνόσσευσαν πάντα τὰ πετεινὰ τοῦ οὐρανοῦ, καὶ ὑποκάτω τῶν κλάδων αὐτοῦ ἐγεννῶσαν πάντα τὰ θηρία τοῦ πεδίου, ἐν τῇ σκιᾷ αὐτοῦ κατῴκησεν πᾶν πλῆθος ἐθνῶν. 4.37 Καὶ ἐγένετο καλὸς ἐν τῷ ὕψει αὐτοῦ διὰ τὸ πλῆθος τῶν κλάδων αὐτοῦ, ὅτι ἐγενήθησαν αἱ ῥίζαι αὐτοῦ εἰς ὕδωρ πολύ. Καὶ κυπάρισσοι πολλαὶ ἐν τῷ παραδείσῳ τοῦ Θεοῦ καὶ πίτυες οὐχ ὅμοιαι ταῖς παραφυάσιν αὐτοῦ, καὶ ἐλάται οὐκ ἐγένοντο ὅμοιαι τοῖς κλάδοις αὐτοῦ· πᾶν ξύλον ἐν τῷ παραδείσῳ τοῦ Θεοῦ οὐχ ὡμοιώθη αὐτῷ ἐν τῷ κάλλει αὐτοῦ διὰ τὸ πλῆθος τῶν κλάδων αὐτοῦ, καὶ ἐζήλωσεν αὐτὸν τὰ ξύλα τοῦ παραδείσου τῆς τρυφῆς τοῦ Θεοῦ.» 4.38 Τὰ αὐτὰ ἢ παραπλήσια τοῖς λεχθεῖσιν περὶ τοῦ Ἀσσοὺρ καὶ περὶ τοῦ Φαραὼ ὑπὸ τοῖον εἴρηται. 4.39 Οὐκ ἀγνοητέον ὅτι οἱ πλείονες τῶν ἀδελφῶν ἡμῶν τὸν Φαραὼ καὶ τὸν Ἀσσοὺρ εἰς τὸν διάβολον ἀναφέρουσιν, κατὰ διαφόρους ἐπινοίας ὁτὲ μὲν Φαραώ, ὁτὲ δὲ Ἀσσοὺρ ἀλληγορούμενον. Οἱ ταύτην κομίζοντες τὴν ἑρμηνείαν λεγέτωσαν τίνα τὰ ξύλα τοῦ παραδείσου ζηλώσαντα τὸν διάβολον, οὐκ ἄψυχα ἀλλὰ ζῷα ὄντα λογικὰ δηλονότι. Καὶ θαυμαστὸν οὐδὲν εἰ λογικῶν ζῴων κατηγορεῖται τὰ ὀνόματα τῶν ξύλων, ὁπότε καὶ ἡ τοῦ Θεοῦ σοφία ὁτὲ μὲν ἄμπελος ἀληθινή, ὁτὲ δὲ ξύλον ζωῆς προσαγορεύεται. 4.40 Zach. XΙ, 3: Φωνὴ θρηνούντων ποιμένων, ὅτι τεταλαιπώρηκεν ἡ μεγαλωσύνη αὐτῶν· φωνὴ ὠρυομένων λεόντων, ὅτι τεταλαιπώρηκεν τὸ φρύαγμα τοῦ Ἰορδάνου. 4.41 Οἱ ἡγούμενοι τῶν λαῶν ἱερατικῶς τε καὶ διδασκαλικῶς ποιμένες αὐτῶν οἷα προβάτων τυγχάνουσιν, τῶν βασιλικῶς μᾶλλον δὲ τυραννικῶς ἐπιστατούντων ὑπαρχόντων λεόντων. Καὶ ἐπεὶ οἱ ἀμφοτέρως ἄρχοντες ποιμένες καὶ λέοντες καλοῦνται, πᾶσα ἀνάγκη τοὺς ὑπηκόους πρόβατα καὶ ἄλλα κτήνη προσαγορεύεσθαι, τῶν μὲν προβάτων ἀναφορὰν ἐχόντων πρὸς τοὺς βόσκοντας νομέας, τῶν δὲ κτηνῶν πρὸς τοὺς λέοντας. Εἴρηται γοῦν ἐν Παροιμίαις· «Λέων ἰσχυρότερος κτηνῶν, ὃς οὐκ ἀποστρέφεται οὐδὲ καταπτήσσει πᾶν κτῆνος.» 4.42 ∆υσπραγίᾳ ὑποπεσόντων τῶν ὑπὸ τοὺς διδασκάλους, μᾶλλον δὲ ψευδοδιδασκάλους, καὶ τοὺς τυραννικῶς ἐπικειμένους, θρηνοῦσιν οἱ ποιμένες, οὐ τῶν ποιμνίων φειδόμενοι, ἀλλὰ στερηθέντες αἰσχρῶν κερδῶν καὶ ἐπιλήμπτων ἡδονῶν ἕνεκα, ἵνα μὴ τῷ νομοθετοῦντι Θεῷ καὶ τὸ ἄρχειν αὐτοῖς δεδωκότι δουλεύωσιν, ἀλλὰ τῇ ἑαυτῶν κοιλίᾳ. 4.43 Περὶ τῶν ἑτεροδόξων, ὁ θεσπέσιος γράφει Ἀπόστολος διορθούμενος τοὺς τῆς Ἐκκλησίας λαούς· «∆ιδαχαῖς ξέναις καὶ ποικίλαις μὴ παραφέρεσθε· καλὸν γὰρ χάριτι βεβαιοῦσθαι», καὶ πάλιν· «Οἱ γὰρ τοιοῦτοι διδάσκαλοι τῇ ἑαυτῶν κοιλίᾳ, ἀλλ' οὐ τῷ Χριστῷ δουλεύουσιν, διὰ χρηστολογίας καὶ εὐλογίας ἐξαπατῶντες τὰς καρδίας τῶν ἀκάκων», βοσκήματα δι' ἁπλότητα τυγχάνοντας. 4.44 Οὗτοι τοιγαροῦν ἐν ἀπορίᾳ γενάμενοι ὧν ποθοῦσιν ἡδέων θρηνοῦσιν, ταλαιπωρησάσης ἧς ᾤοντο ἠπατημένως ἔχειν μεγαλωσύνης· ὡσαύτως καὶ οἱ θυμικῶς ἄρχοντες ὠρύονται, ταλαιπωρήσαντος τοῦ Ἰορδάνου ἔνθα ἐλόχων καὶ ἐνεκρύπτοντο, δοκοῦντες σκέπην καὶ ἀσφάλειαν ἔχειν διὰ ἀγριότητα. 4.45 Ξύλων πολλῶν ἐκκοπέντων ἤδη καὶ κατασπασθέντων, ὡς ἔναγχος εἴρηται, κατεσπᾶσθαι τὸν δρυμὸν τὸν σύμφυτον. 4.46 Πολλὰ ἐκ τῆς γραφῆς ἔστιν εὑρεῖν σημαίνοντα τοὺς ὠμῶς καὶ ἀγρίῳ θυμῷ ἐπιστατοῦντας, λέοντας ἐν δίκῃ προσαγορευομένους. Αὐτίκα γοῦν ἐν τῷ προφήτῃ Ἰερεμίᾳ λέοντες εἴρηνται ὅ τε τῆς Βαβυλωνίας ὠμόθυμος ἄρχων καὶ ὁ τῆς Ἀσσυρίας τύραννος· ἔχει δ' οὕτως ἡ 118 προφητεία· «Πρόβατον πλανώμενον ὁ Ἰσραήλ, λέοντες ἐξῶσαν αὐτόν· ὁ πρῶτος κατέφαγεν αὐτὸν βασιλεὺς Ἀσσούρ, καὶ ὕστερος τὰ ὀστᾶ αὐτοῦ βασιλεὺς

The Wickedness of Unfaithful Shepherds§109

109One must avoid this way of thinking, as the seventy-first Psalm regarding men and evil powers says: 'Their wrath is like the likeness of a serpent, like a deaf and plunging shield whose ears will not hear the voice of a singer or a pharmacist being medicated by a wise man. God crushed their teeth in their mouth; the molars of lions the Lord has broken' (Ps 68:15). For we do not think it pleasant to suppose only the molars of the sensory lions are being crushed by God, while all their bodies remain without harm.

Thus says the Lord of Hosts: 'Shepherd the sheep of the slaughter, which those who owned them were slaughtering and did not care, and those selling them said: Blessed is the Lord and we have become rich, and their shepherds suffered nothing upon them' (Zech 11:4-5).

Regarding those appointed to instruct and shepherd the rational flock, some preside according to the will of God, while others preside impiously and erringly. Concerning both of the ranks of shepherds, it is possible to gather testimonies from the Scripture.

Concerning those who excellently perform the oversight they were handed, it is said by God: 'I will give to them'—clearly to the flocks—'shepherds according to my heart, and they shall shepherd them, shepherding with knowledge' (Jer 3:15). Concerning those who thus shepherd the flock with knowledge, the Christ-bearing Apostle remembers those placed in the Church with the apostles and prophets, as teachers and evangelists. And perhaps apostles and prophets, teachers and evangelists, are those who gnostically and prudently instruct the assembly of Christ, shepherding those possessing a practical life and presiding over good works, not unskillfully returning the faith and the understandings of Christians, while those who oppose the skilled shepherds through faultiness are named impious; the God...

For he says regarding them and that other wickedness is at work: 'The priests did not say: Where is the Lord?' And those holding to my law did not believe me, and the shepherds were impious toward me,' and the following.

4.52 Those impious in this way and fornicators turn out to be, perhaps also licentious, but certainly also mixing with diverse and foreign doctrines, they subject people to demons and to 'the wisdoms of the rulers of this age' (Eph 2:2). Immediately, for instance, 'those not having tested God to have in knowledge, having been handed over to a reprobate mind (Rom 1:28), do what is not fitting, licentiously reproaching one another, men performing indecency with men, but also their females having abandoned the natural use of womanhood contrary to nature and suffering, but also women licentiously approaching women.'

4.53 Regarding the impious shepherds' sensual licentiousness toward God, and lusting with evil powers, according to that which is said in the Psalms toward the provider of piety: 'Behold, those distancing themselves from you shall perish, you having destroyed all the fornicating one from you. But for me to cling to God is good' (Ps 73:2).

4.54 Concerning the impious law-keepers, in Jeremiah it is brought as being announced toward the fornicating soul: 'And you had many shepherds as a hindrance to yourself' (Jer 2:36), and also: 'You have fornicated with many shepherds; and you returned pretending toward me, says the Lord' (Jer 2:8).

4.55 Having separated the good law-keepers from the handlers, a command is given to those who are skilled, having this character: 'Shepherd the sheep of the slaughter,' either those already slaughtered or those worthy of this suffering or those unjustly being plotted against. The latter is shown in the one hundred and nineteenth Psalm, of those being plotted against unto death, saying toward the benefactor God: 'Because of you we are being killed all the day, we were counted as sheep of the slaughter' (Ps 119:71), and also: 'You gave us as sheep for food' (Ps 119:75).

Greek · §109

Βαβυλῶνος.» 4.47 Ταύτῃ τῇ νοήσει ἐκλημπτέον καὶ τὸ ἐν πεντηκοστῷ ἑβδόμῳ Ψαλμῷ περὶ ἀνθρώπων καὶ πονηρῶν δυνάμεων οὕτως· «Θυμὸς αὐτοῖς κατὰ τὴν ὁμοίωσιν τοῦ ὄφεως, ὡσεὶ ἀσπίδος κωφῆς καὶ βυούσης τὰ ὦτα αὐτῆς ἥτις οὐκ ἀκούσεται φωνὴν ἐπᾴδοντος φαρμάκου τε φαρμακευομένου παρὰ σοφοῦ. Ὁ Θεὸς συνέτριψεν τοὺς ὀδόντας αὐτῶν ἐν τῷ στόματι αὐτῶν, τὰς μύλας τῶν λεόντων συνέθλασεν Κύριος.» Οὐ γὰρ ἡγούμεθα οὕτω τινὰ εὐήθη εἶναι ὡς ὑπολαβεῖν μόνας τὰς μύλας τῶν αἰσθητῶν λεόντων ὑπὸ Θεοῦ συντρίβεσθαι, ὅλων τῶν σωμάτων αὐτῶν ἔξω βλάβης μενόντων. 4.48 Zach. XΙ, 4–5: Τάδε λέγει Κύριος παντοκράτωρ· Ποιμαίνετε τὰ πρόβατα τῆς σφαγῆς, ἃ οἱ κτησάμενοι κατέσφαζον καὶ οὐ μετεμέλοντο, καὶ οἱ πωλοῦντες αὐτὰ ἔλεγον· Εὐλογητὸς Κύριος καὶ πεπλουτήκαμεν, καὶ οἱ ποιμένες αὐτῶν οὐκ ἔπασχον οὐδὲν ἐπ' αὐτοῖς. 4.49 Τῶν εἰς τὸ παιδεύειν καὶ ποιμαίνειν τὴν λογικὴν ἀγέλην τεταγμένων οἱ μὲν κατὰ βούλημα Θεοῦ, οἱ δὲ ἀσεβῶς καὶ πεπλανημένως ἐπιστατοῦσιν. Περὶ ἀμφοτέρων τῶν ταγμάτων τῶν νομέων ἔστιν ἀπὸ τῆς γραφῆς συναγαγεῖν μαρτύρια. 4.50 Περὶ τῶν ἐπαινετῶς ἐπιτελούντων ἣν ἐνεχειρίσθησαν ἐπιστασίαν λέγεται ὑπὸ τοῦ Θεοῦ· «∆ώσω αὐτοῖς» –τοῖς ποιμνίοις δηλονότι–»ποιμένας κατὰ τὴν καρδίαν μου, καὶ ποιμανοῦσιν αὐτοὺς ποιμαίνοντες μετ' ἐπιστήμης». Περὶ τῶν οὕτω ἐπιστημονικῶς ἀγελαρχούντων ὁ χριστοφόρος Ἀπόστολος μνημονεύει τεθειμένων ἐν τῇ Ἐκκλησίᾳ μετὰ ἀποστόλων καὶ προφητῶν διδασκάλων τε καὶ εὐαγγελιστῶν. 4.51 Καὶ τάχα ἀπόστολοι καὶ προφῆται διδάσκαλοί τε καὶ εὐαγγελισταὶ τυγχάνουσιν οἱ γνωστικῶς καὶ συνετῶς παιδεύοντες τὴν Χριστοῦ σύνοδον, ποιμένων ὄντων τῶν πρακτικὸν βίον ἐχόντων καὶ ἐπιστατούντων ἔργοις ἀγαθοῖς, τὴν πίστιν καὶ τὰ φρονήματα τῶν χριστιανῶν οὐκ ἀνηγμένως ἀποδιδόντων, τῶν κατὰ διάμετρον τοῖς ἐπιστήμοσι ποιμέσι διὰ φαυλότητα ἀντικειμένων ἀσεβῶν ὠνομασμένων· ὁ Θεὸς γοῦν φησιν περὶ αὐτῶν καὶ τῶν ἄλλας κακίας ἐνεργούντων· «Ἱερεῖς οὐκ εἶπαν· ποῦ ἐστιν Κύριος; Καὶ οἱ ἀντεχόμενοι τοῦ νόμου μου οὐκ ἠπίσταντό με, καὶ οἱ ποιμένες ἠσέβουν εἰς ἐμέ», καὶ τὰ ἑξῆς. 4.52 Οἱ οὕτως ἀσεβοῦντες καὶ πόρνοι τυγχάνουσιν, τάχα μὲν καὶ ἀκολασταίνοντες, οὐχ ἥκιστα δὲ καὶ μιγνύμενοι τοῖς διάφορα καὶ ἀλλόκοτα δόγματα ὑποβάλλουσιν δαίμοσιν καὶ «ταῖς σοφίαις τῶν ἀρχόντων τούτου τοῦ αἰῶνος». Αὐτίκα γοῦν «οἱ μὴ δοκιμάσαντες τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει, παραδοθέντες εἰς ἀδόκιμον νοῦν, πράττουσι τὰ μὴ καθήκοντα, ἀκολάστως κατ' ἀλλήλων ἐπιμαινόμενοι, ἄρσενες ἐν ἄρσεσιν κατεργαζόμενοι τὴν ἀσχημοσύνην, ἀλλὰ καὶ αἱ θήλειαι αὐτῶν τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐάσασαι παρὰ φύσιν καὶ πάσχουσιν, ἀλλὰ καὶ γυναῖκες ἐν γυναιξὶν πορνικῶς ἐπιμαίνονται.» 4.53 Πρὸς τῷ αἰσθητῶς ἀκολασταίνειν τοὺς ἀσεβοῦντας εἰς Θεὸν ποιμένας, καὶ μετὰ πονηρῶν δυνάμεων λαγνεύουσιν, κατὰ τὸ λεχθὲν ἐν Ψαλμοῖς πρὸς τὸν τῆς εὐσεβείας χορηγόν· «Ἰδοὺ οἱ μακρύνοντες ἑαυτοὺς ἀπὸ σοῦ ἀπολοῦνται, ἐξωλόθρευσας πάντα τὸν πορνεύοντα ἀπὸ σοῦ. Ἐμοὶ δὲ τὸ προσκολλᾶσθαι τῷ Θεῷ ἀγαθόν ἐστιν.» 4.54 Περὶ τῶν ἀσεβούντων νομέων ἐν Ἰερεμίᾳ φέρεται ἀπαγγελλόμενον πρὸς τὴν πορνεύουσαν ψυχήν· «Καί σοι ἔσχες ποιμένας πολλοὺς εἰς πρόσκομμα σεαυτῇ», καὶ ἔτι· «Ἐξεπόρνευσας ἐν ποιμέσι πολλοῖς· καὶ ἀνέκαμπτες προσποιητῶς πρὸς ἐμέ, λέγει Κύριος.» 4.55 ∆ιασταλέντων τῶν ἀγαθῶν νομέων ἀπὸ τῶν χειρίστων, ἐντολὴ τοῖς ἐπιστήμοσιν δίδοται οὕτως ἔχουσα· «Ποιμαίνετε τὰ πρόβατα τῆς σφαγῆς», ἢ τὰ ἤδη σφαγέντα ἢ τὰ ἄξια τοῦ τοῦτο παθεῖν ἢ ἀδίκως ἐπιβουλευόμενα. Τὸ τελευταῖον δηλοῦται ἐν τῷ τεσσερακοστῷ τρίτῳ Ψαλμῷ, τῶν εἰς θάνατον ἐπιβουλευομένων 119 λεγόντων πρὸς τὸν εὐεργέτην Θεόν· «Ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς», καὶ ἔτι· «Ἔδωκας ἡμᾶς ὡς πρόβατα βρώσεως.»

The Mercy of the Creator and the Judgment of the Shepherds§110

110For they are not slaughtered by the lawless overseers for any other reason or to be eaten, regarding which it is said, 'If men rise up against us, then they would have eaten us alive' (Ps 116:6). But they failed in their murderous haste to say graciously, like those who were rescued, 'Blessed is the Lord, who did not give us into the trap of those pursuing Him' (Ps 116:6).

Those who think they are owners and not shepherds of the flocks entrusted to them, slaughtering the sheep with a knife—and this is their sophistical discourse, proclaiming impious attitudes—did not regret or repent for what they acted in robbery and murder. For they carelessly sell those things which are not their own as if they were theirs, and with shameless audacity they shout that they have grown rich, while those who strive to please the one who deems the All-King to be the shepherd of the flock do not slaughter nor prevent those which the sheep logically entrusted, so that they might unjustly grow rich from greed and shameful gains.

In order that such a thing might not happen through the inattention of the overseers of the Church, the proclaimer of the apostles, Peter, cries out, thus writing: 'I exhort the elders among you to shepherd the flock that is among you, not by compulsion but willingly, not exercising dominion over the appointed ones, so that, when the Chief Shepherd, Christ Jesus, is revealed, you may receive the unfading crown of glory' (1 Pet 5:2-4); meaning those who exercise dominion, namely the sheep of Christ, while the negligent shepherds are acting, selling for shameful gains the divine flocks so that they shout, 'We have grown rich,' devouring those whom they lift up through scandals.

Thus, having harmed and done evil to the peoples, the sheep allegorically called, their false shepherds suffered nothing from them, not sympathizing with the flock according to the one saying: 'Who is weak, and I am not weak? Who is stumbled, and I am not burned?' (Rom 15:1). Into this love the divine instructors are led by the Savior becoming a pattern for them, as the God-wise Evangelist John calls out to those who worship God according to Christ: 'That He,' clearly that Christ, 'set His soul as a ransom for us, and we owe to lay down our souls for one another' (1 John 3:16).

Those having such a mind toward those who embrace the same and think the same, being brothers sympathetic, to those slaughtering the...

The sheep handed over to them oppose those who speak with insolence, saying: 'We have become rich; we have acquired sheep through shameful gain, and having devoured them, we suffer very little because of them.' (Zach. XI, 6–7: 'Therefore I will no longer spare those inhabiting the land, says the Lord, and behold, I am handing over men every man to the hand of his neighbor and to the hand of his king, and they shall cut down the land, and I will by no means come out of their hand.' And I shepherd the sheep of the slaughter toward Canaan.)

Since those entrusted with the care of the logical sheep despised them, neither sympathizing with nor caring for their salvation, but selling them to strangers through shameful gain, the Lord Almighty threatens no longer to spare the land, that is, those dwelling upon it, handing over the weaker ones to the tyrants through whom they suppose to have strength and brutality, so that all those upon the land may be cut down, handing over every man into the hands of his neighbor and into the hands of his king, no longer by lawful means but by tyrannical rule.

God repeats these things in the manner of a threat, so that those toward whom the threat is directed may cease from sinning through the fear of what is expected. For God never fails his own works, as the all-virtuous Wisdom of Solomon says: 'Spare all, O Despot, soul-loving one, loathing nothing of what you have made, for you did not fashion anything in hatred.' 'For you created for the sake of being, and the generations of the world are salvific.'

Having experience of this exceeding goodness of Him who has composed all things and provides for all things, those who serve Him bring a petition on behalf of the people, saying: 'Spare, Lord, your people, and do not give your inheritance to the ruin of the nations that will begin to prevail over them, lest the nations say: Where is their God?'

To such an extent did the Cause and Guardian of all spare the race of men, as to give His Son as a ransom for all, into death, so that He might redeem those dying by reigning over death.

The Apostle, becoming a mystagogue of this exceeding salvation, writes concerning God: 'He who did not spare His own Son, but delivered Him up for us...'

Greek · §110

4.56 Οὐχ ἑτέρου γὰρ χάριν σφάζονται ὑπὸ τῶν παρανόμως ἐπιστατούντων ἢ τοῦ βρωθῆναι ἕνεκα ὑπ' ἐκείνων περὶ ὧν λέγεται· «Ἐν τῷ ἐπαναστῆναι ἀνθρώπους ἐφ' ἡμᾶς, ἄρα ζῶντας ἂν κατέπιον ἡμᾶς», ἀλλ' ἀπέτυχον τῆς φονικῆς σπουδῆς ὡς τοὺς ῥυσθέντας χαριστηρίως λέγειν· «Εὐλογητὸς Κύριος, ὃς οὐκ ἔδωκεν ἡμᾶς εἰς θήραν τοῖς ὀδοῦσιν αὐτῶν.» 4.57 Οἱ δοκοῦντες κτήτορες καὶ οὐ ποιμένες ὑπάρχειν τῆς παραδοθείσης αὐτοῖς ἀγέλης κατασφάττοντες τὰ πρόβατα μαχαίρᾳ –αὕτη δέ ἐστιν ὁ σοφιστικὸς αὐτῶν λόγος ἀσεβῆ φρονήματα πρεσβεύων–οὐ μετεμέλοντο οὐ μετανοοῦντες ἐφ' οἷς λῃστρικῶς καὶ φονικῶς ἔπραξαν. Ἀμέλει γοῦν πωλοῦντες αὐτὰ ὡς ἴδια τὰ μὴ ἑαυτῶν, ἀναισχύντως θρασύτητι αὐχοῦσι πεπλουτηκέναι, τῶν εὐαρεστεῖν νομέων σπουδαζόντων τῷ πιστεύσαντι παμβασιλεῖ τὴν ἀγέλην οὐ σφαττόντων οὐκ ἀπεμπολούντων ἃ ἐπιστεύθησαν λογικὰ πρόβατα ἵν' ἀδίκως πλουτήσωσιν ἐκ πλεονεξίας καὶ αἰσχροκερδιῶν. 4.58 Ἵνα μὴ τοιοῦτόν τι ἀπευκτὸν συμβῇ ἐξ ἀπροσεξίας τοῖς ἐπιστατοῦσι τῆς Ἐκκλησίας, προσφωνεῖ ὁ πρόκριτος τῶν ἀποστόλων Πέτρος, οὕτω γράφων· «Πρεσβυτέρους τοὺς ἐν ὑμῖν παρακαλῶ ποιμᾶναι τὸ ἐν ὑμῖν ποίμνιον μὴ ἀναγκαστῶς ἀλλ' ἑκουσίως, μὴ κατακυριεύοντες τῶν κλήρων, ἵνα, φανερωθέντος τοῦ ἀρχιερέως ποιμένος Χριστοῦ Ἰησοῦ, κομίσησθε τὸν ἀμαράντινον τῆς δόξης στέφανον», τῶν κατακυριευόντων δηλαδὴ τῶν Χριστοῦ προβάτων ἀμελῶν ποιμένων ὄντων, πωλούντων αἰσχρῶν κερδῶν ἕνεκα τὰ θεῖα ποίμνια ἵνα βοῶσι· «Πεπλουτήκαμεν», κατεσθίοντες οὓς ἀναιροῦσι διὰ σκανδάλων. 4.59 Οὕτω βλαβέντων καὶ κακοπραγησάντων τῶν λαῶν, προβάτων ἀλληγορικῶς καλουμένων, οἱ ψευδώνυμοι ποιμένες αὐτῶν οὐδὲν ἔπασχον ἐπ' αὐτοῖς, οὐ συμπαθοῦντες τῇ ποίμνῃ κατὰ τὸν λέγοντα· «Τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; τίς σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι;» Εἰς ταύτην τὴν ἀγάπην ἐνάγονται οἱ θεῖοι παιδευταὶ ὑπὸ τοῦ Σωτῆρος γεναμένου αὐτοῖς ὑπογραμμοῦ, ὡς τὸν θεόσοφον εὐαγγελιστὴν Ἰωάννην προσφωνεῖν τοῖς κατὰ Χριστὸν θεοσεβοῦσιν· «Ὅτι ἐκεῖνος», σαφὲς δ' ὅτι ὁ Χριστός, «λύτρον ὑπὲρ ἡμῶν τὴν ψυχὴν ἔθηκεν καὶ ἡμεῖς ὀφείλομεν ὑπὲρ ἀλλήλων τὰς ψυχὰς θεῖναι.» 4.60 Οἱ οὕτω γνώμης ἔχοντες πρὸς τοὺς τὰ αὐτὰ ἀσπαζομένους καὶ φρονοῦντας φιλάδελφοι συμπαθεῖς ὄντες, τοῖς σφάττουσιν τὰ παραδοθέντα αὐτοῖς πρόβατα ἀντίκεινται τοῖς μετὰ θρασύτητος φάσκουσιν· «Πεπλουτήκαμεν», αἰσχροκερδίᾳ ἐκτησάμεθα πρόβατα ἃ κατεσθίοντες ἥκιστά τι πάσχομεν ἐπ' αὐτοῖς. 4.61 Zach. XΙ, 6–7: ∆ιὰ τοῦτο οὐ φείσομαι οὐκέτι ἐπὶ τοὺς κατοικοῦντας τὴν γῆν, λέγει Κύριος, καὶ ἰδοὺ ἐγὼ παραδίδωμι τοὺς ἀνθρώπους ἕκαστον εἰς χεῖρα τοῦ πλησίον αὐτοῦ καὶ εἰς χεῖρα βασιλέως αὐτοῦ, καὶ κατακόψουσιν τὴν γῆν, καὶ οὐ μὴ ἐξέλωμαι ἐκ χειρὸς αὐτῶν. Καὶ ποιμανῶ τὰ πρόβατα τῆς σφαγῆς εἰς τὴν Χανανῖτιν. 4.62 Ἐπεὶ οἱ ἐγχειρισθέντες τὴν ἐπιμέλειαν τῶν λογικῶν προβάτων κατεφρόνησαν αὐτῶν, ὡς μηδὲ συμπαθεῖν μηδὲ φροντίζειν τῆς σωτηρίας αὐτῶν, ὡς πιπράσκειν αὐτὰ ἀλλοτρίοις δι' αἰσχροκερδίαν, ἀπειλεῖ Κύριος παντοκράτωρ μηκέτι φείδεσθαι τῆς γῆς, τοῦτ' ἔστιν τῶν ἐπ' αὐτῆς διατριβόντων, παραδιδομένων τῶν ἀσθενεστέρων τοῖς κατατυραννοῦσιν δι' ἣν νομίζουσιν ἰσχὺν καὶ ὠμότητα ἔχειν, ὡς κατακοπῆναι πάντας τοὺς ἐπὶ τῆς γῆς, παραδιδομένων τῶν ἀνθρώπων ἑκάστων εἰς χεῖρας τῶν πλησίον καὶ εἰς χεῖρας τοῦ βασιλέως αὐτῶν οὐκέτι νομίμως ἀλλὰ τυραννικῶς ἐπιστατοῦντος. 4.63 Ἀπειλῆς τρόπῳ ταῦτα Θεὸς ἐπανατείνεται, ἵνα φόβῳ τῶν προσδοκωμένων παύσωνται τοῦ ἁμαρτάνειν οἱ πρὸς οὓς ἡ ἀπειλή. Θεὸς γὰρ οὐδέποτε ἀφειδήσει τῶν αὐτοῦ ποιημάτων, ὡς ἡ πανάρετος τοῦ Σαλωμῶνος Σοφία φησίν· «Φείδῃ πάντων, δέσποτα 120 φιλόψυχε, οὐδὲν βδελυσσόμενος ὧν ἐποίησας, οὐδὲ γὰρ μισῶν τι κατεσκεύασας.» «Ἔκτισας γὰρ εἰς τὸ εἶναι τὰ π̣α´̣ντα, καὶ σωτήριοι αἱ γενέσεις τοῦ κόσμου.» 4.64 Ταύτης τῆς ὑπερβαλλούσης ἀγαθότητος τοῦ τὰ πάντα συστησαμένου καὶ προνοουμένου τῶν ὅλων πεῖραν ἔχοντες οἱ θεραπεύοντες αὐτόν, πρεσβείαν ὑπὲρ τοῦ λαοῦ ἀναφέροντές φασιν· «Φεῖσαι, Κύριε, τοῦ λαοῦ σου καὶ μὴ δῷς τὴν κληρονομίαν σου εἰς ὄνειδος τοῦ κατάρξαι αὐτῶν ἔθνη, μήποτε εἴπωσιν τὰ ἔθνη· ποῦ ἐστιν ὁ Θεὸς αὐτῶν;» 4.65 Εἰς τοσοῦτον δὲ ἐφείσατο τοῦ γένους τῶν ἀνθρώπων ὁ πάντων αἴτιος καὶ κηδεμών, ὡς ὑπὲρ πάντων ἔκδοτον δοῦναι τὸν υἱὸν ἑαυτοῦ εἰς θάνατον, ἵνα λυτρώσηται τοὺς θανόντας βασιλευθέντας ὑπὸ τοῦ θανάτου. 4.66 Ταύτης τῆς ὑπερβαλλούσης σωτηρίας μυσταγωγὸς ὁ Ἀπόστολος τυγχάνων περὶ τοῦ Θεοῦ γράφει· «Ὅς γε τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο, ἀλλ' ὑπὲρ ἡμῶν παρέδωκεν

The Two Rods and the One Shepherd§111

111Him—how will He not also grant all things with Him to us? Sparing us, He did not withhold the Son; for He is impassible and the destroyer of all harm, but we are mortals and subject to passions. Therefore, if He had been sparing of the Son, not having given Him up to 'taste death for all' (Hebrews 2:9), we would have remained in the ruin that holds fast through the transgression of the divine commandment; but so that we might be set free, the guardian gave up His own Son, not to be harmed by dying, having been revealed as Savior, having been given up for them.

Having these things thus, if God says: 'I will no longer spare those dwelling on the earth,' He admonishes by the fear of threat, so that they might not fall by being executed, but might come out of the sin that holds fast, no longer being subject to execution. He makes manifest the manner of not sparing anymore, saying 'to deliver men into the hands of their neighbors and into the hands' of the 'evil king whom they chose, so that the earth might be cut off' (Isaiah 17:1), as they oppose one another as 'men who are dying.' These are those walking according to the flesh in strife and jealousy. Men who are such are delivered into the hands of those whom they had as neighbors, namely demons, through greed and material disposition. For then they are most able to be admonished, having been delivered to those whom they thought were friends and neighbors, having been tested by their coarseness and ferocity; and they will flee also from the one who rules tyrannically, having experienced his hardness. For even the people of the Hebrews desired in such a way to be set free from the insolence of the Egyptians, having known their turbulence and their lawless dominion.

When the earth is cut off, that is, when those upon it are revolting, God shepherds the sheep of the slaughter into Canaan, the prepared punishment. It was also said previously that the sheep of the slaughter are those ready to suffer and those already slaughtered, when we received that which was being reported by the afflicted to the Benefactor of all: 'You gave us as sheep for eating' (Psalm 50:5), and again: 'We were counted as sheep for slaughter' (Psalm 50:6). Understand whether the shepherding of the sheep of the slaughter into Canaan denotes something praiseworthy, being interpreted as the prepared place, perhaps of those being led in through being managed by harm.

Working out an unchangeable salvation through pains brought on pedagogically, about which the law-giving apostle Paul writes, marking these things: 'The godly sorrow works out unchangeable repentance unto salvation, bringing about the death of the sorrow of the world' (2 Cor 7:10). Therefore, this worldly sorrow must be rejected, but the godly one must be unchangeably opposed, bringing about salvation according to God.

4.71 Zechariah 11:7: 'And I will take for myself two rods—the one I called Beauty, and the other I called Union—and I will shepherd the sheep. And I will separate the three shepherds in one month, and my soul will be burdened by them, for their souls were pressing upon me. And I said, I will not shepherd you.' 4.72 From the person of the Savior, the prophet Zechariah 11:21 announces the things concerning the two rods which he had taken for himself.

4.73 Nothing else is signified in the passages concerning the rods except a scepter of rule, rather a symbol of kingship. 4.74 Since therefore the whole human race is divided into the people from the circumcision and into the Church called from the Gentiles, the God of the Jews and the Gentiles, being both Savior and King of them, took for himself the two scepters, so that from both he might work out one kingship.

4.75 And the prophecy will be understood from the evangelical utterance; for just as one kingship was shown under one king from those having believed among the Gentiles and the Jews, so also one flock is shown under one shepherd, the true one, who has set his soul down for the sheep. Thus the evangelical voice is announced by the Savior: 'And I have other sheep which are not of this fold; them also I must bring together, and they will hear my voice, so that there will become one flock and one shepherd' (John 10:16), saying that the other sheep are to be those from the Gentiles believing in the Gospel, not from the Jewish fold.

4.76 It is the same thing, the two flocks becoming under one shepherd, as it is the two scepters coming under the same king. But when will this be fulfilled? Perhaps when it happens: 'Rejoice, O nations, with his people' (Zech 9:7)? 4.77 And it is also said differently: 'And I have other sheep which are not of this fold,' the fold being called that of the sheep of this earthly world in which those bearing the body are wearing out their lives, being delivered...

Greek · §111

αὐτόν, πῶς οὐχὶ καὶ τὰ πάντα σὺν αὐτῷ χαρίσεται ἡμῖν;» Ἡμῶν φειδόμενος οὐκ ἐφείσατο τοῦ υἱοῦ· ὁ μὲν γὰρ ἀπαθὴς καὶ πάσης βλάβης ἀφανιστικός, ἡμεῖς δὲ θνητοὶ καὶ πάθεσιν ὑποκείμενοι. ∆ιὸ εἰ φεισάμενος ἦν τοῦ υἱοῦ, μὴ ἐκδοὺς αὐτὸν «ὑπὲρ πάντων γεύσασθαι θανάτου», ἐμένομεν ἐν τῇ κρατησάσῃ ἀπωλείᾳ διὰ τῆς παραβάσεως τῆς θείας ἐντολῆς· ἀλλ' ἵνα ἐλευθερωθῶμεν, παρέδωκεν ὁ κηδεμὼν τὸν ἴδιον υἱόν, οὐ βλαβησόμενον ἐκ τοῦ τεθνάναι, Σωτῆρος ἀναδειχθέντος πάντων παραδοθέντος ὑπὲρ αὐτῶν. 4.67 Τούτων ὧδε ἐχόντων, ἐὰν ὁ Θεὸς λέγῃ· «Οὐ φείσομαι οὐκέτι ἐπὶ τοὺς κατοικοῦντας τὴν γῆν», φόβῳ ἀπειλῆς νουθετεῖ, ἵνα μὴ κολάσει ὑποπέσωσιν, ἀλλ' ἔξω γένωνται τῆς κρατησάσης ἁμαρτίας, οὐκέτι ὑποκείμενοι κολάσει. 4.68 Τὸν τρόπον τοῦ μὴ φείσασθαι ἔτι φανεροῖ, φάσκων «τοὺς ἀνθρώπους εἰς χεῖρας τῶν πλησίον αὐτῶν παραδιδόναι καὶ εἰς χεῖρας» οὗ εἵλαντο πονηροῦ «βασιλέως, ὡς κατακοπῆναι τὴν γῆν», ἀντεπιτιθεμένων ἀλλήλοις τῶν «ὡς ἀνθρώπων ἀποθνῃσκόντων». Οὗτοι δ' εἰσὶν οἱ ἔριδι καὶ ζήλῳ κατὰ σάρκα περιπατοῦντες. Οἱ οὕτω τυγχάνοντες ἄνθρωποι εἰς χεῖρας παραδίδονται ὧν ἔσχον πλησίον δαιμόνων διὰ φιληδονίαν καὶ ὑλικὴν διάθεσιν. Τότε γὰρ μάλιστα νουθετηθῆναι δύνανται παραδοθέντες οἷς ἡγοῦντο φίλοις καὶ πλησίον ἔχειν, πειραθέντες τῆς ὠμότητος καὶ ἀγριότητος αὐτῶν· φεύξονται δὲ καὶ τοῦ τυραννικῶς ἄρξαντος, τῆς σκληρότητος αὐτοῦ πεῖραν λαβόντες. Ἀμέλει γοῦν καὶ ὁ Ἑβραίων λαὸς τὸ τηνικάδε ἐπόθησεν ἐλευθερωθῆναι τῆς Αἰγυπτίων θρασύτητος, γνοὺς αὐτῶν τὸ ἐπίμοχθον καὶ τὸ ἀπηνὲς ἐπιστασίας. 4.69 Κατακοπτομένης τῆς γῆς, τοῦτ' ἔστιν τῶν ἐπ' αὐτῆς καταλλήλων ἐξανισταμένων, ποιμαίνει Θεὸς τὰ τῆς σφαγῆς πρόβατα εἰς τὴν Χανανῖτιν, τὴν ἡτοιμασμένην τιμωρίαν. Εἴρηται καὶ πρότερον σφαγῆς εἶναι πρόβατα τὰ ἕτοιμα πρὸς τὸ παθεῖν καὶ τὰ ἤδη σφαγέντα, ὅτε παρελάβομεν τὸ ὑπὸ τῶν θλιβομένων πρὸς τὸν εὐεργέτην τῶν ὅλων ἀπαγγελλόμενον· «Ἔδωκας ἡμᾶς ὡς πρόβατα βρώσεως», καὶ πάλιν· «Ἐλογίσθημεν ὡς πρόβατα σφαγῆς.» 4.70 Ἐπίστησον εἰ ἐπαινετόν τι δηλοῖ τὸ ποιμαίνεσθαι τὰ πρόβατα τῆς σφαγῆς εἰς τὴν Χανανῖτιν, ἑρμηνευομένην ἡτοιμασμένην, τάχα τῶν διὰ κακώσεως οἰκονομουμένων εἰσαγομένων εἰς σωτηρίαν ἀμεταμέλητον κατεργαζομένην ὑπὸ πόνων παιδευτικῶς ἐπαγομένων, περὶ ἧς γράφει ὁ θεσπέσιος ἀπόστολος Παῦλος τάδε χαράττων· «Ἡ κατὰ Θεὸν λύπη μετάνοιαν κατεργάζεται εἰς σωτηρίαν ἀμεταμέλητον, τῆς τοῦ κόσμου λύπης θάνατον ἐπιφερούσης»· διὸ ταύτης μὲν ἀφεκτέον, τῆς δὲ κατὰ Θεὸν ἀντιποιητέον ἀμεταμέλητον σωτηρίαν κατὰ Θεὸν φερούσης. 4.71 Zach. XΙ, 7–9: Καὶ λήμψομαι ἐμαυτῷ δύο ῥάβδους –τὴν μίαν ἐκάλεσα κάλλος, καὶ τὴν ἑτέραν ἐκάλεσα σχοίνισμα, –καὶ ποιμανῶ τὰ πρόβατα. Καὶ ἐξαρῶ τοὺς τρεῖς ποιμένας ἐν μηνὶ ἑνί, καὶ βαρυνθήσεται ἡ ψυχή μου ἐπ' αὐτούς, καὶ γὰρ αἱ ψυχαὶ αὐτῶν ἐπωρύοντο ἐπ' ἐμέ. Καὶ εἶπα· Οὐ ποιμανῶ ὑμᾶς. 4.72 Ἐκ προσώπου τοῦ Σωτῆρος ὁ προφήτης Ζαχαρίας 121 ἀπαγγέλλει τὰ περὶ δύο ῥάβδων ὧν εἴληφεν ἑαυτῷ. 4.73 Οὐχ ἕτερον δ' ἔτι σημαίνεται ἐν τοῖς προκειμένοις ἐκ τῶν ῥάβδων ἢ σκῆπτρα ἀρχῆς, μᾶλλον δὲ βασιλείας, σύμβολα ὄντα. 4.74 Ἐπεὶ τοίνυν πᾶν τὸ τῶν ἀνθρώπων γένος διῄρηται εἰς τὸν ἐκ περιτομῆς λαὸν καὶ εἰς τὴν κληθεῖσαν ἀπὸ ἐθνῶν Ἐκκλησίαν, ὁ ἰουδαίων καὶ ἐθνῶν Θεός, σωτὴρ ἅμα καὶ βασιλεὺς αὐτῶν ὑπάρχων, ἔλαβεν ἑαυτῷ τὰ δύο σκῆπτρα, ἵνα ἐξ ἀμφοτέρων μίαν βασιλείαν ἀπεργάσηται. 4.75 Νοηθήσεται δὲ ἐξ εὐαγγελικοῦ ῥητοῦ ἡ προφητεία· ὡς γὰρ μία βασιλεία ὑπὸ βασιλέα ἕνα ἐξ ἐθνῶν καὶ ἰουδαίων πιστευσάντων ἀνεδείχθη, οὕτω καὶ ποίμνη μία ὑπὸ ἕνα ποιμένα τὸν ἀληθινὸν τὸν τὴν ψυχὴν αὐτοῦ ὑπὲρ τῶν προβάτων τεθεικότα. Ἔχει δ' οὕτως ἡ εὐαγγελικὴ φωνὴ ὑπὸ τοῦ Σωτῆρος ἀπαγγελλομένη· «Καὶ ἄλλα πρόβατα ἔχω ἃ οὐκ εἴσιν ἐκ τῆς αὐλῆς ταύτης· κἀκεῖνά με δεῖ συναγαγεῖν καὶ τῆς φωνῆς μου ἀκούσουσιν, ἵνα γένωνται μία ποίμνη καὶ ποιμὴν εἷς», ἕτερα λέγων εἶναι πρόβατα οὐκ ἀπὸ τῆς ἰουδαϊκῆς αὐλῆς ἀλλὰ τοὺς ἀπὸ ἐθνῶν πιστεύοντας τῷ εὐαγγελίῳ. 4.76 Ταὐτὸν δὲ τὸ τὰς δύο ἀγέλας ὑπὸ ἕνα ποιμένα γενέσθαι, τῷ τὰ δύο σκῆπτρα ὑπὸ τὸν αὐτὸν βασιλέα ἐλθεῖν. Πότε δὲ τοῦτο πληρωθήσεται ἢ ὅταν ἐκβάσεως τύχῃ τό· «Εὐφράνθητε, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ»; 4.77 Ῥηθείη καὶ ἑτέρως τό· «Καὶ ἄλλα πρόβατα ἔχω ἃ οὐκ εἴσιν ἐκ τῆς αὐλῆς ταύτης», αὐλῆς καλουμένης τῶν προβάτων τοῦ περὶ γῆν κόσμου ἐν ᾧ ἀκμὴν διατρίβουσιν οἱ τὸ σῶμα φοροῦντες, ἀπαλλαγεισῶν

The Three False Shepherds and the Soul§112

112These souls, having dwelt in the underworld until now, are gathered just as the good shepherd gathers them, having come to them when he 'died for all' in order that 'he might rule over the living and the dead.' If one rules the living and the dead with royal power and pastoral knowledge, the two flocks and kingdoms have been shown to be one.

When this has been established, the polyarchy will be destroyed, as the true shepherd removes the bad rulers—three shepherds in one month, that is, in one single cycle. These three removed leaders are to be considered: the Jewish priestly order, those called unjust prophets by them, and those who reigned from Jeroboam. For all these were causes of harm among those who were ruling. It has been said in Hosea: 'Priests have hidden the way of the Lord, Sicaim has murdered, they have done iniquity in Israel' (Hosea 4:6), and even in the same prophet: 'Israel shall be afflicted like the prophet who went astray' (Hosea 4:12).

Many things are written regarding the unlawful kingship that split God's people, such as: 'Hear this, O priests, and house of the king, be appalled, because the judgment is against you, that you have become a snare to the vision, and like a net spread out over the Sea of Tiberias' (Habakkuk 3:8/Amos 8:1-2). Against those who thought so poorly, the holy Jeremiah cries out most strictly from the presence of the All-King God: 'The priests did not say, Where is the Lord? and those upholding the law did not seek me, and the prophets prophesied unjustly, and the shepherds were ungodly toward me, and they followed after unprofitable things' (Jeremiah 2:11).

Understand that the kings of Israel, besides the priests and prophets, were also found to be ungodly shepherds toward Him. Also, the false teachers should not be ignored, who claim to be ungodly shepherds toward God. These three called shepherds are removed in one month by 'the great High Priest Jesus, having opened the heavens,' being a true prophet, concerning whom a divine pre-announcement was said: 'The Lord your God will raise up for you a prophet from among your brothers' (Deuteronomy 18:15). To be both high priest and prophet, and also king, is as it is said concerning the Father: 'I have raised him up as king...'

And all his ways are straight; he will build my city, and will return the captivity of my people, not with ransoms nor with gifts (Isa 54:17; Isa 60:14). And he himself, the one building the spiritual city of God and redeeming the people, says about himself: 'I have been made king by him upon the holy Mount Zion, I proclaim the command of the Lord' (Isa 62:6).

Regarding the things observed concerning the three shepherds, it is necessary to oversee that three false ones are to be considered as shepherds, the impious ones being removed who are impious toward the Trinity. For some of them have much inclination toward being impious toward the Father, others toward the Son, and others toward the Holy Spirit.

And perhaps those thinking the Father is the father of the Son are blaspheming toward the Father, diminishing the Father because of their impiety toward the Only-begotten Son, who is the God Word of wisdom and truth, those who were previously thinking him to be a creature from non-being and blaspheming concerning his own offspring. And they are also fighting against the Spirit, glorifying him as if he were one of the creatures.

And the three ranks of the deceived atheists think wrongly concerning the Trinity, but each, as has already been said, has a different impious inclination.

And the impious shepherds in this way will be uprooted in one month; for until the present age, the false teaching holds the promise, to be destroyed when a perfect illumination of the true light occurs after the present evil age and the transient life, upon which alone those hoping are more merciful than all men.

And the uprooting of the three wicked leaders happens, under the heavy law falling upon them of the king who threatens these things, since they do hateful things to him. And his soul is said to be characterized in several ways.

According to one, and an easy one, it is that which he has as a perfect man, which he sets aside in order to receive it again. He has indeed set it as a ransom, having given it instead of many, as the mystagogue of the truth, John, writes about him thus: 'Because he laid down his soul for us; and we owe to lay down our souls for one another' (Eph 5:2); and having risen from the dead, he received it, 'not having been left in Hades' (John 14:18). According to another view, the soul is every man having been made to belong to this Savior who says these things.

Greek · §112

τούτου ψυχῶν ἐν τῷ καταχθονίῳ τόπῳ τέως διατριβουσῶν, ἅσπερ συνάγει ὁ ἀγαθὸς νομεὺς, γενάμενος πρὸς αὐτὰς ὃτε «τέθνηκεν ὑπὲρ πάντων» «ἵνα ζώντων καὶ νεκρῶν κυριεύσῃ». Εἰ δὲ εἷς κυριεύει νεκρῶν καὶ ζώντων βασιλικῷ κράτει καὶ ποιμαντικῇ ἐπιστήμῃ, αἱ δύο ποῖμναι καὶ βασιλεῖαι μία ἀνεδείχθησαν. 4.78 Τί δ' ὑπάρξεται τούτου κατορθωθέντος ἢ ἡ πολυαρχία οἰχήσεται, ἐξάραντος τοῦ ἀληθινοῦ νομέως τοὺς κακῶς ἄρχοντας τρεῖς ποιμένας ἐν ἑνὶ μηνί, τοῦτ' ἔστιν ἅμα καὶ ἐν περιόδῳ μιᾷ. 4.79 Τίνες δ' οἱ ἐξαιρόμενοι τρεῖς ἀγελάρχαι θεωρητέον. 4.80 Τὸ ἱερατικὸν τῶν Ἰουδαίων τάγμα καὶ οἱ λεγόμενοι παρ' αὐτοῖς ἄδικοι προφῆται καὶ οἱ βασιλεύσαντες ἀπὸ τοῦ Ἰεροβοάν. Πάντες γὰρ οὗτοι βλάβης αἴτιοι ἐτύγχανον τῶν ἀρχομένων. Εἴρηται γοῦν ἐν Ὠσῆε· «Ἔκρυψαν ἱερεῖς ὁδὸν Κυρίου, ἐφόνευσαν Σίκιμα, ἀνομίαν ἐποίησαν ἐν τῷ Ἰσραήλ», καὶ ἔτι ἐν τῷ αὐτῷ προφήτῃ· «Κακωθήσεται Ἰσραὴλ ὥσπερ ὁ παρεξεστηκὼς προφήτης.» 4.81 Ἔστιν εὑρεῖν καὶ περὶ τῆς παρανόμου βασιλείας τῆς σχισάσης τὸν Θεοῦ λαὸν γεγραμμένα πολλά, ὧν ἐστιν καὶ τὸ οὕτως ἔχον· «Ἀκούσατε ταῦτα, οἱ ἱερεῖς, καὶ οἶκος τοῦ βασιλέως, ἐνωτίζεσθε, διότι πρὸς ὑμᾶς ἐστιν τὸ κρίμα ὅτι παγὶς ἐγενήθητε τῇ σκοπιᾷ, καὶ ὡς δίκτυον ἐκτεταμένον ἐπὶ τὸ Ἰταβύριον.» 4.82 Κατὰ τῶν οὕτω φαύλως ἡγησαμένων καὶ ὁ ἅγιος Ἰερεμίας βοᾷ ἐλεγκτικώτατα ἐκ προσώπου τοῦ παμβασιλέως Θεοῦ· «Ἱερεῖς οὐκ εἶπαν· ποῦ ἐστιν Κύριος; καὶ οἱ ἀντεχόμενοι τοῦ νόμου οὐκ ἠπίσταντό με, καὶ οἱ προφῆται ἐπροφήτευον ἄδικα, καὶ οἱ ποιμένες ἠσέβουν εἰς ἐμέ, καὶ ὀπίσω ἀνωφελοῦς ἐπορεύοντο.» 4.83 Ἐπίστησον εἰ τοὺς ποιμένας ἀσεβοῦντας εἰς αὐτὸν λέγει τοὺς βασιλέας τοῦ Ἰσραὴλ ἄλλους παρὰ τοὺς ἱερέας καὶ προφήτας τυγχάνοντας. 4.84 Οὐκ ἀπογνωστέον δὲ καὶ τοὺς ψευδοδιδασκάλους ποιμένας ἀσεβοῦντας εἰς Θεὸν φάναι. Οἱ οὕτω ἐκληφθέντες ποιμένες τρεῖς ἐξαίρονται ἐν μηνὶ ἑνὶ ὑπὸ «τοῦ ἀλη̣θῶς ἀρχιερέως μεγάλου Ἰησοῦ διεληλυθότος τοὺς οὐρανούς», ἀληθινοῦ ὄντος προφήτου, περὶ οὗ θεία προαναφώνησις εἴρηται· «Προφήτην ὑμῖν ἀναστήσει ἐκ τῶν ἀδελφῶν ὑμῶν Κύριος ὁ Θεός.» 4.85 Πρὸς τῷ ἀρχιερεὺς καὶ προφήτης ὑπάρχειν, καὶ βασιλεύς ἐστιν, ὡς τὸν Πατέρα περὶ αὐτοῦ φάναι· «Ἤγειρα αὐτὸν βασιλέα, καὶ πᾶσαι αἱ ὁδοὶ αὐτοῦ εὐθεῖαι· οὗτος οἰκοδομήσει τὴν πόλιν μου, καὶ τὴν αἰχμαλωσίαν τοῦ λαοῦ μου ἐπιστρέψει οὐ μετὰ λύτρων οὐδὲ μετὰ δώρων.» 122 Καὶ αὐτὸς οὖν περὶ ἑαυτοῦ ὁ οἰκοδομῶν τὴν πνευματικὴν Θεοῦ πόλιν καὶ λυτρούμενος τὸν λαὸν λέγει· «Ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ' αὐτοῦ ἐπὶ Σιὼν ὄρος τὸ ἅγιον, διαγγέλλω τὸ πρόσταγμα Κυρίου.» 4.86 Πρὸς τοῖς τεθεωρημένοις περὶ τῶν τρίων ποιμένων, ἐπιστατέον ψεκτοὺς τρεῖς εἶναι νομέας ἐξαιρομένους τοὺς εἰς τὴν Τριάδα ἀσεβοῦντας. Οἱ μὲν γὰρ αὐτῶν πολλὴν ἔχουσι ῥοπὴν εἰς τὸ ἀσεβεῖν εἰς τὸν Πατέρα, ἑτέρων εἰς τὸν Υἱὸν καὶ ἄλλων εἰς τὸ ἅγιον Πνεῦμα. 4.87 Καὶ τάχα μὲν οἱ υἱοπάτορα φρονοῦντες ψευδοδοξοῦσιν εἰς τὸν Πατέρα, στερίσκοντες τὸν Πατέρα ὅσον ἐπὶ τῇ ἀσεβείᾳ αὐτῶν τοῦ Μονογενοῦς Υἱοῦ, ὄντος Θεοῦ Λόγου σοφίας τε καὶ ἀληθείας, τῶν ἐξ οὐκ ὄντων καὶ κτίσμα φρονούντων προηγουμένως περὶ τὸ ἴδιον γένημα ψευδοδοξούντων. Εἰσὶ δὲ καὶ πνευματομαχοῦντες, δοξάζοντες ὡσεὶ ᾖ ἓν τῶν κτισμάτων. 4.88 Καὶ τὰ τρία δὲ τάγματα τῶν ἀπατωμένων ἄθεα περὶ τῆς Τριάδος φρονοῦσιν, πλὴν ἕκαστον, ὡς ἤδη εἴρηται, διάφορον ἔχει τὴν ἀσεβῆ ῥοπήν. 4.89 Ἐξαρθήσονται δὲ ἐν μηνὶ ἑνὶ καὶ οἱ οὕτω ἀσεβεῖς ποιμένες· μέχρι γὰρ τῆς παρούσης χρονικῆς ζωῆς ἡ ψευδὴς διδασκαλία τὴν ἐπαγγελίαν ἔχει, καταλυθησομένην ὅταν ἐπίλαμψις τελεία γένηται τοῦ ἀληθινοῦ φωτὸς μετὰ τὸν ἐνεστηκότα πονηρὸν αἰῶνα καὶ τὴν πρόσκαιρον ζωήν, ἐφ' ᾗ μόνῃ οἱ ἐλπίζοντες ἐλεεινότεροι πάντων ἀνθρώπων εἰσίν. 4.90 Γίνεται δ' ἡ ἔξαρσις τῶν τρίων φαύλων ἀγελαρχῶν, βαρυνομένης ἐπ' αὐτοὺς τῆς ψυχῆς τοῦ ταῦτα ἀπειλοῦντος βασιλέως, ἐπείπερ μισητὰ αὐτῷ πράττουσιν. 4.91 Ψυχὴ δὲ αὐτοῦ κατὰ πλείονας τρόπους λέγεται. 4.92 Καθ' ἕνα μὲν καὶ πρόχειρον, ἣν ὡς ἄνθρωπος τέλειος ἔχει, ἣν τίθεται ἵνα πάλιν λάβῃ αὐτήν. Τέθειται μὲν οὖν αὐτὴν λύτρον ἀντὶ πολλῶν αὐτὴν δεδωκώς, ὡς γράφειν περὶ αὐτοῦ τὸν μυσταγωγὸν τῆς ἀληθείας Ἰωάννην οὕτως· «Ὅτι ἐκεῖνος ὑπὲρ ἡμῶν τὴν ψυχὴν ἔθηκεν· καὶ ἡμεῖς ὀφείλομεν ὑπὲρ ἀλλήλων τὰς ψυχὰς θεῖναι»· ἔλαβεν δὲ αὐτὴν ἐκ νεκρῶν ἀναστὰς «οὐκ ἐγκαταλειφθεῖσαν εἰς τὸν ᾅδην». 4.93 Κατ' ἄλλην θεωρίαν, ψυχή ἐστιν τοῦ ταῦτα λέγοντος Σωτῆρος πᾶς ἄνθρωπος οἰκειωθεὶς αὐτῷ

The Peril of Abandoned Flocks§113

113To serve as an 'man in Christ' is to say that there is no difference in stating that man is a soul of God. For Elijah is called a man serving God and a soul of God; likewise Moses the hierophant, and if anyone else partakes of the same holiness and virtue.

There is no need for many testimonies now, since much proof has already been given; for it is sufficient to take up the voice of Paul and Peter. For what Paul wrote: 'Every soul'—that is, man—'must be subject to the superior authorities' (Rom 13:5); and what Peter said: 'That is, eight souls were saved,' saying eight souls regarding those saved in the ark during the flood: Noah and his three sons, his wife, and the three living with his sons (1 Pet 3:20).

This so-called soul of God is weighed down by the three shepherds being removed in a single month, being indignant at the one who removed them from the Savior. And their removal happens because, like the manner of lions, their souls were being torn by savagery against the true shepherd.

Since the coarseness of the shepherds is described, the good chief-shepherd, regarding the sheep lost by the wicked shepherds, says in the manner of the threat 'I will not shepherd you,' especially since they were still being lost by the harmful ones; for they had not yet been removed; for 'I will remove the three shepherds' shows that they were at the height of being placed over the flocks led astray by them.

By what manner and for whose sake one of the rods is called beautiful and the other a fragment, it should be made clear in the places where they will not yet be exposed. But now it is necessary to say with God: 'Let the dying die, and let the lacking fail, and let the remnants be eaten, each one the flesh of his neighbor' (Zech 11:9).

Under the good shepherd overseeing the flock, each of the sheep is cared for in the necessary way. Immediately, also, the Lord Jesus says: 'My sheep hear my voice and follow...'

“...to me, and I give them eternal life, and they shall never perish for ever,” just as each of those completing the divine flock cries out concerning the shepherd: “The Lord shepherds me, and I shall lack nothing. In a place of green pasture, there He has made me abide; by the waters of rest He has nourished me, He has restored my soul. He has led me upon the paths of righteousness for the sake of His name.”

Thus, when the spiritual nourishment is neglected due to their own idleness, left behind by the one saying, “I will not shepherd you,” the opposite happens to the flocks, such that the dying indeed die, having been distanced from the one saying, the shepherd, concerning his own sheep: “I came that they might have life and have it abundantly, having laid down my life for the sheep.”

In the dying of the dying, and in the failing that shall cease, having been desolated of protection, just as each of those who have fallen away from the proper pasture of the neighbor to eat their flesh, having turned into savagery. By this savagery, the Church of the Galatians having fallen, it is fittingly written against her by the apostle Paul: “But if you bite and devour one another, see that you are not consumed by one another.” Concerning thus being reduced to a beast-like state, the hymnist sings: “In the approaching of those doing evil to me to eat my flesh.”

Furthermore, if even those were so determined, the one remaining unharmed says: “Those who trouble me and my enemies themselves have grown weak and have fallen.” And the prophet Jeremiah, concerning the beasts who attempt harm against the diligent, says: “Holy Israel, the Lord is the beginning of his generations; all those who devour him shall err, and evil shall come upon them, says the Lord.”

And indeed, it is better to say 'to devour' each one the flesh, rather than the soul or the mind of the neighbors.

The one having escaped from this savagery, rejoicing for himself and for those near him, cries out: “Blessed is the Lord, who does not...

Greek · §113

ὡς χρηματίζειν «ἐν Χριστῷ ἄνθρωπος», ὡς μὴ διαφέρειν περὶ τούτου φάναι ὅτι ἄνθρωπος καὶ ψυχὴ Θεοῦ τυγχάνει. Ἠλίας γὰρ ἄνθρωπος Θεοῦ χρηματίζων καὶ ψυχὴ Θεοῦ ῥηθείη· ὡσαύτως καὶ ὁ ἱεροφάντης Μωϋσῆς, καὶ εἴ τις ἄλλος τῆς αὐτῆς ἁγιότητος καὶ ἀρετῆς μετέχει. 4.94 Οὐ πολλῶν δὲ μαρτυρίων χρεία τὸ νῦν, πολλάκις ἤδη ἀποδείξεως γεναμένης· ἀρκεῖ γὰρ τὴν Παύλου καὶ Πέτρου παραλαβεῖν φωνήν. Ὃ μὲν γὰρ ἔγραψεν· «Πᾶσα ψυχή», τοῦτ' ἔστιν ἄνθρωπος, «ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω», ὃ δέ· «Τοῦτ' ἔστιν ὀκτὼ ψυχαὶ διεσώθησαν», ὀκτὼ ψυχὰς λέγων τοὺς σωθέντας ἐν τῇ κιβωτῷ ἐν τῷ κατακλυσμῷ, τὸν Νῶε καὶ τοὺς τρεῖς υἱοὺς αὐτοῦ, τήν τε γυναῖκα αὐτοῦ καὶ τὰς τρεῖς συμβιούσας τοῖς υἱοῖς αὐτοῦ. 4.95 Ἡ οὕτω λεγομένη Θεοῦ ψυχὴ βαρύνεται ἐπὶ τοὺς τρεῖς ἀναιρουμένους ποιμένας ἐν ἑνὶ μηνί, συναγανακτοῦσα τῷ ἐξαίροντι αὐτοὺς Σωτῆρι. Γίνεται δὲ ἡ ἔξαρσις αὐτῶν διὰ τὸ ἀπὸ ἀγριότητος τὰς ψυχὰς αὐτῶν ἐπωρύεσθαι λεόντων δίκην ἐπὶ τὸν ποιμένα τὸν ἀληθινόν. 4.96 Τῆς τῶν ποιμένων ὠμότητος περιγραφείσης, ὁ ἀγαθὸς ἀγελάρχης πρὸς τὰ ἀπολωλότα ὑπὸ τῶν φαύλων νομέων πρόβατα «Οὐ ποιμανῶ ὑμᾶς» ἀπειλῆς τρόπῳ λέγει, μάλιστα ὅτι ἔτι ἐτύγχανον ὑπὸ τοὺς βλαπτικούς· οὔπω γὰρ ἦσαν ἀναιρεθέντες· τὸ γὰρ «Ἐξαρῶ τοὺς τρεῖς ποιμένας» δείκνυσιν ὅτι ἀκμὴν ἐτύγχανον ἐπικείμενοι τοῖς πεπλανημένοις ὑπ' αὐτῶν ποιμνίοις. 4.97 Ποίῳ δὲ τρόπῳ καὶ τίνος ἕνεκα ἡ μία τῶν ῥάβδων κάλλος κέκληται, ἡ δὲ ἑτέρα σχοίνισμα, ἐν τοῖς ὅσον οὔπω ἐκτεθησομένοις σαφηνισθείη. Νῦν δὲ δεῖ σὺν Θεῷ φάναι· 4.98 Zach. XΙ, 9: Τὸ ἀποθνῇσκον ἀποθνῃσκέτω, καὶ τὸ ἐκλεῖπον ἐκλειπέτω, καὶ τὰ κατάλοιπα κατεσθιέτωσαν ἕκαστος τὰς σάρκας τοῦ πλησίον αὐτοῦ. 4.99 Τοῦ ἀγαθοῦ νομέως ἐπιστατοῦντος τῆς ποίμνης, ἕκαστον τῶν προβάτων ὃν δεῖ τρόπον τημελεῖται. 123 Αὐτίκα γοῦν ὁ Κύριος Ἰησοῦς λέγει· «Τὰ πρόβατα τὰ ἐμὰ τῆς ἐμῆς φωνῆς ἀκούουσιν καὶ ἀκολουθοῦσίν μοι, κἀγὼ δίδωμι αὐτοῖς ζωὴν αἰώνιον, καὶ οὐ μὴ ἀπόλωνται εἰς τὸν αἰῶνα», ὡς ἕκαστον τῶν συμπληρούντων τὴν θείαν ἀγέλην βοᾶν περὶ τοῦ ἀγελάρχου· «Κύριος ποιμαίνει με, καὶ οὐδέν με οὐ μὴ ὑστερήσει. Εἰς τόπον χλόης, ἐκεῖ με κατεσκήνωσεν, ἐπὶ ὕδατος ἀναπαύσεως ἐξέθρεψέν με, τὴν ψυχήν μου ἐπέστρεψεν. Ὡδήγησέν με ἐπὶ τρίβους δικαιοσύνης ἕνεκεν τοῦ ὀνόματος αὐτοῦ.» 4.100 Οὕτως ἐπιστατουμένων τῶν λογικῶν θρεμμάτων παρ' ἰδίαν ῥᾳθυμίαν αὐτῶν ἐγκαταλειφθέντων ὑπὸ τοῦ λέγοντος· «Οὐ ποιμανῶ ὑμᾶς», πᾶν τοὐναντίον ὑπῆρκται τοῖς ποιμνίοις, ὡς λοιπὸν τὸ ἀποθνῇσκον ἀποθνῄσκειν, μακρυνθὲν τοῦ λέγοντος ποιμένος περὶ τῶν αὐτοῦ προβάτων· «Ἐγὼ ἦλθον ἵνα ζωὴν ἔχωσιν καὶ περισσὸν ἔχωσιν, τιθέντος μου τὴν ψυχὴν ὑπὲρ τῶν προβάτων.» 4.101 Πρὸς τῷ ἀποθνῇσκον ἀποθνῄσκειν, καὶ τὸ ἐκλιμπάνον ἐκλείψει ἐρημωθὲν προστασίας, ὡς ἕκαστον τῶν ἀποσφαλέντων τῆς καταλλήλου νομῆς τοῦ πλησίον τὰς σάρκας κατεσθίειν, εἰς ἀγριότητα μεταβαλόντων. Ταύτῃ τῇ ὠμότητι ὑποπεσούσης τῆς Γαλατῶν Ἐκκλησίας, πρὸς αὐτὴν εἰκότως γράφεται ὑπὸ τοῦ ἀποστόλου Παύλου· «Εἰ ἀλλήλους δάκνετε καὶ κατεσθίετε, βλέπετε μὴ ὑπὸ ἀλλήλων ἀναλωθῆτε.» Περὶ οὕτως ἐκθηριωθέντων κατ' αὐτοῦ ὁ ὑμνῳδὸς ψάλλει· «Ἐν τῷ ἐγγίζειν ἐπ' ἐμὲ κακοῦντας τοῦ φαγεῖν τὰς σάρκας μου.» 4.102 Πλὴν εἰ κἀκεῖνοι οὕτω διετέθησαν, ἀβλαβὴς διαμείνας λέγει· «Οἱ θλίβοντές με καὶ οἱ ἐχθροί μου αὐτοὶ ἠσθένησαν καὶ ἔπεσαν.» Καὶ ὁ προφήτης δὲ Ἰερεμίας περὶ τῶν θηρῶν δίκην κατὰ τῶν σπουδαίων βλάβην ἐπιχειρούντων λέγει· «Ἅγιος Ἰσραήλ, τῷ Κυρίῳ ἀρχὴ γενημάτων αὐτοῦ· πάντες οἱ κατεσθίοντες αὐτὸν πλημμελήσουσιν, κακὰ ἥξει ἐπ' αὐτούς, φησὶν Κύριος.» 4.103 Εὖ δὲ καὶ τὸ εἰρῆσθαι κατεσθίειν ἕκαστον τὰς σάρκας καὶ οὐ τὴν ψυχὴν ἢ τὸν νοῦν τῶν πλησίον. 4.104 Ὁ ταύτης τῆς ὠμότητος ῥυσθεὶς εὐχαριστητικῶς περὶ ἑαυτοῦ καὶ τῶν παραπλησίων βοᾷ· «Εὐλογητὸς Κύριος, ὃς οὐκ

Prophetic Symbolism and Shifts in Person§114

114"He gave us for hunting to those walking their paths." Zachariah 11:10–11: "And I will take my good staff, and I will cast it away to scatter my covenant, which I had distributed to all the peoples; and it shall be scattered in that day, and the Canaanites shall know the sheep being guarded, because it is the word of the Lord."

Because the people of circumcision were abandoned by the shepherd due to their unfaithfulness toward him, the lying ones encountered the consequences, as if the dying were dying and the vanishing were vanishing, and the remnants were turned to eat the flesh of their neighbor.

A calling occurs of the Church from the nations having believed in Christ, which he also named a praiseworthy staff, that is, a kingdom, saying: "And I will take the good staff." But this surpassed what the Father said to the Son: "Ask from me, and I will give you the nations as your inheritance."

Because the royal scepter was cast away by the one having taken all the nations as inheritance, the covenant toward all the peoples was scattered, concerning which it is said in Deuteronomy in a great song in this manner: "When the Most High divided the nations, as he scattered the sons of Adam, he set the boundaries of the nations according to the number of the angels of God." This covenant having been scattered by Christ, the angels no longer presiding over the nations, an inheritance and a portion has become all the nations of the one who cast away the good staff upon the dissolution of the covenant toward all the peoples.

And this excellence is perfected in that day prepared by the sun of righteousness, which Abraham, the father of all the nations of the believers, rejoiced to see, having been blessed in his seed, all those of the nations fulfilling the promise, men having their faith reckoned as righteousness.

Concerning this day, the whole choir of holy men and angels sings and declares: "This is the day which the Lord made; let us rejoice and be glad in it" (Ps 118:24), being sons of those to whom the Savior said: "You are the light of the world" (Matt 5:14). "The day has approached, that we may walk decorously as in a day."

Having endured these divine exploits, the Canaanites shall know, being sheep being guarded, "that it is the word of the Lord" regarding the lying ones...

Being a signifier of great and exceeding mysteries, which it is necessary to understand, it is both a rod and a covenant toward all the peoples. 4.112 The Canaanites were being called out from the nations, prepared to become the inheritance of the Son of God, through which they had blindness regarding what was spoken: 'Learn from me that I am gentle and humble in heart, and you will find rest for your souls' (Matt 11:29).

4.113 Zach. XI, 12–13: 'And I will say to them: If it is good in your sight, give, having stood my wages, or refuse; and they stood my wages, thirty pieces of silver. And the Lord said to me: Cast them into the potter's house, and consider if it is tested, in the manner in which I was tested against them. And they took the thirty pieces of silver, and threw them into the house of the Lord into the potter's house.'

4.114 The prophetic words, being uttered enigmatically, abruptly change the persons of those speaking and of whom they speak; and indeed, from many utterances, it is possible to believe and to demonstrate the doctrine. But in order not to mishear the word, one must take from Jeremiah, spoken in the presence of God, thus: 'Run to and fro through the streets of Jerusalem and see if there is anyone doing faithfulness and mercy' (Jer 3:4), or 'judgment' as some of the manuscripts have, 'and I said: As the Lord lives, they say; therefore they do not swear upon a lie.'

4.115 For having God spoken to the holy men: 'Run to and fro through the squares of Jerusalem and see if there is anyone in it doing these things,' those having received the command answer: 'As the Lord lives, they say'; toward whom God says: 'Therefore they do not swear upon a lie.' See how many changes of persons are brought about in these few symbols, not being dispersed according to the letter but in the understanding.

4.116 Just as it is regarding the received testimony, so it is in the voice of Zechariah having been set forth. For the Savior having said—for He himself is the one announcing the things set before regarding the rejection of those of the circumcision—and having announced furthermore regarding the calling of the nations who formerly were idolaters, He says from another beginning: 'I was answered and I said to them,' that is, to the Jews: 'If it is good and just in your sight, give, that is to say, having determined, my wages; but if not, refuse, declining...'

Greek · §114

ἔδωκεν ἡμᾶς εἰς θήραν τοῖς ὀδοῦσιν αὐτῶν.» 4.105 Zach. XΙ, 10–11: Καὶ λήμψομαι τὴν ῥάβδον μου τὴν καλήν, καὶ ἀπορρίψω αὐτὴν διασκεδάσαι τὴν διαθήκην μου, ἣν διεθέμην πρὸς πάντας τοὺς λαούς· καὶ διασκεδασθήσεται ἐν τῇ ἡμέρᾳ ἐκείνῃ, καὶ γνώσονται οἱ Χαναναῖοι, τὰ πρόβατα τὰ φυλασσόμενα, διότι λόγος Κυρίου ἐστίν. 4.106 Τοῦ ἐκ περιτομῆς λαοῦ ἐγκαταλειφθέντος ὑπὸ τοῦ ποιμένος διὰ τὸ ἠσεβηκέναι εἰς αὐτόν, ἀπήντησε τὰ ἐκκείμενα ἀνιαρά, ὡς ἀποθνῄσκειν τὸ ἀποθνῇσκον καὶ ἐκλιμπάνειν τὸ ἐκλιμπάνον καὶ τὰ κατάλοιπα ἐστρᾶφθαι, ὡς ἕκαστον ἐσθίειν τὰς σάρκας τοῦ πλησίον. 4.107 Κλῆσις γίνεται τῆς ἀπὸ τῶν πιστευσάντων τῷ Χριστῷ ἐθνῶν Ἐκκλησίας ἣν καὶ ῥάβδον ἐπαινετὴν ὠνόμασεν, τοῦτ' ἔστι βασιλείαν, εἰπών· «Καὶ λήμψομαι τὴν ῥάβδον τὴν καλήν.» Ὑπῆρκται δὲ τοῦτο τοῦ Πατρὸς εἰρηκότος τῷ Υἱῷ· «Αἴτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου.» 4.108 Τοῦ βασιλικοῦ σκήπτρου ἀπορριφέντος ὑπὸ τοῦ λαβόντος κληρονομίαν πάντα τὰ ἔθνη, ἡ πρὸς πάντας τοὺς λαοὺς διεσκεδάσθη διαθήκη περὶ ἧς εἴρηται ἐν ∆ευτερονομίῳ ἐν ᾠδῇ μεγάλῃ τῷδε τῷ τρόπῳ· «Ὅτε διεμέριζεν ὁ ὕψιστος ἔθνη, ὡς διέσπειρεν υἱοὺς Ἀδάμ, ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων Θεοῦ.» Ταύτης τῆς διαθήκης διασκεδασθείσης ὑπὸ Χριστοῦ, οὐκέτι ἐπιστατούντων τῶν ἀγγέλων τῶν ἐθνῶν, κληρονομία καὶ μερὶς γεγένηνται τὰ ἔθνη πάντα τοῦ ἀπορρίψαντος τὴν καλὴν ῥάβδον ἐπὶ καταλύσει τῆς πρὸς πάντας τοὺς λαοὺς διαθήκης. 4.109 Κατώρθωται δὲ ἡ ἀριστεία αὕτη ἐν τῇ ἡμέρᾳ τῇ ὑπὸ τοῦ ἡλίου τῆς δικαιοσύνης κατασκευασθείσῃ, ἣν ἀγαλλιασάμενος ἰδεῖν ὁ πατὴρ τῶν πιστευσάντων πάντων ἐθνῶν Ἀβραὰμ ἐχάρη, εὐλογηθέντων ἐν τῷ σπέρματι αὐτοῦ πάντων τῶν συμπληρούντων τὰ ἔθνη ἀνθρώπων σχόντων τὴν πίστιν αὐτοῦ εἰς δικαιοσύνην λελογισμένην. 4.110 Περὶ 124 ταύτης τῆς ἡμέρας ὁ πᾶς τῶν ἁγίων χορὸς ἀνθρώπων τε καὶ ἀγγέλων μελῳδεῖ φάσκων· «Αὕτη ἡ ἡμέρα, ἣν ἐποίησεν Κύριος· ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ», ταύτης υἱοὶ τυγχάνοντες οἷς εἶπεν ὁ Σωτήρ· «Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου.» «Ἡ ἡμέρα ἤγγισεν, ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατήσωμεν.» 4.111 Τούτων τῶν θείων ἀνδραγαθημάτων ἀνυσθέντων, γνώσονται οἱ Χαναναῖοι ὄντες πρόβατα φυλασσόμενα «ὅτι λόγος Κυρίου ἐστὶν» ὁ περὶ τῶν ἐκκειμένων ῥάβδου τε καὶ διαθήκης πρὸς τοὺς λαοὺς ἅπαντας, ὅνπερ νοῆσαι προσῆκόν ἐστιν μεγάλων καὶ ὑπερφυῶν μυστηρίων δηλωτικὸν ὄντα. 4.112 Χαναναίους ἐκλημπτέον τοὺς ἡτοιμασμένους ἀπὸ τῶν ἐθνῶν εἰς τὸ γενέσθαι κληρονομία τοῦ Υἱοῦ τοῦ Θεοῦ δι' ἣν ἔσχον ἀτυφίαν πρὸς τοῦ εἰρηκότος· «Μάθετε ἀπ' ἐμοῦ ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν.» 4.113 Zach. XΙ, 12–13: Καὶ ἐρῶ πρὸς αὐτούς· εἰ καλὸν ἐνώπιον ὑμῶν ἐστιν, δότε στήσαντες τὸν μισθόν μου ἢ ἀπείπασθε· καὶ ἔστησαν τὸν μισθόν μου τριάκοντα ἀργυροῦς. Καὶ εἶπεν Κύριος πρός με· κάθες αὐτοὺς εἰς τὸ χωνευτήριον, καὶ σκέψαι εἰ δοκιμεῖόν ἐστιν, ὃν τρόπον ἐδοκιμάσθην ὑπὲρ αὐτῶν. Καὶ ἔλαβον τοὺς τριάκοντα ἀργυροῦς, καὶ ἐνέβαλον αὐτοὺς εἰς τὸν οἶκον Κυρίου εἰς τὸ χωνευτήριον. 4.114 Οἱ προφητικοὶ λόγοι αἰνιγματωδῶς προφερόμενοι ἀθρόως μεταβάλλουσι τὰ πρόσωπα τῶν λεγόντων καὶ περὶ ὧν λέγουσιν· καὶ ἐκ πολλῶν γε ῥητῶν ἔστι πιστώσασθαι καὶ ἀποδεῖξαι τὸ θεώρημα. Ὑπὲρ δὲ τοῦ μὴ μηκῦναι τὸν λόγον, παραληπτέον ἀπὸ τοῦ Ἰερεμίου ἐκ προσώπου τοῦ Θεοῦ λεγόμενον οὕτως· «Περιδράμετε ἐν ταῖς ὁδοῖς Ἰερουσαλὴμ καὶ εἴδετε εἰ ἔστιν ἐκεῖ ποιῶν πίστιν καὶ ἔλεος», ἢ «κρίσιν» ὡς ἔνια τῶν ἀντιγράφων ἔχει, «καὶ εἶπα· ζῇ Κύριος, λέγουσιν· διὰ τοῦτο οὐκ ἐπὶ ψεύδεσιν ὀμνύουσιν.» 4.115 Φήσαντος γὰρ τοῦ Θεοῦ τοῖς ἁγίοις ἀνδράσιν· «Περιδράμετε ἐν ταῖς πλατείαις Ἰερουσαλὴμ καὶ εἴδετε εἰ ἔστιν ἐν αὐτῇ οἱ τάδε τινὰ ποιοῦντες», ἀποκρίνονται οἱ τὴν πρόσταξιν λαβόντες· «Ζῇ Κύριος, λέγουσιν»· πρὸς οὓς ὁ Θεός φησιν· «∆ιὰ τοῦτο οὐκ ἐπὶ ψεύδεσιν ὀμνύουσιν.» Ὅρα ποσαὶ μεταβολαὶ προσώπων ἐν ταῖς ὀλίγαις ταύταις συμβολαῖς φέρονται, οὐ διασταλεῖσαι κατὰ τὴν λέξιν ἀλλ' ἐν τῇ νοήσει. 4.116 Ὡς οὖν ἔχει ἐπὶ τῆς παραληφθείσης μαρτυρίας, οὕτως ἔχει καὶ ἐν τῇ ἐκτεθείσῃ τοῦ Ζαχαρίου φωνῇ. Εἰπὼν γὰρ ὁ Σωτήρ–αὐτὸς γάρ ἐστιν ὁ ἀπαγγέλλων τὰ προκείμενα περὶ τῆς ἀποβολῆς τῶν ἐκ περιτομῆς–καὶ ἑξῆς ἀπαγγείλας περὶ τῆς κλήσεως τῆς τῶν ποτ' εἰδωλολατρούντων ἐθνῶν, ἀπὸ ἑτέρας ἀρχῆς φησιν· Ἀπεκρίθην καὶ εἶπα πρὸς αὐτούς, δηλαδὴ τοὺς Ἰουδαίους· Εἰ καλὸν καὶ δίκαιον ἐνώπιον ὑμῶν ὑπάρχει, δότε στήσαντες, τοῦτ' ἔστιν ὁρίσαντες, τὸν μισθόν μου· εἰ δὲ μὴ, ἀπείπασθε παραιτούμενοί

Deceitful Wages and False Doctrines§115

115My words. For those who agreed that my wages were thirty pieces of silver. It is appropriate to receive both a wage and silver. Often, the divine teachings and the word are signified by this name: 'The words of the Lord are pure words, like silver refined in a furnace, tested, cleansed in the earth seven times' (Ps 12:6). And again, it is said proverbially: 'The tongue of the righteous is like refined silver' (Prov 10:20). For the word is signified by the name of the tongue.

And since not all silver mentioned allegorically is praised, but some is also reproached, thus God says to the false teachers of Israel: 'Your silver is worthless' (Jer 6:30); He does not mean a physical coin, but a deceitful word. And regarding those who use it to describe the discerning ones, to say of the generation producing these things: 'Call them rejected silver, for the Lord has rejected them,' it is manifest that they are deceitful and forbidden things.

This understanding is the proverbial ordinance brought forth thus: 'Silver given with deceit should be regarded as shards.' For the deceptive and contentious word brought forth with deceit by sophists—even if it seems to be about great things, the so-called 'exaltations, puffed up according to the knowledge of God'—is to be announced as being to be regarded as shards; such are those who are described as 'those who set their minds on earthly things' (Col 3:2), whom Isaiah said are 'those shouting from the earth' (Isa 28:9).

Since there is indeed a difference between logical silvers, having established the wage of those of the circumcision against those who toil over them as thirty pieces of silver, the Father says to the one having received the thirty pieces of silver: 'Cast them into the treasury and test if it is worthy' (Matt 27:5), the silver given, 'in the manner in which I was tested' on their behalf. For thus it will be revealed whether I am providing worthily the wage for which I accepted toil on their behalf, 'laying down my life and giving it as a ransom for many' (Mk 10:45).

Having said these things of the Father, I say this: Cast the thirty pieces of silver into the treasury, the one 'having become obedient unto death' (Phil 2:8) without hesitation, following what was commanded; they took, He says, the silver and threw it into the house of the Lord into the treasury (Matt 27:5). When this was fulfilled, it became known of the Pharisees and the others from...

The reward of circumcision is deceitful, just as those searching the scriptures which testify concerning the Savior as he spoke them have considered it to be a counterfeit coin.

For often in the Gospels the wicked word of those being accused is exposed, as in: 'This people honors me with their lips, but their heart is far from me; and in vain they worship me, teaching commandments of men as doctrines' (Matt 15:8), nullifying the commandment of God through their harmful tradition. Likewise, those proposing an unproven word concerning whether it is necessary to give tribute to Caesar or not are exposed, as they themselves were accused of being deceitful and speaking with much cunning from that very moment; for when being asked, the Savior said: 'Show me the coin' (Matt 22:19), meaning 'whose image and inscription it has.' And those saying: 'Caesar's,' were strongly rebated upon hearing: 'Therefore render to Caesar the things of Caesar, and to God the things of God' (Matt 22:21).

And not only do the Jews approaching the Savior in a testing manner possess an unproven word, but also the heretics in Christianity who pseudo-doctrinalize, 'walking in cunning and deceiving the word of the Lord,' diverting and distorting the will of the God-breathed oracles; whom one must also reject, considering their deceitful word to be as counterfeit silver. Is the word of those setting two unbegotten principles, good and evil—and these are Manichaeans—not unproven? And is it not unproven of those saying the Son is a creature and dividing the Holy Spirit from Father and Son? And is it not unproven of the impious ones regarding the incarnation of the Savior, those thinking the Savior appeared and was not true?

Not only is the counterfeit silver made manifest from the crucible of the house of God, but also the genuine silver bearing the image and character of the All-King Savior, 'having been purified sevenfold,' which must be held and in which one must prosper by possession. They are grasping that those whom Judas received, thirty pieces of silver from the Jews in order that he might betray the Lord (Matt 26:15), are signified also from the spoken word, and this is the greatest indictment of the Jews who gave and of Judas who received the thirty pieces of silver for betrayal. For it was necessary for them a reward...

Greek · §115

μου τοὺς λόγους. Οἳ δὲ ὡμολόγησαν τὸν μισθόν μου τριάκοντα ἀργυροῦς εἶναι. 4.117 Μισθὸν δὲ καὶ ἀργύριον ἀνηγμένως προσήκει ἐκλαβεῖν. Πολλαχοῦ γὰρ τῆς θείας παιδεύσεως τὰ λόγια καὶ ὁ λόγος τῷδε τῷ ὀνόματι δηλοῦνται· «Τὰ λόγια γὰρ Κυρίου, λόγια ἁγνά, ἀργύριον πεπυρωμένον δοκιμεῖον τῇ γῇ κεκαθαρισμένον ἑπταπλασίως.» Καὶ πάλιν παροιμιωδῶς λέγεται· «Ἄργυρος πεπυρωμένος γλῶσσα δικαίου.» ∆ηλοῦται γὰρ ὁ λόγος τῷ ὀνόματι τῆς γλώττης. 4.118 Καὶ ἐπεὶ οὐ πᾶν τὸ ἀλληγορικῶς ἀργύριον ἐπαινετόν ἐστιν ἀλλὰ καὶ ψεγόμενον, λέγων οὖν ὁ Θεὸς τοῖς ψευδοδιδασκάλοις τοῦ Ἰσραήλ· «Τὸ ἀργύριον ὑμῶν ἀδόκιμον», οὐκ αἰσθητὸν νόμισμα αἰτιᾶται, ἀλλὰ δολερὸν λόγον. Καὶ περὶ τῶν χρωμένων αὐτῷ τοῖς διορατικοῖς τὸν Θεὸν εἰπεῖν· «Ἀργύριον ἀποδεδοκιμασμένον καλέσατε αὐτούς, ὅτι ἀπεδοκίμασεν Κύριος» τὴν γενεὰν τὴν ποιοῦσαν ταῦτα, φανερὸν ὅτι τὰ δολερὰ καὶ ἀπηγορευμένα. 4.119 Ταύτης τῆς νοήσεώς ἐστιν τὸ παροιμιῶδες θέσπισμα προφερόμενον οὕτως· «Ἀργύριον διδόμενον μετὰ δόλου ὥσπερ ὄστρακον ἡγητέον.» Τὸν γὰρ ἀπατηλὸν καὶ ἐριστικὸν σὺν δόλῳ προφερόμενον λόγον ὑπὸ σοφιστῶν, κἂν 125 δόκῃ περὶ μεγάλων τῶν καλουμένων «ὑψωμάτων, ἐπαιρομένων κατὰ τῆς γνώσεως τοῦ Θεοῦ», ἀπαγγέλλειν, ὡς ὄστρακον ἡγητέον αὐτὸν εἶναι· οἷός ἐστιν ὃν προφέρονται «οἱ τὰ ἐπίγεια φρονοῦντες», οὓς «ἐκ τῆς γῆς φωνοῦντας» εἶπεν Ἠσαίας. 4.120 Οὔσης τοιγαροῦν διαφορᾶς λογικῶν ἀργυρίων, στησάντων τῶν ἐκ περιτομῆς μισθὸν τῷ ὑπὲρ αὐτῶν καμόντι τριάκοντα ἀργυροῦς, ὁ Πατήρ φησιν τῷ τοὺς τριάκοντα ἀργυροῦς μισθὸν λαβόντι· «Κάθες αὐτοὺς εἰς τὸ χωνευτήριον καὶ σκέψαι εἰ δόκιμόν ἐστιν» τὸ δοθὲν ἀργύριον «ὃν τρόπον ἐδοκιμάσθην» ἐγὼ «ὑπὲρ αὐτῶν». Οὕτω γὰρ φανερωθήσεται εἰ ἐπαξίως παρέσχον τὸν μισθὸν οὗ ἀνεδεξάμην καμάτου ὑπὲρ αὐτῶν, «θεὶς τὴν ψυχήν μου καὶ δοὺς αὐτὴν λύτρον ἀντὶ πολλῶν». 4.121 Ταῦτα τοῦ Πατρὸς εἰρηκότος, λέγω δὴ τό· Κάθες τοὺς τριάκοντα ἀργυροῦς εἰς τὸ χωνευτήριον, ὁ «ὑπήκοος μέχρι θανάτου γενάμενος» ἀμελλητὶ τὸ προσταχθὲν ἀνύσας· Ἔλαβον, φησίν, τοὺς ἀργυροῦς καὶ ἐνέβαλον αὐτοὺς εἰς τὸν οἶκον Κυρίου εἰς τὸ χωνευτήριον. Τούτου πληρωθέντος, ἐγνώσθη τῶν φαρισαίων καὶ τῶν ἄλλων ἐκ περιτομῆς ὁ μισθὸς δολερός, ὡς ὄστρακον αὐτὸν ἡγήσασθαι τοὺς ἐραυνῶντας γραφὰς τὰς μαρτυρούσας περὶ τοῦ αὐτὰς εἰρηκότος Σωτῆρος. 4.122 Πολλαχοῦ γὰρ τῶν Εὐαγγελίων ἐλέγχεται ὁ πονηρὸς λόγος τῶν ἐγκαλουμένων, ὡς ἐν τῷ· «Ὁ λαὸς οὗτος τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ' ἐμοῦ· μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα καὶ διδασκαλίας ἀνθρώπων», ἀκυροῦντες τὴν ἐντολὴν τοῦ Θεοῦ διὰ τὴν ἐπιβλαβῆ παράδοσιν αὐτῶν. 4.123 Ὡσαύτως ἐλέγχονται ἀδόκιμον λόγον προτείνοντες περὶ τοῦ πότερον δεῖ διδόναι φόρον Καίσαρι ἢ οὔ, ὡς αὐτόθεν καὶ ἐξ ὧν ἔλεγον ἠλέγχθησαν δολεροὶ καὶ σὺν πολλῇ πανουργίᾳ φθεγγόμενοι· ἐρόμενος γὰρ αὐτούς, ὁ Σωτὴρ εἶπεν· «Ἐπιδείξατέ μοι τὸ νόμισμα», δηλοῦντες «τίνος ἔχει εἰκόνα καὶ ἐπιγραφήν». Τῶν δὲ φαμένων· «Καίσαρος», ἰσχυρῶς ἠλέγχθησαν ἀκούσαντες· «Τοίνυν ἀπόδοτε τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ.» 4.124 Οὐ μόνοι δὲ οἱ πειραστικῶς τῷ Σωτῆρι προσιόντες Ἰουδαῖοι ἀδόκιμον ἔχουσιν λόγον, ἀλλὰ καὶ οἱ ἐν τῷ χριστιανισμῷ ψευδοδοξοῦντες αἱρετικοί, «ἐν πανουργίᾳ περιπατοῦντες καὶ δολοῦντες τὸν λόγον Κυρίου», παρεκδεχόμενοι καὶ παραχαράττοντες τὸ βούλημα τῶν θεοπνεύστων λογίων· οὓς καὶ αὐτοὺς παραιτητέον, ἡγούμενοι ὡς ὄστρακον τὸν δολερὸν αὐτῶν λόγον ὄντα ἀδόκιμον ἀργύριον. 4.125 Ἦ οὐκ ἀδόκιμος ὁ λόγος τῶν δύο ἀρχὰς ἀγενήτους τιθεμένων, ἀγαθοῦ καὶ κακοῦ–μανιχαῖοι δὲ οὗτοι–; καὶ τῶν κτίσμα λεγόντων τὸν Υἱὸν καὶ ἀπομεριζόντων τὸ ἅγιον Πνεῦμα ἀπὸ Πατρὸς καὶ Υἱοῦ; καὶ ὁ τῶν ἀσεβούντων εἰς τὴν ἐνανθρώπησιν τοῦ Σωτῆρος, δοκήσει καὶ οὐκ ἀληθείᾳ πεφᾶνθαι τὸν Σωτῆρα οἰομένων; 4.126 Οὐ μόνον δὲ τὸ ἀδόκιμον ἀργύριον ἐκ τοῦ χωνευτηρίου τοῦ οἴκου τοῦ Θεοῦ φανεροῦται, ἀλλὰ καὶ τὸ δόκιμον φέρον τὴν εἰκόνα καὶ χαρακτῆρα τοῦ παμβασιλέως Σωτῆρος, «κεκαθαρισμένον ἑπταπλασίως», ὅπερ κατέχειν δεῖ καὶ πλουτεῖν τῇ κτήσει αὐτοῦ. 4.127 Εἰσὶν ἐκλαμβάνοντες ὅτι οὓς ἔλαβεν Ἰούδας τριάκοντα ἀργυροῦς ὑπὸ τῶν Ἰουδαίων ἵνα προδῷ τὸν Κύριον σημαίνονται καὶ ἐκ τῆς προκειμένης λέξεως, μέγιστος δ' ἔλεγχος τῶν δεδωκότων Ἰουδαίων καὶ τοῦ εἰληφότος Ἰούδα τοὺς ὑπὲρ προδοσίας τριάκοντα ἀργυροῦς. ∆έον γὰρ μισθὸν αὐτοὺς

The Restoration of the Divided Kingdoms§116

116to provide to the one who labored for the salvation of them and of the whole cosmos, but not so that 'the one who vivifies all things' might be denied.

It is necessary to cast the blasphemies, which the Jews bring against the Savior crucified for the sake of the whole creation, into the house of the God-breathed writings and into the vessel contained therein, so that they may be convicted of being unheeding, rather than opposing the prophecies concerning Christ and his cross.

4.129 Zach. XI, 14: And he cast away the second rod, the staff, to scatter the covenant between Judah and between Israel.

4.130 Our Savior and Lord has taken two rods, the beauty of which he first summoned, having previously cast away that called beauty, revealing the mysteries already made clear; now, having cast away the one called the staff, he scattered the covenant between Israel and Judah.

4.131 What is the staff called the staff? From the great song it is again to be learned. And the things of the song are held thus, as they were previously set forth: 'When the Most High divided the nations, as he scattered the sons of Adam, he set boundaries of nations according to the number of the angels of God, and there became a divided people of the Lord, his Jacob, a staff of inheritance, his Israel.' These things are said concerning the whole nation of the Hebrews being one rod and one portion. And for a long time the whole nation remained unsuitably acting as one rod, according to that which is proclaimed in the Psalms to the King and Forethinker of all: 'Remember your assembly, which I will gather from the beginning; I will redeem the rod of your inheritance.'

4.132 This one kingdom was divided into two leaderships, as Judah is called, and Ephraim, with those remaining in Jerusalem having the succession under the house of David from the tribe of Judah, and those having descended into Samaria having Jeroboam as leader, having sinned against Israel, being from the tribe of Ephraim.

4.133 And for a long time the wickedness of the division remained, with the king of Judah and the tyrant of Samaria apostatizing and contending against one another, until God may have mercy, and again show the twelve tribes as one kingdom, with only Judah holding as...

Concerning this restoration, it is brought forth in Hosea the prophet, the All-King saying: 'The sons of Israel and the sons of Judah shall be gathered, and they shall set for themselves one beginning and shall ascend from the land, because great is the day of Jezreel' (Hosea 2:23).

One must attend to the prophecy declaring that those being restored into one kingdom ascend from the land, making it clear that they exist down in the land, having been scattered by their own division away from the single hegemony. After the covenant of the schism having worked in the midst of Judah and Israel for a time, a scattering and a resolution of it occurs by the grace of the Savior, so that from the departure of the difference of the schisms, the so-called splintered rod might become one under a single king as before, he having the succession from Judah, so that there might be one flock and one shepherd existing under the lawful king of the whole nation.

Concerning such a restoration of the two kingdoms into one lawful beginning, it is brought forth in the prophet Ezekiel; and thus the prophetic voice has: 'And the word of the Lord came to me, saying: Son of man, take for yourself a rod and write upon it Judah and the sons of Israel lying near to it; and a second rod you shall take for yourself and write it: To Joseph, the rod of Ephraim and all the sons of Israel placed toward him. And you shall join them to one another to yourself into one rod to bind them, and they shall be in your hand' (Ezekiel 10:9-11).

And it shall be when they say to you, sons of your people, saying: 'Do you not announce to us what these things are to you?' (Ezekiel 11:17). And you shall say to them: 'Thus says the Lord, the Lord: Behold, I will take the tribe of Joseph through the hand of Ephraim and the tribes of Israel lying near to him, and I will give them upon the tribe of Judah; and the rods shall be upon which you have written them in your hand before them, and you shall say to them: 'Thus says the Lord, the Lord: Behold, I take the whole house of Israel from the midst of the nations, where they entered there and were, and I will gather them from all those around them and I will bring them into the land of Israel; and I will give them into one nation in my land and in the mountains of Israel' (Ezekiel 11:14-16).

Greek · §116

παρασχεῖν τῷ κοπιάσαντι ὑπὲρ τῆς σωτηρίας αὐτῶν τε καὶ τοῦ σύμπαντος κόσμου, ἀλλ' οὐχ ἵνα ἀναιρεθῇ «ὁ τὸ πᾶν ζωοποιῶν». 4.128 Τὰς βλασφημίας, ἃς προφέρουσιν κατὰ τοῦ σταυρωθέντος ὑπὲρ ὅλης κτίσεως Σωτῆρος οἱ Ἰουδαῖοι, εἰς τὸν οἶκον τῶν θεοπνεύστων γραφῶν καὶ τὸ ἐν αὐτῷ χωνευτήριον ἐμβαλεῖν καὶ καθεῖναι δεῖ, ἵν' ἐλεγχθῶσιν ἀπᾴδουσαι, μᾶλλον δὲ ἐναντιούμεναι ταῖς περὶ Χριστοῦ καὶ σταυροῦ αὐτοῦ προφητείαις. 4.129 Zach. XΙ, 14: Καὶ ἀπέρριψα τὴν ῥάβδον τὴν δευτέραν, τὸ σχοίνισμα, τοῦ διασκεδάσαι τὴν διαθήκην ἀνὰ μέσον Ἰούδα καὶ ἀνὰ μέσον τοῦ 126 Ἰσραήλ. 4.130 ∆ύο ῥάβδους εἰληφὼς ὁ Σωτὴρ καὶ Κύριος ἡμῶν, ὧν τὴν μὲν καλλός, τὴν δὲ σχοίνισμα προσηγόρευσεν, πρότερον ἀπορρίψας τὴν κληθεῖσαν καλλός, μυστήρια ἐφανέρωσεν τὰ ἤδη σαφηνισθέντα. Νῦν τὴν ὀνομαζομένην σχοίνισμα ἀπορρίψας, διεσκέδασεν διαθήκην τὴν ἀνὰ μέσον τοῦ Ἰσραὴλ καὶ Ἰούδα. 4.131 Τίς δέ ἐστιν ἡ κληθεῖσα σχοίνισμα ῥάβδος, ἐκ τῆς μεγάλης ᾠδῆς ἔστι πάλιν μαθεῖν. Ἔχει δὲ οὕτω τὰ τῆς ᾠδῆς ἃ καὶ πρότερον ἐκτέθειται· «Ὅτε διεμέριζεν ὕψιστος ἔθνη, ὡς διέσπειρεν υἱοὺς Ἀδάμ, ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων Θεοῦ, καὶ ἐγενήθη μερὶς Κυρίου λαὸς αὐτοῦ Ἰακώβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ.» Λέγεται δὲ ταῦτα περὶ παντὸς τοῦ Ἑβραίων ἔθνους ὄντος ῥάβδου καὶ μερίδος μιᾶς. Καὶ διέμεινέν γε μέχρι πολλοῦ ἄσχιστον τὸ πᾶν ἔθνος μία ῥάβδος χρηματίζον, κατὰ τὸ ἐν Ψαλμοῖς ἀπαγγελλόμενον πρὸς τὸν πάντων βασιλέα καὶ προνοητήν· «Μνήσθητι τῆς συναγωγῆς σου, ἧς ἐκτήσω ἀπ' ἀρχῆς· ἐλυτρώσω ῥάβδον κληρονομίας σου.» 4.132 Ἡ μία βασιλεία αὕτη εἰς δύο ἀρχὰς διῃρέθη, ὡς τὴν μὲν Ἰούδαν καλεῖσθαι, τὴν δὲ Ἐφράιμ, τῷ τοὺς μὲν ἀπομείναντας ἐν τῇ Ἰερουσαλὴμ ἄρχεσθαι ὑπὸ τοῦ οἴκου ∆αυὶδ τὴν διαδοχὴν ἐχόντων ἐκ τῆς τοῦ Ἰούδα φυλῆς, τῶν εἰς τὴν Σαμάρειαν καταβάντων ἡγούμενον ἐχόντων τὸν Ἰεροβοὰν ἐξαμαρτήσαντα τὸν Ἰσραὴλ ὑπάρχοντα ἐκ τῆς τοῦ Ἐφράιμ φυλῆς. 4.133 Καὶ ἐπὶ πολύ γε ἡ τοῦ σχίσματος κακοπραγία διέμεινεν, διαστασιαζόντων καὶ πρὸς ἀλλήλους διαφερομένων τοῦ βασιλέως τοῦ Ἰούδα καὶ τοῦ τυράννου τῆς Σαμαρείας, ἕως οἰκτείρῃ Θεός, πάλιν μίαν βασιλείαν τὰς δώδεκα φυλὰς ἀναδείξῃ, μόνου τοῦ Ἰούδα κρατοῦντος ὡς καὶ πρὸ τοῦ σχίσματος. 4.134 Περὶ ταύτης τῆς ἀποκαταστάσεως ἐν Ὠσῆε τῷ προφήτῃ φέρεται, τοῦ παμβασιλέως λέγοντος· «Συναχθήσονται οἱ υἱοὶ Ἰσραὴλ καὶ οἱ υἱοὶ Ἰούδα, καὶ θήσουσιν αὐτοῖς ἀρχὴν μίαν καὶ ἀναβήσονται ἐκ τῆς γῆς, ὅτι μεγάλη ἡ ἡμέρα τοῦ Ἰεσδραέλ.» 4.135 Ἐπιστατέον τῇ προφητείᾳ δηλούσῃ ὡς ἀναβαίνουσιν ἐκ τῆς γῆς οἱ εἰς μίαν βασιλείαν ἀποκαθιστάμενοι, κάτω ἐν τῇ γῇ δηλονότι ὑπάρχοντες, ὅτι διεστασίαζον πρὸς ἑαυτοὺς ἔξω τῆς μοναδικῆς ἡγεμονίας σκορπισθέντες. Τῆς τοῦ σχίσματος διαθήκης ἀνὰ μέσον τοῦ Ἰούδα καὶ τοῦ Ἰσραὴλ πρὸς καιρὸν ἐνεργησάσης, σκεδασμὸς καὶ λύσις αὐτῆς χάριτι τοῦ Σωτῆρος γίνεται, ἵν' ἐκποδὼν τῆς διαφορᾶς τῶν σχισμάτων γεγενημένης, ἡ καλουμένη σχοίνισμα ῥάβδος ὑπὸ βασιλέα ἕνα ὡς πρότερον γένηται, τὸν ἐκ τοῦ Ἰούδα τὴν διαδοχὴν ἔχοντα, ὥστε μίαν ποίμνην καὶ ἕνα ποιμένα ὑπᾶρξαι ὑπὸ τοῦ νομίμου βασιλέως παντὸς τοῦ ἔθνους κρατουμένου. 4.136 Περὶ τῆς τοιαύτης ἀποκαταστάσεως τῶν δύο βασιλειῶν εἰς νόμιμον μίαν ἀρχήν, καὶ ἐν τῷ προφήτῃ Ἰεζεκιὴλ φέρεται· ἔχει δ' οὕτως ἡ προφητικὴ φωνή· «Καὶ ἐγένετο λόγος Κυρίου πρός με λέγων· Υἱὲ ἀνθρώπου, λαβὲ σεαυτῷ ῥάβδον καὶ γράψον ἐπ' αὐτὴν τὸν Ἰούδαν καὶ τοὺς υἱοὺς Ἰσραὴλ τοὺς προσκειμένους ἐπ' αὐτόν· καὶ ῥάβδον δευτέραν λήμψῃ σεαυτῷ καὶ γράψεις αὐτήν· Τῷ Ἰωσήφ, ῥάβδον Ἐφράιμ καὶ πάντας τοὺς υἱοὺς Ἰσραὴτοὺς προστεθέντας πρὸς αὐτόν. Καὶ συνάψεις αὐτὰς πρὸς ἀλλήλας σαυτῷ εἰς ῥάβδον μίαν τοῦ δῆσαι αὐτάς, καὶ ἔσονται ἐν τῇ χειρί σου. 4.137 Καὶ ἔσται ὅταν λέγωσιν πρὸς σὲ υἱοὶ τοῦ λαοῦ σου λέγοντες· Οὐκ ἀπαγγέλλεις ἡμῖν τί ἐστιν ταῦτά σοι; Καὶ ἐρεῖς πρὸς αὐτούς· Τάδε λέγει Κύριος Κύριος· Ἰδοὺ ἐγὼ λήμψομαι τὴν φυλὴν Ἰωσὴφ τὴν διὰ χειρὸς Ἐφράιμ καὶ τὰς φυλὰς Ἰσραὴλ τὰς προσκειμένας πρὸς αὐτόν, καὶ δώσω αὐτοὺς ἐπὶ τὴν φυλὴν Ἰούδα· καὶ ἔσονται αἱ ῥάβδοι ἐφ' αἷς σὺ ἔγραψας ἐπ' αὐταῖς ἐν τῇ χειρί σου ἐνώπιον αὐτῶν, καὶ ἐρεῖς αὐτοῖς· 4.138 Τάδε λέγει Κύριος Κύριος· Ἰδοὺ ἐγὼ λαμβάνω πάντα οἶκον Ἰσραὴλ ἐκ μέσου τῶν ἐθνῶν, οὗ εἰσήλθοσαν ἐκεῖ καὶ συνάξω αὐτοὺς ἀπὸ πάντων τῶν περικύκλῳ αὐτῶν καὶ εἰσάξω αὐτοὺς εἰς τὴν γῆν τοῦ Ἰσραήλ· καὶ δώσω αὐτοὺς εἰς ἔθνος ἓν ἐν τῇ γῇ μου καὶ ἐν τοῖς ὄρεσιν Ἰσραήλ, 127

The Two Rods and the One Kingdom§117

117And one ruler shall be over all of them as king, and they shall no longer be for two nations, nor shall they be divided again into two kingdoms (Ezekiel 37:24).

And with other things: 'And I will cleanse them, and they shall be to me as a people, and I will be to them as God. And my servant David shall be ruler in the midst of them, and he shall be one shepherd to all, because they shall walk in my commands and my judgments shall be kept and they shall do them. And they shall dwell upon their land, which I gave to my servant Jacob' (Ezekiel 37:23).

And with a little more: 'And David my servant shall be their ruler forever. And I will make for them a covenant of peace, an eternal covenant shall be with them; and I will place my holy things in the midst of them forever. And my dwelling shall be in them, and I will be to them God, and they shall be to me a people. And the nations shall know that I am the Lord who sanctifies them by the being of my holy things in the midst of them forever' (Ezekiel 37:25, 27-28).

When the harmony of the prophetic enigma has appeared regarding the division of the one rule into two kingdoms and the restoration of these into one rule according to the prophecy of Hosea, it follows, having been read through the history, to understand the things concerning the two rods which the Son of Man took for himself.

For it must be understood through them the callings of the two peoples, both from the nations and from the circumcision, joined into one scepter of kingship, according to the meaning of the apostolic writing, which says: 'He is our peace, who makes both the two one and having broken down the middle wall of the partition, so that he might create the two in himself as one new man' (Ephesians 2:14), the Greek and the Jew.

For when one was Judaizing and the other was Hellenizing, two rods and two men existed, divided by the difference of religion, as if they were not under one king. But when the true leader shone forth, to whom the saints say: 'Your kingdom is a kingdom...'

Regarding those who are 'of the ages', the victorious one is shown to be one people, all of whom are men, having been called under one God and King, 'having preached peace to those far off and peace to those near' (Eph 2:17), so that both sides might be constructed into one kingdom in the Spirit, existing under the one God and King.

4.144 And the one called from the Gentiles is a rod upon which Judah the confessing was written, while the one from the circumcision is the scepter lying to Joseph. Each of the two in the enigma of the two rods should be clarified in detail and according to themselves in the commentary on Ezekiel, if God would call upon His own goodness to speak of them; but as for the present need, we say they are for allegory.

4.145 Of the two having become one rod of rule, one was raised by the Father, the one according to the flesh who was raised by God from David, who having become an eternal shepherd and king according to humanity, having been shown to be the leader of a peaceful and eternal covenant, will rule steadfastly and peacefully for ever unto the ages, his kingdom never ceasing.

4.146 It is fitting to this thus peaceful state, in the midst of those beginning, that the holy mysteries of the kingdom of God be given to be dwelt in by him, the generous one, in the midst of those being both saved and sanctified, of so great and far-reaching good, to be fulfilled according to the time of the incarnation, just as the Word having become flesh dwelt among his own (John 1:14), so that having advanced even more, they might behold 'his glory, the glory as of the only-begotten from the Father, full of grace and truth' (John 1:14).

4.147 Not unseasonably, as it were, has it been clarified, despite a digression, concerning the two scepters which the Son of Man took for himself (Zech 11:7), so that having joined and bound them together, he might show them as one rod.

4.148 And this good thing will exist perfectly when 'the fullness of the Gentiles having entered' (Rom 11:25), into the highest blessedness, 'all Israel shall be saved' (Rom 11:26).

Greek · §117

καὶ ἄρχων εἷς ἔσται πάντων αὐτῶν εἰς βασιλέα, καὶ οὐκ ἔσονται ἔτι εἰς δύο ἔθνη οὐδὲ μὴ διαιρεθῶσιν οὐκέτι εἰς δύο βασιλείας.» 4.139 Καὶ μεθ' ἕτερα· «Καὶ καθαριῶ αὐτούς, καὶ ἔσονταί μοι εἰς λαόν, καὶ ἐγὼ ἔσομαι αὐτοῖς εἰς Θεόν. Καὶ ὁ δοῦλός μου ∆αυὶδ ἄρχων ἐν μέσῳ αὐτῶν, καὶ ποιμὴν εἷς ἔσται πάντων, ὅτι ἐν τοῖς προστάγμασίν μου πορεύσονται καὶ τὰ κρίματά μου φυλάξονται καὶ ποιήσουσιν αὐτά. Καὶ κατοικήσουσιν ἐπὶ τῆς γῆς αὐτῶν, ἣν ἐγὼ ἔδωκα τῷ δούλῳ μου Ἰακώβ.» 4.140 Καὶ μετ' ὀλίγα· «Καὶ ∆αυὶδ ὁ δοῦλός μου ἄρχων αὐτῶν εἰς τὸν αἰῶνα. Καὶ διαθήσομαι αὐτοῖς διαθήκην εἰρήνης, διαθήκη αἰωνία ἔσται μετ' αὐτῶν· καὶ θήσω τὰ ἅγιά μου ἐν μέσῳ αὐτῶν εἰς τὸν αἰῶνα. Καὶ ἔσται ἡ κατασκήνωσίς μου ἐν αὐτοῖς, καὶ ἔσομαι αὐτοῖς Θεός, καὶ αὐτοὶ ἔσονταί μου λαός. Καὶ γνώσονται τὰ ἔθνη ὅτι ἐγώ εἰμι Κύριος ὁ ἁγιάζων αὐτοὺς ἐν τῷ εἶναι τὰ ἅγιά μου ἐν μέσῳ αὐτῶν εἰς τὸν αἰῶνα.» 4.141 Φανείσης τῆς συμφωνίας τοῦ προφητικοῦ αἰνίγματος πρὸς τὴν διαίρεσιν τῆς μιᾶς ἀρχῆς εἰς δύο βασιλείας καὶ τῆς τούτων εἰς μίαν ἀρχὴν ἀποκαταστάσεως κατὰ τὴν τοῦ Ὠσῆε προφητείαν, ἀκόλουθον μετὰ τὴν ἱστορίαν ἀνηγμένως νοῆσαι τὰ περὶ τῶν δύο ῥάβδων ὧν ἔλαβεν ἑαυτῷ ὁ τοῦ ἀνθρώπου υἱός. 4.142 Σημαίνεσθαι γὰρ δι' αὐτῶν ἡγητέον τὰς κλήσεις τῶν δύο λαῶν, τοῦ τε ἀπὸ τῶν ἐθνῶν καὶ τῶν ἐκ περιτομῆς, συνδεθεισῶν εἰς ἓν σκῆπτρον βασιλείας, κατὰ τὴν διάνοιαν τῆς ἀποστολικῆς γραφῆς, οὕτως ἐχούσης· «Αὐτός ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιῶν τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, ἵνα τοὺς δύο κτίσῃ ἐν αὐτῷ εἰς ἕνα καινὸν ἄνθρωπον», τὸν ἕλληνα καὶ ἰουδαῖον. 4.143 Ὅτε μὲν γὰρ ὃ μὲν ἰουδάϊζεν ὃ δὲ ἡλλήνιζεν, δύο ῥάβδοι καὶ δύο ἄνθρωποι ὑπῆρχον ἐκ τῆς διαφόρου θρησκείας διῃρημένοι, ὡς μὴ ὑπὸ ἕνα βασιλέα εἶναι. Ἡνίκα δὲ ἐπέλαμψεν ὁ ἀληθινὸς ἡγούμενος πρὸς ὃν οἱ ἅγιοί φασιν· «Ἡ βασιλεία σου βασιλεία πάντων τῶν αἰώνων», τὸ τηνικάδε εἷς λαὸς οἱ πάντες ἄνθρωποι ἀπεδείχθησαν, ὑπὸ ἕνα Θεὸν καὶ βασιλέα κληθέντες «εὐαγγελισάμενον εἰρήνην τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς», ἵν' ἐν πνεύματι ἀμφότεροι μία βασιλεία κατασκευασθῶσιν ὑπὸ τὸν ἕνα Θεὸν καὶ βασιλέα ὑπάρχοντες. 4.144 Καὶ ὁ μὲν ἀπὸ τῶν ἐθνῶν κληθεὶς λαὸς ῥάβδος ἐστὶν ἐφ' ᾗ ἐγράφη Ἰούδας ὁ ἐξομολογούμενος, ὁ δὲ ἐκ περιτομῆς τὸ σκῆπτρόν ἐστιν τὸ τῷ Ἰωσὴφ ἀνακείμενον. Ἕκαστα τῶν ἐν τῷ αἰνίγματι τῶν δύο ῥάβδων λεπτομερῶς καὶ καθ' αὑτὰ σαφηνισθείη ἐν τοῖς εἰς τὸν Ἰεζεκιήλ, εἰ καλέσοι Θεὸς ἀγαθότητι τῇ ἑαυτοῦ καὶ εἰς αὐτὰ εἰπεῖν, ὡς δὲ πρὸς τὴν παροῦσαν χρείαν φαμὲν πρὸς ἀλληγορίαν. 4.145 Τῶν δύο γεναμένων εἰς μίαν ῥάβδον ἀρχῶν, εἷς ὑπὸ τοῦ Πατρὸς ἠγέρθη ὁ κατὰ σάρκα ἐκ τοῦ ∆αυὶδ ὑπὸ Θεοῦ ἐγερθείς, ὅστις αἰώνιος ποιμὴν καὶ βασιλεὺς κατὰ τὴν ἐνανθρώπησιν γεγονώς, διαθήκης εἰρηνικῆς καὶ αἰωνίου πρύτανις ὀφθείς, εὐσταθῶς καὶ εἰρηνικῶς ἀτελευτήτως ἄρξει εἰς τοὺς αἰῶνας, οὐ τελευτώσης ποτὲ τῆς βασιλείας αὐτοῦ. 4.146 Ἁρμόζει τῇ οὕτως εἰρηνικῇ καταστάσει ἐν μέσῳ τῶν ἀρχομένων δοθῆναι τὰ ἅγια τοῦ Θεοῦ βασιλείας ὄντα μυστήρια ὑπ' αὐτοῦ τοῦ μεγαλοδώρου κατασκηνοῦντος ἐν μέσῳ τῶν σῳζομένων τε καὶ ἁγιαζομένων, τοῦ τοσούτου καὶ τηλικούτου ἀγαθοῦ κατὰ τὸν τῆς ἐνανθρωπήσεως καιρὸν πληρωθησομένου, ὁπηνίκα ὁ Λόγος σὰρξ γεγονὼς ἐσκήνωσεν ἐν τοῖς ἰδίοις γνωρίμοις, ἵν' ἔτι μᾶλλον προκόψαντες θεάσωνται «τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ Πατρός, πλήρης χάριτος καὶ ἀληθείας». 4.147 Οὐκ ἀκαίρως ὡς οἷόν τε σεσαφήνισται μετὰ παρεκβάσεως τὰ περὶ τῶν δύο σκήπτρων ὧν ἔλαβεν ἑαυτῷ ὁ τοῦ ἀνθρώπου υἱός, ἵνα συνδήσας καὶ συσφίγξας αὐτὰ μίαν ῥάβδον ἀποδείξῃ. 4.148 Τελείως δὲ τοῦτο τὸ ἀγαθὸν ὑπάρξεται ὅταν «εἰσελθόντος τοῦ πληρώματος τῶν ἐθνῶν» εἰς τὴν ἀκροτάτην μακαριότητα «ὁ πᾶς Ἰσραὴλ σωθῇ». 4.149 Zach. XΙ, 15–16:

The Gluttonous False Teachers and the True Shepherd§118

118shepherd's implements

They think they have glory by making their own bellies gods through all-devouring, as if serving the belly and not the Lord Jesus, just as the Apostle writes about such people: 'they do not serve the Lord Jesus but their own belly' (Phil 3:19).

ch a mindset, the false teachers and false shepherds receive only meager and insufficient food as the reward for their teaching, being persuaded by the one who led them to this, saying: 'The worker is worthy of his food,' as they say and write more boldly: 'We are satisfied with the present,' meaning foods and coverings. Immediately, they also say of those they lead into this: 'We have brought nothing into the world, because we are not able to bring anything out. Having foods and coverings, we shall be satisfied with these.'

4.155 Those having virtue in this way speak boldly, saying: 'Silver and gold we do not have' (Acts 3:6).

4.156 Such teachers are useful; they do not crave the flesh of those being shepherded, having a desire for their spirit, 'striving' with them 'to keep the unity of the Spirit in the bond of peace' (Eph 4:3). Therefore, they do not turn away the ankles of those, but they steady and raise them up, so that they may run in the straight ways of the Lord and do what is necessary, having also the ankles of the hands made healthy.

4.157 And I said this regarding the ankles being of the hands, having learned this from the wise Daniel.

4.158 This may perhaps be equal to the turning of the ankles, or equivalent to what is said by the great prophet Elijah to those wavering between two paths: 'How long will you limp on both sides? If the Lord is, go after him; but if Baal, go after him' (1 Kings 18:21).

4.159 Clearly and vividly, having spoken in the manner of a threat, the prophet protects the shepherd who does not visit the failing sheep, nor seeks the scattered one, nor binds or heals the broken one, nor strives to direct the whole one so that it might be even more healthy; he urges the prophet to take shepherd's tools without skill or experience of a good shepherd, so that he might learn who is the one to whom he prophesies.

Greek · §118

Καὶ εἶπεν Κύριος πρός με· Ἔτι λαβὲ σεαυτῷ σκεύη ποιμενικὰ ποιμένος ἀπείρου. ∆ιότι 128 ἰδοὺ ἐγὼ ἐξεγείρω ποιμένα ἐπὶ τὴν γῆν· τὸ ἐκλιμπάνον οὐ μὴ ἐπισκέψηται καὶ τὸ διεσκορπισμένον οὐ μὴ ζητήσῃ καὶ τὸ συντετριμμένον οὐ μὴ ἰάσηται καὶ τὸ ὁλόκληρον οὐ μὴ κατευθύνῃ καὶ τὰ κρέα τῶν ἐκλεκτῶν καταφάγεται καὶ τοὺς ἀστραγάλους αὐτῶν ἐκστρέψει. 4.150 Τῶν λογικῶν προβάτων προαιρέσει τῇ ἑαυτῶν εἰς πολλὴν πλάνην καὶ βλάβην ἐληλυθότων, ἀπεφήνατο ὁ ἄριστος νομεύς· «Οὐ ποιμανῶ ὑμᾶς.» Τοῖς οὕτω ἀπροστασιάστοις παρὰ τὴν ἑαυτῶν αἵρεσιν γεναμένοις ποιμνίοις, παραδιδομένοις ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν, πάθεσί τε ἀτιμίας καὶ ἀδοκίμῳ νῷ, ποιμένα ἐγείρει ὁ Θεὸς ὁ παραδοὺς τοῖς προειρημένοις, οὐκ ἐπιστημονικῶς οὐδὲ φειδομένως βόσκοντα οὓς παρείληφεν, μᾶλλον βλάβης αὐτοῖς οἷς αὐτοὶ εἵλαντο αἴτιος ἀποδεικνύμενος, οὐ φροντίζων τοῦ ἐκλιμπάνοντος ἀποσφαλέντος τε καὶ πεπλανημένου τῆς συναγωγῆς καὶ ἀποκαταστάσεως πρὸς τὴν θείαν ἀγέλην ἧς ἔξω διὰ σφάλματος γέγονεν, ἀλλ' οὐδ' ἑτέραν βλάβην ἀπαλέξων. 4.151 Οὐ ζητεῖ γὰρ τὸ σκορπισθέν, οὐκ ἰᾶται τὸ συντετριμμένον, οὐ κατευθύνει τὸ ὁλόκληρον, σκοπὸν καὶ σπουδὴν ἔχων κακῶν ἀλλ' οὐκ ἀγαθῶν αἴτιος εἶναι· πάντα γοῦν πράττει πρὸς αἰσχροκερδίαν καὶ τὸ αὐτῷ φίλον· τὰς σάρκας γοῦν κατεσθίει καὶ τοὺς ἀστραγάλους ἐκστρέφει τῶν ὑπ' αὐτῷ τεταγμένων. 4.152 Ἀλλ' οὐχ οἱ ἐπιστημονικοὶ ποιμένες ὑπάρχουσι τοιοῦτοι, δωρεᾷ Θεοῦ ταῖς ποίμναις δοθέντες, ὡς τὸν πάσης ὠφελείας Θεὸν φάναι· «∆ώσω ὑμῖν ποιμένας κατὰ τὴν καρδίαν μου, ποιμαίνοντας μετ' ἐπιστήμης.» Πῶς γὰρ οὐκ ἀγαθοὶ νομεῖς ὧν ἄρχει ὁ «τὴν ψυχὴν» ἑαυτοῦ «ὑπὲρ τῶν προβάτων» διδούς, «ἀγαθὸς ποιμὴν» ὤν; Περὶ τούτου ὁ τῶν ἀποστόλων πρόκριτος γράφει τοῖς ἡγουμένοις τῆς τῶν πιστῶν συνόδου· «Πρεσβυτέρους τοὺς ἐν ὑμῖν παρακαλῶ ποιμαίνειν τὸ ἐν ὑμῖν ποίμνιον μὴ ἀναγκαστῶς ἀλλ' ἑκουσίως, ἵνα φανερωθέντος τοῦ ἀρχιποίμενος κομίσησθε τὸν ἀμαράντινον τῆς δόξης στέφανον.» 4.153 Τῶν οὕτω νεμόντων ἃ παρέλαβον πρόβατα οὐδεὶς κατακυριεύει ὧν παρέλαβεν κλήρων, τῶν τοῦτο πραττόντων κατεσθιόντων τὰς σάρκας τῶν προβάτων, τὰ ἡδέα ζητούντων παρ' αὐτῶν, ἐν αἰσχύνῃ καὶ τῶν φερόντων αὐτὴν ἔργων δόξαν ἔχειν νομιζόντων, διὰ παντοφαγίας θεοποιούντων τὴν ἑαυτῶν κοιλίαν, ὡς δουλεύειν αὐτῇ καὶ μὴ τῷ Κυρίῳ Ἰησοῦ, ὡς ὑπ' αὐτοῦ τοῦ Ἀποστόλου ὁμοίως περὶ τῶν τοιούτων γράφεσθαι ὡς «οὐ δουλεύουσιν τῷ Κυρίῳ Ἰησοῦ ἀλλὰ τῇ ἑαυτῶν κοιλίᾳ». 4.154 Οὕτω γνώμης ἐχόντων τῶν ψευδοδιδασκάλων καὶ ψευδοποιμένων, οἱ ἄριστοι νομεῖς μισθὸν τῆς παιδεύσεως ἔχουσιν μόνην τροφὴν λιτὴν καὶ ἀπέριττον, πειθόμενοι τῷ εἰς τοῦτ' αὐτοὺς προαγαγόντι λέγοντι· «Ἄξιος ὁ ἐργάτης τῆς τροφῆς αὐτοῦ», ὡς παρρησιαστικώτερον λέγειν τε καὶ γράφειν· «Ἀρκούμεθα τοῖς παροῦσιν», τροφαῖς δηλονότι καὶ σκεπάσμασιν. Αὐτίκα γοῦν καὶ τοὺς μιμητὰς αὐτῶν εἰς τοῦτο ἐνάγοντές φασιν· «Οὐδὲν εἰσηνέγκαμεν εἰς τὸν κόσμον, ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα. Ἔχοντες διατροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα.» 4.155 Οἱ οὕτως ἀρετῆς ἔχοντες παρρησιαζόμενοι ἀπαγγέλλουσιν· «Ἀργύριον καὶ χρυσίον οὐχ ὑπάρχει ἡμῖν.» 4.156 Ὠφελητικοὶ οἱ οὕτω διδάσκαλοι οὐκ ὀρέγονται σαρκῶν τῶν ποιμαινομένων, τοῦ πνεύματος αὐτῶν πόθον ἔχοντες, «σπουδάζοντες» μετ' αὐτῶν «τηρεῖν τὴν ἑνότητα τοῦ Πνεύματος ἐν τῷ συνδέσμῳ τῆς εἰρήνης». ∆ιὸ οὐδὲ ἐκστρέφουσιν τοὺς ἀστραγάλους αὐτῶν, ἀλλὰ κατορθοῦσιν καὶ διεγείρουσιν, ἵνα τρέχωσιν ἐν ταῖς εὐθείαις τοῦ Κυρίου ὁδοῖς καὶ πράττωσι τὰ δέοντα, ὑγιαίνοντας ἔχοντες καὶ τοὺς τῶν χειρῶν ἀστραγάλους. 4.157 Εἶπον δὲ τοῦτο ὅτι χειρῶν εἰσιν ἀστράγαλοι, μαθὼν τοῦτο πρὸς τοῦ πανσόφου ∆ανιήλ. 4.158 Ταὐτὸν τάχα εἶναι δύναται τῇ ἐκστροφῇ τῶν ἀστραγάλων ἢ ἰσοδυναμοῦν τὸ λεγόμενον ὑπὸ τοῦ μεγάλου προφήτου Ἠλίου πρὸς τοὺς ἐπαμφοτεριστὰς ἐπὶ δύο τρίβους ἐπιβαίνοντας· 129 «Ἕως πότε χωλανεῖτε ἐπ' ἀμφοτέραις ταῖς ἰγνύαις; Εἰ ἔστιν Κύριος, πορεύεσθε ὀπίσω αὐτοῦ· εἰ δὲ ὁ Βαάλ, πορεύεσθε ὀπίσω αὐτοῦ.» 4.159 Φανερῶς καὶ ἐναργῶς ὁ ἀπειλῆς τρόπῳ φήσας ποιμένα ἐγεῖραι ἐπὶ τῆς γῆς τὸ ἐκλιμπάνον πρόβατον οὐκ ἐπισκεπτόμενον, οὐδ' αὖ ζητοῦντα τὸ ἐσκορπισμένον, μὴ καταδεσμεύοντα μηδ' ἰώμενον τὸ συντετριμμένον, μὴ σπουδάζοντα κατευθύνειν τὸ ὁλόκληρον, ἵν' ἔτι μᾶλλον ὑγιαίνῃ, προστάττει τῷ προφήτῃ λαβεῖν ποιμενικὰ σκεύη ἀπείρου, οὐ τέχνην οὐ πεῖραν ἀγαθοῦ νομέως ἔχοντος, ἵν' ἐπιστήσῃ τοὺς οἷς προφητεύει τίς ἡ

The Sword of Separation and the Antichrist§119

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119The power of those things commanded to him. For those who do not understand the words press upon those performing the works of the teacher.

Since, therefore, regarding an inexperienced shepherd lacking the art of shepherding, the holy one receiving God had to understand the listeners, he perceived the spoken vessels sensually, so that he might speak about them and what they signify when asked by those seeing that he had taken up shepherd's vessels not as an experienced man but as an inexperienced one. Much is thus managed in the prophets, especially in Ezekiel. It is not unlikely that things concerning the Antichrist, regarding such a destructive shepherd, are pre-announced, as is found in many writings. He said, 'the elect sheep, whose flesh he eats,' not absolutely and truly the elect, but those chosen as dear and familiar to the one eating their flesh. 'O you who shepherd the vain and who have abandoned the sheep: a sword upon his arm and upon his right eye; his arm being dried shall be dried, and his right eye being blinded shall be blinded' (Zech 11:17). Rather than merely blaming, the divine word threatens the false shepherds who have turned away and abandoned the sheep, hunting the vain, making shameful gain manifest, and the destruction of the flesh which they were entrusted to nourish, as concerning each of them or as if all were done through the same wickedness: 'A sword upon the arm,' that is, his work. Often it has been demonstrated that the arm signifies, according to allegory, a work.

What then is the sword upon the arm and eye of the wicked shepherd? Either the punitive word of which God says in Isaiah to those who follow the law: 'If you are willing and would obey, you shall eat the good of the land; but if you refuse and rebel, you shall be devoured by the sword' (Isa 1:19-20). Concerning this defensive sword, God says again in Jeremiah: 'I will stretch out my hand against all who dwell in the land,' because they would undergo these harmful things. According to another understanding, the sword may be the divine, dividing word which separates those clothed in the hands from them. Immediately indeed in the Gospels the Savior says: 'Do not think, he says, that I came to cast peace...'

not of the earth, but a sword. For the evangelical teaching does not prepare one to live in peace with earthly things and the earth, but divides from it those who think earthly things and bear the image of the swine.

This sword of use is given by way of a judgment to Abraham, so that he might depart from the earth and from his kin and from the father's house, the earth being understood as the body in which he was surrounded, and kin as those who are of the same kind and were brought up together, and the father's house is the spoken word of the mind, as one of the wise interpreted concerning the Mosaic education. What was said to the divine bride, or rather to his father, is equivalent to what was said to Abraham: 'Hear, O daughter, and see, and incline your ear, and forget your people and your father's house, for the King of your beauty has desired you, and He is your Lord' (Song of Solomon 2:10-13). For it is the same thing to forget one's own people and the father's house as to depart from the kin and the father's house for the one driven to this.

The aforementioned punitive sword, having come upon the arm and the eye, that is, upon the practical power and the contemplative power, like a punishing shepherd dries the arm, removing all moisture and soft suppleness so that it may be deadened. And it will blind the eye and blind it, the one which seems to the possessor to be right, but not being such in truth, but being crooked and left and perhaps something even more inferior.

And these words were also struck by the Antichrist, promising to have a strong and living arm through the signs and wonders which he performs, being false, and a right eye, partaking of the glance of the haughty king of the Assyrians, concerning whom the Lord Himself said: 'I will strike upon the great mind, upon the king of the Assyrians' (Isaiah 7:20), boasting arrogantly: 'I will provide the strength of the nations, and with the wisdom of understanding I will remove the borders of nations, I will seize the whole inhabited world with my hand.' Having thus shouted this insolently: 'There is no one who will escape me or oppose me,' the Antichrist, being a son according to impiety, boasted to have a strong arm and a right eye, which is the arm dried by the previously interpreted sword, and the...

Greek · §119

δύναμις τῶν προσταχθέντων αὐτῷ. Ἐφιστάνουσι γὰρ οἱ μὴ λόγους νοοῦντες τοῖς ἐπιτελουμένοις ἔργοις τοῦ διδασκάλου. 4.160 Ἐπεὶ τοίνυν περὶ ποιμένος ἀπείρου καὶ τέχνην ποιμαντικὴν οὐκ ἔχοντος ἔδει νοῆσαι τοὺς ἀκροατάς, ἀισθητῶς ἔλαβεν ὁ θεολημπτούμενος ἅγιος τὰ εἰρημένα σκεύη, ἵν' εἴπῃ περὶ αὐτῶν καὶ τί σημαίνουσιν ἐρωτηθεὶς ὑπὸ τῶν ὁρώντων ἃ ἔλαβεν σκεύη ποιμενικὰ οὐκ ἐμπείρου ἀλλ' ἀπείρου. 4.161 Πολλὰ οὕτως οἰκονομούμενα ἐν τοῖς προφήταις φέρεται, μάλιστα ἐν τῷ Ἰεζεκιήλ. 4.162 Οὐκ ἀπεικὸς περὶ τοῦ Ἀντιχρίστου προαναπεφωνῆσθαι τὰ περὶ τοῦ οὕτω ὀλεθρίου ποιμένος, ὡς ἐν πλείοσιν γραφαῖς εὑρίσκεται. Ἐκλεκτὰ πρόβατα εἶπεν ὧν τὰς σάρκας κατεσθίει, οὐ τὰ καθάπαξ καὶ ἀληθῶς ἐκλεκτά, ἀλλὰ ἃ ἐκλέγεται ὡς φίλα καὶ οἰκεῖα ὁ τὰς σάρκας αὐτῶν κατεσθίων. 4.163 Zach. XΙ, 17: Ὦ οἱ ποιμαίνοντες τὰ μάταια καὶ οἱ καταλελοιπότες τὰ πρόβατα· μάχαιρα ἐπὶ τοῦ βραχίονος αὐτοῦ καὶ ἐπὶ τὸν ὀφθαλμὸν τὸν δεξιὸν αὐτοῦ· ὁ βραχίων αὐτοῦ ξηραινόμενος ξηρανθήσεται, καὶ ὁ ὀφθαλμὸς ὁ δεξιὸς αὐτοῦ ἐκτυφλούμενος ἐκτυφλωθήσεται. 4.164 Αἰτιᾶται, μᾶλλον δ' ἀπειλεῖ ὁ θεῖος λόγος τοῖς ψευδέσιν νομεῦσιν, ἀποστραφέντας καὶ καταλείψαντας τὰ πρόβατα, θηρῶντας τὰ μάταια, τὰς αἰσχροκερδίας δηλονότι καὶ τὴν κατάβρωσιν τῶν σαρκῶν ὧν ἐπιστεύθησαν θρεμμάτων, ὡς περὶ ἑκάστου αὐτῶν ἢ ὡς πρὸς ἕνα πάντας διὰ τὸ κατὰ τὴν αὐτὴν κακίαν πεποιῶσθαι, «Μάχαιρα ἐπὶ τὸν βραχίονα», τοῦτ' ἔστιν τὸ ἔργον αὐτοῦ. Πολλάκις δὲ ἀποδέδεικται ὅτι ἔργον ὁ βραχίων κατ' ἀλληγορίαν δηλοῖ. 4.165 Τίς δὴ μάχαιρα ἡ ἐπὶ τὸν βραχίονα καὶ ὀφθαλμὸν τοῦ ὑπαιτίου ποιμένος, ἢ ὁ κολαστικὸς λόγος περὶ οὗ ἐν Ἠσαΐᾳ ὁ Θεός φησιν πρὸς τοὺς νομοθετουμένους· «Ἐὰν θέλητε καὶ εἰσακούσητέ μου, τὰ ἀγαθὰ τῆς γῆς φάγεσθε· ἐὰν δὲ μὴ θέλητε μηδὲ εἰσακούσητέ μου, μάχαιρα ὑμᾶς κατέδεται.» Περὶ τούτου τοῦ ἀμυντικοῦ ξίφους ἐν Ἰερεμίᾳ πάλιν ὁ Θεὸς λέγει· «Ἐκτενῶ τὴν χεῖρά μου ἐπὶ πάντας τοὺς κατοικοῦντας τὴν γῆν», ἐπὶ τῷ αὐτοὺς τάδε πείσεσθαι τὰ ἐπίπονα. 4.166 Κατὰ νόησιν ἑτέραν, μάχαιρα εἶναι δύναται θεία ὁ διαίρων λόγος ἀπὸ τῶν χειρόνων τοὺς ἐνεσχημένους αὐτοῖς. Αὐτίκα γοῦν ἐν Εὐαγγελίοις ὁ Σωτήρ· «Μὴ νομίσητε, φησίν, ὅτι ἦλθον εἰρήνην βαλεῖν ἐπὶ τῆς γῆς, ἀλλὰ μάχαιραν.» Ἡ γὰρ εὐαγγελικὴ διδασκαλία οὐ παρασκευάζει εἰρηνεύειν πρὸς τὰ γήϊνα καὶ τὴν γῆν, ἀλλὰ διαιρεῖ ἀπ' αὐτῆς τοὺς τὰ ἐπίγεια φρονοῦντας καὶ φοροῦντας τὴν εἰκόνα τοῦ χοϊκοῦ. 4.167 Αὕτη ἡ μάχαιρα χρησμοῦ δίκην τῷ Ἀβραὰμ δέδοται, ἵνα διέλῃ αὐτὸν «ἀπὸ τῆς γῆς καὶ τῆς συγγενείας αὐτοῦ καὶ τοῦ πατρῴου οἴκου», γῆς νοουμένης τοῦ σώματος οὗ περιέκειτο, συγγενείας δὲ τοὺς τὰ αὐτὰ ἐπιτηδεύοντας καὶ ἀνατραφέντας, οἶκος δὲ πατρὸς τοῦ νοῦ ὁ προφορικὸς λόγος ἐστίν, ὥς τις τῶν σοφῶν περὶ τὴν μωσαϊκὴν παίδευσιν ἡρμήνευσεν. 4.168 Ἰσοδυναμεῖ τοῖς χρησθεῖσιν τῷ Ἀβραὰμ τὰ λεχθέντα πρὸς τοῦ θείου νυμφίου, μᾶλλον δὲ τοῦ πατρὸς αὐτοῦ· «Ἄκουσον, θύγατερ, καὶ ἰδὲ καὶ κλῖνον τὸ οὖς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου καὶ τοῦ οἴκου τοῦ πατρός σου ὅτι ἐπεθύμησεν ὁ βασιλεὺς τοῦ κάλλους σου, καὶ αὐτός ἐστιν ὁ Κύριός σου.» Ταὐτὸν γὰρ τὸ ἐπιλαθέσθαι τινὰ λαοῦ τοῦ ἑαυτοῦ καὶ τοῦ οἴκου τοῦ πατρὸς τῷ ἐξελθεῖν ἐκ τῆς συγγενείας καὶ τοῦ οἴκου τοῦ πατρὸς τὸν εἰς τοῦτο προτραπέντα. 4.169 Ἡ προειρημένη κολαστικὴ μάχαιρα 130 γεναμένη ἐπὶ τὸν βραχίονα καὶ ὀφθαλμόν, τοῦτ' ἔστιν ἐπὶ τὴν πρακτικὴν δύναμιν καὶ τὴν θεωρητικήν, τοῦ κολαστέου ποιμένος ξηραίνει τὸν βραχίονα, πᾶσαν νοτίδα καὶ πιότητα ψεκτὴν ἀφαιρουμένη ἵνα νεκρωθῇ. Ἐκτυφλοῖ δὲ καὶ τὸν ὀφθαλμὸν ἐκτυφλώσει, τὸν τῷ ἔχοντι δοκοῦντα δεξιόν, οὐκ ἀληθείᾳ δὲ ὄντα τοιοῦτον, ἀλλὰ σκαιὸν καὶ ἀριστερὸν καὶ εἴ τι φαυλότερον. 4.170 Ἐκλημφθείη δὲ καὶ ταῦτα τὰ ῥητὰ περὶ τοῦ Ἀντιχρίστου ἐπαγγελλομένου ἔχειν ἰσχυρὸν καὶ ζῶντα βραχίονα διὰ τὰ σημεῖα καὶ τέρατα ἃ ἐνεργεῖ ψεύδους ὄντα, καὶ δεξιὸν ὀφθαλμόν, μετέχων τῆς βλέψεως τοῦ νοητοῦ βασιλέως τῶν Ἀσσυρίων, περὶ οὗ ὁ Κύριος αὐτὸς εἶπεν· «Ἐπάξω ἐπὶ τὸν νοῦν τὸν μέγαν, ἐπὶ τὸν βασιλέα τῶν Ἀσσυρίων», ἀλαζονικῶς κομπάσαντα· «Τὴν ἰσχὺν τῶν ἐθνῶν προνομεύσω καὶ τῇ σοφίᾳ τῆς συνέσεως ἀφελῶ ὅρια ἐθνῶν, τὴν οἰκουμένην ὅλην καταλήμψομαι τῇ χειρί.» 4.171 Τούτου τοῦ ὑπερόπτου αὐχήσαντος· «Οὐκ ἔστιν ὃς διαφεύξεταί με ἢ ἀντείπῃ μοι», υἱὸς ὢν κατὰ ἀσέβειαν, ὁ Ἀντίχριστος ἰσχυρὸν βραχίονα καὶ δεξιὸν ὀφθαλμὸν ἔχειν ἠλαζονεύσατο, ὅνπερ βραχίονα ἐξήρανεν ἡ προερμηνευθεῖσα μάχαιρα, καὶ τὸν

The Creation of Heaven, Earth, and Man§120

120It blinded the eye by cutting off his right hand to prevent vision. Regarding this, Paul writes according to the word to the Thessalonians: 'Until the lawless one comes, whom the Lord Jesus will destroy with the breath of his mouth and will overthrow by the appearance of his coming' (2 Thess 2:8).

Each of the heretics is considered the right eye, proselytizing a pseudonymous knowledge; and every sorcerer makes himself all of his arms into enormous powers; both of these, one being dried up as an arm, the other being blinded as an eye by the aforementioned sword. It is possible to bring forth clear witness of these from the Bible of the Acts of the Apostles.

A certain Elymas the sorcerer, performing works of enchantment and bringing forth teaching, perverting as he wished those who were near to the faith, was considered to have a paradoxical and penetrating mind, thinking greatly and regarding himself as a leader; to him, approaching with strong refutations and divine energy, the divinely inspired Paul said: 'O full of deceit and of all craftiness, son of the devil, enemy of all righteousness, will you not cease perverting the straight ways of the Lord? Behold, the hand of the Lord is upon you, and you shall be blind and not seeing the sun for a time' (Acts 13:10).

Simon the sorcerer had the same image of impiety as Elymas, which Peter himself demonstrated by the power of God, the drying up of nothing having occurred to his right arm and the blinding of his right eye (Acts 8:23). Sufficient, as I think, having clarified those things concerning the wicked shepherd of infinite scope, it should be set forth, beginning from another region, of the prophet.

Zach. XII, 1–3: The burden of the word of the Lord upon Israel: says the Lord, stretching out heaven and founding earth and molding a human spirit in it: 'Behold, I set Jerusalem as a shaking threshold for all the peoples around, and in Judah, and there shall be a guard around Jerusalem. And it shall be in that day I will set Jerusalem as a stone to be trodden by all the nations; everyone who treads upon it shall be mocked, and all the nations of the earth shall be gathered to it' (Zech 12:1-3).

The prophet Zechariah foretells the things happening to Judah and Jerusalem and to those dwelling after the cross of Jesus, having received a word from the people.

The Creator, having stretched out the heavens, having laid the foundation of the earth, and having fashioned the human spirit within it.

It was previously stated how prophets become possessors of the word being given to them, by which they foretell the things that are to come. In order that the same things might not be announced many times, what has already been said is sufficient.

God stretches out the heaven and lays the foundation of the earth, bringing these most interconnected creatures from non-existence into being, in which all else exists, as the Revealer says: 'And the heaven and the earth and all the host of them were completed' (Gen 2:1). Immediately, beginning of the Creation, he clearly said: 'In the beginning God made the heaven and the earth' (Gen 1:1), that is, he stretched out the heaven and laid the foundation of the earth.

Often the manner of the stretching out of the heaven and the laying of the foundation of the earth has been observed, as these words are made clear by God saying: 'I alone stretched out the heavens,' and by the hymnographer concerning the Creator: 'He laid the foundation of the earth upon its stability; it shall not be moved for ever and ever' (Ps 104:5). He who spread out the heaven by stretching and established the earth on foundations also created man, 'fashioning in him his spirit,' that is, weaving and uniting the soul as it is fitting for the body, so that a single composite living being might be formed from soul and body.

The spirit of man is not fashioned from nothing, but in him; for it is not of a bodily nature but of a rational nature. Rather, the body of man is fashioned beforehand, according to what was said by Moses: 'God formed man from dust of the earth' (Gen 2:7). Having known this manner of creation, the magnanimous and most courageous Job spoke to the Creator: 'Remember that you formed me of clay, and to dust you turn me back again' (Job 10:9).

But also concerning the generation of the composite from soul and body, he says: 'Your hands have made me and fashioned me' (Ps 139:13), the body having been fashioned, he fashioned the soul, which is called spirit, which he fashioned in man, participating from the composition of sensory power, so that the whole man might be shown to have become an ensouled, sensing, living being. With this having been thus observed, it might be said also differently: the

Greek · §120

ὀφθαλμὸν ἐξετύφλωσεν ἐκτέμνουσα τὴν χειρίστην αὐτοῦ βλέψιν. Περὶ τούτου κατὰ λέξιν γράφει Παῦλος Θεσσαλονικεῦσιν· «Ἕως ἔλθῃ ὁ ἄνομος ὃν ὁ Κύριος Ἰησοῦς ἀναλοῖ τῷ πνεύματι τοῦ στόματος αὐτοῦ καὶ καταργήσῃ τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ.» 4.172 Ὀφθαλμὸς τούτου δεξιὸς ἕκαστος νομίζεται τῶν αἱρετικῶν πρεσβεύων τὴν ψευδώνυμον γνῶσιν· βραχίων δ' αὐτοῦ πᾶς γόης προσποιούμενος τεραστίους ποιεῖν δυνάμεις· ἀμφότεροι δὲ οὗτοι, ὃ μὲν ὡς βραχίων ξηραίνεται, ὃ δὲ ὡς ὀφθαλμὸς ἐκτυφλοῦται ὑπὸ τῆς μνημονευθείσης μαχαίρας. 4.173 Ἔστιν ἐναργεῖς τούτων μαρτυρίας ἀπὸ τῆς βίβλου τῶν Πράξεων τῶν Ἀποστόλων παραγαγεῖν. Ἐλύμας τις τοὔνομαμάγος, ἔργα ποιῶν γοητείας καὶ διδασκαλίαν προφέρων, διαστρέφων ὡς ᾤετο τοὺς προσηκαμένους τὴν πίστιν, παραδοξοποιὸς καὶ διορατικὸς τὸν νοῦν εἶναι ἐνομίζετο, φρονῶν μέγα ἐφ' οἷς ἔχειν ἡγεῖτο· τούτῳ προσελθὼν ἰσχυροῖς ἐλέγχοις καὶ ἐνεργείᾳ θεϊκῇ ὁ θεσπέσιος Παῦλος ἔφη· «Ὦ πλήρης δόλου καὶ πάσης ῥαδιουργίας, υἱὲ διαβόλου, ἐχθρὲ πάσης δικαιοσύνης, οὐ παύσῃ διαστρέφων τὰς ὁδοὺς Κυρίου τὰς εὐθείας; Ἰδοὺ χεὶρ Κυρίου ἐπὶ σέ, καὶ ἔσῃ τυφλὸς καὶ μὴ βλέπων τὸν ἥλιον ἄχρι καιροῦ.» 4.174 Τὴν αὐτὴν εἰκόνα τῆς ἀσεβείας τῷ Ἐλύμᾳ καὶ Σίμων ὁ γόης εἶχεν ὃν καὶ αὐτὸν ὁ Πέτρος Θεοῦ δυνάμει ἀπέδειξεν, τὸ μηδὲν ξηρανθέντος τοῦ δεξιοῦ αὐτοῦ βραχίονος καὶ τοῦ ὀφθαλμοῦ τοῦ δεξιοῦ αὐτοῦ ἐκτυφλωθέντος. Ἀρκούντως, ὡς νομίζω, καθ' ἡμετέραν δύναμιν σαφηνισθέντων τῶν περὶ ἀπείρου πονηροῦ ποιμένος, ἐκθετέον τὰ ἑξῆς τοῦ προφήτου ἀπὸ ἑτέρας περιοχῆς ἀρχόμενα. 4.175 Zach. XII, 1–3: Λῆμμα λόγου Κυρίου ἐπὶ τὸν Ἰσραήλ· λέγει Κύριος ἐκτείνων οὐρανὸν καὶ θεμελιῶν γῆν καὶ πλάσσων πνεῦμα ἀνθρώπου ἐν αὐτῷ· Ἰδοὺ ἐγὼ τίθημι τὴν Ἰερουσαλὴμ ὡς πρόθυρα σαλευόμενα πᾶσι τοῖς λαοῖς κύκλῳ, καὶ ἐν τῇ Ἰουδαίᾳ, καὶ ἔσται περιοχὴ ἐπὶ Ἰερουσαλήμ. Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ θήσομαι τὴν Ἰερουσαλὴμ λίθον καταπατούμενον πᾶσιν τοῖς ἔθνεσιν· πᾶς ὁ καταπατῶν αὐτὴν ἐμπαίζων ἐμπαίξεται, καὶ ἐπισυναχθήσεται ἐπ' αὐτὴν πάντα τὰ ἔθνη τῆς γῆς. 4.176 Τὰ συμβάντα τῇ Ἰουδαίᾳ καὶ Ἰερουσαλὴμ καὶ τοῖς οἰκοῦσιν μετὰ τὸν σταυρὸν Ἰησοῦ προθεσπίζει ὁ προφήτης Ζαχαρίας, λαβὼν λόγον ὑπὸ τοῦ δημιουργοῦ τῶν ὅλων ἐκτείναντός τε τὸν οὐρανὸν καὶ θεμελιώσαντος τὴν γῆν καὶ πλάσαντος πνεῦμα ἀνθρώπου ἐν αὐτῷ. 4.177 Εἴρηται πρότερον ὡς κάτοχοι γίνονται οἱ προφῆται θεοληπτούμενοι λόγου διδομένου αὐτοῖς καθ' ὃν προθεσπίζουσι τὰ ἐσόμενα. Ὅπως δὲ μὴ τὰ αὐτὰ πολλάκις ἀπαγγέλληται, ἀρκεστέον τοῖς ἤδη εἰρημένοις. 4.178 131 Ἐκτείνει Θεὸς οὐρανὸν καὶ θεμελιοῖ τὴν γῆν, ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι ἄγων τὰ συνεκτικώτατα κτίσματα ταῦτα ἐν οἷς καὶ τὰ ἄλλα ὑπάρχει, ᾗ φησιν ὁ ἱεροφάντης· «Καὶ συνετελέσθη ὁ οὐρανὸς καὶ ἡ γῆ καὶ πᾶς ὁ κόσμος αὐτῶν.» Αὐτίκα γοῦν τῆς Κοσμοποιίας ἀρχόμενος σαφῶς εἶπεν· «Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν», τοῦτ' ἔστιν ἐξέτεινε τὸν οὐρανὸν καὶ ἐθεμελίωσε τὴν γῆν. 4.179 Πολλάκις ἤδη τεθεώρηται τίς ὁ τρόπος τῆς ἐκτάσεως τοῦ οὐρανοῦ καὶ τοῦ τεθεμελιῶσθαι τὴν γῆν, σαφηνιζομένων τῶν οὕτως ἐχουσῶν λέξεων ὑπὸ μὲν τοῦ Θεοῦ λέγοντος· «Ἐξέτεινα τὸν οὐρανὸν μόνος», ὑπὸ δὲ τοῦ ὑμνῳδοῦ περὶ τοῦ γενεσιάρχου· «Ἐθεμελίωσεν τὴν γῆν ἐπὶ τὴν ἀσφάλειαν αὐτῆς, οὐ κλιθήσεται εἰς τὸν αἰῶνα τοῦ αἰῶνος.» Ὁ ἁπλώσας τὸν οὐρανὸν δι' ἐκτάσεως καὶ ἑδράσας ἐν θεμελίοις τὴν γῆν καὶ τὸν ἄνθρωπον ἔκτισεν, «πλάσας ἐν αὐτῷ τὸ πνεῦμα αὐτοῦ», τοῦτ' ἔστιν τὴν ψυχὴν συμπλέκων καὶ ἑνῶν ὡς ἐνδέχεται τῷ σώματι, ἵν' ἓν σύνθετον ζῷον ἐκ ψυχῆς καὶ σώματος ἀποτελεσθῇ. 4.180 Οὐ καθάπαξ δὲ πλάττεται τὸ πνεῦμα τοῦ ἀνθρώπου, ἀλλ' ἐν αὐτῷ· οὐ γὰρ σωματικῆς φύσεως ἀλλὰ λογικῆς ἐστιν. Πλάττεται δὲ προηγουμένως τὸ σῶμα τοῦ ἀνθρώπου, κατὰ τὸ ὑπὸ Μωϋσέως λεχθέν· «Ἔπλασεν ὁ Θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς.» Τοῦτον τὸν τρόπον τῆς δημιουργίας γνοὺς ὁ μεγαλόψυχος καὶ ἀνδρειώτατος Ἰὼβ πρὸς τὸν γενεσιάρχην ἀνεφθέγξατο· «Μνήσθητι ὅτι πηλόν με ἔπλασας, εἰς δὲ γῆν με πάλιν ἀποστρέφεις.» 4.181 Ἀλλὰ καὶ περὶ τῆς γενέσεως τοῦ συνθέτου τοῦ ἐκ ψυχῆς καὶ σώματος λέγει· «Αἱ χεῖρές σου ἐποίησάν με καὶ ἔπλασάν με», πλασθέντος τοῦ σώματος, ποιηθείσης τῆς ψυχῆς ἥντινα πνεῦμα καλουμένην ἔπλασεν ἐν τῷ ἀνθρώπῳ μετασχοῦσαν ἐκ τῆς συνθέσεως αἰσθητικῆς δυνάμεως, ἵν' ὅλος ὁ ἄνθρωπος ἔμψυχος, αἰσθητικός, ζῷον γενάμενος ἀποδειχθῇ. 4.182 Πρὸς τῷ οὕτω θεωρηθέντι ῥηθείη καὶ ἑτέρως· τὸ

The Desolation of Jerusalem§121

121The spirit of a man being shaped within him is that about which the Apostle writes: 'Who knows the things of man, except the spirit of the man that is in him' (1 Cor 2:11), being something different from the rational soul, known as the 'hidden man of the heart'.'

The shaping of it is not like that of the body, but is that which the holy hymn-writer prays should exist in his heart, saying: 'Create in me a clean heart, O God' (Ps 51:10). And a clean heart is being shaped according to virtue and being stamped by another holiness, so that it may act and think strongly and harmoniously.

This opinion, which belonged to Judith, who struck down the tyrant Holofernes, the wisest elders, praising her, said to her: 'Good is the formation of your heart' (Judith 9:11). The formation and the shaping are homonymous with those of the body; for these indeed, in opposition to the being shaped, signify a material underlying substance, showing how the spirit is shaped through the forming of ideas and rational thoughts.

He who stretched out the heavens, laid the foundation of the earth, and shaped the spirit of man within him, threatens to lay waste and overthrow the city and land of the Jews because of the audacity of the atheists who struck at the Savior who had arrived—for indeed, with cross and blows He surrounded the one who gave His soul as a ransom, the one who bore the sin of the world—even though He had come for the salvation of all.

And what is it that is being pre-announced as a harsh thing against those who killed Christ? 'Behold, I set Jerusalem as a shaking threshold, and Judea around all the peoples' (Matt 22:45/allusion), He says, meaning that it no longer has any seat or security, having been abandoned by the one who founded and guards it, fulfilling the manner of the threat pre-announced in Isaiah: 'The daughter of Zion shall be left forsaken' (Isa 54:6), and in Jeremiah, regarding Him who, turning away from her because of her impious insolence, said: 'I have left my house' (Jer 12:7)...

“I have left my inheritance, I have given my beloved soul into the hands of its enemies.” (Ps 69:8). For before the leaving and the handing over, there existed house and inheritance and a beloved soul, concerning which these things are said by the speaker later because of the impiety against him: “Behold, your house is left to you desolate.” (Lk 19:44).

And not that the doors but the gate-posts shall be set; for the whole security is not struck from all, but the one according to the shadow and the letter, being an entrance of the outsiders of the law, what is said, “the requirements of the flesh lying ahead until the time of correction.”

And since the threatened hardships touched even the sensible Judah and its metropolis—for it was cast down so that no longer stone lay upon stone—the surrounding peoples of the foreign nations, not being permitted to enter to tread upon the holy ground, tread upon it, as if treading upon a bare and common stone by unwashed feet.

Jeremiah, having foreseen this gloomy thing with a long prophetic gaze, lamenting and wailing for the city falling into such wickedness, spoke mournfully: “How did the city, once filled with people, sit alone? Was the one filled with nations reckoned as a desert?” (Lam 4:1).

The Savior, approaching Jerusalem, said that these things would happen to her: “Jerusalem, Jerusalem, if you had known also the things toward peace; but now they have been hidden from your eyes; for your enemies, coming, will surround you, making a trench around you,” (Lk 19:44) as having been abandoned to be leveled to the ground, all the warring nations having come around you, as to see you desolate: “For when, he says, you see Jerusalem surrounded by encampments, you know that its desolation has approached.”

These things have risen to her as a trial by the murderers, when the Romans seized them and pulled down their cities and humiliated them, turning away by the law of captivity, rather being torn away from the...

Greek · §121

πλαττόμενον πνεῦμα ἀνθρώπου ἐν αὐτῷ ἐκεῖνό ἐστιν περὶ οὗ Ἀπόστολος γράφει· «Τίς οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ», ἕτερον ὂν παρὰ τὴν λογικὴν ψυχὴν «κρυπτὸν ἄνθρωπον τῆς καρδίας» καλούμενον. 4.183 Πλάσις δ' αὐτοῦ οὐχ οἵα ἡ τοῦ σώματός ἐστιν, ἀλλ' ἐκείνη ἣν ὑπαρχθῆναι τῇ καρδίᾳ ἑαυτοῦ εὔχεται ὁ ἅγιος ὑμνῳδὸς λέγων· «Καρδίαν καθαρὰν κτίσον ἐν ἐμοί, ὁ Θεός.» Πλάττεται δὲ καρδία καθαρὰ ἡ κατὰ ἀρετὴν καὶ τὴν ἄλλην ἁγιότητα τυπουμένη, ἵνα τρανῶς καὶ εὐρύθμως ἐνεργῇ τε καὶ νοῇ. 4.184 Ταύτης τῆς γνώμης τυγχανούσης τῆς κτεινάσης τὸν ὠμὸν τύραννον Ὀλοφέρνην ἀνδρειωτάτης Ἰουδίτ, οἱ σοφώτατοι πρεσβύτεροι ἐπαινοῦντες εἶπον πρὸς αὐτήν· «Ἀγαθὸν τὸ πλάσμα τῆς καρδίας σου.» Ὁμωνυμεῖ τὸ πλάσμα καὶ ἡ πλάσις τοῖς τοῦ σώματος· ταῦτα μὲν γὰρ ἀντέρεισιν πρὸς τὸ πλαττόμενον σημαίνει ὑλικὸν ὑποκείμενον ὑπάρχον, τῆς τοῦ πνεύματος πλάσεως διὰ τύπωσιν ἐννοιῶν καὶ λογικῶν φαντασιῶν παριστάσης. 4.185 Ὁ ἐκτείνας τὸν οὐρανὸν καὶ θεμελιώσας τὴν γῆν καὶ πλάσας τὸ τοῦ ἀνθρώπου πνεῦμα ἐν αὐτῷ ἀπειλεῖ ἐρημῶσαι καὶ καθελεῖν τὴν Ἰουδαίων πόλιν καὶ χώραν διὰ τὰ τολμηθέντα κατὰ τοῦ ἐπιδημήσαντος Σωτῆρος ὑπὸ τῶν ἄθεα δεδρακότων, – σταυρῷ τε γὰρ καὶ μάστιξιν περιέβαλον τὸν δόντα τὴν ψυχὴν αὐτοῦ λύτρον, τὸν τὴν τοῦ κόσμου ἄραντα ἁμαρτίαν, –καίτοι ὑπὲρ σωτηρίας πάντων ἐληλυθότος. 4.186 Τί δ' ἐστὶν ἃ προαναφωνεῖ ἀνιαρὰ κατὰ τῶν χριστοκτονησάντων; «Ἰδοὺ τίθημι, φησίν, τὴν Ἰερουσαλὴμ ὡς πρόθυρα σαλευόμενα καὶ τὴν Ἰουδαίαν πᾶσι τοῖς λαοῖς κύκλῳ», ὡς μηδεμίαν ἔτι ἕδραν καὶ ἀσφάλειαν ἔχειν, ἐγκαταλειφθεῖσαν ὑπὸ τοῦ θεμελιώσαντος καὶ φρουροῦντος αὐτήν, πληρουμένου τοῦ ἀπειλῆς τρόπῳ προαναφωνηθέντος ἐν μὲν Ἠσαΐᾳ· «Ἐγκαταλειφθήσεται ἡ θυγάτηρ Σιών», ἐν δὲ Ἰερεμίᾳ πρὸς αὐτοῦ τοῦ ἀποστραφέντος αὐτὴν δι' ἐπιπολάσασαν ἀσέβειαν εἰπόντος· «Ἐγκατέλιπα τὸν οἶκόν μου, ἀφῆκα τὴν κληρονομίαν μου, ἔδωκα τὴν ἠγαπημένην 132 ψυχήν μου εἰς χεῖρας ἐχθρῶν αὐτῆς.» 4.187 Πρὸ γὰρ τῆς καταλείψεώς τε καὶ παραδόσεως, οἶκος καὶ κληρονομία καὶ ψυχὴ ἠγαπημένη ὑπῆρχεν ἡ περὶ ἧς λέγεται ταῦτα τοῦ εἰρηκότος ὕστερον διὰ τὴν εἰς αὐτὸν ἀσέβειαν· «Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος.» 4.188 Εὖ δὲ μὴ τὰς θύρας ἀλλὰ τὰ πρόπυλα τεθήσεσθαι· οὐ γὰρ ὅλη ἐξ ὅλων ἡ ἀσφάλεια κεκλόνηται, ἀλλ' ἡ κατὰ τὴν σκιὰν καὶ τὸ γράμμα, εἴσοδος οὖσα τῶν ἐξωτερικῶν τοῦ νόμου, ἃ εἴρηται «δικαιώματα σαρκὸς μέχρι καιροῦ διορθώσεως ἐπικείμενα». 4.189 Ἐπειδὴ δὲ τὰ ἀπειληθέντα ἀνιαρὰ ἥψατο καὶ τῆς αἰσθητῆς Ἰουδαίας καὶ μητροπόλεως αὐτῆς, –καθῃρέθη γὰρ ὡς μηκέτι λίθον λίθῳ ἐπικεῖσθαι, –οἱ πέριξ λαοὶ τῶν ἀλλογενῶν ἐθνῶν, οὐκ ἐπιτρεπόμενοι εἰσελθεῖν ἐπὶ τῷ τὸ ἱερὸν ἔδαφος πατῆσαι, καταπατοῦσιν αὐτήν, ὡς καταπατούμενον ψιλὸν καὶ κοινὸν λίθον ποσὶν ἀνίπτοις ἐπιβαίνοντες. 4.190 Τοῦτο τὸ σκυθρωπὸν μακρῷ βλέμματι προφητικῷ προθεασάμενος ὁ Ἰερεμίας, θρηνῶν καὶ ὀλοφυρόμενος τὴν τοσαύτῃ κακοπραγίᾳ ὑποπεσοῦσαν πόλιν, γοερῶς ἀνεφθέγξατο· «Πῶς ἐκάθισεν μόνη ἡ πόλις ἡ πεπληθυμμένη λαῶν, εἰς χήραν ἐλογίσθη ἡ πεπληθυμμένη ἐν ἔθνεσιν;» 4.191 Ταῦτα συμβήσεσθαι τῇ Ἰερουσαλήμ, ἐγγίσας αὐτῇ ὁ Σωτὴρ εἶπεν· «Ἰερουσαλήμ, Ἰερουσαλήμ, εἰ ἔγνως καὶ σὺ τὰ πρὸς εἰρήνην· νῦν δὲ ἐκρύβη ἀπὸ ὀφθαλμῶν σου· ἐπελευσόμενοι γὰρ ἐχθροί σου συνέξουσίν σε, χάρακά σοι περιβαλόντες», ὡς ἐγκαταλειφθεῖσαν εἰς τὴν γῆν ἐδαφισθῆναι, κύκλῳ σου γεναμένων πάντων τῶν πολεμίων ἐθνῶν, ὡς ἔρημόν σε ὀφθῆναι· «Ὅταν γάρ, φησίν, ἴδητε τὴν Ἰερουσαλὴμ κυκλουμένην ὑπὸ στρατοπέδων, γιγνώσκετε ὅτι ἤγγισεν ἡ ἐρήμωσις αὐτῆς.» 4.192 Ὑπῆρκται δὲ ταῦτα αὐτῇ πείρᾳ τοῖς κυριοκτόνοις, ὅτε Ῥωμαῖοι ἐκράτησαν αὐτῶν καὶ τὰς πόλεις αὐτῶν καθεῖλον καὶ αὐτοὺς ἐξηνδραπόδισαν, ἀποστραφέντας νόμῳ αἰχμαλωσίας, μᾶλλον δὲ ἀποσπασθέντας τῆς

The Trampling of False Horses and the Opening of Eyes§122

122Having been nourished as if no longer having a land or a place of their own, the lands are being plundered everywhere.

Concerning this wrath having reached its end so quickly in Judea and those dwelling in it, the writer of their sufferings himself composed a very large collection, describing both them and their places, so as to see unceasingly how fully what the Savior and Zechariah had said prophetically was fulfilled, beginning from: 'I set Jerusalem as a shaking threshold' (Zechariah 11:1). Having set its gates to be shaken, with a surrounding region also shaking it, all the uncircumcised nations, having mounted upon it, trample it contemptuously like an unclean stone, no longer coming as to a temple and a holy ground, unprotected and not with the proper cleansings and purifications. Therefore, mocking, they mock it like a ruin, with all others mounting upon it 'as a field to be plowed' (Psalm 10:9).

Regarding the spoken word, let that which is toward the intellect also be spoken; all the heretics through whom they think badly and act, 'build Zion in blood and Jerusalem in iniquity' (Isaiah 1:7). For how is it that they do not build Zion in blood, causing scandal and pouring out the blood of those whom they deceive? Therefore also they build Jerusalem in iniquity. That those being deceived are wronged by the deceivers, the Scripture of the divine Proverbs declares most clearly concerning such things, saying thus: 'They shall be filled with their own impiety; for because they wronged the helpless, they shall be slain, and the scrutiny shall consume the impious' (Psalm 10:9).

The Word of God sets the shaking thresholds for the city being built by hand, so that they might be overthrown by strong reproof, so that it might be trampled by the surrounding peoples, the pseudo-Jerusalem having been shown to be trampled like a defiled stone, so as to mock those who mock the pseudonym, those having known its illegitimacy and uncleanness, who ambassador the truth and the mysteries of the kingdom of heaven.

And since not a few are mocking, but all the nations, in the falling into poverty, it was rightly said that all the nations shall be gathered against it. Jerusalem is trampled like a stone when the sun of righteousness has risen, making a mental day, which has already been much remembered. In that day, says the Lord of all (Zechariah 12:4)...

I will trample every horse in frenzy and its rider in folly; and upon the house of Judah I will open my eyes; and I will trample all the horses of the peoples in their blindness.

In the things foretold by the prophet, regarding horses and their riders, a clarity has come in many ways; wherefore most of them are now keeping silence, only remembering for the present need of how this has been seen. Deceitful men, established by lying words, exist as 'false horses for salvation,' having riders and passengers who are deceptive spirits and hypocritical, lying-speaking demons of whom they act as ambassadors for the teaching, putting forward 'the wisdom of this age and of its rulers.'

Those having horses thus, God tramples on the day which He Himself makes, according to what was said in the manner of blessing toward the one being dazzled: 'The Lord shall be to you an eternal light' (Isa 60:19). And God tramples the false horses not because they do not exist at all, but so that they may not perceive concerning those things of which they speak and are being confirmed, with the destruction of their wisdom and the nullification of their understanding; which happening, the rider of each such horse will be in folly.

This economy having been worked out, God will open His eyes upon the house of Judah, being the 'Church of the living God' (1 Tim 3:15), reigning in it by the Savior having risen from the tribe of Judah, toward whom the theosophists say: 'Judah, your brothers have praised you; your hands are upon the loins of your enemies, and the sons of your father shall worship you' (Isa 60:3).

Upon this house of Judah, the Benefactor opens His eyes, the overseeing and watchful powers, as each of those receiving the illumination and the grace says in the manner of prayer: 'Look upon me and have mercy on me.' And all the righteous enjoy the gift of the Great King, 'having His eyes upon them and His ears toward their prayer' (Ps 34:15).

Regarding the trampling in frenzy of the returned horse and in folly of its rider, and all the horses of the peoples being trampled by the Forethinker of all things in their blindness. These are those who lust adulterously and fornicatiously, concerning whom the prophecy says:

Greek · §122

θρεψαμένης, ὡς μηκέτι γῆν ἢ χώραν ἰδίαν ἔχειν, πανταχόσε γῆς ἀλωμένους. 4.193 Περὶ τῆς οὕτω φθασάσης ὀργῆς εἰς τέλος τῇ Ἰουδαίᾳ καὶ τοῖς οἰκοῦσιν αὐτήν, συγγραφεὺς αὐτῶν τῶν παθόντων ἴδιος πολύβιβλον σύνταξιν ἀνέγραψεν αὐτῶν τε καὶ τῶν τόπων αὐτῶν, ὡς ὁρᾶν ἀνενδοιάστως πεπληρωμένα τά τε εἶπεν ὁ Σωτὴρ καὶ ὁ Ζαχαρίας προφητικῶς ἀπεφθέγξατο ἀρχόμενα ἀπὸ τοῦ· «Τίθημι τὴν Ἰερουσαλὴμ ὡς πρόθυρα σαλευόμενα.» 4.194 Τεθέντων τῶν προθύρων αὐτῆς εἰς τὸ κλονεῖσθαι περιοχῆς τε συσχούσης αὐτήν, πάντα τὰ ἀλλόφυλα ἔθνη ἐπιβάντα οἷα λίθον ἀκάθαρτον καταπατοῦσιν καταφρονητικῶς, οὐκ ἐρχόμενοι ἔτι ὡς ἐπὶ τέμενος καὶ ἔδαφος ἱερόν, ἀφυλάκτως καὶ οὐ μετὰ τῶν προσηκόντων καθαρσίων καὶ προαγνειῶν. ∆ιὸ ἐμπαίζοντες ἐμπαίζουσιν αὐτῇ οἷα ἐρειπίῳ, πάντων λοιπὸν ἐπιβαινόντων ἐπὶ τῷ «ὡς ἀγρὸν ἀροτριᾶν». 4.195 Πρὸς τῷ ῥητῷ, ῥηθείη καὶ τὰ πρὸς διάνοιαν· πάντες οἱ αἱρετικοὶ δι' ὧν φρονοῦσιν κακῶς καὶ πράττουσι «οἰκοδομοῦσιν Σιὼν ἐν αἵμασιν καὶ Ἰερουσαλὴμ ἐν ἀδικίαις». Πῶς γὰρ οὐκ ἐν αἵμασ̣ιν οἰκοδομοῦσι τὴν Σιὼν σκανδαλίζοντες καὶ τὸ αἷμα ἐκχέοντες ὧν ἀπατῶσιν; ∆ιὸ καὶ ἐν ἀδικίαις οἰκοδομοῦσι τὴν Ἰερουσαλήμ. Ὅτι δὲ ἀδικοῦνται ὑπὸ τῶν φενάκων οἱ φενακιζόμενοι, σαφέστατα περὶ τῶν τοιούτων διαγορεύει ἡ τῶν θείων Παροιμιῶν γραφή, ὥδε λέγουσα· «Τῆς ἀσεβείας ἑαυτῶν πληθήσονται· ἀνθ' ὧν γὰρ ἠδίκουν νηπίους, φονευθήσονται, καὶ ἐξετασμὸς ἀσεβεῖς ὀλεῖ.» 4.196 Τῆς οἰκοδομηθείσης χειρίστης πόλεως τίθησιν ὁ Θεοῦ λόγος τὰ πρόθυρα σαλευόμενα, ἵνα ἰσχυροῖς ἐλέγχοις ἀνατραπῶσιν, ὡς καταπατεῖσθαι ὑπὸ τῶν κύκλῳ λαῶν καταπατούντων τὴν ψευδώνυμον Ἰερουσαλὴμ οἷα λίθον μιαρὸν ἀποδειχθέντα, ὡς ἐμπαίζοντας ἐμπαίζειν τῇ ψευδωνύμῳ γνώσει τοὺς τὸ ἄναγνον καὶ ἀκάθαρτον αὐτῆς ἐγνωκότας, πρεσβεύοντας τὴν ἀλήθειαν καὶ τὰ τῆς βασιλείας τῶν οὐρανῶν μυστήρια. 4.197 Καὶ ἐπεὶ μὴ ὀλίγοι ἐμπαίζοντες ἐμπαίζουσιν, ἀλλὰ τὰ ἔθνη πάντα, τῇ εἰς εὐτέλειαν 133 πεσούσῃ, εἰκότως εἴρηται συναχθήσεσθαι ἐπ' αὐτὴν πάντα τὰ ἔθνη. Καταπατεῖται ὡς λίθος ἡ Ἰερουσαλὴμ ὅτε ἀνατείλας ὁ τῆς δικαιοσύνης ἥλιος ἀοίδιμον κατασκευάζει ἡμέραν νοητήν, ἣ πολλάκις ἤδη ἐμνημονεύθη. 4.198 Zach. XII, 4: Ἐν τῇ ἡμέρᾳ ἐκείνῃ, λέγει Κύριος παντοκράτωρ, πατάξω πάντα ἵππον ἐν ἐκστάσει καὶ τὸν ἀναβάτην αὐτοῦ ἐν παραφρονήσει· ἐπὶ δὲ τὸν οἶκον Ἰούδα διανοίξω τοὺς ὀφθαλμούς μου· καὶ πάντας τοὺς ἵππους τῶν λαῶν πατάξω ἐν ἀποτυφλώσει. 4.199 Ἐν τοῖς προγνωσθεῖσιν τοῦ προφήτου, περὶ ἵππων καὶ τῶν ἐπιβατῶν αὐτῶν πολυτρόπως σαφήνεια γέγονεν· ὅθεν τὰ πλεῖστα αὐτῶν νῦν ἡσυχαστέον, μόνου μνημονεύοντες εἰς τὴν παροῦσαν χρείαν τοῦ οὕτω τεθεωρημένου. Οἱ ἀπατεῶνες ἄνθρωποι συνιστάμενοι ἐριστικοῖς λόγοις «ψευδεῖς ἵπποι εἰς σωτηρίαν» ὑπάρχουσιν, ἀναβάτας καὶ ἐπιβάτας ἔχοντες τὰ πλάνα πνεύματα καὶ τοὺς ἐν ὑποκρίσει ψευδολόγους δαίμονας ὧν πρεσβεύουσι τὴν διδασκαλίαν, προφερόμενοι «σοφίαν τοῦ αἰῶνος τούτου καὶ τῶν ἀρχόντων αὐτοῦ». 4.200 Τοὺς οὕτως ἔχοντας ἵππους πατάσσει Θεὸς ἐν ἡμέρᾳ ᾗ αὐτὸς ποιεῖ, κατὰ τὸ λεχθὲν εὐλογίας τρόπῳ πρὸς τὸν καταυγαζόμενον· «Ἔσται σοι Κύριος φῶς αἰώνιον.» Πατάττει δὲ ὁ Θεὸς τοὺς ψεκτοὺς ἵππους οὐκ ἐπὶ τῷ μηδαμῇ μηδαμῶς ὑπάρχειν, ἀλλ' ἵνα μὴ νοῶσιν περὶ ὧν λέγουσι καὶ διαβεβαιοῦνται, ἀπολλυμένης τῆς σοφίας αὐτῶν καὶ τῆς συνέσεως αὐτῶν ἀθετουμένης· οὗ συμβάντος, ὁ ἐπιβάτης ἑκάστου τοιούτου ἵππου παραφρονήσει. 4.201 Ταύτης τῆς οἰκονομίας ἀπεργασθείσης, διανοίξει ὁ Θεὸς τοὺς ὀφθαλμοὺς ἑαυτοῦ ἐπὶ τὸν οἶκον Ἰούδα, ὄντα «Ἐκκλησίαν Θεοῦ ζῶντος», βασιλεύοντος αὐτῇ τοῦ ἀνατείλαντος Σωτῆρος ἐκ τῆς φυλῆς Ἰούδα, πρὸς ὃν οἱ θεόσοφοί φασιν· «Ἰούδα, σὲ αἰνέσαισαν οἱ ἀδελφοί σου· αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου, καὶ προσκυνήσουσίν σοι οἱ υἱοὶ τοῦ πατρός σου.» 4.202 Ἐπὶ τὸν οἶκον τούτου τοῦ Ἰούδα διανοίγει τοὺς ὀφθαλμούς, τὰς ἐφόρους καὶ ἐποπτικὰς δυνάμεις αὐτοῦ, ὁ εὐεργέτης, ὡς ἕκαστον τῶν ἀντιλαμβανομένων τοῦ φωτισμοῦ καὶ τῆς χάριτος λέγειν εὐχῆς τρόπῳ· «Ἐπίβλεψον ἐπ' ἐμὲ καὶ ἐλέησόν με.» Ἀπολαύουσι δὲ τῆς δωρεᾶς οἱ δίκαιοι πάντες, τοῦ παμβασιλέως «τοὺς ὀφθαλμοὺς αὐτοῦ ἔχοντος ἐπ' αὐτοὺς καὶ τὰ ὦτα εἰς τὴν δέησιν αὐτῶν». 4.203 Πρὸς τῷ πατάττεσθαι ἐν ἐκστάσει τὸν ἀποδοθέντα ἵππον καὶ ἐν παραφρονήσει τὸν ἐπιβάτην αὐτοῦ, καὶ πάντες οἱ ἵπποι τῶν λαῶν πατάττονται ὑπὸ τοῦ προνοητοῦ τῶν ὅλων ἐν ἀποτυφλώσει. Οὗτοι δ' εἰσὶν οἱ μοιχικῶς καὶ πορνικῶς οἰστρηλατούμενοι, περὶ ὧν ἡ προφητεία φησίν·

The Judgment of the Leaders and the Wheat and Chaff§123

123“They became women, each one serving her neighbor's wife.” For the animals that serve lust are struck toward goodness in their blindness, so that they may no longer look sharply toward lust. For this deprivation of the eyes will be received by the soul as an uplift of sobriety, so as to correctly see what remains to be done and what is fitting to work.

Indeed, the sorcerer Elymas, who sees wickedly, was blinded for a time, casting off the vision of deception, so that later, having regained sight, he might behold 'the sun of righteousness.' For it is not useless that the sun, which is to be seen, is seen such that when one has endured blindness, he sees the light.

And the commanders of Judah shall say in their hearts: 'We shall find for ourselves those dwelling in Jerusalem in the Lord of all-ruling God their own' (Zach. XII, 5). Concerning the praiseworthy Judah to whom it is said: 'Judah, your brothers have praised you,' his commanders are those serving under him, the power of the king of all, having been revealed as 'the firstborn and servants of the word,' namely the apostles of Christ.

It must be noted that even if all the spirit-bearing men, both prophets and all others who are subject to Judah—teachers, evangelists, those thus designated as commanders—seek to find none other than those dwelling in the Jerusalem that sees 'the peace surpassing all understanding' and the heavenly city of God, concerning which 'the vessel of election,' Paul speaking in Christ, writes: 'You have come to Mount Zion and to the city of the living God, the heavenly Jerusalem' (Heb. 12:22).

The one fulfilling this fair city as an excellent and lawful citizen, being steadfast according to holiness and the rest of divine virtue, becomes unshakeable, according to that which is said in Psalm 1 of the steps: 'He who dwells in Jerusalem shall not be moved.' And he dwells in it forever, remaining under the one ruling over it.

And the aforementioned commanders find those dwelling in the divine 'city, of which God is the artisan and creator,' as sons and disciples to themselves; just as Paul found Silvanus and Timothy and the evangelist Luke and the other acquaintances around...

Memory is brought forward in his epistles and in the Acts of the Apostles. And Peter, the true disciple of the Savior, likewise found Mark the evangelist and others more. Likewise also John, the disciple loved by the Lord. But those whom he found dwelling in Jerusalem are brought forward in his book of Acts.

And all those presiding over the apostolic Church find those who hold the same faith through right teaching, being citizens of the true and spiritual Jerusalem, as if because of this they dwell in it. Of the leaders who are assigned, the Lord God Almighty is the one holding and ruling them.

In that day I will set the leaders of Judah as a firebrand among the wood and as a torch of fire in a reed, and they shall consume on the right and on the left all the peoples around, and Jerusalem shall dwell yet for itself (Zechariah 12:6-7). And the Lord will save the tents of Judah as from the beginning, so that the boasting of the house of David and the pride of those dwelling in Jerusalem over Judah may not be magnified (Zechariah 12:7).

In the time, the day which he spoke of because of the light, the leaders of Judah find for themselves those dwelling in Jerusalem, being set by God as a firebrand among the wood and as a torch of fire in a reed, so that on the right and on the left all the peoples may be devoured around. As a firebrand among the wood and a torch in a reed, the leaders of the intelligible Judah are set, so that by the fiery and luminous Word they may consume the unfruitful and material volitions. For trees not producing good fruit are being cut down and thrown into the fire; they are wood being handed over to punishment, so that the worst quality of them may be consumed, just as the stalks, being reed and not wheat, are consumed by fire. For it has been said in the Gospel that, when Jesus is cleansing the threshing floor in which he has a winnowing fan in his hand, the wheat is being brought into the storehouse of the promises—these are the righteous men—but the chaff will be burned with unquenchable fire, as the worst volition is consumed when those with private volition are found to be unfruitful (Matthew 3:12).

Concerning such things, it is said by the prophet Micah by the Savior: 'Woe to me that I have become as gathering reed in...

Greek · §123

«Ἵπποι θηλυμανεῖς ἐγενήθησαν, ἕκαστος ἐπὶ τὴν γυναῖκα τοῦ πλησίον αὐτοῦ χρεμετίζουσιν.» Πρὸς ἀγαθοῦ πατάττεται ἐν ἀποτυφλώσει τὰ χρεμετιστικὰ ζῷα, ἵνα μὴ ὀξυωπῶσιν ἔτι πρὸς τὴν λαγνείαν. 4.204 ∆ιαδέξεται γὰρ ταύτην τὴν στέρησιν τῶν ὀμμάτων τῆς ψυχῆς ἀνάβλεψις σωφροσύνης, ὡς ὀρθῶς λοιπὸν ὁρᾶν ἃ δεῖ ποιεῖν καὶ ἃ προσήκει ἐργάζεσθαι. Αὐτίκα γοῦν ὁ πονηρῶς ὁρῶν μάγος ὁ Ἐλύμας μέχρι καιροῦ ἐξετυφλώθη, ἀποβαλὼν τὴν τῆς γοητείας ὄψιν, ἵν' ὕστερον ἀναβλέψας «τὸν τῆς δικαιοσύνης ἥλιον» θεάσηται. Οὐ γὰρ μάτην πρόσκειται τὸ μέχρι καιροῦ μὴ ὁρᾶσθαι τὸν ἥλιον ὀφθησόμενον τὸ τηνικάδε ὅταν διαδέξηται τὴν τυφλότητα ὅρασις ὁρῶσα τὸ φῶς. 4.205 Zach. XII, 5: Καὶ ἐροῦσιν οἱ χιλίαρχοι Ἰούδα ἐν ταῖς καρδίαις αὐτῶν· Εὑρήσομεν ἑαυτοῖς τοὺς κατοικοῦντας ἐν Ἰερουσαλὴμ ἐν Κυρίῳ παντοκράτορι Θεῷ αὐτῶν. 4.206 Τοῦ αἰνετοῦ Ἰούδα πρὸς ὃν εἴρηται· «Ἰούδα, σὲ αἰνέσαισαν οἱ ἀδελφοί σου», παμβασιλέως καὶ πάντων τὸ κράτος ἀνημμένου, χιλίαρχοι αὐτοῦ τυγχάνουσιν οἱ ὑπ' αὐτῷ στρατευόμενοι, «οἱ ἀπ' ἀρχῆς αὐτόπται καὶ ὑπηρέται τοῦ λόγου» ἀναδειχθέντες, οἱ ἀπόστολοι Χριστοῦ δηλονότι. 4.207 Ἐπιστατέον εἰ καὶ πάντες οἱ πνευματόφοροι ἄνδρες, προφῆταί τε καὶ ὅσοι ἄλλοι ὑποτάττονται τῷ Ἰούδᾳ, διδάσκαλοι, εὐαγγελισταί, οἱ οὕτως ἀποδοθέντες χιλίαρχοι ζητοῦσιν ἐπὶ τῷ εὑρεῖν 134 οὐκ ἄλλους ἢ τοὺς κατοικοῦντας τὴν Ἰερουσαλὴμ τὴν ὁρῶσαν «τὴν πάντα νοῦν ὑπερέχουσαν εἰρήνην» καὶ τὴν Θεοῦ ἐπουράνιον πόλιν περὶ ἧς «τὸ τῆς ἐκλογῆς σκεῦος», ὁ ἐν Χριστῷ λαλῶν Παῦλος γράφει· «Προσεληλύθατε Σιὼν ὄρει καὶ πόλει Θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ.» 4.208 Ὁ ταύτην τὴν καλλίπολιν συμπληρῶν ἄριστος καὶ νόμιμος πολίτης, βέβαιος ὢν κατὰ ἁγιότητα καὶ τὴν λοιπὴν θείαν ἀρετήν, ἀκλόνητος ὑπάρχει, κατὰ τὸ λεχθὲν ἐν ᾠδῇ μιᾷ τῶν ἀναβαθμῶν· «Οὐ σαλευθήσεται εἰς τὸν αἰῶνα ὁ κατοικῶν Ἰερουσαλήμ.» Κατοικεῖ δ' αὐτὴν εἰς τὸν αἰῶνα διαμένων ὑπὸ τὸν βασιλεύοντα αὐτῆς. 4.209 Εὑρίσκουσι δ' οἱ εἰρημένοι χιλίαρχοι τοὺς κατοικοῦντας τὴν θείαν «πόλιν, ἧς τεχνίτης καὶ δημιουργός ἐστιν ὁ Θεός», ἑαυτοῖς υἱοὺς καὶ μαθητάς· ὡς εὗρεν Παῦλος τὸν Σιλουανὸν καὶ Τιμόθεον καὶ τὸν εὐαγγελιστὴν Λουκᾶν καὶ τοὺς ἑτέρους γνωρίμους περὶ ὧν μνήμη φέρεται ἐν ταῖς ἐπιστολαῖς αὐτοῦ καὶ ταῖς Πράξεσιν τῶν Ἀποστόλων. Εὗρεν δὲ παραπλησίως καὶ Πέτρος, ὁ γνήσιος τοῦ Σωτῆρος μαθητής, Μάρκον τὸν εὐαγγελιστὴν καὶ ἑτέρους πλείονας. 4.210 Ὡσαύτως καὶ Ἰωάννης, ὁ ὑπὸ τοῦ Κυρίου ἀγαπώμενος μαθητής. Φέρονται δὲ οὓς εὗρεν κατοικοῦντας τὴν Ἰερουσαλὴμ ἐν τῇ βίβλῳ τῶν Πράξεων αὐτοῦ. Καὶ πάντες δὲ οἱ τῆς ἀποστολικῆς Ἐκκλησίας προϊστάμενοι δι' ὀρθῆς διδασκαλίας εὑρίσκουσιν τοὺς ὁμοδοξοῦντας, πολίτας ὄντας τῆς ἀληθινῆς καὶ πνευματικῆς Ἰερουσαλήμ, ὡς διὰ τοῦτο κατοικεῖν αὐτήν. Τῶν ἀποδοθέντων χιλιάρχων Κύριος παντοκράτωρ ἐστὶν ὁ κρατῶν καὶ βασιλεύων αὐτῶν. 4.211 Zach. XII, 6–7: Ἐν τῇ ἡμέρᾳ ἐκείνῃ θήσομαι τοὺς χιλιάρχους Ἰούδα ὡς δαλὸν πυρὸς ἐν ξύλοις καὶ ὡς λαμπάδα πυρὸς ἐν καλάμῃ, καὶ καταφάγονται ἐκ δεξιῶν καὶ ἐξ εὐωνύμων πάντας τοὺς λαοὺς κυκλόθεν, καὶ κατοικήσει Ἰερουσαλὴμ ἔτι καθ' ἑαυτήν. Καὶ σώσει Κύριος τὰ σκηνώματα Ἰούδα καθὼς ἀπ' ἀρχῆς, ὅπως μὴ μεγαλύνηται καύχημα οἴκου ∆αυὶδ καὶ ἔπαρσις τῶν κατοικούντων Ἰερουσαλὴμ ἐπὶ τὸν Ἰούδαν. 4.212 Ἐν τῷ καιρῷ, ὃν ἡμέραν διὰ τὸ φωτεινὸν εἶπεν, εὑρίσκουσιν οἱ χιλίαρχοι Ἰούδα ἑαυτοῖς τοὺς κατοικοῦντας Ἰερουσαλήμ, τιθέμενοι ὑπὸ τοῦ Θεοῦ ὡς δαλὸς πυρὸς ἐν ξύλοις καὶ ὡς λαμπὰς πυρὸς ἐν καλάμῃ, ἵν' ἐκ δεξιῶν καὶ ἐξ εὐωνύμων καταβρωθῶσιν κυκλόθεν οἱ λαοὶ πάντες. 4.213 Ὡς δαλὸς δὲ ἐν ξύλοις καὶ λαμπὰς ἐν καλάμῃ τίθενται οἱ χιλίαρχοι τοῦ νοητοῦ Ἰούδα, ὅπως ἐν τῷ διαπύρῳ λόγῳ καὶ φωτεινῷ καταφάγωσιν τὰς ἀκάρπους καὶ ὑλικὰς προαιρέσεις Τὰ γὰρ δένδρα μὴ ποιοῦντα καλὸν καρπὸν ἐκκοπτόμενα καὶ εἰς πῦρ βαλλόμενα ξύλα εἰσὶν κολάσει παραδιδόμενα, ἵνα ἀναλωθῇ ἡ χειρίστη ποιότης αὐτῶν, ὡς αὖ οἱ ἀχυρώδεις, καλάμη καὶ οὐ σῖτος ὄντες, ὑπὲρ πυρὸς ἀναλίσκονται. Εἴρηται γὰρ ἐν Εὐαγγελίῳ ὅτι διακαθάραντος τοῦ Ἰησοῦ τὴν ἅλωνα ἐν ᾧ ἔχει ἐν τῇ χειρὶ πτύῳ, ὁ μὲν σῖτος εἰς ἀποθήκην τῶν ἐπαγγελιῶν εἰσάγεται –οὗτοι δ' εἰσὶν οἱ δίκαιοι ἄνδρες, –τὸ δ' ἄχυρον ἀσβέστῳ πυρὶ κατακαήσεται, ἀναλισκομένης τῆς χειρίστης προαιρέσεως τῶν παρ' ἰδίαν προαίρεσιν ἀκάρπων εὑρεθέντων. 4.214 Περὶ τῶν τοιούτων ἐν Μιχαίᾳ τῷ προφήτῃ ὑπὸ τοῦ Σωτῆρος λέγεται· «Οἴμμοι ὅτι ἐγενήθην ὡς συνάγων καλάμην ἐν

Virtue, Protection, and the Tabernacles§124

124Like a barren one and as a small leaf in a vineyard where no cluster exists for eating the firstfruits. Having spoken with an enigma regarding the fruitlessness that had occurred, he makes it manifest in the following words: 'Woe, O soul, because a pious one has perished from the earth, and the upright one does not exist among men; all are judged into blood, each one crushing his neighbor with crushing. They prepare their hands for evil.' For how should they not be punished, being consumed by the punishment of fire, those who follow such evils.

Toward one of the interpreted ones of the chiliarchs the Lord says: 'I have given my words into your mouth as fire, and this people as wood, and they shall be devoured' (Jeremiah 2:22), through which he chose to have fruitlessness. This same thought exists in that prophesied in Isaiah: 'And the light of Israel shall be as fire, and it shall consume like grass the wood, and it shall be consumed from soul even to flesh' (Isaiah 10:18), that is, from the mind's intent to evil deeds; for through the soul he touched the intention, and through the flesh the deeds.

Those placed as a snare of fire, the chiliarchs, accomplish the same thing as the coal taken from the spiritual and heavenly altar by a Seraph; who, having brought it to the mouth of the prophet, removed his iniquities and cleansed his lips. But whom do the snare and the bright lamp of fire consume—the right and well-named ones? It is time to say. The false appearances of the ungodly and sinners are well-known in themselves; but those who falsely pretend to be virtuous are thought to be right.

Both, indeed, are forbidden, the divine word says: 'Make straight paths for your feet, and direct your ways. Do not turn to the right or to the left' (Proverbs 4:26-27), neither into excesses nor into deficiencies; for both are evils. Of freedom—and this is the social choice—when it is lacking, the well-named deviation is stinginess, which is thought to be right, while profligacy is the consuming of resources not on what is necessary and as it should be, but upon the prey of shameful pleasures. Since therefore both the stingy man and the profligate man are found worthy of rebuke, both the snare of fire and the bright lamp are extinguished. Through many it has been demonstrated to us how, middle...

Since virtues are present, their deficiencies and excesses are found to be evils, in which we have written about virtues by word.

What has been said—that right and left are found almost around all men, being in a circle around all the peoples—has been spoken. When the peoples around the holy city experience punishment, it shall be inhabited as it is by itself, guarded by the one who built it and chose it, according to what was said concerning its safety: 'Mountains are around it, and the Lord is around his people' (Zech 2:5). Concerning such a guard, it is also brought forth in the present prophet as the Pantokrator: 'The Lord as a wall of fire' (Zech 2:5) shall be around it, which was made clear in the beginning of Zechariah, when Jerusalem is being inhabited as it is, and those who militarily besieged it have fled, according to what was said by the one dwelling in it: 'All the nations encircled me, and in the name of the Lord I defended them' (Zech 8:13), and the following words.

What, then, is brought forward in harmony with the holy city inhabiting as it is, or with the Lord saving the tabernacles of Judah as in the beginning, if not other things being the specific virtues? Concerning these, the proverbial ordinance proclaims: 'Tabernacles shall stand, having been made firm.' Concerning what is becoming to them as beloved, the hymnodist sings, asserting: 'How beloved are your tabernacles, Lord of Powers' (Ps 84:1). For how could they be celebrating, being full of things desired? For a voice of rejoicing and confession is heard of those celebrating, singing not elsewhere but in the tabernacles of the righteous.

The Lord saves the tabernacles of Judah as in the beginning, before evil and impiety of men seize hold. It is possible to say, as from the beginning, that the tabernacles being saved are the bodies in which we are surrounded. And salvation will come when our corruptible body, the dishonorable and weak, puts on incorruption, both glory and power, becoming a spiritual body from a psychic body (1 Cor 15:42-44). Often, having been attributed to be tabernacles, the progresses are called so—for these are houses of those walking—and these are saved from God as from the beginning, of the perfect state and of virtue being added.

The things spoken shall exist from God as good, so that, each of the saved boasting in the Lord, no one is still throwing himself upon himself, but upon the cause of the perfect good, the boasting of the house.

Greek · §124

ἀμήτῳ καὶ ὡς ἐπιφυλλίδα ἐν τρυγήτῳ οὐχ ὑπάρχοντος βότρυος τοῦ φαγεῖν τὰ πρωτόγονα.» Εἰπὼν μετ' αἰνιγμοῦ τὴν ὑπάρξασαν ἀκαρπίαν, φανεροῖ αὐτὴν ἐν τοῖς ἑπομένοις φάσκων· «Οἴμμοι, ψυχή, ὅτι ἀπόλωλεν εὐλαβὴς ἀπὸ τῆς γῆς, καὶ ὁ κατορθῶν ἐν ἀνθρώποις οὐχὶ ὑπάρχει· πάντες εἰς αἵματα δικάζονται, ἕκαστο̣ς τὸν πλησίον αὐτοῦ ἐκθλίβουσιν ἐκθλιβῇ. Ἐπὶ τὸ κακὸν τὰς χεῖρας ἑτοιμάζουσιν.» Πῶς γὰρ οὐ κολαστέοι, ὑπὸ πυρὸς τιμωρίας καταναλισκόμενοι, οἱ ταῖς εἰρημέναις ἐνεχόμενοι κακίαις; 4.215 Πρὸς ἕνα τῶν ἑρμηνευθέντων τῶν χιλιάρχων ὁ Κύριός φησιν· «∆έδωκα τοὺς λόγους μου εἰς τὸ στόμα σου πῦρ, καὶ τὸν λαὸν τοῦτον ξύλα, καὶ καταβρωθήσονται» δι' ἣν ἔχειν εἵλαντο ἀκαρπίαν. 4.216 Ταύτης τῆς νοήσεως 135 ὑπάρχει καὶ τὸ ἐν Ἠσαΐᾳ θεσπιζόμενον· «Καὶ ἔσται τὸ φῶς τοῦ Ἰσραὴλ ὡς πῦρ, καὶ καταφάγεται ὡσεὶ χόρτον τὴν ὕλην καὶ καταφάγεται ἀπὸ ψυχῆς ἕως σαρκῶν», τοῦτ' ἔστιν ἀπὸ γνώμης χειρίστης ἕως πράξεων φαύλων· διὰ γὰρ τῆς ψυχῆς τὴν γνώμην, διὰ δὲ τῶν σαρκῶν τὰς πράξεις ᾐνίξατο. 4.217 Οἱ τεθέντες ὡς δαλὸς πυρὸς χιλίαρχοι ἐκτελοῦσι τὸ αὐτὸ τῷ ληφθέντι ἄνθρακι ἐκ τοῦ πνευματικοῦ καὶ ἐπουρανίου θυσιαστηρίου λαβίδι ὑπὸ ἑνὸς τῶν Σαραφί· ὃν προσαγαγὼν τῷ στόματι τοῦ προφήτου ἀφεῖλεν αὐτοῦ τὰς ἀνομίας καὶ τὰ χείλη αὐτοῦ ἐκαθάρισεν. 4.218 Τίνα δὲ ἀναλίσκουσιν ὁ δαλὸς καὶ ἡ λαμπὰς τοῦ πυρὸς δεξιὰ καὶ εὐώνυμα, καιρὸς εἰπεῖν. Τὰ αὐτόθεν γνώριμα τῶν ἀσεβημάτων καὶ ἁμαρτημάτων σκαιὰ καὶ εὐώνυμα τυγχάνει· τὰ δ' ὑποδυόμενα ψευδῶς τὴν ἀρετὴν δεξιὰ εἶναι νομίζονται. Ἀμφότερα γοῦν ἀπαγορεύων, ὁ θεῖος λόγος φησίν· «Ὀρθὰς τροχιὰς ποίει σοῖς ποσίν, καὶ τὰς ὁδούς σου κατεύθυνε. Μὴ ἐκκλίνῃς εἰς τὰ δεξιὰ ἢ εἰς τὰ ἀριστερά», μηδὲ εἰς τὰς ὑπερβολὰς μηδὲ ἐλλείψεις· ἀμφότεραι γάρ εἰσι κακίαι. 4.219 Τῆς ἐλευθεριότητος–αὕτη δ' ἐστὶν ἡ κοινωνικὴ προαίρεσις–ἐναρέτου οὔσης, εὐώνυμος ἔκκλισίς ἐστιν ἡ φειδωλία, δεξιᾶς νομιζομένης τῆς ἀσωτίας ἀναλωτικῆς οὔσης χρημάτων οὐκ ἐφ' οἷς δεῖ καὶ ὡς χρή, ἀλλ' ἐπὶ θήρᾳ ἡδονῶν αἰσχρῶν. Ἐπεὶ τοίνυν καὶ ὁ φειδωλὸς καὶ ἄσωτος ἐπιτιμητέοι τυγχάνουσιν, ἀμφοτέρων καθάπτεται ὁ δαλὸς τοῦ πυρὸς καὶ ἡ λαμπάς. 4.220 ∆ιὰ πλειόνων ἡμῖν ἀποδέδεικται ὡς, μεσοτήτων οὐσῶν τῶν ἀρετῶν, αἱ ἐλλείψεις καὶ ὑπερβολαὶ αὐτῶν κακίαι τυγχάνουσιν, ἐν ᾧ ἐπεγράψαμεν περὶ ἀρετῶν λόγῳ. 4.221 Τὰ λεχθέντα δεξιὰ καὶ ἀριστερὰ σχεδὸν περὶ πάντας τοὺς ἀνθρώπους εὑρισκόμενα κύκλῳ πάντων τῶν λαῶν εἶναι εἴρηνται. 4.222 Ὅταν τιμωρίας ἀπολαύσωσιν οἱ κύκλῳ τῆς ἁγίας πόλεως λαοί, τὸ τηνικάδε καθ' ἑαυτὴν κατοικηθήσεται, φρουρουμένη ὑπὸ τοῦ οἰκοδομήσαντος καὶ ἐκλεξαμένου, κατὰ τὸ εἰρημένον περὶ τῆς ἀσφαλείας αὐτῆς· «Ὄρη κύκλῳ αὐτῆς, καὶ Κύριος κύκλῳ τοῦ λαοῦ αὐτοῦ.» Περὶ τῆς τοιαύτης φυλακῆς καὶ ἐν τῷ προκειμένῳ προφήτῃ φέρεται ὡς παντοκράτωρ «Κύριος ὡς τεῖχος πυρὸς» ἔσται περὶ αὐτήν, ὅπερ ἐν ἀρχῇ τοῦ Ζαχαρίου σεσαφήνισται, κατοικισθείσης τῆς Ἰερουσαλὴμ καθ' ἑαυτήν, φυγαδευθέντων τῶν πολεμικῶς κυκλωσάντων αὐτήν, κατὰ τὸ λεχθὲν ὑπὸ τοῦ οἰκοῦντος αὐτήν· «Πάντα τὰ ἔθνη ἐκύκλωσάν με, καὶ τῷ ὀνόματι Κυρίου ἠμυνάμην αὐτούς», καὶ τὰ ἑπόμενα. 4.223 Τί δὲ ἁρμονίως ἐπιφέρεται τῷ καθ' ἑαυτὴν κατοικεῖσθαι τὴν ἱερὰν πόλιν ἢ τὸ σῶσαι Κύριον τὰ σκηνώματα τοῦ Ἰούδα ὡς ἐν ἀρχῇ, οὐκ ἄλλα ὄντα τῶν εἰδικῶν ἀρετῶν. Περὶ τούτων τὸ παροιμιῶδες θέσπισμα διαγορεύει· «Σκηναὶ κατορθούντων στήσονται.» Περὶ τοῦ προσόντος αὐτοῖς ἐρασμίου, ὁ ὑμνῳδὸς μελῳδεῖ φάσκων· «Ὡς ἀγαπητὰ τὰ σκηνώματά σου, Κύριε τῶν δυνάμεων.» Πῶς γὰρ οὐ ποθητὰ ἑορταζόντων ὄντα πλήρης; Φωνὴ γὰρ ἀγαλλιάσεως καὶ ἐξομολογήσεως ἤχου ἑορταζόντων οὐχ ἑτέρωθι ᾄδεται ἀλλ' ἐν ταῖς τῶν δικαίων σκηναῖς. 4.224 Σῴζει δὲ τὰ σκηνώματα τοῦ Ἰούδα ὁ Κύριος ὡς ἐν ἀρχῇ πρὶν κρατήσῃ κακία καὶ δυσσέβεια τῶν ἀνθρώπων. ∆υνατὸν σῳζόμενα ὡς ἀπ' ἀρχῆς σκηνώματα εἰπεῖν ἃ περικείμεθα σώματα. Γενήσεται δὲ ἡ σωτηρία ὅταν τὸ φθαρτὸν ἡμῶν σῶμα τὸ ἄτιμον καὶ ἀσθενὲς ἐνδύσηται τὴν ἀφθαρσίαν δόξαν τε καὶ δύναμιν, ἐκ ψυχικοῦ σώματος πνευματικὸν σῶμα γινόμενον. Πολλαχοῦ ἀποδοθέντων σκηνώματα εἶναι τὰς προκοπάς, –ὁδευόντων γὰρ οἰκίαι ταῦτα, –σῴζεται ταῦτα θεόθεν ὡς ἀπ' ἀρχῆς, τῆς τελείας καταστάσεως καὶ ἀρετῆς ἐπιγινομένης. 4.225 Ὑπάρξεται τὰ εἰρημένα θεόθεν ἀγαθά, ἵν' ἐν Κυρίῳ καυχωμένου ἑκάστου τῶν σῳζομένων, οὐδενὸς ἔτι ἐφ' ἑαυτοῦ βαλλομένου ἀλλ' ἐπὶ τῷ τῶν τελείων ἀγαθῶν αἰτίῳ, τὸ καύχημα τοῦ οἴκου

The Protection of Jerusalem and the Davidic House§125

125in their blindness

In how the Lord protects those dwelling in Jerusalem, as each of them fulfills the words 'the one dwelling in the help of the Most High': 'His truth shall surround you with a shield' (Ps 91:4). And in another psalm, the Lord protects those fearing him, as each says: 'Because you are my shield, into your hands I will commit my spirit' (Ps 31:5).

For those dwelling in the spiritual Jerusalem, it exists to take on and put on the panoply of God, girded with truth and feet fastened in the footwear of the preparation of God-like peace, and moreover having put on the breastplate of righteousness, and above all to take on the shield of faith, in which the burning arrows of the evil one will be extinguished (Eph 6:16).

While the King fights for all creation, a shield to himself for those dwelling in the great city Jerusalem, strength and power shall be, as to take up strength for the one previously weakening in them, the house of David, the 'Church of the living God' being the temple of God, as each of those having ecclesiastical knowledge and virtue cries out in the manner of a hymn: 'The Lord is my strength and my song, and he became for me salvation' (Ps 118:17).

And since those saying these things, walking upon the earth, have a heavenly citizenship (Phil 3:20), as they are not yet equals among those raised from the dead, it is fitting that the house of David, as understood by a skilled interpreter, shall be an angel of God, yielding the gift and the excellence toward the one born from the immaculate Virgin Mary, called 'the angel of great counsel,' as Isaiah, who many times pre-proclaims his coming descent, said from the presence of the choir of the saints: 'A child is born to us and a son is given, and his name is called the angel of great counsel' (Isa 9:6).

It is necessary to attend to the precision of the prophecy being revealed to us: that the infant from Mary has been born, and that the Only-begotten from the bosom of the Father has been given.

Greek · §125

∆αυὶδ μηκέτι μεγαλύνηται μηδὲ τῶν κατοικούντων Ἰερουσαλὴμ ἡ ἔπαρσις, πάντων ψαλλόντων· «Ἀγαθὸν πεποιθέναι ἐπὶ Κύριον ἢ πεποιθέναι ἐπ' ἄνθρωπον· ἀγαθὸν 136 ἐλπίζειν ἐπὶ Κύριον ἢ ἐλπίζειν ἐπ' ἄρχοντα.» 4.226 Ταύτην τὴν ἐν ἀτυφίᾳ παρασκευάζων ἀρετὴν ἐν Ἰερεμίᾳ ὁ Θεὸς ἐντέλλεται· «Μὴ καυχάσθω ὁ σοφὸς ἐπὶ τῇ σοφίᾳ αὐτοῦ, μηδὲ καυχάσθω ὁ ἰσχυρὸς ἐπὶ τῇ ἰσχύϊ αὐτοῦ, μηδὲ ὁ πλούσιος ἐπὶ τῷ πλούτῳ αὐτοῦ, ἀλλ' ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, ἐπὶ τῷ συνιέναι τὸν Κύριον, ποιεῖν τε κρίμα καὶ ἔλεον ἐν μέσῳ τῆς γῆς.» Τὰ αὐτὰ χαριστηρίως ἀνεφθέγξατο παραδόξως τεκοῦσα ἡ μήτηρ τοῦ Σαμουήλ, μόνον ἐναλλάξασα τὸ «ὁ σοφὸς ἐπὶ τῇ σοφίᾳ αὐτοῦ», ἀντ' αὐτοῦ προενέγκασα· «Μὴ καυχάσθω ὁ φρόνιμος ἐπὶ τῇ φρονήσει αὐτοῦ.» 4.227 Πᾶσα ἀπαγορευομένη ἡ καύχησις ψεκτὴ καὶ ἐπιβλαβὴς τυγχάνει, ὡς χαράξαι περὶ πάντων καθόλου τὸν Ἰάκωβον ἐν τῇ ἐπιστολῇ ἑαυτοῦ· «Πᾶσα καύχησις τοιαύτη πονηρά ἐστιν», αἰσχύνην καὶ ὀνειδισμὸν ἐπιφέρουσα, ὡς τὸν Ἰερεμίαν ἐλεγκτικώτατα τοῖς ἐναβρυνομένοις λέγειν· «Αἰσχύνεσθε ἀπὸ καυχήσεως ὑμῶν καὶ ἀπὸ ὀνειδισμοῦ» ὅλην τὴν ἡμέραν. Πρός τινα ἐνεχόμενον τῇ τοιαύτῃ χαυνότητι καὶ φιλοδοξίᾳ ὁ λόγος φησίν· «Τί ἐγκαυχᾷ ἐν κακίᾳ, ὁ δυνατός, ἀνομίαν ὅλην τὴν ἡμέραν;» 4.228 Μεγαλύνεται δὲ τὸ καύχημα τοῦ οἴκου ∆αυὶδ καὶ ἔπαρσις τῶν κατοικούντων Ἰερουσαλὴμ ἐπὶ τὸν ἐξ Ἰούδα ἀνατείλαντα Σωτῆρα. Συμβαίνει δὲ τοῦτο ὅταν οἱ δοκοῦντες εἶναι ἐκκλησιαστικοὶ ἰδίᾳ δυνάμει κατορθοῦν οἰῶνται καὶ μὴ χάριτι τοῦ εἰρηκότος· «Μάθετε ἀπ' ἐμοῦ ὅτι πραῢς καὶ ταπεινός εἰμι τῇ καρδίᾳ.» 4.229 Zach. XII, 8: Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ ὑπερασπιεῖ Κύριος ὑπὲρ τῶν κατοικούντων Ἰερουσαλήμ, καὶ ἔσται ὁ ἀσθενῶν ἐν αὐτοῖς ἐν ἐκείνῃ τῇ ἡμέρᾳ ὡς οἶκος ∆αυίδ, ὁ δὲ οἶκος ∆αυὶδ ὡς οἶκος Θεοῦ, ὡς ἄγγελος Κυρίου ἐνώπιον αὐτῶν. 4.230 Ἐν τῇ ἡμέρᾳ ἐν ᾗ γέγονεν τὰ ἀνδραγαθήματα τῶν χιλιάρχων Ἰούδα, μεγαλοπρεπῶς ὑπερασπιεῖ ὁ Κύριος τῶν κατοικούντων τὴν Ἰερουσαλήμ, πληρουμένου ἐφ' ἑκάστου αὐτῶν τοῦ εἰρημένου περὶ «τοῦ κατοικοῦντος ἐν βοηθείᾳ τοῦ ὑψίστου»· «Ὅπλῳ κυκλώσει σε ἡ ἀλήθεια αὐτοῦ.» Καὶ ἐν ἄλλῳ ψαλμῷ, ὑπερασπιεῖ Κύριος τῶν φοβουμένων αὐτόν, ὡς ἕκαστον λέγειν· «Ὅτι σὺ ὁ ὑπερασπιστής μου, εἰς χεῖράς σου παραθήσομαι τὸ πνεῦμά μου.» 4.231 Ὑπάρξεται τοῖς κατοικοῦσιν τὴν πνευματικὴν Ἰερουσαλὴμ τὸ ἀναλαβεῖν καὶ ἐνδύσασθαι τὴν τοῦ Θεοῦ πανοπλίαν, ζωσαμένους τὴν ὀσφὺν ἐν ἀληθείᾳ καὶ τοὺς πόδας ἠσφαλισμένους ἐν ὑποδήμασιν ἐν ἑτοιμασίᾳ θεοπρεποῦς εἰρήνης, ἔτι μὴν θώρακα δικαιοσύνης ἐνδυσαμένους, ἐπὶ πᾶσιν ἀναλ̣αβεῖν τὸν θυρεὸν τῆς πίστεως ἐν ᾧ σβεσθήσεται τὰ πεπυρωμένα βέλη τοῦ πονηροῦ. 4.232 Τοῦ βασιλέως πάσης τῆς κτίσεως ὑπερμαχοῦντος ἀσπίδι τῇ ἑαυτοῦ τῶν κατοικούντων τὴν μεγαλόπολιν Ἰερουσαλήμ, ἰσχὺς καὶ δύναμις ἔσται, ὡς τὸν ἐν αὐτοῖς πρότερον ἀσθενοῦντα σθένος ἀναλαβεῖν τοῦ οἴκου ∆αυίδ, «τῆς Ἐκκλησίας τοῦ ζῶντος Θεοῦ» ὑπαρχούσης ναοῦ Θεοῦ, ὡς ἕκαστον τῶν ἐκκλησιαστικὴν γνῶσιν καὶ ἀρετὴν ἐχόντων βοᾶν ὑμνῳδίας τρόπῳ· «Ἰσχύς μου καὶ ἡ ὕμνησίς μου Κύριος, καὶ ἐγένετό μοι εἰς σωτηρίαν.» 4.233 Καὶ ἐπεὶ οἱ ταῦτα λέγοντες ἐπὶ γῆς περιπατοῦντες οὐράνιον ἔχουσι πολιτείαν, ὅσον οὐδέπω ἰσάγγελοι ἐκ νεκρῶν ἐγειρόμενοι, εἰκότως ὁ τοῦ ∆αυὶδ οἶκος, τοῦ ἑρμηνευομένου ἱκανοῦ χειρί, Θεοῦ ἄγγελος ἔσται, σχὼν τὴν δωρεὰν καὶ τὴν ὑπεροχὴν πρὸς τοῦ γεννηθέντος ἐκ τῆς ἀχράντου παρθένου Μαρίας, καλουμένου «ἀγγέλου βουλῆς μεγάλης», ὡς ὁ πολλάκις προαναφωνῶν αὐτοῦ τὴν δεῦρο κάθοδον Ἠσαίας εἶπεν ἐκ προσώπου τοῦ χοροῦ τῶν ἁγίων· «Παιδίον ἐγεννήθη ἡμῖν καὶ υἱὸς ἐδόθη καὶ καλεῖται τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς ἄγγελος.» 4.234 Ἐπιστατέον τῇ ἀκριβείᾳ τῆς προφητείας φανερούσης ἡμῖν γεγεννῆσθαι τὸ ἐκ τῆς Μαρίας βρέφος, τὸν δὲ Υἱὸν δεδόσθαι τὸν ἐκ τῶν κόλπων τοῦ Πατρὸς Μονογενῆ. Οὐ

The Restoration of the Nations§126

126For a son was given, not that a child was born to us according to those who think impiously, nor has the child of the virgin been born, nor has the Father given the Only-begotten Son, according to Paul of Samosa, Photius the Galatian, and Artemas and Theodotus who similarly sinned about them.

These, therefore, were ostracized from the Church, having been seen to be altogether impious; but we, holding the ancient mindset of the assembly of the faithful, confess that the God-Word has arrived, having taken up a perfect human being of soul and body and spirit.

Because the Father gave the Son so that the child might be born, John the Evangelist most clearly declares him, the one having become man, having said about himself: 'For God so loved the world, that he gave his only Son, that everyone believing in him should have eternal life' (John 3:16). This has the meaning in that which was sent to the Romans by the Christ-bearer Paul, having it thus: 'God sent his own Son in the likeness of sinful flesh, so that he might condemn sin in the flesh' (Rom 8:3).

These things are necessarily said to me because of the aforementioned Photius and his teacher Marcellus, saying that the flesh is the sent son, not at all being called the Son of the God-Word. Further refutation of their pseudo-knowledge has become available to us, when it was set forth to speak concerning the Son of God—I mean the God-Word and his becoming-man.

It is possible, according to another theory, to say that the one born from Mary is a house of him who is the capable Creator of all things by his hand, becoming an angel before the ones being blessed and dwelling in the holy Jerusalem; but an angel became manifest before them, clearly showing the great will of God.

In the day that approaches after the passing of the night of ignorance and malice, about which the Apostle writes saying: 'The night has passed, and the day has drawn near; let us walk decently as in the day' (Rom 13:12), the benefactor Lord seeks to purge all the nations coming with stability and...

He comes in the manner of the great king to the city of the great king, Jerusalem; and this is Jerusalem. The nations, all those estranged from the truth and from piety, are being sought for restoration, not so that men cease to exist—for that is impossible—but so that they may no longer be evil and wicked.

For if he had intended to destroy humanity quickly, he would not have sought to do this, being able to turn all things from being into non-being. For if he brought things from non-being into being and called the existing things into existence, he was able to overturn their existence much more, but it was not his will. Thus it is said of him by the all-wise Solomon: 'He created all things into being, and the generations of the world are salvific; there is no medicine of destruction in them' (Wisdom 16:24).

Just as the Lord and our Savior has come to seek the lost race of ours and saved it, so, seeking all the nations coming to Jerusalem, he saves them, destroying the causes of the harm that has existed for them from lawless deeds and alien thoughts, so that, peace having prevailed, the nations no longer come against the divine Jerusalem, having cast away the restless manner and the war-loving mind.

And the word 'coming' signifies that those boarding arrive as enemies and strangers, as the proverbial saying says to the one conducting himself peaceably: 'Whenever you sleep, you will sleep sweetly, and the onset of the ungodly shall not come to terrify you.' Since the restoration of the nations sought by the Foreknower of all things and Savior is being accomplished, it has been shown that on the foretold day, he who promises good things upon the house of David and those dwelling in Jerusalem will pour out a spirit of grace and compassion, he who is the 'Father of mercies' and the giver of the Holy Spirit. This is demonstrated from the God-breathed Scriptures. Concerning this gift, Paul writes: 'The love of God has been poured out in our hearts through the Holy Spirit given to us' (Romans 5:5).

And Solomon says in his Wisdom: 'Who will trace the things in the heavens, if you have not given wisdom and sent your Holy Spirit from the highest? And thus the paths of those on earth were corrected, and men were taught those things pleasing to you' (Wisdom 7:0). And the Provider of the Spirit himself in Isaiah to...

Greek · §126

γὰρ ἐδόθη υἱός, μὴ γεννηθέντος ἡμῖν παιδίου κατὰ τοὺς δοκητὰς ἀσεβῶς φρονοῦντας, οὐδ' αὖ γεγέννηται τὸ τέκνον τῆς παρθένου, οὐ δεδωκότος τοῦ Πατρὸς 137 τὸν Μονογενῆ Υἱόν, κατὰ Παῦλον τὸν Σαμοσατέα καὶ Φωτεινὸν τὸν Γαλάτην καὶ τοὺς περὶ αὐτῶν ὡσαύτως ἀσεβήσαντας Ἀρτεμᾶν καὶ Θεόδοτον. 4.235 Ἐκεῖνοι μὲν οὖν ἐξωστρακίσθησαν τῆς Ἐκκλησίας πάμπαν ἀσεβεῖς ὀφθέντες· ἡμεῖς δὲ τὸ ἀρχαῖον τῆς τῶν πιστῶν συνόδου κρατοῦντες φρόνημα, ὁμολογοῦμεν τὸν Θεὸν Λόγον ἐπιδεδημηκέναι, τὸν ἐκ ψυχῆς καὶ σώματος καὶ πνεύματος τέλειον ἄνθρωπον ἀνειληφότα. 4.236 Ὅτι δὲ ὁ Πατὴρ ἔδωκεν τὸν Υἱὸν ἵνα τεχθῇ τὸ παιδίον, σαφέστατα Ἰωάννης ὁ εὐαγγελιστὴς δηλοῖ αὐτὸν τὸν ἐνανθρωπήσαντα εἰρηκέναι περὶ ἑαυτοῦ· «Οὕτως ἠγάπησεν ὁ Θεὸς τὸν κόσμον, ὥστε τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν ἔχῃ ζωὴν αἰώνιον.» Ταύτην ἔχει τὴν νόησιν τὸ Ῥωμαίοις ἐπισταλὲν ὑπὸ τοῦ χριστοφόρου Παύλου, οὕτως ἔχον· «Ὁ Θεὸς ἀπέστειλεν τὸν ἑαυτοῦ Υἱὸν ἐν ὁμοιώματι σαρκὸς ἁμαρτίας, ἵνα κατακρίνῃ τὴν ἁμαρτίαν ἐν τῇ σαρκί.» 4.237 Ταῦτα δέ μοι ἀναγκαίως εἴρηται διὰ τὸν προειρημένον Φωτεινὸν καὶ τὸν διδάσκαλον αὐτοῦ Μάρκελλον, λέγοντας τὴν σάρκα εἶναι τὸν πεμφθέντα υἱόν, οὐδαμῶς τοῦ Θεοῦ Λόγου Υἱοῦ καλουμένου. Ἐπὶ πλεῖον ἐν ἄλλοις ἔλεγχος γέγονεν ἡμῖν τῆς ψευδωνύμου γνώσεως αὐτῶν, ὅτε περὶ Υἱοῦ τοῦ Θεοῦ, φημὶ δὲ τοῦ Θεοῦ Λόγου καὶ τῆς ἐνανθρωπήσεως αὐτοῦ, προέκειτο εἰπεῖν. 4.238 ∆υνατὸν κατὰ θεωρίαν ἄλλην οἶκον τοῦ τῇ χειρὶ ἱκανοῦ δημιουργοῦ τῶν ὅλων ὄντος τὸν ἐκ Μαρίας γεννηθέντα φάναι, ἄγγελον τυγχάνοντα ἐνώπιον τῶν εὐεργετουμένων κατοικούντων τὴν ἁγίαν Ἰερουσαλήμ· ἄγγελος δὲ ἐνώπιον αὐτῶν γέγονεν φανερῶν τὴν μεγάλην τοῦ Θεοῦ βουλήν. 4.239 Zach. XII, 9–10: Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ ζητήσω τοῦ ἐξᾶραι πάντα τὰ ἔθνη τὰ ἐπερχόμενα ἐπὶ Ἰερουσαλήμ. Καὶ ἐκχεῶ ἐπὶ τὸν οἶκον ∆αυὶδ καὶ ἐπὶ τοὺς κατοικοῦντας Ἰερουσαλὴμ πνεῦμα χάριτος καὶ οἰκτιρμοῦ. 4.240 Ἐν τῇ ἡμέρᾳ τῇ ἐγγισάσῃ μετὰ τὸ προκόψαι τὴν τῆς ἀγνοίας καὶ κακίας νύκτα, περὶ ἧς ὁ Ἀπόστολος γράφει λέγων· «Ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγισεν· ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατήσωμεν», ὁ εὐεργέτης Κύριος ζητεῖ ἐξᾶραι πάντα τὰ ἔθνη τὰ ἐπερχόμενα στασιώδει καὶ πολεμικῷ τρόπῳ ἐπὶ τὴν πόλιν τοῦ μεγάλου βασιλέως Ἱεροσόλυμα, αὕτη δ' ἐστὶν ἡ Ἰερουσαλήμ. Ζητεῖ δὲ ἐξᾶραι τὰ ἔθνη πάντα τὰ ἀλλοτριωθέντα τῆς ἀληθείας τε καὶ θεοσεβείας, οὐχ ὥστε μηκέτι ὑπάρχειν τοὺς ἀνθρώπους–ἀδύνατον γάρ, –ἀλλ' ἵνα μηκέτ' ὦσιν κακοὶ καὶ πονηροί. 4.241 Εἰ γὰρ ἄρδην ἀπολέσαι τὴν ἀνθρωπότητα ἠβούλετο, οὐκ ἐζήτει τοῦτο ποιῆσαι, δυνάμενος ἄφνω τὸ πᾶν εἰς τὸ μὴ ὂν καταστρέψαι. Εἰ γὰρ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι ἠγίοχεν καὶ ἐκάλεσεν τὰ ὄντα, πολλῷ πλέον ἀνατρέψαι τῆς ὑπάρξεως αὐτὰ οἷός τε ἦν, ἀλλ' οὐ θελητὸν αὐτῷ τοῦτο. Εἴρηται γοῦν περὶ αὐτοῦ παρὰ τοῦ πανσόφου Σαλωμῶνος̣· «Ἔκτισεν εἰς τὸ εἶναι τὰ πάντα, καὶ σωτήριοι αἱ γενέσεις τοῦ κόσμου· οὐκ ἔστιν ἐν αὐταῖς φάρμακον ὀλέθρου.» 4.242 Ὥσπερ γὰρ ἐληλυθὼς ὁ Κύριος καὶ Σωτὴρ ἡμῶν ζητῆσαι τὸ ἀπολωλὸς γένος ἡμῶν, ἔσωσεν αὐτό, οὕτως ζητῶν ἐξᾶραι πάντα τὰ ἔθνη τὰ τῇ Ἰερουσαλὴμ ἐπερχόμενα, σῴζει αὐτά, ἀφανίσας τὰ αἴτια τῆς ὑπαρξάσης αὐτοῖς βλάβης ἐξ ἀθεμίτων πράξεων καὶ φρονημάτων ἀλλοκότων, ὥστ' εἰρήνης κρατησάσης μηκέτι ἐπέρχεσθαι τῇ θείᾳ Ἰερουσαλὴμ τὰ ἔθνη, ἀποβαλόντα τὸν στασιώδη τρόπον καὶ τὴν φιλοπόλεμον γνώμην. 4.243 Σημαίνει δὲ τὸ ἐπελθεῖν ῥῆμα ὡς ἐχθροὶ καὶ ἀλλότριοι τυγχάνουσιν οἱ ἐπιβαίνοντες, ὡς τὸ παροιμιῶδες λόγιόν φησιν τῷ εἰρηνικῶς διάγοντι· «Ἡνίκα ἐὰν καθεύδῃς, ἡδέως ὑπνώσεις, καὶ οὐ φοβηθήσει ὁρμὰς ἀσεβῶν ἐπερχομένας.» 4.244 Ὅτι δὲ ἡ ἔξαρσις τῶν ἐθνῶν ἡ ζητουμένη ὑπὸ τοῦ προνοητοῦ τῶν ὅλων Σωτῆρος τελεῖται, ἐπενήνεκται ὡς ἐν τῇ ἡμέρᾳ τῇ προδηλωθείσῃ ἐκχεῖ ὁ τὰ ἀγαθὰ ἐπαγγελλόμενος ἐπὶ τὸν οἶκον ∆αυὶδ καὶ τοὺς οἰκοῦντας Ἰερουσαλὴμ πνεῦμα χάριτος καὶ οἰκτιρμοῦ, ἅτε «Πατὴρ τῶν οἰκτιρμῶν» ὑπάρχων καὶ δοτὴρ τοῦ ἁγίου Πνεύματος. Τοῦτο γὰρ ἐκ τῶν 138 θεοπνεύστων ἀποδείκνυται γραφῶν. Περὶ γὰρ τῆς δωρεᾶς ταύτης, ὁ μὲν Παῦλος γράφει· «Ἡ ἀγάπη τοῦ Θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ Πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν.» 4.245 Σαλωμὼν δὲ ἐν τῇ κατ' αὐτὸν Σοφίᾳ φησίν· «Τὰ ἐν οὐρανοῖς τίς ἐξιχνιάσει, εἰ μὴ σὺ ἔδωκας σοφίαν καὶ τὸ Πνεῦμα τὸ ἅγιόν σου ἔπεμψας ἀπὸ ὑψίστων; καὶ οὕτω διωρθώθησαν αἱ τρίβοι τῶν ἐπὶ γῆς, καὶ τὰ ἀρεστά σοι ἐδιδάχ̣θησαν ἄνθρωποι.» Καὶ ὁ χορηγὸς δὲ τοῦ Πνεύματος αὐτὸς ἐν Ἠσαίᾳ πρὸς

The Prophetic Fulfillment of the Crucifixion§127

127Some say, 'I have given my Spirit upon you,' and again regarding such a thing, he says to others, 'I have given my Spirit upon him.' The generous gift is made manifest by the word, 'I will pour out a spirit of grace and mercy' (Ezekiel 36:26), as it can be learned from other sayings; for God says, 'I will pour out from my Spirit upon all flesh' (Joel 2:28), which signifies a rich giving, just as also, 'The love of God is poured out in our hearts' (Romans 5:5).

From the apostolic voice, it is presented that the Holy Spirit is the Spirit of grace, it being written: 'If anyone violates the law of Moses, he dies upon two or three witnesses without mercies; how much more do you think he will deserve a more severe punishment, he who has trampled the Son of God, and considered the blood of the covenant common, and has insulted the Spirit of grace in whom he was sanctified?' (Hebrews 10:29). It is joined to the fact that the Holy Spirit is the Spirit of grace by another saying of the Apostle, which is brought forth thus: 'There are diversities of gifts, but the same Spirit' (1 Corinthians 12:4), and again: 'For to one is given through the Spirit a word of wisdom, to another a word of knowledge, to another faith in the same Spirit' (1 Corinthians 12:8-9), and the enumerated following different gifts.

The Spirit of grace and mercy is being supplied by 'the Father of mercies.' It has been said toward this in other commentaries that the God of all is the Father of mercies of the Divine Word and the giver of the Holy Spirit. Knowing from what is written who is generously giving the Spirit of grace and mercy, we shall follow to see who the house of David and those dwelling in Jerusalem are. It was made clear that both are able to signify the Church existing, both Jerusalem and the house of David as one.

Regarding the prophecy: 'And they shall look upon me instead of those whom they have looked upon with contempt, and they shall wail for them as for a beloved, and shall grieve with a grief like that for a firstborn' (Zechariah 12:10). Having fallen into great distress, the Jews who struck the Lord are prevailing with loud wailing and grief, just as if they were wailing for a beloved one who has died and grieving over a firstborn son, 'before the wrath reaches its end upon them,' as if their fatherland were to be dug up and they were to become wandering vagabonds in all the land. Because of these things...

...

They were made known by the vote of God's providence through a holy thing which they performed by placing the Savior of all upon the cross; from this present matter it is to be learned. For he says of the one suffering by them: 'They shall look upon me instead of those from whom they looked down' (Ps 22:6). Were they not acting impiously and irreverently when, mocking Jesus being hung as the stake, they said: 'Behold, the one destroying the temple of God and raising it up in three days (Mt 26:61). He saved others, but he is not able to save himself' (Mt 27:42). 'If you are the Son of God, come down from the cross!' (Mt 27:42).

These things and other things of the scoundrels mocking, the evangelist writes to be fulfilled by the prophecy having such a character: 'They shall look upon him whom they pierced' (Zech 12:10), which differs in single words from: 'They shall look upon me instead of those from whom they looked down' (Ps 22:6). For those having investigated the Hebrew dialect say that the existing text of Zechariah was translated into the evangelical Greek, that is, the evangelist having brought it, for he was a Hebrew; or from another having interpreted and received it, that is, Aquila or Theodotus or someone else having brought the Hebrew word into Greece.

We have been led forward to say these things because some are seeking where it is said among the prophets: 'They shall look upon him whom they pierced' (Zech 12:10), not being found anywhere among those published of the Old Testament. It is probable that the grief is upon the beloved and the pain is upon the firstborn of those who murdered, since the cruel things came upon them, killing Jesus, being a firstborn Son and beloved.

It has been seen many times that 'the beloved' signifies two things: the one worthy of being loved and the Only-begotten Son. But both exist in Jesus Christ, being the Son of love, that is, of God, concerning whom it is written: 'God is love' (1 John 4:8), but also only-begotten, for he is the only-begotten Son from the Father and from the holy Virgin Mary. In that day the mourning shall be magnified in Jerusalem like the mourning of a reaper in a field being cut down, and the earth shall be cut according to tribes, tribe by itself and their women by themselves, the tribe of the house of David and their women by themselves, the tribe of the house of Nathan by itself and their women by themselves, the tribe of the house of Levi...

Greek · §127

τιν̣ά φησιν· «Ἔδωκα τὸ πνεῦμά μου ἐπὶ σέ», καὶ πάλιν περὶ τοῦ τοιούτου ἑτέροις λέγει· «Ἔδωκα τὸ πνεῦμά μου ἐπ' αὐτόν.» 4.246 Τὴν δαψιλῆ δωρεὰν φανερῶν ὁ ὀρέγων φησίν· «Ἐκχεῶ πνεῦμα χάριτος καὶ οἰκτιρμοῦ», ὡς καὶ ἐξ ἑτέρων ῥητῶν ἔστι μαθεῖν· λέγων γὰρ ὁ Θεός· «Ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα», τὴν πλουσίαν δόσιν σημαίνει, ὡς καὶ τό· «Ἀγάπη τοῦ Θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν.» 4.247 Π̣αρίσταται ἐξ ἀποστολικῆς φωνῆς τὸ πνεῦμα τῆς χάριτος τὸ ἅγιον εἶναι, οὕτω γραφείσης· «Ἀθετήσας τις νόμον Μωϋσέως χωρὶς οἰκτιρμῶν ἐπὶ δυσὶ καὶ τρισὶν μάρτυσιν ἀποθνῄσκει· πόσῳ δοκεῖτε χείρονος ἀξιωθήσεται τιμωρίας ὁ τὸν Υἱὸν τοῦ Θεοῦ καταπατήσας καὶ τὸ αἷμα τῆς διαθήκης κοινὸν ἡγησάμενος, καὶ τὸ Πνεῦμα τῆς χάριτος ἐνυβρίσας ἐν ᾧ ἡγιάσθη.» 4.248 Συνᾴδει τῷ χάριτος εἶναι Πνεῦμα τὸ ἅγιον καὶ τὸ ἐν ἑτέρᾳ λέξει τοῦ Ἀποστόλου φερόμενον οὕτως· «∆ιαιρέσεις χαρισμάτων εἰσί, τὸ δὲ αὐτὸ Πνεῦμα», καὶ ἔτι· «Τῷ μὲν γὰρ δίδοται διὰ τοῦ Πνεύματος λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως, ἑτέρῳ πίστις ἐν τῷ αὐτῷ Πνεύματι», καὶ τὰ κατηριθμημένα ἑξῆς διάφορα χαρίσματα. 4.249 Τὸ τῆς χάριτος Πνεῦμα καὶ οἰκτιρμοῦ ἐστιν, χορηγούμενον ὑπὸ «τοῦ Πατρὸς τῶν οἰκτιρμῶν». Εἴρηται εἰς τοῦτο τὸ ῥητὸν ἐν ὑπομνήμασιν ἄλλοις ὡς Πατὴρ οἰκτιρμῶν τοῦ Θεοῦ Λόγου καὶ δοτὴρ τοῦ ἁγίου Πνεύματός ἐστιν ὁ τῶν ὅλων Θεός. 4.250 Γνόντες ἐκ τοῦ γεγραμμένου τίς ὁ δαψιλῶς διδοὺς τὸ χάριτος καὶ οἰκτιρμῶν Πνεῦμα, ἀκολούθως εἰσόμεθα τίς ὁ τοῦ ∆αυὶδ οἶκος καὶ οἱ τὴν Ἰερουσαλὴμ κατοικοῦντες. ∆ύναται ἀμφότερα τὴν Ἐκκλησίαν δηλοῦν ὑπάρχουσαν καὶ Ἰερουσαλὴμ καὶ τοῦ ∆αυὶδ οἶκον ὡς ἔναγχος ἐσαφηνίσθη. 4.251 Zach. XII, 10: Καὶ ἐπιβλέψονται πρός με ἀνθ' ὧν κατωρχήσαντο, καὶ κόψονται ἐπ' αὐτοὺς κοπετὸν ὡς ἐπ' ἀγαπητόν, καὶ ὀδυνηθήσονται ὀδύνην ὡσεὶ ἐπὶ πρωτοτόκῳ. 4.252 ∆υσπραγίᾳ μεγάλῃ ὑποπεσόντες οἱ κυριοκτονήσαντες Ἰουδαῖοι ἐπιτεταμένως κοπετῷ καὶ ὀδύνῃ κεκράτηνται, οἷα ὡς ἐπὶ τεθνηκότι ἀγαπητῷ κοπτόμενοι καὶ ἐπὶ πρωτοτόκῳ υἱῷ ὀδυνώμενοι, «φθασάσης ἐπ' αὐτοὺς τῆς ὀργῆς εἰς τέλος», ὡς κατασκαφῆναι τὴν πατρίδα αὐτῶν καὶ αὐτοὺς ἐξανδραποδισθέντας ἀλήτας ἐν πάσῃ τῇ γῇ γενέσθαι. 4.253 Ὅτι δὲ τούτοις ὑπεβλήθησαν ψήφῳ τῆς προνοίας τοῦ Θεοῦ διὰ ἅγος ὃ εἰργάσαντο σταυρῷ τὸν πάντων Σωτῆρα ὑποβαλόντες, ἐξ αὐτοῦ τοῦ προκειμένου ἔστιν μαθεῖν. Ὁ παθὼν γὰρ ὑπ' αὐτῶν φησιν· «Ἐπιβ̣λέψονται ἐπ' ἐμὲ ἀνθ' ὧν κατωρχήσαντο.» Ἦ οὐκ ὠρχοῦντο̣ ἀσεβῶς τε καὶ ἀνοσίως ὅτε ἐξηρτημένου τοῦ Ἰησοῦ τοῦ σκόλοπος χλευάζοντες ἔφασκον· «Οὐὰ ὁ καταλύων τὸν ναὸν τοῦ Θεοῦ καὶ διὰ τριῶν ἡμερῶν ἐγείρων αὐτόν. Ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι.» «Εἰ Υἱὸς εἶ τοῦ Θεοῦ, κατάβηθι ἀπὸ τοῦ σταυροῦ»; 4.254 Ταῦτα καὶ ἕτερα ἄλλα ἐπικερτομούντων τῶν ἀλιτηρίων, πεπληρῶσθαι ὁ εὐαγγελιστὴς γράφει τὴν οὕτως ἔχουσαν προφητείαν· «Ὄψονται εἰς ὃν ἐξεκέντησαν», τὴν αὐτὴν οὖσαν μόναις λέξεσιν διαφέρουσαν τῇ· «Ἐπιβλέψονται πρός με ἀνθ' ὧν κατωρχήσαντο.» Φασὶν γὰρ οἱ τὴν ἑβραϊκὴν διάλεκ̣τον ἠκριβωκότες ὅτι ἡ ἐκκειμένη τοῦ Ζαχαρίου φωνὴ εἰς τὴν εὐαγγελικὴν μετελήμφθη, ἤτοι τοῦ εὐαγγελιστοῦ μετενεγκόντος αὐτήν, ἑβραῖος γὰρ ἦν, ἢ ἀπὸ ἑτέρου ἑρμηνεύσαντος παραλαβόντος αὐτὴν ἤτοι τοῦ Ἀκύλου ἢ Θεοδοτιῶνος ἤ τινος ἄλλου εἰς ἑλλάδα φωνὴν μετενεγκόντος τὴν ἑβραϊκὴν λέξιν. 4.255 Προήχθημεν δὲ ταῦτα εἰπεῖν διὰ τό 139 τινας ζητεῖν ποῦ τῶν προφητῶν εἴρηται τό· «Ὄψονται εἰς ὃν ἐξεκέντησαν», οὐδαμοῦ τῶν δημοσιευομένων τῆς παλαιᾶς διαθήκης εὑρισκομένου. 4.256 Πιθανῶς πιστ̣εύει ἐπ' ἀγαπητῷ τὸν κοπετὸν καὶ ἐπὶ πρωτοτόκῳ τὴν ὀδύνην εἶναι τῶν κυριοκτονησάντων, ἐπείπερ ἐπῆλθεν αὐτοῖς τὰ ἀνιαρὰ ἀποκτείνασι τὸν Ἰησοῦν, πρωτότοκον Υἱὸν ὄντα καὶ ἀγαπητόν. 4.257 Τεθεώρηται πολλάκις ὡς δύο σημαίνει τὸ ἀγαπητός, τόν τε ἄξιον τοῦ ἀγαπᾶσθαι καὶ τὸν Μονογενῆ Υἱόν. Ὑπάρχει δὲ καὶ ἀμφότερα Ἰησοῦ τῷ Χριστῷ, Υἱῷ ἀγάπης ὄντι, δηλαδὴ τοῦ Θεοῦ, περὶ οὗ γέγραπται· «Ὁ Θεὸς ἀγάπη ἐστίν», ἀλλὰ καὶ μονογενεῖ, καὶ ἐκ τοῦ Πατρὸς γὰρ μόνος Υἱὸς μονογενής ἐστιν καὶ ἐκ τῆς ἁγίας παρθένου Μαρίας. 4.258 Zach. XII, 11–14: Ἐν τῇ ἡμέρᾳ ἐκείνῃ μεγαλυνθήσεται ὁ κοπετὸς ἐν Ἰερουσαλὴμ ὡς κοπετὸς ῥοῶνος ἐν πεδίῳ ἐκκοπτομένου, καὶ κόψεται ἡ γῆ κατὰ φυλὰς φυλάς, φυλὴ καθ' ἑαυτὴν καὶ γυναῖκες αὐτῶν καθ' ἑαυτάς, φυλὴ οἴκου ∆αυὶδ καὶ αἱ γυναῖκες αὐτῶν καθ' ἑαυτάς, φυλὴ οἴκου Νάθαν καθ' ἑαυτὴν καὶ αἱ γυναῖκες αὐτῶν καθ' ἑαυτάς, φυλὴ οἴκου Λευὶ

The Allegorical Trees and Vines§128

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128Each tribe is distinct in itself, and so are their women; the tribe of Simeon is distinct in itself, and so are their women; all the remaining tribes are distinct in themselves, and so are their women.

The trees named allegorically in the Scripture act of their own accord, sometimes bearing good fruit by choice, and sometimes poison and harm. For instance, the Israelite people, having been planted by God as a 'true all-fruitful vine,' have turned into a vine of bitterness, becoming worthy of being cut down, since they have brought forth 'clusters of gall and bitter grapes,' according to what is written: 'Every tree not producing good fruit is cut down and thrown into the fire' (Matt 3:10).

Just as the vine of good fruits turned to bearing hand-held fruits, so the plants of the streams, having become evil from good, suffered the hardship of being cut down, as the present word shows. It is said regarding plants bearing edible fruit in the Song of Songs by the Bridegroom Christ: 'I will go down to the garden of the spring, to see if the vine has blossomed, if the streams have blossomed' (Song 2:15).

Having descended into the trial of life, called a winter torrent, he saw the vine and the streams having the beginning of fruitfulness, which is signified by the blossom. After the blossoms, the perfect fruit having been shown, the bride of the Word, the Church wedded to Him, had desire to be filled with what the Bridegroom provides. Therefore she says to Him: 'Give me to drink from the fragrant wine, from the water flowing from my spring' (Song 2:5). The water of the flowing spring heals not only thirst, but also, as a help being offered, improves the one receiving it.

The fruit of this plant, lying under the skin, has a great composition arranged broadly and thickened in harmony, as if to say to the Bridegroom: 'As a skin of a pomegranate, O bride' (Song 4:16), showing in you the redness of modesty and the great order and composition of the fruit under the skin.

The trees thus interpreted are cut down through their own negligence, with 'the axe at their roots' (Matt 3:10), similarly to the vines not bearing fruit.

Every branch not remaining in me is cut off and thrown into fire

Greek · §128

καθ' ἑαυτὴν καὶ αἱ γυναῖκες αὐτῶν καθ' ἑαυτάς, φυλὴ τοῦ Συμεὼν καθ' ἑαυτὴν καὶ αἱ γυναῖκες αὐτῶν καθ' ἑαυτάς, πᾶσαι αἱ φυλαὶ αἱ ὑπολελειμμέναι φυλὴ καθ' ἑαυτὴν καὶ αἱ γυναῖκες αὐτῶν καθ' ἑαυτάς. 4.259 Τὰ κατ' ἀλληγορίαν δένδρα ὀνομαζόμενα ἐν τῇ γραφῇ αὐτεξούσια ὄντα, ὁτὲ μὲν ἀγαθὸν καρπὸν φέρει προαιρετικῶς, ὁτὲ δὲ δηλητήριον καὶ βλαβερόν. Ἀμέλει γοῦν ὁ Ἰσραηλιτικὸς λαός, φυτευθεὶς ὑπὸ Θεοῦ «ἄμπελος καρποφόρος πᾶσα ἀληθινή, στραφεὶς ἄμπελος πικρίας» γέγονεν, ὡς λοιπὸν ἐκκοπῆς ἄξιος γεγονέναι, ἐπείπερ «σταφυλὴν χολῆς καὶ βότρυν πικρίας» ἤγαγεν, κατὰ τὸ γεγραμμένον· «Πᾶν δένδρον μὴ ποιοῦν καλὸν καρπὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται.» 4.260 Ὥσπερ τοίνυν ἡ καλῶν καρπῶν οἰστικὴ ἄμπελος μετέβαλεν εἰς τὸ χειρίστους καρποὺς φέρειν, οὕτως τὰ τῆς ῥοιᾶς φυτὰ ἐξ ἀγαθῶν πονηρὰ γεγενημένα κοπετὸν ὑπέστησαν ἐκκοπτόμενα, ὡς ἡ παροῦσα λέξις φανεροῖ. Λέγεται γοῦν περὶ φυτῶν ἡμέρων καρπὸν ἐδώδιμον φερόντων ἐν τῷ Ἄισματι τῶν Ἀισμάτων ὑπὸ τοῦ νυμφίου Χριστοῦ· «Κατέβην ἰδεῖν ἐν γενήματι τοῦ χειμάρρου, ἰδεῖν εἰ ἤνθησεν ἡ ἄμπελος, εἰ ἤνθησαν αἱ ῥοιαί.» 4.261 Καταβὰς γὰρ εἰς τὸν πειρασμὸν τοῦ βίου, χείμαρρον κατὰ ἀναγωγὴν ὀνομαζόμενον, εἶδεν τὴν ἄμπελον καὶ τὰς ῥοιὰς ἀρχὴν καρποφορίας ἐχούσας, ἣ διὰ τοῦ ἄνθους σημαίνεται. Μετὰ τὴν ἄνθην, τελείου καρποῦ ἀποδειχθέντος, πόθον ἔσχεν ἡ τοῦ Λόγου νύμφη, ἡ νυμφοστοληθεῖσα αὐτῷ Ἐκκλησία, ἐμφορηθῆναι οὗ παρέχει ὁ νυμφίος πώματος. ∆ιό φησιν αὐτῷ· «Ποτιεῖς με ἀπὸ οἴνου τοῦ μυρεψικοῦ, ἀπὸ νάματος ῥοῶν μου.» Τὸ τῶν ῥοῶν νᾶμα οὐ μόνον δίψος θεραπεύει, ἀλλὰ καὶ ὡς βοήθημα προσφερόμενον βελτιοῖ τὸν μεταλαμβάνοντα. 4.262 Ὁ καρπὸς τούτου τοῦ φυτοῦ, ὑπὸ τὸ λέπος κείμενος, πολλὴν σύνθεσιν τεταγμένην ἔχει εὐρύθμως καὶ κατὰ ἁρμονίαν πεπυκνωμένος, ὡς τὸν νυμφίον φάναι πρὸς τὴν σύνοικον· «Ὡς λέπυρον ῥόας μῆλόν σου, νύμφη», ἐμφαινομένου ἐν σοὶ τοῦ ἐξ αἰδοῦς ἐρυθροῦ καὶ τοῦ ὑπὸ τὸ λέπος καρποῦ πολλὴν τάξιν καὶ σύνθεσιν ἔχοντος. 4.263 Τὰ οὕτως ἑρμηνευθέντα δένδρα τραπέντα ῥᾳθυμίᾳ τῇ ἑαυτῶν ἐκκόπτεται, κειμένης «τῆς ἀξίνης πρὸς τὴν ῥίζαν αὐτῶν», παραπλησίως ταῖς ἀμπέλοις ταῖς καρπὸν μὴ φερούσαις ἐπαινετόν τε καὶ ὠφέλιμον, ὡς τὸν Σωτῆρα εἰπεῖν· «Πᾶν κλῆμα μὴ μένον ἐν ἐμοὶ ἐκκόπτεται καὶ εἰς πῦρ βάλλεται.» 4.264 Οὐκ ἀλλαχόθι δὲ μεγαλυνθήσεται ὁ κοπετὸς τοῦ ῥοῶνος ἢ ἐν πεδίῳ ἐκκοπτομένου. Ὑπάρξαντος τούτου τοῦ ἐπιζημίου, κόψονται αἱ φυλαὶ τῆς γῆς μετὰ θρήνου καὶ ὀλοφυρμοῦ ἐπὶ τῇ εἰς κακίαν μεταβολῇ τῶν ῥοΐνων φυτῶν. 4.265 Ὁμωνύμως δὲ λημπτέον τὸν κοπετόν, ὑφισταμένων αὐτὸν τῶν δένδρων ἐκτμηθέντων τῶν ἰδίων ῥιζῶν, τῶν φυλῶν τῆς γῆς ἑτέρως κοπτομένων, κατὰ τοῦ στήθους τὰς χεῖρας μετὰ πληγῆς φερουσῶν. 4.266 Πράττεσθαι τοῦτο προστάττει ὁ λόγος, ἀποσχοινισθεισῶν 140 τῶν γυναικῶν τῶν ἀνδρῶν· ἀσυμπαθὲς γὰρ ἦν, καὶ μὴ αἰσθομένων τοῦ κατέχοντος δεινοῦ, τὸ συνευνάζεσθαι τοὺς συμβιοῦντας ἐπὶ δια̣δοχῇ τέκνων ἐπηρτημένης ἀπειλῆς, ὅτε προσευχῆς ο῾̣ καιρὸς ὑπάρχει. Καὶ χωρὶς δὲ ἐπικειμένου χόλου εἵργει τὰς συνόδους τὰς ἀνδρῶν πρὸς γυναῖκας ἐν τοῖς καιροῖς τῶν προσευχῶν ὁ χριστοφόρος Ἀπόστολος, γράφων τοῖς ἐν συζυγίαις τότε μάλιστα ἀνέχειν ἑαυτοὺς ἀπὸ μίξεων γαμηλίων ὅτε εὔχεσθαι καὶ παρακαλεῖν Θεὸν δεῖ, λέγων· «Ἀποστερεῖτε ἀλλήλους πρὸς καιρόν», τῆς συνήθους εὐνῆς δηλονότι, «ἵνα σχολάσητε τῇ προσευχῇ.» Εἰ τοίνυν τοῦτο πράττεται ἁγνείας ἕνεκα καὶ ἐν ὥρᾳ ὅτε μηδὲν ἐπίκειται φοβερόν, πολλῷ μᾶλλον σπουδαζέσθω ἡ ἁγνεία κινδύνου ἐπικειμένου. 4.267 Πεφρόντισται γὰρ τοῦτο καὶ ἐν τῇ πρὸ τοῦ Σωτῆρος ἐπιδημίας διδασκαλίᾳ. Αὐτίκα γοῦν πολεμικῶς ἐπικειμένων τῶν ἐθνῶν κατὰ τοῦ Ἰσραὴλ ἐπὶ τῷ διαρπάσαι καὶ αἰχμαλωτίσαι, παρακελεύετα̣ι ὁ θεῖος λόγος ἀσιτίᾳ καὶ σωφροσύνῃ σχολάσαι τοὺς ὑποκειμένους τῇ ἐφόδῳ τῶν ἐχθρῶν, φήσας· «Ἁγιάσατε νηστείαν, κηρύξατε θεραπείαν», καὶ μεθ' ἕτερα· «Ἐξελθάτω νυμφίος ἐκ τοῦ κοιτῶνος αὐτοῦ καὶ νύμφη ἐκ τοῦ παστοῦ αὐτῆς. Ἀνὰ μέσον τῆς κρηπῖδος τοῦ θυσιαστηρίου κλαύσονται οἱ ἱερεῖς καὶ ἐροῦσιν· Φεῖσαι, Κύριε, τοῦ λαοῦ σου καὶ μὴ δῷς τὴν κληρονομίαν σου εἰς ὄνειδος τοῦ κατάρξαι αὐτῶν ἔθνη, μήποτε εἴπωσι τὰ ἔθνη· Ποῦ ἐστιν ὁ Θεὸς αὐτῶν;» 4.268 Καὶ ὅρα ὡς ἀπᾷδον ἦν καὶ ἀνάρμοστον ἐν τῷ αὐτῷ κοιτῶνι καὶ παστῷ διατρίβειν τοὺς συνοικοῦντας ἀνιαρῶν προσδοκωμένων, τῶν ἱερέων ἀνὰ μέσον τῆς κρηπῖδος τοῦ

Allegorical Interpretation of Tribes and Genders§129

129Regarding the burnt offerings of the altar. According to this prophecy and in ancient history, it is forbidden; for after the ark was constructed by Noah according to the command of the one guarding all, through a fearsome deluge, so that Noah and his house might be preserved from all harm, the season of rain already being upon them, the Lord says to the righteous: 'Enter, you and your sons and your wife and the wives of your sons' (Gen 7:7), so that inside the ark the men might find themselves by themselves and apart from the women, so that marital intercourse might not be performed during the corruption of the human race, all flowing apart except for the four couples entering into the ark, no longer remaining in a state of union between men and those living together; when the earth had dried and the flood had subsided, they go out of the ark, according to a command given by God: 'Noah went out, and his wife with him, and their sons and their wives' (Gen 8:18). For since the threat against men was hindered, the cohabitations were released, so that the human succession might increase from infancy.

Similarly to those thus viewed concerning Noah and those from the prophet Joel, and now being lifted up to a terrible lament, the word intends for men to cut themselves by themselves and likewise for women to cut themselves, in order to perceive the impending calamity. And behold the precision of the command, not only dispersing the different tribes from themselves, but also the same-natured men from women and vice versa; for it says: 'a tribe according to itself and their wives according to themselves.' He says a tribe of the house of David, those who by royal and sufficient practical power act in such a way. And since men differ from women not only by history, the one who gives birth and the other who conceives, but also by analogy, the souls that sow lessons to other souls...

Men should be called in a teaching manner those who receive lessons from others rather than generating them from themselves, being allegorically matched with women. Similarly, regarding Nathan, Levi, Simeon, and the remaining tribes, let the variation of men and women remain regarding explicit meaning and thought. The tribe of Nathan and that of Levi, possessing prophetic citizenship and knowledge, exist as healers of God. For Nathan is a prophet, and Levi is a priest; for from him, according to history, those who heal God are priestically descended.

Another among both is Simeon, being interpreted as 'one who hears' or 'a listener,' signifying those who are listened to by God inclining toward their supplications, especially since they themselves are listening to the divine commands. Just as the men named are separate, while the women remain as themselves, so also the remaining tribes live similarly in being cut off.

It was precisely shown that the cutting off must occur not in any other city but in Jerusalem, from which the leading one looks especially toward an ascent; for even in the captivity, the people had just now experienced what the prophet said. Understand if it is according to such a purpose, as the conclusion of the world approaches, according to that written by John: 'The last hour is' (1 John 2:18), and when the human race is multiplied, the Apostle writes: 'The time is compressed; therefore let those who have wives be as if they had none' (1 Cor 7:29), outside of the men who are perfecting virginity and the widowed women living for Christ and those who have renewed their virginity, so that they may sincerely and without distraction attend to the prayers.

In that day every place shall be opened in the house of David and those dwelling in Jerusalem and for the movement and for the...

Greek · §129

θυσιαστηρίου ὀλοφυρομένων. 4.269 Σύμφωνα ταύτῃ τῇ προφητείᾳ καὶ ἐν παλαιᾷ ἱστορίᾳ διαγορεύεται· κατασκευασθείσης γὰρ ὑπὸ τοῦ Νῶε κατὰ πρόσταξιν τοῦ πάντων κηδομένου κιβωτοῦ διὰ φοβερὰν ἐπομβρίαν ἵνα Νῶε καὶ ὁ οἶκος αὐτοῦ ἔξω πάσης βλάβης φυλαχθῶσιν, ἐπικειμένης ἤδη τῆς τοῦ ὑετοῦ φορᾶς, λέγει ὁ Κύριος τῷ δικαίῳ· «Εἴσελθε σὺ καὶ υἱοί σου καὶ ἡ γυνή σου καὶ αἱ γυναῖκες τῶν υἱῶν σου», ἵν' ἔνδον ἐν τῇ λάρνακι οἱ ἄνδρες καθ' ἑαυτοὺς καὶ χωρὶς αἱ γυναῖκες τυγχάνωσιν, γαμικῆς ὁμιλίας οὐ τελουμένης ἐν τῇ φθορᾷ τοῦ γένους ἀνθρώπων, πάντων ῥεόντων δίχα μόνων τῶν τεσσάρων συζυγιῶν τῶν εἰσελθουσῶν εἰς τὴν κιβωτόν, οὐκέτι ἐν διαιρέσει μενόντων τῶν ἀνδρῶν καὶ τῶν συμβιουσῶν ὅτε, ξηρανθείσης τῆς γῆς λωφήσαντος τοῦ κατακλυσμοῦ, ἔξω γίνονται τῆς κιβωτοῦ, ἐντολῆς ὑπὸ Θεοῦ δοθείσης «ἐξελθεῖν Νῶε καὶ τὴν γυναῖκα αὐτοῦ μετ' αὐτοῦ, καὶ τοὺς υἱοὺς αὐτῶν καὶ τὰς γυναῖκας αὐτῶν»· ἐμποδισθείσης γὰρ τῆς κατὰ ἀνθρώπων ἀπειλῆς, αἱ συμβιώσεις ἀποδέδονται, ἵνα αὐξηθῇ ἡ τῶν ἀνθρώπων ἐκ παιδοποιΐας διαδοχή. 4.270 Παραπλησίως τοῖς οὕτω τεθεωρημένοις περὶ τοῦ Νῶε καὶ τοῖς ἐκ τοῦ προφήτου Ἰωήλ, καὶ νῦν ἐπηρτημένου δεινοῦ εἰς κοπετὸν προτρεπόμενος ὁ λόγος βούλεται τοὺς ἄνδρας καθ' ἑαυτοὺς καὶ ὁμοίως τὰς γυναῖκας κόπτεσθαι ἐπὶ τῷ αἰσθηθῆναι τὴν ἐπικειμένην συμφοράν. 4.271 Καὶ ὅρα γε τὴν ἀκρίβειαν τῆς προστάξεως μὴ μόνον τὰς διαφόρους φυλὰς διαστελλούσης ἀφ' ἑαυτῶν, ἀλλὰ καὶ τοὺς ὁμοφύλους ἄνδρας ἀπὸ γυναικῶν καὶ ἀνάπαλιν· φησὶν γάρ· «φυλὴ καθ' ἑαυτὴν καὶ αἱ γυναῖκες αὐτῶν καθ' ἑαυτάς». 4.272 Φυλὴν τοῦ οἴκου ∆αυὶδ λέγει τοὺς διὰ τὸ βασιλικῶς καὶ ἱκανῶς τῇ πρακτικῇ δυνάμει ἐνεργεῖν οὕτω τυγχάνοντας. 4.273 Καὶ ἐπεὶ μὴ κατὰ μόνην ἱστορίαν ἄνδρες γυναικῶν διαφέρουσιν τῷ τὰς μὲν τίκτειν τοὺς δὲ γεννᾶν, ἀλλὰ καὶ κατὰ ἀναγωγήν, αἱ σπείρουσαι ψυχαὶ μαθήματα ἄλλαις ψυχαῖς διδασκαλίας τρόπῳ ἄνδρες ἐν δίκῃ καλείσθωσαν, τῶν ὑποδεχομένων τὰ μαθήματα ἐξ ἄλλων, ἀλλ' οὐκ ἐξ ἑαυτῶν γεννωσῶν, προσαγορευομένων ἀλληγορικῶς γυναικῶν. 4.274 Ὁμοίως καὶ ἐπὶ τοῦ Νάθαν καὶ Λευὶ καὶ Συμεὼν καὶ τῶν ὑπολελειμμένων ἄλλων φυλῶν, ἡ παραλλαγὴ τῶν ἀνδρῶν καὶ γυναικῶν πρὸς ῥητὸν καὶ διάνοιαν μενέτω. Φυλὴ τοῦ Νάθαν καὶ ἡ τοῦ Λευὶ οἱ προφητικὴν 141 πολιτείαν καὶ γνῶσιν ἔχοντες καὶ οἱ θεραπευταὶ τοῦ Θεοῦ ὑπάρχουσιν. Ὁ μὲν γὰρ Νάθαν προφήτης, ὁ δὲ Λευὶ ἱερεύς ἐστιν· ἐξ αὐτοῦ γὰρ καὶ καθ' ἱστορίαν οἱ θεραπεύοντες Θεὸν ἱερατικῶς κατάγονται. 4.275 Ἕτερος παρ' ἀμφοτέρους ὁ Συμεὼν τυγχάνων, ἑρμηνευόμενος «εἰσακοὴ» ἢ «εἰσακουσμός», δηλοῖ τοὺς εἰσακουομένους ὑπὸ Θεοῦ ἐπινεύοντος ταῖς ἱκεσίαις αὐτῶν, μάλιστα ὅτι καὶ αὐτοὶ εἰσακούουσιν τῶν θείων προσταγμάτων. Ὥσπερ οὖν οἱ ὀνόματι δηλωθέντες χωρίς εἰσι οἱ ἄνδρες, μενουσῶν τῶν γυναικῶν καθ' ἑαυτάς, οὕτω καὶ αἱ ὑπολελειμμέναι ἄλλαι φυλαὶ ὡσαύτως ἐν τῷ κόπτεσθαι διάγουσιν. 4.276 Ἀκριβῶς δὲ ἐδηλώθη ὡς οὐκ ἐν ἄλλῃ πόλει ἢ τῇ Ἰερουσαλὴμ τὸν κοπετὸν δεῖ γενέσθαι, ἐξ οὗ μάλιστα πρὸς ἀναγωγὴν βλέπει τὸ προσταχθέν· ἔτι γὰρ ἐν τῇ αἰχμαλωσίᾳ ὁ λαὸς ἐτύγχανεν ὁπηνίκα ταῦτ' εἶπεν ὁ προφήτης. 4.277 Ἐπίστησον εἰ κατὰ τοιοῦτον σκοπόν, ἐγγιζούσης ὅσον οὐδέπω τῆς τοῦ κόσμου συντελείας, κατὰ τὸ γεγραμμένον ὑπὸ Ἰωάννου· «Ἐσχάτη ὥρα ἐστίν», πληθυνθέντος τοῦ τῶν ἀνθρώπων γένους, γράφει ὁ Ἀπόστολος· «Ὁ καιρὸς συνεσταλμένος· λοιπὸν ἵνα καὶ οἱ ἔχοντες γυναῖκας ὡς μὴ ἔχοντες ὦσιν», ἔξω τῶν ἀνδρῶν τῶν ἀγαμίαν κατορθούντων καὶ τῶν χηρευουσῶν γυναικῶν διὰ Χριστὸν καὶ τῶν παρθενίαν ἐπαναιρησαμένων διαγουσῶν ἵνα γνησίως καὶ ἀδιαστάτως σχολάζωσι ταῖς προσευχαῖς. 4.278 Zach. XIIΙ, 1: Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἔσται πᾶς τόπος διανοιγόμενος ἐν τῷ οἴκῳ ∆αυὶδ καὶ τοῖς κατοικοῦσιν Ἰερουσαλὴμ καὶ εἰς τὴν μετακίνησιν καὶ εἰς τὸν

Destruction of Idols and False Prophets§130

130Sprinkling. On many a day already spoken of, with clarity, regarding others it will be so: every place in the house of David in Jerusalem will be opened, a movement occurring toward a divine sprinkling.

But the place being opened in the house of David is the inspired Scripture, especially that before the coming of the Savior;ce being opened is this Jerusalem, which is the heavenly and the mother of the righteous, existing as the 'city of the heavenly God of the living.'

In these things, the place to be omitted is not the body that circumscribes and limits, but that which divides into propositions and problems. The intellect will see a movement of these thus-treated places from the letter toward the spirit and from the shadow toward the truth; and, having summed it up, one might say, from the temporal toward the eternal, from the visible and low things toward the high and invisible.

And what follows the movement, or a pouring-over bringing perfect purification? This sprinkling is accomplished by the blood of the Savior, concerning which writes Peter, the most preeminent of the apostles, addressing those to whom he sends the epistle, saying: 'Grace to you and peace be multiplied, for the sprinkling of the blood of Jesus Christ' (1 Peter 1:2).

The divine blood sprinkles the conscience of those worshiping the living God, 'redeeming from the empty manner of received tradition' (1 Peter 1:18) those who are performing it, as the wise instructor presents in the same epistle, thus: 'Knowing that not with corruptible things, silver or gold, were you redeemed, but with the precious blood of Christ, as of a lamb without blemish and without spot' (1 Peter 1:18-19).

Those pouring over toward the acquisition of a pure heart, repeatedly and continuously entreating toward the ability to desire purity, as one says: 'Wash me, and I shall become whiter than snow' (Psalm 51:7). Toward this purity, 'being a pure and undefiled worship' (James 1:27), the holy word exhorts: 'Wash, that you may become clean' (Ezekiel 36:25), it advises.

If the love of this spoken pouring-over enters even us, let us hasten to dwell as citizens in the intelligible Jerusalem being ruled by David, so that every interpreted place may be opened to us, having been moved from the shadowy toward the original and true wise contemplations.

On that day, the Lord says, 'I will destroy the names of the idols from the earth and they shall no more be a memory; and the false prophets and the unclean spirit I will remove from the earth.'

When the previously foretold movement becomes a sprinkling and the truth, the various forms of the heterodox, called idols tropically, shall be destroyed from the earth, no longer deceiving men, the tropical idolatry being exposed by the revealed truth and all false prophecy being annulled and the unclean spirit working it, being present in man before the faith into Christ.

It is also possible to say concerning the sensible idols and the demons concerning them that they shall be destroyed from the earth. But that the statues are indicated by this designation, it is possible to learn from the hymn-singer saying: 'The idols of the Gentiles, silver and gold, they have feet and they do not walk' (Psalm 115:4), and the following. That the demons defiling their shrines are called by the same name, the prophet Isaiah teaches beginning from there: 'Demolish, the carved images in Jerusalem and in Samaria; for in the same way as I did in Samaria and with its carved images, so will I do to Jerusalem and to its idols' (Isaiah 2:18).

In demolishing idols, both carved and cast, it is not the works of craftsmen that are being demolished, nor things that are natural to be demolished; for the energy is breathing life into them. For the demolition is a meaningless sound emitted by an animal by a passion of the soul. This meaning has been demonstrated in many ways in the memoirs concerning Isaiah, with the testimony of Solomon the Wise, having it thus: 'For equally hated by God are the impious man and his impiety; for what has been done with the doer shall be punished' (Wisdom 1:13).

These things were said to the wise man concerning a carpenter man and carved wood by him according to the form of an animal, and just as it is not able to demolish that which does not have a soul, as it was called a mere shadow, so it is not able to be punished effectively. Therefore, let these things be taken up concerning the demons wandering about with the soulless statues. While the idols are being destroyed from the earth, the false diviners and those who once promised false predictions are removed from it, false prophets in judgment by the divine.

Greek · §130

ῥαντισμόν. 4.279 Ἐν τῇ πολλάκις ἤδη λεχθείσῃ ἡμέρᾳ μετὰ σαφηνείας, πρὸς ἑτέροις ὑπάρξασιν καὶ τόδε ἔσται· διανοιγήσεται πᾶς τόπος ἐν τῷ οἴκῳ ∆αυὶδ ἐν τῇ Ἰερουσαλήμ, μετακινήσεως ἐσομένης εἰς ῥαντισμὸν θεῖον. Τόπος δὲ διανοιγόμενος τῷ οἴκῳ ∆αυὶδ ἡ θεόπνευστός ἐστιν γραφή, μάλιστα ἡ πρὸ τῆς ἐπιδημίας τοῦ Σωτῆρος· διανοιγόμενος τῇ Ἰερουσαλὴμ αὕτη δ' ἐστὶν ἡ ἄνω καὶ μήτηρ τῶν δικαίων ὑπάρχουσα «πόλις ἐπουράνιος τοῦ ζῶντος Θεοῦ». 4.280 Τόπον δ' ἐν τούτοις ἐκληπτέον οὐ τὸν περιγράφοντα καὶ περιορίζοντα σῶμα, ἀλλὰ τὸν διαιρούμενον εἰς προτάσεις καὶ προβλήματα. Ἕψεται τῇ διανοίξει τῶν οὕτω χρηματιζόντων τόπων μετακίνησις ἀπὸ τοῦ γράμματος ἐπὶ τὸ πνεῦμα καὶ τῆς σκιᾶς ἐπὶ τὴν ἀλήθειαν καί, συνελόντι φάναι, ἀπὸ τῶν προσκαίρων ἐπὶ τὰ αἰώνια, ἀπὸ τῶν ὁρατῶν καὶ χαμαιζήλων ἐπὶ τὰ ὑψηλὰ καὶ ἀόρατα. 4.281 Τί δὲ ἀκολουθεῖ τῇ μετακινήσει ἢ περιρραντήρια ἁγνισμὸν τέλειον ἐπιφέροντα; Οὗτος ὁ ῥαντισμὸς τελεῖται τῷ θείῳ τοῦ Σωτῆρος αἵματι, περὶ οὗ γράφει ὁ κορυφαιότατος τῶν ἀποστόλων Πέτρος, προσφωνῶν οἷς ἐπιστέλλει τὴν ἐπιστολὴν τάδε· «Χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη εἰς ὑπακοὴν καὶ ῥαντισμὸν αἵματος Ἰησοῦ Χριστοῦ.» 4.282 Ῥαντίζει δὲ τὴν συνείδησιν τῶν λατρευόντων τῷ ζῶντι Θεῷ τὸ θεῖον αἷμα, «λυτρούμενον ἐκ τῆς ματαίας ἀναστροφῆς πατροπαραδότου» τοὺς τελουμένους, ὡς ἐν τῇ αὐτῇ ἐπιστολῇ παρίσταται τοῦ σοφοῦ μυσταγωγοῦ, οὕτως· «Εἰδότες ὅτι οὐ φθαρτοῖς, ἀργυρίῳ ἢ χρυσίῳ, ἐλυτρώθητε, ἀλλ' ἐν αἵματι τιμίῳ ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ.» 4.283 Οἱ οὕτω περιρραινόμενοι ἐπὶ τῷ κτήσασθαι καρδίαν καθαράν, ἐπαλλήλως καὶ συνεχῶς παρακαλοῦντες πρὸς τὸν ὀρέξαι τὴν καθαρότητα δυνάμενον, ὡς εἷς φασιν· «Πλυνεῖς με, καὶ ὑπὲρ χιόνα λευκανθήσομαι.» Εἰς ταύτην τὴν ἁγνείαν, «θρησκείαν οὖσαν καθαρὰν καὶ ἀμίαντον», προτρέπων ὁ ἱερὸς λόγος· «Λούσασθε, καθαροὶ γένεσθε», παραινεῖ. 4.284 Εἰ εἰσέρχεται καὶ ἡμᾶς ἔρως τοῦ εἰρημένου περιρραντισμοῦ, σπεύσωμεν οἰκῆσαι οἷα πολῖται τὴν νοητὴν Ἰερουσαλὴμ ὑπὸ τοῦ ∆αυὶδ βασιλευόμενοι, ἵνα διανοίγῃ ἡμῖν πᾶς ὁ ἡρμηνευμένος τόπος εἰς τὸ ῥαντισθῆναι μετακινηθέντας ἀπὸ τῶν σκιωδῶν ἐπὶ τὰ πρωτότυπα καὶ ἀληθινὰ σοφὰ 142 θεωρήματα. 4.285 Zach. XIIΙ, 2: Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, λέγει Κύριος, ἐξολεθρεύσω τὰ ὀνόματα τῶν εἰδώλων ἀπὸ τῆς γῆς καὶ οὐκέτι ἔσται αὐτῶν μνεία· καὶ τοὺς ψευδοπροφήτας καὶ τὸ πνεῦμα τὸ ἀκάθαρτον ἐξαρῶ ἀπὸ τῆς γῆς. 4.286 Ὅταν ἡ προλεχθεῖσα μετακίνησις εἰς τὸν ῥαντισμὸν καὶ τὴν ἀλήθειαν γένηται, τὸ τηνικάδε τὰ ἀναπλάσματα τῶν ἑτεροδόξων, τροπικῶς εἴδωλα καλούμενα, ὀλεθρευθήσεται ἀπὸ τῆς γῆς, οὐκ ἀπατωμένων ἔτι τῶν ἀνθρώπων, ἐλεγχθείσης τῆς τροπικῆς εἰδωλολατρείας ὑπὸ τῆς φανερωθείσης ἀληθείας καὶ ἀναιρεθείσης πάσης ψευδοῦς προφητείας καὶ τοῦ ἐνεργοῦντος αὐτὴν ἀκαθάρτου πνεύματος, τυγχάνοντος ἐν τῷ ἀνθρώπῳ πρὸ τῆς εἰς τὸν Χριστὸν πίστεως. 4.287 ∆υνατὸν καὶ περὶ τῶν αἰσθητῶν ἀφιδρυμάτων καὶ τῶν περὶ αὐτὰ δαιμόνων εἰρῆσθαι ἐξολεθρεύεσθαι αὐτὰ ἀπὸ τῆς γῆς. Ὅτι δὲ τὰ ἀγάλματα δηλοῦται τῇδε τῇ προσηγορίᾳ, ὑπὸ τοῦ ὑμνῳδοῦ μαθεῖν ἔστιν λέγοντος· «Τὰ εἴδωλα τῶν ἐθνῶν ἀργύριον καὶ χρυσίον, πόδας ἔχουσιν καὶ οὐ περιπατοῦσιν», καὶ τὰ ἑξῆς. 4.288 Ὅτι δὲ ὁμωνυμοῦσιν αὐτοῖς τὰ ἐμφωλεύοντα τοῖς σηκοῖς αὐτῶν δαιμόνια, ὁ προφήτης Ἠσαΐας διδάσκει ἀρχόμενος ἔνθεν· «Ὀλολύξατε, τὰ γλυπτὰ ἐν Ἰερουσαλὴμ καὶ ἐν Σαμαρείᾳ· ὃν τρόπον γὰρ ἐποίησα Σαμαρείᾳ καὶ τοῖς γλυπτοῖς αὐτῆς, οὕτω ποιήσω καὶ Ἰερουσαλὴμ καὶ τοῖς εἰδώλοις αὐτῆς.» 4.289 Ὀλολύζοντα εἴδωλα γλυπτά τε καὶ χωνευτὰ οὐ τὰ τεχνιτῶν κατασκευάσματα τυγχάνει, οὐ πεφυκότα ὀλολύζειν· ἐμψύχων γὰρ ἡ ἐνέργεια. Ἔστιν γὰρ ὁ ὀλολυγμὸς φωνὴ ἄσημος ὑπὸ ζῴου ἐκπεμπομένη ὑπὸ πάθους ψυχικοῦ. ∆ιὰ πλειόνων ἀποδέδεικται τὸ νόημα τοῦτο ἐν τοῖς εἰς τὸν Ἠσαΐαν ὑπομνήμασιν, μετὰ μαρτυρίου τοῦ ἀπὸ τῆς Σοφίας Σαλωμῶνος, οὕτως ἔχοντος· «Ἐπ' ἴσης γὰρ μισητὰ Θεῷ ὁ ἀσεβῶν καὶ ἡ ἀσέβεια αὐτοῦ· τὸ γὰρ πραχθὲν σὺν τῷ δράσαντι κολασθήσεται.» 4.290 Εἴρηται δὲ ταῦτα τῷ σοφῷ περὶ τέκτονος ἀνθρώπου καὶ γλυφομένου ξύλου ὑπ' αὐτοῦ κατὰ μορφὴν ζῴου, καὶ ὥσπερ οὐ πέφυκεν ὀλολύζειν τὸ ψυχὴν οὐκ ἔχον, ὡς ὑπόγυον ἐλέχθη, οὕτως οὐδὲ κολασθῆναι δυνατῶς ἔχει. ∆ιὸ ταῦτα ἐκλαμβανέσθω περὶ δαιμόνων προσπεπατταλωμένων τοῖς ἀψύχοις ἀγάλμασιν. 4.291 Ὀλεθρευομένων τῶν εἰδώλων ἀπὸ τῆς γῆς, ἐξαίρονται ἀπ' αὐτῆς οἱ ψευδομάντεις καὶ ἁπαξαπλῶς οἱ πρόγνωσιν ψευδῆ ἐπαγγελλόμενοι, ψευδοπροφῆται ἐν δίκῃ ὑπὸ τῆς θείας

The Shame of the False Prophet§131

131Being called for instruction, he is being convinced of this same thing along with them and of the unclean spirit. For how can the spirit of the diviners and bird-diviners not have the impurity which comes from impiety?

This same word could also be applied to the protectors of heresies, who have happened to be full of demons and deceiving spirits. For regarding them the Lawgiver Paul writes thus: 'Some will depart from the healthy faith, paying attention to deceiving spirits and demonic teachings, in the hypocrisy of false prophets, having been cauterized in their own conscience' (1 Timothy 4:2).

It is not to be disturbed if the unclean spirit is spoken of in the singular in the prophet, but the deceiving spirits are spoken of in the plural in the Apostolic Scripture. For those things which are taken individually according to each are generally called one spirit. And it is also good to say that the naming of the names of idols is being destroyed, as if their mention were no longer to be, because of their vanity and foolishness, even though they exist only as a designation and not as a power.

Zach. XIII, 3: 'And it shall come to pass, if a man prophesies any more, his father and his mother who begot him will say to him, "You shall not live, because you have spoken falsely in the name of the Lord"'; and his father and his mother who begot him will run against him in his prophesying (Zechariah 13:3).

Once the false prophets and the unclean spirit have been removed from the earth, if a man should still dare to prophesy out of frenzy and madness, he would be so much a laughingstock and subject to rebuke, that even his parents would not believe him, but would vote for his death, announcing: 'He shall not live anymore because he has spoken falsely upon the name of the Lord,' he being found not a prophet but a false prophet.

By these things, the false prophet is rebuked by his father and his mother, who run against him and join in his downfall, rebuking his sophistries and his deceptive words.

Because the phrase 'those who begot him in his prophesying' is ambiguous, it should be expanded into both meanings. One way it might be understood: those who begot him as a man have a disposition toward him as humans guarding parents, because he speaks falsely in the name of the Lord, and they join in his downfall by voting against him. The other way it might be attributed thus: his father and his mother...

They join in mockery against him, those who brought him forth into prophesying, having fathered him as a false prophet through upbringing and procreation, having generated him through imitation and teaching, and who are clearly possessed of a false-prophetic disposition.

It is not in vain that such an 'man' has been reproved; rather, because he walks falsely 'in strife and jealousy' according to the flesh, he holds the name of man, similar to those to whom it was said, 'You indeed die as men' (1 Cor 3:4), and concerning those unworthy of the Divine Spirit, the Lord says, 'My Spirit shall not remain in these men because they are flesh' (Rom 8:9).

Zechariah 13:4–6: And on that day the prophets shall be ashamed, each from his vision in his prophesying, and they shall put on haircloth instead of those garments by which they lied. And he shall say, 'I am not a prophet, because a man has fathered me from my youth.' And I will say to him, 'Why are these wounds between your hands?' And he shall say, 'Those which were struck in my beloved house.'

Those who promise foreknowledge experience shame because their pre-proclamation is falling away. Since, therefore, the indictment of the false prophet comes not from others alone but also from those who fathered him, for this reason he is ashamed, his prophecy having been exposed, so that he is left to revile himself and to be clothed in haircloth. For a man confesses that he has existed from youth, the youth of which now denotes not age but a young and impetuous character.

For the wicked one, not possessing prudent wisdom nor honorable old age, nor a life without blemish, passes through life with ignorance, according to the proverbial saying: 'Folly is widespread in the heart of a youth, and a rod and instruction are far from him' (Prov 13:24). He, finding this state to be the worst, offers a plea to God: 'Do not remember the sinfulness of my youth and my ignorance' (Ps 25:7).

He who is exposed as speaking falsely in prophesying, being ashamed of his vain vision—which is more like divination than true prophecy—confesses that he is not a prophet nor was he advanced from among the prophets to this.

And since, being clothed in haircloth, he is being coerced yet denies not in truth being a prophet, it is said to him: 'Why then the...

Greek · §131

παιδεύσεως καλούμενοι, τοῦτο αὐτὸ σὺν αὐτοῖς πεισομένου καὶ τοῦ ἀκαθάρτου πνεύματος. Πῶς γὰρ τὴν ἐξ ἀσεβείας ἀκαθαρσίαν οὐκ ἔχει τὸ τῶν μάντεων καὶ οἰωνοσκοπούντων πνεῦμα; 4.292 Ἐκληφθείη καὶ ἡ λέξις αὕτη περὶ τῶν προστατῶν τῶν αἱρέσεων, πλήρης τυγχανόντων δαιμονίων καὶ πνευμάτων πλάνων. Περὶ γὰρ αὐτῶν ὁ θεσπέσιος γράφει Παῦλος οὕτως· «Ἀποστήσονταί τινες τῆς ὑγιαινούσης πίστεως προσέχοντες πνεύμασιν πλάνοις καὶ διδασκαλίαις δαιμονίων, ἐν ὑποκρίσει ψευδολόγων, κεκαυτηριασμένοι τὴν ἰδίαν συνείδησιν.» 4.293 Οὐ ταρακτέον εἰ ἑνικῶς τὸ ἀκάθαρτον πνεῦμα ἐν τῷ προφήτῃ εἴρηται, πληθυντικῶς δὲ τὰ πλάνα πνεύματα ἐν τῇ ἀποστολικῇ γραφῇ. Τὰ γὰρ καθ' ἕκαστα ἅμα λαμβανόμενα γενικῶς ἓν καλεῖται πνεῦμα. Εὖ δὲ καὶ τὸ φάναι τὰ ὀνόματα τῶν εἰδώλων ὀλεθρεύεσθαι ὡς μηκέτι μνείαν αὐτῶν εἶναι, τοῦ κόμπου καὶ τῆς βλακείας αὐτῶν, μέχρις προσηγορίας καὶ οὐχὶ δυνάμεως ὑπαρχόντων. 4.294 Zach. XIIΙ, 3: Καὶ ἔσται ἐα`̣ν προφητεύσῃ ἄνθρωπος ἔτι, καὶ ἐρεῖ πρὸς αὐτὸν ὁ πατὴρ αὐτοῦ καὶ ἡ μήτηρ αὐτοῦ οἱ γεννήσαντες αὐτόν· Οὐ ζήσῃ, ὅτι ψευδῆ ἐλάλησας ἐν ὀνόματι Κυρίου· καὶ συμποδιοῦσιν αὐτὸν ὁ πατὴρ αὐτοῦ καὶ ἡ μήτηρ αὐτοῦ οἱ γεννήσαντες αὐτὸν ἐν τῷ προφητεύειν αὐτόν. 4.295 Ἐξαρθέντων ἀπὸ τῆς γῆς τῶν ψευδοπροφητῶν καὶ τοῦ ἀκαθάρτου πνεύματος, εἰ τολμήσειε ἔτι ἀπὸ κάρου καὶ μανίας ἄνθρωπος προφητεύειν, τοσοῦτον καταγέλαστος καὶ εὐέλεγκτος εἴη, ὡς μηδὲ τοὺς γονεῖς αὐτοῦ πιστεύειν αὐτῷ, ἀλλὰ 143 ψηφίζεσθαι θάνατον κατ' αὐτοῦ, ἀπαγγέλλοντας· «Οὐ ζήσει ἔτι ὅτι ψευδῆ ἐλάλησας ἐπὶ τῷ ὀνόματι Κυρίου», οὐ προφήτης ἀλλὰ ψευδοπροφήτης τυγχάνων. 4.296 Ταῦτα ἐλεγχόντων τὸν ψευδοπροφήτην τοῦ πατρὸς καὶ τῆς μητρὸς αὐτοῦ, κατατρέχοντες συμποδίζουσιν αὐτόν, ἐλέγχοντες αὐτοῦ τὰ σοφίσματα καὶ τοὺς ἀπατηλοὺς λόγους. 4.297 Ἀμφιβόλως ἐχούσης τῆς λέξεως τῆς «Οἱ γεννήσαντες αὐτὸν ἐν τῷ προφητεύειν αὐτόν», διασταλτέον αὐτὴν εἰς ἀμφότερα τὰ λεκτά. Ὧν τὸ μὲν οὕτω νοηθείη· οἱ γεννήσαντες αὐτὸν ἄνθρωπον ἄνθρωποι καί τι φυλάττοντες γονέων διάθεσιν πρὸς αὐτόν, διὰ τὸ ψεύδη ἐν ὀνόματι Κυρίου λαλεῖν συμποδιοῦσιν αὐτὸν καταψηφιζόμενοι. Τὸ δὲ ἕτερον ἀποδοθείη οὕτως· ὁ πατὴρ αὐτοῦ καὶ ἡ μήτηρ αὐτοῦ συμποδιοῦσιν αὐτόν, οἱ γεννήσαντες αὐτὸν ἐν τῷ προφητεύειν, τεκόντες αὐτὸν ψευδοπροφήτην, ἀνατροφῇ καὶ τοκετῷ τῷ ἐκ μιμήσεως καὶ διδασκαλίας γεννήσαντες αὐτόν, καὶ αὐτῶν δηλαδὴ πεποιωμένων κατ̣ὰ ψευδοπροφητικὴν ἕξιν. 4.298 Οὐ μάτην οὐδὲ ὡς ἔτυχεν ὁ τοιοῦτος «ἄνθρωπος» προσηγόρευται, ἀλλ' ὅτι «ἐν ἔριδι καὶ ζήλῳ» κατὰ σάρκα περιπατῶν ψευδῶς ἔχει τὴν ἀνθρώπου ὀνομασίαν, παραπλησίως οἷς εἴρηται· «Ὑμεῖς δὲ δὴ ὡς ἄνθρωποι ἀποθνῄσκετε», καὶ περι`̣ τ̣ῶν ἀναξίων τοῦ θείου Πνεύματος ὁ Κύριος λέγει· «Οὐ μὴ καταμείνῃ τὸ Πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις διὰ τὸ εἶναι αὐτοὺς σάρκας.» 4.299 Zach. XIIΙ, 4–6: Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ καταισχυνθήσονται οἱ προφῆται, ἕκαστος ἐκ τῆς ὁράσεως αὐτοῦ ἐν τῷ προφητεύειν αὐτόν, καὶ ἐνδύσονται δέρριν τριχίνην ἀνθ' ὧν ἐψεύσαντο. Καὶ ἐρεῖ· Οὔκ εἰμι προφήτης ἐγώ, διότι ἄνθρωπος ἐγέννησέν με ἐκ νεότητός μου. Καὶ ἐρῶ πρὸς αὐτόν· Τί αἱ πληγαὶ αὗται ἀνὰ μέσον τῶν χειρῶν σου; Καὶ ἐρεῖ· Ἃς ἐπλήγην ἐν τῷ οἴκῳ τῷ ἀγαπητῷ μου. 4.300 Οἱ πρόγνωσιν ὑπισχνούμενοι αἰσχύνην ὀφλισκάνουσιν διὰ πιπτούσης τῆς προαναφωνήσεως αὐτῶν. Ἐπεὶ τοίνυν ἔλεγχος γέγονεν τοῦ ψευδοπροφήτου οὐ παρὰ τῶν ἀλλοτρίων μόνων ἀλλὰ καὶ τῶν γεννησάντων αὐτόν, τούτου χάριν καταισχύνεται, ἐλεγχθείσης αὐτοῦ τῆς προφητείας, ὡς λοιπὸν κακίζειν ἑαυτὸν καὶ ὀλοφύρεσθαι δέρριν ἐνδυσάμενον. Ὁμολογεῖ γοῦν ἄνθρωπος ἐκ νεότητος αὐτοῦ ὑπάρχειν, τῆς νεότητος τὸ νῦν οὐχ ἡλικίαν δηλούσης ἀλλὰ νεαρὸν καὶ ἐπιπόλαιον ἦθος. 4.301 Ὁ γὰρ φαῦλος οὐκ ἔχων φρόνησιν πολιὰν οὐδὲ γῆρας τίμιον, βίον ἀκηλίδωτον, σὺν ἀγνοίᾳ διάγει, κατὰ τὸ παροιμιωδῶς λεχθὲν λόγιον· «Ἄνοια ἐξῆπται καρδίας νέου, ῥάβδος δὲ καὶ παιδεία μακρὰν ἀπ' αὐτοῦ.» Ὁ ταύτην τὴν κατάστασιν χειρίστην οὖσαν ὑπερβὰς παράκλησιν τῷ Θεῷ προσάγει· «Ἁμαρτίας νεότητός μου καὶ τὰς ἀγνοίας μου μὴ μνησθῇς.» 4.302 Ὁ ἐλεγχθεὶς ψευδῆ λαλῶν ἐν τῷ προφητεύειν, καταισχυνθεὶς ἐπὶ τῇ ματαίᾳ ὁράσει, μαντικῇ μᾶλλον καὶ οὐ προφητείᾳ οὔσῃ, ὁμολογεῖ μὴ εἶναι προφήτης μηδὲ ἐκ προφητῶν εἰς τοῦτο προῆχθαι. 4.303 Καὶ ἐπεὶ δέρριν ἐνδεδυμένο̣ς, ε᾿̣κβιαζόμενος ἀλλ' οὐ κατ' ἀλήθειαν ἀρνεῖται τὸ εἶναι προφήτης, λέγεται πρὸς αὐτόν· «Τί οὖν αἱ

The Shepherd and the Sheep§132

132Wounds between your two hands? Regarding that which he says: 'She was struck in the house of my beloved,' even those who begot me are not enduring it as a prophet, as if bringing wounds against me.

It is possible to call the house of the beloved the house of the false prophet, knowing the multitude loved by him who divines, in order to subject him to afflictions. And these things are to be applied to those who hold different opinions in Christianity.

The false repentance of one wearing sackcloth is brought in the context of Isaiah against those fasting and praying, becoming a rebuke against the hypocrites: 'For if you bow your neck like a yoke and bend your neck and put on sackcloth and ashes, you will not even call it a pleasing fast' (Isa 58:5). I do not say this as if no one benefits from the painful discipline and harsh diet, which then becomes beneficial when it is accomplished along with repentance.

The Ninevites, indeed, having repented with much wickedness according to the preaching of the prophet Jonah (Jonah 3), have escaped after the threat of a great destruction of their city. The hymn-writer also agrees, where he says: 'In that they were bothering me,' making the enemies both visible and invisible apparent, 'I put on sackcloth and they were humbling my soul in fasting' (Ps 69:13), and in another Psalm: 'I made my clothing sackcloth, and I became a parable to them' (Ps 69:34).

From this state thus occurring, of gloominess for the sake of acquiring good things, he who attains them, having changed into joy, says: 'You have turned my mourning into joy, you have torn my sackcloth and girded me with gladness' (Ps 30:11).

Zechariah XII, 7: 'A sword, has arisen against my shepherd and against the man, the citizen of him, says the Lord of hosts: Strike the shepherd and let the sheep be scattered, and I will strike my hand upon the shepherds.'

From this prophecy, the evangelist Matthew took up what was said in the Gospel according to him, when, Jesus having been seized, the disciples having been scandalized and having fled, he said: 'So that what was said through the prophet might be fulfilled: I will strike the shepherd and the sheep will be scattered' (Matt 26:31), saying strike and wound the death of the shepherd of the true flock, who is above reason, 'having laid down his soul.'

"himself for the sheep," "given as a ransom for many." Regarding the assault that occurred in this way, where the hands of the excellent lawgiver were struck and his feet were dug up, it is his own to hear the Father saying: "Whom you struck, they themselves persecuted, and upon the pain of my wounds they themselves added" (Psalm 21:6). For the murderers, having struck the one whom God delivered over to them, added to the pain of his wounds, increasing the assault while pursuing him.

The holy thing attempted by the wicked—the one who, setting himself forward for the sheep, stood as a protector, having the Hebrew people as his citizen—the drawn sword was raised against his own shepherd and his citizen. Thus, the drawn sword killed indeed the citizen, but did not harm the shepherd of the flock, having accepted death for the sake of the sparing of the flock.

For how could he, the one affirming to God, "Save my soul from the sword" (Psalm 34:13), not remain free from all harm? This voice is carried in the twenty-first Psalm, spoken from the person of the whole Savior being brought forth. Having had the soul saved from the sword after sending up the prayer, his citizen fell by the sword of execution, according to that which was said in Amos the prophet: "Let all sinners of the people perish by the sword" (Amos 9:4). The same punishment is alluded to by the prophet in Wisdom by God: "You, Ethiopians, are wounded by my sword" (Wisdom 9:13).

Those being struck by the sword of God are called Ethiopians, those who shared in the wickedness and sin of the devil, being named so from his blackness. For in the Shepherd and in the Epistle of Barnabas, Satan is approached as black, having fallen from brightness and virtue and the intellectual whiteness which only the one being whitened by God can have.

Having the shepherd struck in the said manner and because of this the sheep being scattered, he stretches out his hand toward the shepherds, the high priest and the elders and the Jewish law-teachers who agreed against the good shepherd having been set forth for the sheep, so that they might have his soul's salvation. And the scattering of the sheep has increased, and the hand of God being stretched out upon them and the flock under them...

Greek · §132

πληγαὶ αἱ ἀνὰ μέσον τῶν δύο χειρῶν σου;» Πρὸς ὅ φησιν· «Ἃς ἐπλήγην ἐν τῷ οἴκῳ τοῦ ἀγαπητοῦ μου», μηδὲ τῶν γεννησάντων με ἀνεχομένων εἶναί με προφήτην, ὡς καὶ πληγὰς ἐπιφέρειν κατ' ἐμοῦ. 4.304 ∆υνατὸν οἶκον τοῦ ἀγαπητοῦ τοῦ ψευδῆ προφητεύοντος εἰπεῖν τὴν ἀγαπηθεῖσαν ὑπ' αὐτοῦ πληθὺν καταγνοῦσαν αὐτοῦ τῶν μαντειῶν, ὡς ἐπιπόνοις αὐτὸν ὑποβαλεῖν. Καὶ ταῦτα ἀνακτέον πρὸς τοὺς ἑτερογνωμονοῦντας ἐν χριστιανισμῷ. 4.305 Ἡ ἐπεψευσμένη μετάνοια τοῦ δέρριν ἐνδυσαμένου ψευδοπροφήτου καὶ ἐν Ἠσαΐᾳ φέρεται πρὸς τοὺς μάτην νηστεύοντας καὶ προσευχομένους, ἐλέγχου γινομένου κατὰ τῶν ὑποκριτῶν· «Ἐὰν γὰρ κάμψῃς ὡς κρίκον τὸν τράχηλόν σου καὶ σάκκον καὶ σποδὸν ὑποστρώσῃς, οὐδ' οὕτω καλέσετε νηστείαν δεκτήν.» Οὐ τοῦτο δέ φημι ὡς οὐδεὶς ὠφελεῖται ἐκ τῆς ἐπιπόνου ἀγωγῆς καὶ σκληρᾶς διαίτης, γινομένης τότε ἐπωφελῶς ὅταν σὺν μετανοίᾳ ἐπιτέληται. 144 Νινευῖται γοῦν μετὰ κακίαν πολλὴν μετανοήσαντες κατὰ τὸ τοῦ προφήτου Ἰωνᾶ κήρυγμα, ἔξω γεγόνασιν ἀπειληθείσης μεγάλης κατασκαφῆς τῆς πόλεως αὐτῶν. Συνᾴδει καὶ ὁ ὑμνῳδὸς ὅπου μὲν λέγων· «Ἐν τῷ αὐτοὺς παρενοχλεῖν μοι», τοὺς ἐχθροὺς δηλονότι ὁρατούς τε καὶ ἀοράτους, «ἐνεδιδυσκόμην σάκκον καὶ ἐταπείνουν ἐν νηστείᾳ τὴν ψυχήν μου», καὶ ἐν ἑτέρῳ Ψαλμῷ· «Ἐθέμην τ̣ὸ ἔνδυμά μου σάκκον, καὶ ἐγενόμην αὐτοῖς εἰς παραβολήν.» 4.306 Ἐκ τῆς οὕτω γινομένης καταστάσεως σκυθρωποῦ ὑπὲρ κτήσεως ἀγαθῶν, ὁ τυχὼν αὐτῶν, εἰς τὸ ἱλαρὸν μεταβαλών, λέγει· «Ἔστρεψας τὸν κοπετόν μου εἰς χαρὰν ἐμοί, διέρρηξας τὸν σάκκον μου καὶ περιέζωσάς με εὐφροσύνην.» 4.307 Zach. XIIΙ, 7: Ῥομφαία, ἐξεγέρθητι ἐπὶ τὸν ποιμένα μου καὶ ἐπ' ἄνδρα πολίτην αὐτοῦ, λέγει Κύριος παντοκράτωρ· πάταξον τὸν ποιμένα καὶ διασκορπισθήτωσαν τὰ πρόβατα, καὶ ἐπάξω τὴν χεῖρά μου ἐπὶ τοὺς ποιμένας. 4.308 Ἐκ ταύτης τῆς προφητείας μετείληφεν ὁ εὐαγγελιστὴς Μαθθαῖος τὸ λεχθὲν ἐν τῷ κατ' αὐτὸν Εὐαγγελίῳ, ὅτε, συλληφθέντος τοῦ Ἰησοῦ, σκανδαλισθέντων τῶν μαθητῶν καὶ φευγόντων, εἶπεν· «Ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου· Πατάξω τὸν ποιμένα καὶ διασκορπισθήσεται τὰ πρόβατα», πάταξιν καὶ πληγὴν λέγων τὸν ὑπὲρ τῆς λογικῆς ἀγέλης θάνατον τοῦ ποιμένος τοῦ ἀληθινοῦ «τεθεικότος τὴν ψυχὴν ἑαυτοῦ ὑπὲρ τῶν προβάτων», «δοθεῖσαν λύτρον ἀντὶ πολλῶν.» 4.309 Περὶ τῆς οὕτως γεναμένης ἐπιβουλῆς τρωθεισῶν τῶν χειρῶν καὶ ὀρυχθέντων τῶν ποδῶν τοῦ ἀρίστου νομέως, αὐτοῦ ἔστιν ἀκοῦσαι τῷ Πατρὶ λέγοντος· «Ὃν σὺ ἐπάταξας, αὐτοὶ κατεδίωξαν, καὶ ἐπὶ τὸ ἄλγος τῶν τραυμάτων μου αὐτοὶ προσέθηκαν.» Πατάξαντες γὰρ οἱ κυριοκτόνοι ὃν ὁ Θεὸς ὑπὲρ αὐτῶν παραδέδωκεν ἐπὶ τὸ ἄλγος τῶν τραυμάτων αὐτοῦ προσέθηκαν, αὐξήσαντες τὴν ἐπιβουλὴν καταδιώκοντες αὐτόν. 4.310 Τὸ τολμηθὲν ἅγος ὑπὸ τῶν κακῶν ἐπ····α´̣μενος, ὁ τὸν ἑαυτοῦ ποιμένα ἔκδοτον ὑπὲρ τῶν προβάτων προέμενος προστάττει ἐξεγερθῆναι ῥομφαίαν κατὰ τοῦ ἰδίου ποιμένος καὶ τοῦ πολίτου αὐτοῦ, – ἐστὶν δὲ ὁ τῶν Ἑβραίων λαός. Ὁμῶς ἡ ἐπαχθεῖσα μάχαιρα ἀπέκτεινεν μὲν τὸν πολίτην, οὐ μὴν ἔβλ̣α̣ψεν τὸν ἀγελάρχην ὑπὲρ φειδοῦς τῆς ποίμνης θάνατον ἀναδεξάμενον. 4.311 Πῶς γὰρ οὐκ ἔξω πάσης βλάβης ἔμεινεν ὁ τῷ Θεῷ φάσκων· «Ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου»; Αὕτη ἡ φωνὴ ἐν εἰκοστῷ πρώτῳ Ψαλμῷ φέρεται, ἐκ προσώπου τοῦ Σωτῆρος ὅλου προφερομένου. Ῥυσθείσης τῆς ψυχῆς ἐκ τῆς ῥομφαίας τοῦ τὴν εὐχὴν ἀναπέμψαντος, ὁ πολίτης αὐτοῦ ὑπέπεσεν τῷ τῆς κολάσεως ξίφει, κατὰ τὸ λεχθὲν ἐν Ἀμὼς τῷ προφήτῃ· «Ἐν ῥομφαίᾳ τελευτήσωσιν πάντες ἁμαρτωλοὶ λαοῦ.» Τιμωρίαν τὴν αὐτὴν αἰνίττεται τὸ ὑπὸ Θεοῦ ἐν Σοφονίᾳ τῷ προφήτῃ· «Ὑμεῖς, Αἰθίοπες, τραυματίαι ῥομφαίας μού ἐστε.» 4.312 Ὑπάρχουσιν Αἰθίοπες οἱ τῇ ῥομφαίᾳ τοῦ Θεοῦ πληττόμενοι, ὅσοι μετέσχον τῆς κακίας καὶ ἁμα̣ρτίας τοῦ διαβόλου, παρονομαζόμενοι ἀπὸ τῆς μελανίας αὐτοῦ. Ἐν γὰρ τῷ Ποιμένι καὶ τῇ τοῦ Βαρναβᾶ ἐπιστολῇ μέλας ὁ Σατανᾶς προσαγορεύεται, ἐκπεσὼν ἀπὸ τῆς λαμπρότητος καὶ τῆς ἀρετῆς καὶ τῆς νοητῆς λευκότητος, ἣν μόνος καὶ πᾶς ἔχειν δύναται ὁ λευκαινόμενος ὑπὸ τοῦ Θεοῦ. 4.313 Παταχθέντος τοῦ ποιμένος τῷ εἰρημένῳ τρόπῳ καὶ 4.313 διὰ τοῦτο σκορπισθέντων τῶν προβάτων, ἐκτείνει τὴν χεῖρα ἑαυτοῦ ἐπὶ τοὺς ποιμένας, τοὺς ἀρχιερέας καὶ πρεσβυτέρους καὶ τοὺς ἰουδαϊκοὺς νομοδιδασκάλους συμφρονήσαντας κατὰ τοῦ ἀγαθοῦ ποιμένος ὑπὲρ τῶν προβάτων τεθεικότος ἵνα σωτηρίαν ἔχωσιν τὴν ἑαυτοῦ ψυχήν. Σκορπισμὸς δὲ τοῖς ποιμέσιν ὑπῆρκται καὶ τῇ ὑπ' αὐτοὺς ἀγέλῃ ἐκταθείσης ἐπ' αὐτοὺς τῆς τοῦ Θεοῦ

The Third Group and the Refining Fire§133

133Since the fourth word has been sufficiently described regarding the 'I will stretch out my hand over the shepherds' (Zechariah 13:7), spoken by God, providing the beginning of the fifth, we shall proceed from the sixth word having this character.

And it shall come to pass in that day, says the Lord, that two parts shall be destroyed and cut off, but the third shall be left in it; and I will pass through the third through fire and will consume them, as silver is consumed by fire, and I will test them, as gold is tested; he will call upon my name, and I will listen to him, and I will say: This is my people, and he will say: The Lord is my God (Zechariah 13:8-9).

The time is marked by the name of the day, revealing in which the two parts of the captured people shall be destroyed and cut off, the third being shown as tested, passing through fire, and being burned according to how silver is purified and being tested according to how gold is tested. This third of the captives, thus purified and tested, calling upon the name of God, shall have God listening to him and saving him; to whom it will harmoniously belong to reward the people who have been benefited by his listening, God being shown to them in the manner of being their God, as Abraham, Isaac, and Jacob were. For to all other men God is as Creator, but uniquely to the patriarchs, who worship and revere him.

Having considered these things more holistically, let us see next what the two parts are that are being destroyed and abandoned, and what the third is that is being improved and led into salvation.

It is sufficient to consider the division into three of the captured Hebrew people. Many of those deported from their own land and fatherland into the captivity of those who prevailed, having completely turned away from godliness to worship idols, worshipped as if to serve the... and

To worship the beast and the dragon, and alongside these, to bow to the mute image of Nebuchadnezzar the tyrant; while others were not doing this, but were acting lawlessly against Judaism and as if they should not change, such as were the elders who remained, adulterously unfaithful, and those who agreed with them against the more prudent Shushan.

Among those who had worshipped idols and were acting lawlessly as Jews, there was another excellent and God-fearing rank in the captivity; they did not fall into dread, nor did they break the law, but were holy and pleasing to God, from whom many men were recorded as saints, of whom are the clearly revealed prophet Zechariah, and Daniel, and those around Azariah, the prophet Ezekiel, and the high priest Jesus the son of Joshedek, and others more, changing through moral virtue and the knowledge of the truth and of God.

The impious parts, two, the Greek and the Jewish, because of what they had done, being a tormentor, are being destroyed and failing, so that through a more strenuous discipline they might cast away the harms that had come upon them. Of this having been done, by the judgment of the divine providence, the third part, being divided from the two parts, is sanctified and made better by the Giver of good things, the Divine Word, being led through the purifying fire and 'burning with the spirit,' concerning which the same One saving all things says: 'I came to cast fire upon the earth, and would I were it were already kindled' (Luke 12:49), and again: 'Every one shall be salted with fire' (Mark 9:49).

Concerning him also the great John, 'of whom no one greater was raised among those born of women' (Matthew 11:11), teaches concerning himself: 'I came baptizing in water unto repentance' (Luke 3:3), but concerning the Savior of all: 'He will baptize you in the Holy Spirit and fire' (Matthew 3:11), sanctifying and purifying, making it clear that it is those through the Holy Spirit, and those through fire, or the same ones both in the Holy Spirit and in the fire.

Those having come through fire, being the third of the captives, the improving one, at whom God breathed upon the one being called, from the face of Himself toward the...

Greek · §133

χειρός. 4.314 Αὐτάρκως περιγραφέντος τοῦ τετάρτου λόγου εἰς τὸ «Ἐκτενῶ τὴν χεῖρά μου ἐπ̣ὶ τοὺς ποιμένας», τοῦ Θεοῦ τοῦτ' εἰρηκότος, ἀρχὴν τοῦ πέμπτου, παρέχοντος τοῦ μεγαλοδώρου, ποιησόμεθα ἀπὸ τοῦ ἑξῆς ῥητοῦ οὕτως ἔχοντος. 5.τ 145 1Τόμος Εʹ1 5.1 Zach. XIIΙ, 8–9: Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, λέγει Κύριος, τὰ δύο μέρη ἐξολεθρευθήσετ̣αι καὶ ἐκλείψει, τὸ δὲ τρίτον ὑπολειφθήσεται ἐν αὐτῇ· καὶ διάξω τὸ τρίτον διὰ πυρὸς καὶ πυρώσω αὐτούς, ὡς πυροῦται τὸ ἀργύριον, καὶ δοκιμῶ αὐτούς, ὡς δοκιμάζεται τὸ χρυσίον· αὐτὸς ἐπικαλέσεται τὸ ὄνομά μου, καὶ ἐγὼ ἐπακούσομαι αὐτῷ, καὶ ἐρῶ· Λαός μου οὗτός ἐστιν, καὶ αὐτὸς ἐρεῖ· Κύριος ὁ Θεός μου. 5.2 Καιρὸς ὑπογράφεται ὀνόματι τῆς ἡμέρας δηλούμενος ἐν ᾧ τὰ δύο μέρη τοῦ αἰχμαλωτισθέντος λαοῦ ὀλεθρευθήσεται καὶ ἐκλείψει, τοῦ τρίτου ἀποδεικνυμένου δοκίμου διὰ πυρὸς διερχομένου, πυρουμένου τε κατὰ τὸ καθαιρόμενον ἀργύριον καὶ δοκιμαζομένου κατὰ τὸ χρυσίον. Τὸ οὕτω καθαιρόμενον καὶ δοκιμαζόμενον τρίτον τῶν αἰχμαλώτων, ἐπικαλούμενον τὸ ὄνομα τοῦ Θεοῦ, ἕξει αὐτὸν τὸν Θεὸν ἐπακούοντα καὶ σῴζοντα· ᾧ ἁρμονίως ἕψεται τοὺς μὲν εὐεργετηθέντας λαὸν χρηματίσαι τοῦ ἐπακούσαντος αὐτοῦ, Θεοῦ λοιπὸν αὐτῶν ἀναδεικνυμένου κατὰ τὸν τρόπον τοῦ Θεὸν αὐτὸν εἶναι Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ. Πάντων μὲν γὰρ τῶν ἄλλων ἀνθρώπων ὡς κτίστης Θεός ἐστιν, κατ' ἐξαίρετον δὲ τῶν πατριαρχῶν λατρευόντων καὶ σεβομένων αὐτόν. 5.3 Τούτων ὁλοσχερέστερον τεθεωρημένων, ἀκόλουθον ἰδεῖν τίνα τὰ δύο μέρη τὰ ὀλοθρευόμενα καὶ ἐγκαταλειπόμενα, καὶ τί τὸ τρίτον τὸ βελτιούμενον καὶ ἀγόμενον εἰς σωτηρίαν. 5.4 Ἀρκτέον τῆς διαιρέσεως τῆς εἰς τρία τοῦ αἰχμαλωτισθέντων τῶν Ἑβραίων λαοῦ. 5.5 Πολλοὶ τῶν μετοικισθέντων ἐκ τῆς ἑαυτῶν χώρας καὶ πατρίδος εἰς τὴν τῶν κρατησάντων νόμῳ αἰχμαλωσίας, πάντη τ̣ῆς θεοσεβείας ἐκπεσόντες εἰδώλοις ἐλάτρευσαν, ὡς δουλεῦσαι τῇ ····· καὶ τῷ Βὴλ καὶ τῷ δράκοντι προσκυνῆσαι, καὶ πρὸς τούτοις κω̣φῇ εἰκόνι Ναβουχοδονοσὸρ τοῦ τυράννου, ἑτέρων τοῦτο μὲν οὐ ποιούντων, παρανόμως δὲ τὸν ἰουδαϊσμὸν καὶ ὡς οὐ δεῖ μετερχομένων, οἷοι ἦσαν οἱ ἐπιμανέντες μοιχικῶς ἀλιτήριοι πρεσβύτεροι καὶ οἱ ὁμονοήσαντες αὐτοῖς κατὰ τῆς σωφρονεστάτης Σωσάννης. 5.6 Πρὸς τοῖς εἰδωλολατρήσασιν καὶ παρανόμως ἰουδαΐζ̣ουσιν, ἕτερον τάγμα ἄριστον καὶ θεοσεβὲς ἦν ἐν τῇ αἰχμαλωσίᾳ, οὐ δεισιδαιμονῆσαν, οὐ τὸν νόμον παραβαῖνον, ἀλλ' ἅγιον καὶ Θεῷ εὐαρεστοῦν, ἐξ οὗ πολλοὶ ἄνδρες ἀνεγράφησαν ἅγιοι, ὧν ἐστιν ὁ σαφηνιζόμενος προφήτης Ζαχαρίας, ∆ανιήλ τε καὶ οἱ ἀμφὶ τὸν Ἀζαρίαν, Ἰεζεκιὴλ ὁ προφήτης καὶ ὁ τοῦ Ἰωσεδὲκ ἱερεὺςμέγας Ἰησοῦς καὶ ἕτεροι πλείονες, ἠθικῆς ἀρετῆς καὶ τῆς γνώσεως τῆς ἀληθείας καὶ τοῦ Θεοῦ μεταποιούμενοι. 5.7 Τὰ ἀσεβῆ μέρη δύο, τὸ ἑλληνικὸν καὶ ἰουδαϊκόν, δι' ἃ ἔπραξαν ὄντα κολαστέα ἐξολοθρεύεται καὶ ἐκλείπει, ὅπως δι' ἐπιπόνου ἀγωγῆς ἀποβάλωσι τὰς προσγεναμένας βλάβας. Οὗ πραχθέντος, κρίσει τῆς θείας προνοίας τὸ διασταλὲν πρὸς τὰ δύο μέρη τρίτον ἁγιάζετ̣αι καὶ βελτιοῦται ὑπὸ τοῦ δοτῆρος τῶν ἀγαθῶν Θεοῦ Λόγου, διαγόμενον διὰ πυρὸς τοῦ καθαίροντος καὶ «ζέοντας τῷ πνεύματι» ποιοῦντος, περὶ οὗ αὐτὸς ὁ πάντας σῴζων λέγει· «Πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν, καὶ εἴθε ἤδη ἀνήφθη», καὶ πάλιν· «Πᾶς πυρὶ ἁλισθήσεται.» 5.8 Περὶ αὐτοῦ καὶ ὁ μέγας Ἰωάννης, «οὗ μείζων οὐδεὶς ἐν γεννητοῖς γυναικῶν ἠγέρθη», διδάσκει περὶ μὲν ἑαυτοῦ· «Ἐγὼ ἦλθον βαπτίζων ἐν ὕδατι εἰς μετάνοιαν», περὶ δὲ τοῦ Σωτῆρος τῶν ὅλων· «Ἐκεῖνος ὑμᾶς βαπτίσει ἐν Πνεύματι ἁγίῳ καὶ πυρί», ἁγιάζων καὶ καθαίρων δηλονότι τοὺς μὲν διὰ Πνεύματος ἁγίου, τοὺς δὲ διὰ πυρός, ἢ τοὺς αὐτοὺς ἔν τε τῷ ἁγίῳ Πνεύματι καὶ τῷ πυρί. 5.9 Οἱ διὰ πυρὸς ἐληλυθότες, ὄντες τὸ τρίτον τῶν αἰχμαλώτων τὸ βελτιούμενον, ᾧ ἐπένευσε Θεὸς ἐπικαλουμένῳ, ἐκ προσώπου τοῦ ἑαυτω῀̣ν πρὸς τὸν

The Third Perfection and the Testing of the Word§134

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134They say they desired salvation: 'O God, you tested us, you burned us like silver is burned; you brought us into a snare, you set tribulations before us'—or 'into our midst'; for it is also carried in many manuscripts—'you brought up men upon our necks, we passed through fire and water, and you brought us out into refreshment.'

Similarly in Isaiah, regarding the one who helps and does good, it says: 'Do not fear, for I am with you; and if you pass through water, rivers shall not overwhelm you; and if you walk through fire, flame shall not burn you, for I am with you' (Isa 43:2). When, then, does anyone pass through fire and remain unharmed, unless he has possessed the voice of God, concerning which it was said: 'The voice of the Lord breaking a flaming fire' (Ps 29:7)? Just as the people crossed the Red Sea with the holy rod without any loss, as the flame of the fire was broken and divided, so the crossing proceeds without being consumed by the flame.

What remained of the third in the Hebrew plurality, the two parts having been destroyed and having ceased, was tested according to the intellect, both gold and silver, passing through fire. Similarly it is carried in Wisdom: 'Just as gold and silver are tested in a furnace, so are chosen hearts before God' (Wis 2:5). The same thought is held by what the apostle Peter writes in his epistle, exhorting to bear tribulations bravely and magnanimously, especially those concerning faith.

And his word has it thus: 'In which rejoice, though you may sometimes be grieved in various trials, so that the testing of your faith may be found more precious than gold being tested by fire; for it shall be found unto praise and glory' (1 Pet 1:6-7). In agreement, James also addresses the disciples of the Gospel: 'Count it all joy, beloved brothers, when you fall into various trials, knowing that the testing of you works patience; and let patience have a perfect work, so that you may be perfect and complete, lacking in nothing' (Jas 1:2-4). For thus, having been prepared, those to whom the word is addressed, having been burned like silver according to the word and having been tested like gold according to their own intellect, shall have God listening, calling upon His name, as He benefits them as a people.

To turn from the benefactor to their own God. The matter laid before is being tortured and is otherwise clear. In the Church of Christ, there are some practicing superstition and others Judaizing among them, even as they also sincerely fear God, in whom the apostles, being said to speak wisdom, have all progressed as far as to reach 'a perfect man, to the measure of the stature of the fullness of the knowledge of the Son of God' (Eph 4:13).

The two destroying parts will be cut away, so that they may no longer practice superstition or Judaize according to the ways of the Ebionites. For when this has been endured, only the perfect of the Church will remain in it, so that they indeed may be made 'the people of God' (1 Pet 2:10), and He himself may be confessed as 'their God' (Ex 21:6).

Understand precisely even if a third theory may be said regarding the things set forth. Each of the virtues lies in the middle of two evils, excess and deficiency: courage and temperance, the one being the middle of rashness and cowardice, the other of intemperance and foolishness, just as piety has excess in superstition and deficiency in impiety. Similarly, the free man, being social and giving, has the best middle, of which profligacy is excess and stinginess is deficiency.

And since of those sinning, some by excesses—doing rashness, superstition, and profligacy—and others by deficiencies—doing impiety, cowardice, and stinginess—these two ranks and parts must necessarily be destroyed and cut away having fallen under punishment, the third being perfected, being refined and tested like silver and gold, which is the word and the mind, in order to be tested and perfected according to the following virtues, having surpassed the deficiencies and excesses.

It is said from property and another scientific thought thus: 'those bearing the image of the swine', partaking of a material disposition, become unclean, approaching that which is called an indefinite duality toward some. And according to the Scripture, indeed, the unclean of the animals are taken two by two, while the clean are brought into the ark seven by seven, belonging to the incorruptible virgin week (Gen 7:2). And since those bearing the image of the swine are two, the quality of these is also cut away and destroyed, so that the third may be revealed as tested 'of those bearing the image of...'

Greek · §134

ὀρέξαντα σωτηρίαν φασίν· «Ἐδοκίμασας ἡμᾶς, ὁ Θεός, ἐπύρωσας ἡμᾶς, ὡς πυροῦται τὸ ἀργύρι̣ον· εἰσήγαγες ἡμᾶς εἰς τη`̣ν παγίδα, ἔθου θλίψεις ἐνώπιον ἡμῶν» –ἢ «εἰς νῶτον ἡμῶν»· φέρεται γὰρ καὶ οὕτως ἐν πλείστοις ἀντιγράφοις–, «ἐπεβίβασας ἀνθρώπους ἐπὶ τὰς κεφαλὰς ἡμῶν, διήλθαμεν διὰ πυρὸς καὶ ὕδατος, καὶ ἐξήγαγες 146 ἡμᾶς εἰς ἀναψυχήν.» 5.10 Ἰσοδυναμούντως καὶ ἐν Ἠσαΐᾳ πρὸς τὸν εὐεργετούμενον ὁ βοηθῶν λέγει· «Μὴ φοβοῦ, ὅτι μετὰ σοῦ εἰμι· καὶ ἐὰν διέρχῃ δι' ὕδατος, ποταμοὶ οὐ συγκλύσουσίν σε· καὶ ἐὰν διαβαίνῃς διὰ πυρός, φλὸξ οὐ κατακαύσει σε, ὅτι μετὰ σοῦ εἰμι.» Πότε δέ τις διὰ πυρὸς διερχόμενος ἀβλαβὴς μένει, ἢ ὅτε τὴν Θεοῦ φωνὴν κέκτηται περὶ ἧς εἴρηται· «Φωνὴ Κυρίου διακόπτοντος φλόγα πυρός»; Ὡς γὰρ διαιρεθείσης τῆς Ἐρυθρᾶς θαλάσσης τῇ ἁγίᾳ ῥάβδῳ διέβη ὁ λαὸς χωρὶς πάσης ζημίας, οὕτω τῆς φλογὸς τοῦ πυρὸς διακοπτομένης καὶ διαιρουμένης ἄνευ τοῦ ὑπὸ φλογὸς κατακαῆναι ἡ διάβασις ἀνύεται. 5.11 Τὸ ὑπολειφθὲν τρίτον ἐν τῇ πληθύϊ τῇ ἑβραϊκῇ, τῶν δύο μερῶν ὀλεθρευθέντων καὶ ἐκλειψάντων, ἐδοκιμάσθη κατὰ τὸ νοητὸν χρυσίον τε καὶ ἀργύριον διὰ πυρὸς διαβάν. Τούτῳ παραπλησίως ἐν τῇ Σοφίᾳ φέρεται· «Ὡς δοκιμάζεται ἐν καμίνῳ χρυσίον καὶ ἀργύριον, οὕτως ἐκλεκταὶ καρδίαι παρὰ Θεῷ.» Τὴν αὐτὴν νόησιν ἔχει καὶ ὃ γράφει ὁ ἀπόστολος Πέτρος ἐν τῇ κατ' αὐτὸν ἐπιστολῇ, προτρεπόμενος γενναίως καὶ μεγαλοψύχως φέρειν τὰ θλιβερά, μάλιστα τὰ ὑπὲρ τῆς πίστεως. 5.12 Ἔχει δὲ ἡ λέξις αὐτοῦ οὕτως· «Ἐν ᾧ ἀγαλλιᾶσθε, εἰ δέον λυπηθέντες ἐν ποικίλοις πειρασμοῖς, ἵνα ᾖ τὸ δοκίμιον τῆς πίστεως ὑμῶν πολυτιμότερον χρυσίου διὰ πυρὸς δοκιμαζομένου· οὕτω γὰρ εὑρεθήσεται εἰς ἔπαινον καὶ δόξαν.» Συμφώνως φέρεται καὶ Ἰάκωβος προσφωνῶν τοῖς μαθηταῖς τοῦ εὐαγγελίου· «Πᾶσαν χαρὰν ἡγήσασθε, ἀδελφοὶ ἀγαπητοί, ὅταν πειρασμοῖς περιπέσητε ποικίλοις, γινώσκοντες ὅτι τὸ δ̣οκίμιον ὑμῶν κατεργ̣άζεται ὑπομονήν· ἡ δὲ ὑπομονὴ ἔργον τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καὶ ὁλόκληροι, ἐν μηδενὶ λειπόμενοι.» 5.13 Οὕτω γὰρ διατεθέντες οἱ πρὸς οὓς ὁ λόγος, πυρωθέντες ὡς τὸ ἀργύριον κατὰ τὸν λόγον καὶ δοκιμασθέντες ὡς τὸ χρυσίον κατὰ τὸν νοῦν ἑαυτῶν, ἕξουσιν τὸν Θεὸν ἐπακούοντα, ἐπικαλούμενοι τὸ ὄνομα αὐτοῦ, ὡς αὐτοὺς μὲν λαὸν χρηματίσαι τοῦ εὐεργέτου, αὐτὸν δὲ Θεὸν αὐτῶν. 5.14 Βασανιστέον καὶ ἑτέρως τὸ ἐκκείμενον ῥητόν. Ἐν τῇ τοῦ Χριστοῦ Ἐκκλησίᾳ, εἰσί τινες δεισιδαιμονοῦντες καὶ ἄλλοι παρ' αὐτοὺς ἰουδαΐζοντες, ὡς αὖ καὶ γνησίως θεοσεβοῦντες, ἐν οἷς σοφίαν λαλοῦσιν τελείοις οὖσιν οἱ ἀπόστολοι, προκοψάντων πάντων ὡς φθάσαι «εἰς ἄνδρα τέλειον εἰς μέτρον ἡλικίας τοῦ πληρώματος τῆς γνώσεως τοῦ Υἱοῦ τοῦ Θεοῦ». 5.15 Ἐκλείψει τὰ δύο μέρη ὀλοθρευόμενα, ἵνα μηκέτι δεισιδαιμονῶσιν ἢ ἰουδαΐζωσιν κατὰ τοὺς ἐβιωναίους. Τούτ̣ου γὰρ ἀνυσθέντος, οἱ τέλειοι τῆς Ἐκκλησίας μόνοι ὑπολειφθήσονται ἐν αὐτῇ, ἵνα αὐτοὶ μὲν «Θεοῦ λαὸς» χρηματίσωσιν, αὐτὸς δὲ «αὐτῶν Θεὸς» ὁμολογηθῇ. 5.16 Ἐπίστησον ἀκριβῶς εἰ καὶ τρίτη θεωρία λεχθῆναι δύναται εἰς τὰ προκείμενα. Ἑκάστη τῶν ἀρετῶν μέση κεῖται κακιῶν δύο, ὑπερβολῆς καὶ ἐλλείψεως· ἡ ἀνδρεία καὶ ἡ σωφροσύνη, ἣ μὲν μέση ἐστὶν θρασύτητος καὶ δειλίας, ἣ δὲ ἀκολασίας καὶ ἠλιθιότητος, ὡς αὖ ἡ εὐσέβεια ὑπ̣ερβολὴν̣ ἔχει τὴν δεισιδαιμονία̣ν, ἔλλειψιν δὲ τὴν ἀσέβειαν. Ὁμοίως καὶ ὁ ἐλευθέριος κ̣οινωνικὸς καὶ μεταδοτικὸς ὑπάρχων̣ ἕξ̣ιν ἔχει βελτίστην, ἧς ἀσωτία ὑπερβολή, ἔλλειψις δὲ φειδωλία̣. 5.17 Καὶ ἐπεὶ τῶν ἁμαρτανόντων οἳ μὲν κατὰ τὰς ὑπερβολάς, θρασύτητα, δεισιδαιμονία̣ν, ἀσωτίαν πεποίωνται, οἳ δὲ κατὰ τὰς ἐλλείψεις, ἀσέβειαν, δειλίαν, φειδωλίαν, ἀναγκαίως τὰ δύο τάγματα καὶ μέρη ταῦτα ὀλοθρεύεται καὶ ἐκλείπει τιμωρίᾳ ὑποπεσόντα, τοῦ τρίτου τελειουμένου, πυρουμένου καὶ δοκιμαζομένου κατὰ τὸ ἀργύριον καὶ τὸ χρυσίον, ἅ ἐστιν λόγος καὶ νοῦς, τῷ κατὰ τὰς ἀντακολουθούσας ἀρετὰς δεδοκιμάσθαι καὶ τετελειῶσθαι ὑπερβεβηκότος τὰς ἐλλείψεις καὶ ὑπερβολάς. 5.18 Ῥηθείη ἐκ περιουσίας καὶ ἑτέρα ἐπιστημονικὴ νόησις οὕτως· «οἱ φοροῦντες τὴν εἰκόνα τοῦ χοϊκοῦ», ὑλικῆς προαιρέσεως μετέχοντες, ἀκάθαρτοι τυγχάνουσι, προσεοικότες τῇ πρός τινων λεγομένῃ ἀορίστῳ δυάδι. Καὶ κατὰ τὴν γραφὴν γοῦν τὰ ἀκάθαρτα τῶν ζῴων δύο δύο παραλαμβάνονται, τῶν καθαρῶν οἰκειουμένων τῇ 147 ἀδιαφθόρῳ παρθένῳ ἑβδομάδι ἑπτὰ ἑπτὰ εἰσαγομένων εἰς τὴν κιβωτόν. Καὶ ἐπεὶ οἱ τὴν εἰκόνα τοῦ χοϊκοῦ φοροῦντες δυάς εἰσιν, ἐκλείπει καὶ ὀλοθρεύεται ἡ τούτων ποιότης, ἵνα τὸ τρίτον ἀναδειχθῇ δόκιμον «τῶν φορούντων τὴν εἰκόνα τοῦ

The Desolation of Women and Property§135

135The wise man applies each word of the text to each of the fulfillments. It is possible to understand that the third remains in that day on which these things previously spoken shall occur.

Behold, days are coming of the Lord, and your dogs shall be divided in you (Zach. 14:1-2). And I will gather all the nations against Jerusalem for war, and the city shall be captured, and the houses shall be plundered, and the women shall be violated, and half the city shall go out in captivity, but the remnant of my people shall not be destroyed from the city (Zach. 14:2). He says 'Days of the Lord' according to how the burdensome and punishing things come upon the guilty, and there are many witnesses to this by understanding. And in Isaiah, indeed, the time of God's punishments is called a day thus: 'A day of the Lord comes, unyielding, in fury and wrath, to lay the whole inhabited world waste and to destroy the sinners from it' (Isa. 9:3).

Since, therefore, he announces fearsome things shall be to those against whom God is indignant because of their grasping impiety and other sins, it is fitting he says there shall be days of the Lord in which there will be most pitiful wickedness toward Jerusalem and its citizens. For why is it so pitiful and unyielding, that the dogs which the coming enemies took, to be divided in its midst because of much existing weakness? But this does not always happen; for there is a time when those who plundered, far from the city, rather the land, having carried off the spoils, are divided, fearing that they might be prevented from dividing them in the city by those who have captured breathing.

After the word having spoken: 'Behold, days are coming of the Lord, and your dogs shall be divided in your midst' (Zach. 14:2), the Lord immediately says to gather against them all the nations for war, just as a day becomes one of mobilization, of the armies of the gathered nations toward the waging of war against Jerusalem. For toward it is announced the dividing of its dogs in it, and even the houses of the inhabitants shall be plundered, and their women shall be violated. For what manner of way is painful and extremely unyielding is the dividing of those who grasped, in the sight of the citizens, especially when not only the common and...

Not only public treasures but also those of each person, as their houses are being plundered; moreover, regarding all these things, it is both sorrowful and heavy to be shamefully violated, seeing those who live together being unable to prevent the lawless act after much weakness has taken hold, just as half of the city itself has been torn away outside its own town, seeing nothing of this kind among those being guarded by the right hand of God. These are the ones fulfilling the third part, it having been said that they shall be saved after the two parts have been destroyed and left behind.

5.26 Such a harsh providence the divine word threatens also in Isaiah; and thus the prophetic speech has: 'Those who are gathered together,' turned toward one another, 'shall fall by the sword; and your children shall be thrown down before you, and your houses shall be plundered, and your women shall be taken' (Isa 5:17).

5.27 The excess is shown in the women suffering violence from tyrannizing enemies in addition to the men living with them, and from what was said to the worthless priest Amaziah by the prophet Amos, seeing sharply: 'Your wife in the city shall commit fornication, and your land shall be measured with a cord' (Amos 8:2). Both the threatened things are painful and cause agony to those living together, seeing the cohabitants inside the city and not outside it, being corrupted in their lawful marital rights by the most savage enemies, and their own land being measured with a cord, while the owners are present and are not strong enough to prevent the violence.

5.28 It happened... such things happened many times to those dwelling in Jerusalem and in Judah, the Jews being taken by the nations because of the impiety they received, having killed the Lord. 'For having watched, and having studied the emptiness and futility of the peoples, and having brought forward the kings and the rulers, having been gathered together against the Lord and against His Christ, God incited them and stirred them up, speaking in wrath against them and in His own anger unsettling them,' just as the Apostle wrote the same concerning those killing the Lord and the prophets and driving out the apostles: 'The wrath has come upon them to its end' (Rom 11:22).

5.29 It was also said previously as a Jewish historian,

Greek · §135

ἐπουρανίου» γένος. 5.19 Ἑκάστῃ τῶν ἀποδόσεων ἐφαρμόσει ὁ σοφὸς ἑκάστην λέξιν τοῦ προκειμένου. 5.20 ∆υνατὸν ἐκλαβεῖν τὸ τρίτον ὑπολείπεσθαι ἐν αὐτῇ τῇ ἡμέρᾳ ἐν ᾗ ταῦτα τὰ προαναφωνηθέντα γενήσεται. 5.21 Zach. XIV, 1–2: Ἰδοὺ ἡμέραι ἔρχονται τοῦ Κυρίου, καὶ διαμερισθήσεται τὰ σκῦλά σου ἐν σοί. Καὶ ἐπισυνάξω πάντα τὰ ἔθνη ἐπὶ Ἰερουσαλὴμ εἰς πόλεμον, καὶ ἁλώσεται ἡ πόλις, καὶ διαρπαγήσονται αἱ οἰκίαι, καὶ αἱ γυναῖκες μολυνθήσονται, καὶ ἐξελεύσεται τὸ ἥμισυ τῆς πόλεως ἐν αἰχμαλωσίᾳ, οἱ δὲ κατάλοιποι τοῦ λαοῦ μου οὐ μὴ ἐξο̣λεθρευθῶσιν ἐκ τῆς πόλεως. 5.22 Ἡμέρας τοῦ Κυρίου λέγει καθ' ἃς ἐπιφέρεται τοῖς ὑπαιτίοις τὰ ἐπίπονα καὶ κολαστικά, καὶ ἔστιν ἐκ πλειόνων μαρτύρασθαι τῇ νοήσει. Καὶ ἐν Ἠσαΐᾳ γοῦν ὁ τῶν τιμωριῶν καιρὸς Θεοῦ ἡμέρα κέκληται οὕτως· «Ἡμέρα Κυρίου ἀνίατος ἔρχεται θυμοῦ καὶ ὀργῆς θεῖναι τὴν οἰκουμένην ὅλην ἔρημον καὶ τοὺς ἁμαρτωλοὺς ἀπολέσαι ἐξ αὐτῆς.» 5.23 Ἐπεὶ τοίνυν φοβερὰ ἀπαγγέλλει ἔσεσθαι τοῖς καθ' ὧν ἀγανακτεῖ Θεὸς διὰ κρατήσασαν αὐτῶν ἀσέβειαν καὶ τὰς ἄλλας ἁμαρτίας, εἰκότως φησὶν ἡμέρας ἔσεσθαι τοῦ Κυρίου ἐν αἷς οἰκτίστη ἔσται κακοπραγία τῇ τε Ἰερουσαλὴμ καὶ τοῖς πολίταις αὐτῆς. Τί γὰρ οὕτως οἴκτιστον καὶ ἀνιαρὸν ὡς τὰ σκῦλα ἃ ἔλαβον οἱ ἐπελθόντες πολεμίοι διαμερίζεσθαι ἐν μέσῳ αὐτῆς διὰ πολλὴν ὑπάρξασαν ἀσθένειαν; Οὐκ ἀεὶ δὲ συμβαίνει τοῦτο· ἔστιν γὰρ ὃτε οἱ σκυλεύσαντες μακρὰν τῆς πόλεως, μᾶλλον δὲ τῆς χώρας, τὰ λάφυρα ἀπαγαγόντες μερίζονται, δεδιότες μὴ διαιρούμενοι αὐτὰ ἐν τῇ πόλει κωλυθῶσιν ὑπ' ἀναπνευσάντων τῶν ἑαλωκότων. 5.24 Τοῦ λόγου φήσαντος· «Ἰδοὺ ἡμέραι ἔρχονται τοῦ Κυρίου, καὶ διαμερισθήσονται τὰ σκῦλά σου ἐν μέσῳ σου», ὁ Κύριος εὐθέως λέγει συνάξειν ἐπ' αὐτοὺς πάντα τὰ ἔθνη εἰς πόλεμον, καθὼς ἡμέρα γίνεται παρατάξεως, στρατευομένων τῶν συναγομένων ἐθνῶν πρὸς τὸ ἐκπολεμηθῆναι τὴν Ἰερουσαλήμ. Πρὸς γὰρ αὐτὴν ἀπαγγέλλεται τὸ διαμερισθῆναι τὰ σκῦλα αὐτῆς ἐν αὐτῇ, καὶ ἔτι τὰς οἰκίας τῶν οἰκητόρων προνομευθήσεσθαι, καὶ μολυνθήσεσθαι τὰς γυναῖκας αὐτῶν. 5.25 Ὅνπερ γὰρ τρόπον ἐπώδυνον καὶ σφόδρα ἀνιαρόν ἐστιν τὸ ἐπ' ὄψεσιν τῶν πολιτῶν μερίζε̣σθαι τοὺς κρατήσα̣ντας, μάλιστα ὅτε μὴ μόνα τὰ κοινὰ καὶ δημόσια κειμήλια ἀλλὰ καὶ τὰ ἑκάστου, προνομευομένων τῶν οἰκιῶν αὐτῶν, μᾶλλον δὲ τούτων ἁπάντων λυπηρόν τε καὶ ἐπαχθὲς ὑπα´̣ρχει τὸ μολύνεσθαι αἰσχρῶς τὰς γυ̣ναῖκας, ὁρώντων τῶν συμβιούντων κωλύειν τὸ ἀθ̣έμιτον μὴ δυναμε´̣νων, ἀσθενείας πολλῆς κρατησάσης, ὡς καὶ τὸ ἥμισυ τῆς πόλεω̣ς αὐτῆς ἀποσπασθῆναι ἔξω τοῦ ἰδίου ἄστεως, οὐδὲν τοιοῦτον πεισομένων τῶν ὑπὸ τῆς δεξιᾶς τοῦ Θεοῦ φρουρουμένων. Οὗτοι δέ εἰσιν οἱ συμπληροῦντες τὸ τρίτον, εἰρημένον σῴζεσθαι μετὰ τὸ ἐξολεθρευθῆναι τὰ δύο μέρη καὶ ἐκλεῖψαι. 5.26 Τοιαύτην τινὰ ὠμοτάτην προνομὴν καὶ ἐν Ἠσαΐᾳ ἀπειλεῖ ὁ θεῖος λόγος· ἔχει δ' οὕτως ἡ προφητικὴ λέξις· «Οἵτινες συνηγμένοι εἰσίν», συνεστραμμένοι πρὸς ἑαυτούς, «μαχαίρᾳ πεσοῦνται· καὶ τὰ τέκνα ὑμῶν ἐνώπιον ὑμῶν ῥήξουσιν, καὶ τὰς οἰκίας ὑμῶν προνομεύσουσιν, καὶ τὰς γυναῖκας ὑμῶν ἕξουσιν.» 5.27 ∆είκνυται ἡ ὑπερβολὴ τοῦ τὰς γυναῖκας ἐπίπροσθεν τῶν συνοικούντων ἀνδρῶν βίαν πάσχειν ὑπὸ τυραννούντων πολεμίων καὶ ἐκ τοῦ λεχθέντος πρὸς τὸν φαῦλον ἱερέα Ἀμεσσίαν ὑπὸ τοῦ ὀξὺ καθορῶντος προφήτου Ἀμώς· «Ἡ γυνή σου ἐν τῇ πόλει ἐκπορνεύσει, καὶ ἡ γῆ σου σχοινίῳ καταμετρηθήσεται.» Ἀμφότερα δὲ τὰ ἠπειλημένα ἀνιαρὰ καὶ ὀδύνην ἐμποιοῦντα τοῖς συμβιοῦσιν ὁρῶσιν τὰς συνοίκους ἔνδον ἐν τῇ πόλει καὶ μὴ 148 ἔξω αὐτῆς, φθειρομένων τῶν γαμικῶν δικαίων πρὸς ἀγριοτάτων ἐχθρῶν, καὶ ἰδίαν γῆν ἐν σχοινίῳ καταμετρεῖσθαι, παρόντων τῶν κτητόρων καὶ τὴν βίαν κωλῦσαι μὴ σθενόντων. 5.28 Συνέβη ····μα τοιαῦτα πολυ`̣ τὸ ἀπάνθρωπον ἔχοντα τοῖς οἰκο̣ῦσι τὴν Ἰερουσαλὴμ καὶ τη`̣ν̣ Ἰουδαίαν, ἁλόντων τῶν Ἰουδαίων τοῖς ἔθνεσιν διὰ τὸ ἁ´̣γος ὃ ἀνεδέξαντο κυριοκτονήσα̣ντες. «Φρυαξάντων γὰρ τῶν ἐθνῶν καὶ κενὰ καὶ μάταια τῶν λαῶν μελετησάντων, παραστάντων τε τῶν βασιλέων καὶ τῶν ἀρχόντων ἐπὶ τὸ αὐτὸ συναχθέντων κατὰ τοῦ Κυρίου καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ, ἐνεγέλασεν αὐτοὺς ὁ Θεὸς καὶ ἐξεμυκτήρισεν, ἐν ὀργῇ λαλήσας κατ' αὐτῶν καὶ ἐν τῷ ἰδίῳ θυμῷ συνταράξας αὐτούς», ὡς τὰ αὐτὰ τὸν Ἀπόστολον γράψαι περὶ τῶν τὸν Κύριον ἀποκτεινάντων καὶ τοὺς προφήτας καὶ ἐκδιωξάντων τοὺς ἀποστόλους· «Ἔφθασεν ἐπ' αὐτοὺς ἡ ὀργὴ εἰς τέλος.» 5.29 Εἴρηται καὶ πρότερον ὡς ἰουδαϊκὸς ἱστοριογράφος,

The Divine Descent and Motion§136

136Joseph, his name, wrote truly and with precision the misfortunes, famines, and other much more distressing evils that were coming upon the nation, which the beauty-loving reader, rejoicing in reading, is drawn toward a love of learning and a fear of suffering the same.

He says that they are not being driven out of the city by the cruel tyrants, whom God tests in fire as silver and gold are tested, in order that their vainglory and condemnation might be known. [Zechariah 14:3-4: The Lord will arise and line up against those nations as on a day of battle. And his feet shall stand on the Mount of Olives that is before Jerusalem on the east; and the Mount of Olives shall be split in two, half of it toward the east and half toward the sea, a very great chaos.]

God, being incorporeal, rather exceeding all spiritual substance, is without reception of those things pertaining to bodies—colors, forms, and magnitudes—I say, whence he is invisible. For every visible substance must exist under forms, magnitudes, colors, and their adjacents, but God is invisible, as many words of the Scriptures testify, being a spiritual substance, nor does he move transitionally, nor does the whole exist in a place.

It is sufficient to receive the testimony having such characteristics: 'Who is the image of the invisible God' Colossians 1:15, and again: 'To the King of the ages, the incorruptible invisible God' 1 Timothy 6:16. The apostolic words and the evangelical ones declare the same: she the Scripture having thus: 'No one has seen God at any time; the only-begotten God who is in the bosom of the Father has made him known' John 1:18, and again: 'Not that anyone has seen God, except the one who is from the Father' John 6:46.

Since, therefore, these things are rightly said and thought concerning God, the more bodily things concerning him announced economically in the divine Scriptures must be understood spiritually and appropriately. For the manner of him being said in the prophet: 'I have not changed' Malachi 3:6, and of the theologians saying similarly, the one hymnographer to the one being glorified saying: 'But you are the same,' and: 'But you remain,' and of Jacob writing about the...

Suffering and unchangeable. 'Every good gift and every perfect gift comes down from above from the Father of lights, with whom there is no change or shadow of turning' (James 1:17). And just as we grasp and understand the words concerning his repentance and his wrath and those of the neighbors, so, since he is incorporeal, we receive the words concerning ascending and descending, and going out and coming in, in harmony with the thought concerning him.

Therefore, in the present prophecy where it is written: 'The Lord will go forth' (Zephaniah 1:15), we do not imagine a changing motion; for such motions belong to bodies. 5.36 Since, therefore, it does not fit to confess these things concerning an invisible essence, yet they are carried in the divinely inspired oracles, it is necessary to oversee how they must be understood piously. 5.37 Being a fountain of goodness and 'full of grace and truth' (John 1:14), the cause of all things, descending in sympathy with those being managed by him, becomes outside himself as if he were among them. For the Lord and our Savior says in the Gospels concerning himself: 'I went out from God and I have come; for I did not come from myself, but he sent me' (John 16:28). With the same thought the prophet Habakkuk spoke toward him: 'You went out for the salvation of your people, to save your anointed ones' (Habakkuk 3:3). 5.38 And just as he goes out and comes to those being saved, so much more when he is wroth or wars. For it is written concerning Michael: 'Behold, the Lord goes forth from his house, and he shall be among us for a witness and shall descend' (Jude 1:9), and in Isaiah: 'The Lord of powers will go forth and will crush war, and he will arouse zeal and will cry out against his enemies with strength' (Isaiah 63:3). 5.39 Considering these things in a God-befitting manner, God is said to go out 'upon the nations, that he may array himself against them as in a day of war' (Zephaniah 1:15) when 'his feet shall stand upon the Mount of Olives toward the east' (Zechariah 14:4); for where must his feet stand, since he is no longer moving in indignation, according to what was already previously said: 'And the Lord will sound the trumpet and will go forth in the threat of his wrath' (Zephaniah 1:16)? In this way, Adam heard the voice of the feet of God, the fearful one, having received the sensation of him leaving and walking away from him who previously was with him and conversing with him. 5.40 The Savior said by this thought in...

Greek · §136

Ἰώσιππος ὄνομα αὐτῷ, ἀνέγραψεν ἀληθῶς καὶ κατὰ ἀκρίβειαν τὰς ἐπελθούσας τῷ ἔθνει συμφοράς τε καὶ λιμοὺς καὶ ἄλλας πολὺ τούτων ἀνιαρωτάτας κακοπραγίας, ἃ θεωρῆσαι ἔστιν τὸν φιλόκαλον ἀναγνώσμασιν χαίροντα συντείνουσιν πρὸς φιλομάθειαν καὶ φόβον τοῦ μὴ παθεῖν τὰ αὐτά. 5.30 Καταλοίπους λέγει μὴ ἀποσπωμένους ἔξω τῆς πόλεως ὑπὸ τῶν ὠμῶν τυράννων, οὓς διάγων ὁ Θεὸς ἐν πυρὶ πυροῖ, ὡς τὸ ἀργύριον καὶ ὡς τὸ χρυσίον δοκιμάζει, ὑπὲρ τοῦ γνωσθῆναι τὸ ἐπίδοξον καὶ ἐπίτιμον αὐτῶν. 5.31 Zach. XIV, 3–4: Και`̣ ἐξελεύσεται Κύριος καὶ παρατάξεται ἐν τοῖς ἔθνεσιν ἐκείνοις καθὼς ἡμέρα παρατάξεως αὐτοῦ ἐν ἡμέρᾳ πολέμου. Καὶ στήσονται οἱ πόδες αὐτοῦ ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐπὶ τὸ ὄρος τῶν ἐλαιῶν τὸ κατέναντι Ἰερουσαλὴμ ἐξ ἀνατολῶν· καὶ σχισθήσεται τὸ ὄρος τῶν ἐλαιῶν, τὸ ἥμισυ αὐτοῦ πρὸς ἀνατολὰς καὶ τὸ ἥμισυ α̣ὐτοῦ πρὸς θάλασσαν, χ̣άος μέγα σφόδρα. 5.32 Ἀσώματος ὢν ὁ Θεός, μᾶλλον δὲ ὑπε̣ρέκεινα πάσης νοερᾶς οὐσίας, ἀνεπίδεκτός ἐστιν τῶν προσ̣όντων τοῖς σώμασιν, χρωμ̣άτων καὶ σχημ̣άτων καὶ μεγεθῶν φημι, ὅθεν ἀόρατος ὑπάρχει. Πᾶσα γὰρ ἀνάγκη τὴν ὁρατὴν οὐσίαν ὑπὸ σχήματα και`̣ μ̣εγέθη, χρώματά τε καὶ τὰ παραπλήσια ὑπάρχειν, ἀλλὰ ἀόρατος ὁ Θεός, ὡς πολλαὶ λέξεις τῶν γραφῶν μαρτυροῦσιν, νοερὰ οὐσία τυγχάνων, οὐδὲ μεταβατικῶς κινεῖται, οὐδ' ἐν τόπῳ τὸ σύνολον ὑπάρχει. 5.33 Ἀρκεῖ ἐπὶ τοῦ παρόντος μαρτυρίας παραλαβεῖν τὰς οὕτως ἐχούσας· «Ὅς ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου», καὶ πάλιν· «Τῷ βασιλεῖ τῶν αἰώνων, ἀφθάρτῳ ἀοράτῳ Θεῷ.» Ταῖς ἀποστολικαῖς λέξεσιν καὶ αἱ εὐαγγελικαὶ τὸ αὐτὸ δηλοῦσιν· ἥ τε οὕτως ἔχουσα· «Θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς Θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ Πατρὸς ἐξηγήσατο», καὶ πάλιν· «Οὐχ ὅτι τὸν Θεὸν ἑώρακέν τις, εἰ μὴ ὁ ὢν παρὰ τοῦ Πατρός.» 5.34 Ἐπεὶ τοίνυν ταῦτα ὀρθῶς περὶ Θεοῦ λέγεται καὶ φρονεῖται, τὰ σωματικώτερον περὶ αὐτοῦ οἰκονομικῶς ἐν ταῖς θείαις γραφαῖς ἀναγγελλόμενα νοητῶς καὶ θεοπρεπῶς ἐκλημπτέον. 5.35 Ὅνπερ γὰρ τρόπον λέγοντος αὐτοῦ ἐν τῷ προφήτ̣ῃ· «Οὐκ ἠλλοίωμαι», καὶ τῶν θεολόγων ὁμοδόξως λεγόντων, τοῦ μὲν ὑμνῳδοῦ πρὸς τὸν δοξολογούμενον λέγοντος· «Σὺ δὲ ὁ αὐτὸς εἶ», καὶ τό· «Σὺ δὲ διαμενεῖς», τοῦ δὲ Ἰακώβου γράφοντος περὶ τοῦ ἀπαθοῦς καὶ ἀναλλοιώτου· «Πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστιν καταβαῖνον παρὰ τοῦ Πατρὸς τῶν φωτῶν, παρ' ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς ἀποσκίασμα», καὶ καθὼς ἐκλαμβάνομεν καὶ διανοούμεθα τὰς περὶ μετανοίας̣ καὶ ὀργῆς αὐτοῦ καὶ τῶν παραπλησίων λέξεις, οὕτω, ἀσ̣ωμάτου ὑπάρχοντος, τὰς περὶ τοῦ ἀναβαίνειν καὶ καταβαίνειν, ἐξιέναι τε καὶ εἰσιέναι φωνὰς ἁρμονίως τῇ περὶ αὐτοῦ νοήσει ἐκδεχόμεθα. Ὅθεν ἐν τῇ ἐκκειμένῃ προφητείᾳ κ̣ειμε´̣νου· «Ἐξελεύσεται Κύριος», οὐ μεταβατικὴν κίνησιν φανταζόμεθα· σωμάτων γὰρ αἱ τοιαῦται κινήσεις. 5.36 Ἐπεὶ τοίνυν μὴ ἁρμόζει περὶ ἀοράτου οὐσίας ὁμολογεῖν ταῦτα, φέρονται δὲ ἐν τοῖς θεοπνεύστοις λογίοις, ἐπιστατέον πῶς εὐσεβῶς αὐτὰ δεῖ 149 νοῆσαι. 5.37 Πηγὴ ἀγαθότητος καὶ «πλήρης χάριτος καὶ ἀληθείας» τυγχάνων, ὁ πάντων αἴτιος συγκαταβαίνων τοῖς οἰκονομουμένοις ὑπ' αὐτοῦ ἔξω πως ἑαυτοῦ γίνεται. Ἀμέλει γοῦν ἐν Εὐαγγελίοις ὁ Κύριος καὶ Σωτὴρ ἡμῶν περὶ ἑαυτοῦ φησιν· «Ἐγὼ ἐκ τοῦ Θεοῦ ἐξῆλθον καὶ ἥκω· οὐδὲ γὰρ ἀπ' ἐμαυτοῦ ἐλήλυθα, ἀλλ' ἐκεῖνός με ἀπέστειλεν.» Τῇ αὐτῇ νοήσει πρὸς αὐτὸν ὁ προφήτης Ἁμβακοὺμ ἀνεφθέγξατο· «Ἐξῆλθας εἰς σωτηρίαν τοῦ λαοῦ σου τοῦ σῶσαι τοὺς χριστούς σου.» 5.38 Καὶ ὥσπερ ἐξέρχεται καὶ ἥκει πρὸς τοὺς σῳζομένους, οὕτω πολλῷ μᾶλλον ὅτε ὀργίζεται ἢ πολεμεῖ. Ἐν μὲν γὰρ τῷ Μιχαίᾳ γέγραπται· «Ἰδοὺ Κύριος ἐκπορεύεται ἐκ τοῦ οἴκου αὐτοῦ, καὶ ἔσται ἐν ἡμῖν εἰς μαρτύριον καὶ καταβήσεται», καὶ ἐν Ἠσαΐᾳ· «Κύριος τῶν δυνάμεων ἐξελεύσεται καὶ συντρίψει πόλεμον, καὶ ἐπεγερεῖ ζῆλον καὶ βοήσεται ἐπὶ τοὺς ἐχθροὺς αὐτοῦ μετὰ ἰσχύος.» 5.39 Θεοπρεπῶς τούτων θεωρουμένων, ἐξέρχεσθαι Θεὸς λέγεται «ἐπὶ τὰ ἔθνη, ἵνα παρατάξηται ἐπ' αὐτῶν ὡς ἐν ἡμέρᾳ πολέμου» ὅτε «καὶ στήσονται οἱ πόδες αὐτοῦ εἰς τὸ τῶν ἐλαιῶν ὄρος τὸ κατ' ἀνατολάς»· ποῦ γὰρ δεῖ στῆναι τοὺς πόδας αὐτοῦ οὐκέτι κινουμένου ἀγανακτητικῶς κατὰ τὸν̣ ἤδη πρότερον εἰρημένον· «Καὶ Κύριος σαλπιεῖ καὶ πορεύσεται ἐν ἀπειλῇ ὀργῆς αὐτοῦ»; Τούτῳ τῷ τρόπῳ παραβὰς ὁ Ἀδὰμ ἤκουσεν τὴν φωνὴν τῶν ποδῶν τοῦ Θεοῦ τὸ δειλινόν, αἴσθησιν λ̣αβὼν ἐγκαταλιπόντος καὶ βαδίσαντος ἀπ' αὐτοῦ τοῦ συ̣νόντος πρότερον καὶ συνομιλοῦντος. 5.40 Ταύτῃ τῇ διανοίᾳ εἶπεν ὁ Σωτὴρ ἐν

The Spiritual Olive Trees and the Heavenly Citizenship§137

137Regarding the Gospel, to the Jews who have become outside the truth: 'Behold, your house is being left to you' (Luke 2:3), and previously in the prophet: 'I have left my house, I have abandoned my inheritance' (Haggai 2:9), and the following. However, even if it has happened outside among those abandoned through impiety, nevertheless his feet stand unshakeably upon the mountain, where a planting is to be established, bearing fruit that is saving and guarding by the divine light and loosening diseases and pains. And they shall stand not in lowly planting, but in height and remaining on a mountain, from the risings of the divine light of the sun of righteousness.

What then is exceeded, by the standing of the feet of the Lord toward the risings of the mountain of olives, or the dividing of the divine planting, so that the part of it having cast its roots toward the risings remains, while the rest has passed into the sea, where there is great chaos? And since in the Scripture one finds olives praised and others reproached being gathered together, let us see which of these are set down in the light and the rising, and which ones have turned toward the sea.

The holy hymn-singer, crowing about himself, announces: 'I am like an olive tree bearing fruit in the house of God.' And concerning the one having perfected piety, in one of the Psalms of the Ascents he is carried: 'Blessed are you, and it shall go well with you. Your wife is like a vine flourishing in the trellises of your house; your sons are like olive shoots around your table. Behold, thus shall a man be blessed who fears the Lord. May the Lord bless you from Zion, and may you see the good of Jerusalem, and may you see sons of your sons' (Psalm 128:3-6).

No one who encounters this psalm sincerely is so slow and dull as you think, believing that all these promised things approach every pious person; many have possessed it, the fear of God perfecting the one having it, according to that which is written: 'There is no support for those fearing him' (Job 27:4), and it is clear that it is God, not at all the material things they have possessed. For Elijah, indeed, the...

A great prophet, and Elisha his disciple, and—what am I saying?—John the Baptist, who became 'among those born of women no one is greater than him' (Matt 11:11), did not possess any of the things enumerated sensually, not having lived with women, nor having had sensual children; but even if they did not participate in these sensual things at all, they had sons and grandsons through an elevation, having been blessed by God in Zion and having seen the good things of the true Jerusalem, having arrived at the mountain of Zion and at Jerusalem, which is the heavenly city of the living God.

5.45 The olive trees thus attributed and their young shoots have their planting in the Mount of Olives toward the east, to be transplanted into the paradise which God planted in Eden toward the east. And the thing being announced is not paradoxical; for if the repentant robber, having confessed the King as Savior, heard from him: 'Today you shall be with me in paradise' (Luke 23:43), how much more will those who lived their whole life or the greater part of it in this way receive such a promise, as they can say with boldness: 'For our citizenship is in the heavens' (Phil 3:20), and again: 'Groaning on earth, we have a citizenship in the heavens' (2 Cor 5:1).

5.46 One must be planted toward this blessedness by elevation, and the wild olive tree, having been grafted into the holy root and becoming fruitful upon the good olive tree, as the singer says with the same boldness: 'But I am like a green olive tree in the house of God' (Ps 52:8), of the branches having been cut off through unbelief—and these are the Jews who committed the murder—being found in the sea, that is, by the waves and the salt of the affairs of the world, where there is great chaos.

5.47 In agreement with the Apostle and in Jeremiah concerning the branches having been cut off, God, expressing His opposition toward the assembly of the circumcision, says: 'What has the beloved done in my house to make an abomination? Are not sacrifices and holy meats...'

Greek · §137

τῷ Εὐαγγελίῳ τοῖς ἔξω τῆς ἀληθείας γεν̣αμένοις Ἰουδαίοις· «Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν», καὶ πρότερον ἐν τῷ προφήτῃ· «Ἐγκατέλιπα τὸν οἶκόν μου, ἀφῆκα τὴν κληρονομίαν μου», καὶ τὰ ἑξῆς. Πλὴν εἰ καὶ ἔξω γέγονεν τῶν δι' ἀσέβειαν ἐγκαταλειφθέντων, ἀλλ' οὖν ἀκραδάντως ἵστανται οἱ πόδες αὐτοῦ εἰς τὸ ὄρος ἔνθα φυτεία ἐστὶν καρπὸν φέρουσα σωστικὸν καὶ φυλακτικὸν τοῦ θείου φωτὸς καὶ λύοντα νόσους καὶ πόνους. Ἵστανται δὲ οὐκ ἐν ταπεινῇ φυτείᾳ, ἀλλ' ἐν ὕψει καὶ ὄρει μενούσῃ, ἐξ ἀνατολῶν τοῦ θείου φωτὸς τοῦ ἡλίου τῆς δικαιοσύνης. 5.41 Τί δὲ ὑπῆρκται, στάντων τῶν ποδῶν τοῦ Κυρίου πρὸς ἀνατολὰς τοῦ ὄρους τῶν ἐλαιῶν, ἢ διαιρεθῆναι τὴν θείαν φυτείαν, ἵνα τὸ μὲν αὐτῆς πρὸς ταῖς ἀνατολαῖς τὰς ῥίζας βαλὸν διαμείνῃ, τοῦ λοιποῦ εἰς θάλασσαν μεταβάντος, ἔνθα χάος ἐστὶν σφόδρα. Καὶ ἐπεὶ ἔστιν ἐν τῇ γραφῇ ἐπαινετὰς ἐλαίας εὑρεῖν καὶ ψεγομένας εἰς ταὐτὸν συναγομένας, ἰδῶμεν ποῖαι τούτων ἐν τῷ φωτὶ καὶ τῇ ἀνατολῇ κατάκεινται καὶ ποῖαι εἰς τὴν θάλασσαν ἀπέκλιναν. 5.42 Ὁ ἅγιος ὑμνῳδὸς κελαδῶν περὶ ἑαυτοῦ ἀπαγγέλλει· «Ἐγὼ ὡσεὶ ἐλαία κατάκαρπος ἐν τῷ οἴκῳ τοῦ Θεοῦ.» Περὶ δὲ τοῦ εὐλάβειαν κατορθώσαντος, ἐν μιᾷ ᾠδῇ τῶν ἀναβαθμῶν φέρεται· «Μακάριος εἶ, καὶ καλῶς σοι ἔσται. Ἡ γυνή σου ὡς ἄμπελος εὐθηνοῦσα ἐν τοῖς κλίτεσι τῆς οἰκίας σου· οἱ υἱοί σου ὡς νεόφυτα ἐλαιῶν κύκλῳ τῆς τραπέζης. Ἰδοὺ οὕτως εὐλογηθήσεται ἄνθρωπος ὁ φοβούμενος τὸν Κύριον. Εὐλογήσαι σε Κύριος ἐκ Σιών, καὶ ἴδοις τὰ ἀγαθὰ Ἰερουσαλὴμ καὶ ἴδοις υἱοὺς τῶν υἱῶν σου.» 5.43 Οὐδεὶς τῶν ἐντυγχανόντων γνησίως τῇ ᾠδῇ ταύτῃ οὕτως βραδὺς καὶ εὐήθης ὑπάρχει ὡς νομίσαι ὅτι πάντα ταῦτα τὰ ἐπηγγελμένα παντὶ εὐλαβεῖ πρόσεστιν, πολλῶν κεκτημένων φόβον Θεοῦ τελειοῦντα τὸν ἔχοντα, κατὰ τὸ γεγραμμένον· «Οὐκ ἔστιν στέρημα τοῖς φοβουμένοις αὐτόν», δῆλον δ' ὅτι τὸν Θεόν, οὐδαμῶς τὰ αἰσθητὰ ἐσχηκότων. 5.44 Ἠλίας γοῦν, ὁ μέγας προφήτης, καὶ Ἐλισαῖε, ὁ μαθητὴς αὐτοῦ, καί, τί λέγω, ὁ βαπτιστὴς Ἰωάννης «οὗ μείζων οὐδεὶς ἐν γεννητοῖς γυναικῶν» γέγονεν, οὐδὲν τῶν ἐξηριθμημένων αἰσθητῶς ἔσχον, οὐδαμῶς συνοικήσαντες γυναιξίν, οὐκ αἰσθητὰ τέκνα ἐσχηκότες, ἀλλ' εἰ καὶ τῶν αἰσθητῶν τούτων οὐδαμῶς μετέσχον, ἀλλά γε κατὰ ἀναγωγὴν καὶ υἱοὺς καὶ υἱωνοὺς ἔσχον, εὐλογηθέντες ὑπὸ τοῦ Θεοῦ ἐν τῇ Σιὼν καὶ ἑωρακότες τὰ ἀγαθὰ τῆς ἀληθινῆς Ἰερουσαλήμ, προσεληλυθότες τῷ τῆς Σιὼν ὄρει καὶ τῇ 150 Ἰερουσαλὴμ τῇ ἐπουρανίῳ οὔσῃ πόλει τοῦ ζῶντος Θεοῦ. 5.45 Αἱ οὕτως ἀποδοθεῖσαι ἐλαῖαι καὶ τὰ νεόφυτα αὐτῶν ἐν τῷ ὄρει τῶν ἐλαιῶν πρὸς τῇ ἀνατολῇ τὴν φυτείαν ἔχουσιν, μεταφυτευθησόμεναι εἰς τὸν παράδεισον ὃν ὁ Θεὸς ἐφύτευσεν ἐν Ἐδὲμ κατὰ ἀνατολάς. Καὶ οὐ παράδοξον τὸ ἀπαγγελλόμενον· εἰ γὰρ ὁ μετανοήσας λῃστής, ὁμολογήσας βασιλέα τὸν Σωτῆρα, ἤκουσεν ὑπ' αὐτοῦ· «Σήμερον ἔσῃ μετά μου ἐν τῷ παραδείσῳ», πῶς οὐ πολλῷ πλέον δέξονται τὴν τοιαύτην ὑπόσχεσιν οἱ τὸν πάντα βίον αὐτῶν ἢ τὸν πλείονα οὕτω πολιτευσάμενοι, ὡς φάναι μετὰ παρρησίας· «Ἡμῶν γὰρ πολίτευμα ἐν οὐρανοῖς ὑπάρχει», καὶ πάλιν· «Ἐπὶ γῆς στενάζοντες τὸ πολίτευμα ἐν οὐρανοῖς ἔχομεν.» 5.46 Εἰς τὴν μακαρίαν ταύτην πρὸς ἀναγωγὴν φυτείαν τακτέον καὶ τὴν ἐγκεντρισθεῖσαν ἀγριελαίαν̣ εἰς τὴν ἁγίαν ῥίζαν καὶ πιότητα ἐπὶ τὸ καλλ̣ιέλαιον γενέσθαι, ὡς τὴν αὐτὴν παρρησίαν τῷ ὑμνῳδῷ ····σαμένην φάναι· «Ἐγὼ δὲ ὡσεὶ ἐλαία κατάκαρπος ἐν τῷ οἴκῳ τοῦ Θεοῦ», τῶν ἐκκλασθέντων κλάδων δι' ἀπιστίαν, οὗτοι δ' εἰσὶν οἱ Ἰουδαῖοι οἱ κυριοκτονήσαντες, εἰς τὴν θάλατταν εὑρισκομένων, δηλαδὴ τῷ κλύδωνι καὶ ἁλμυρίδι τῶν τοῦ κόσμου πραγμάτων, ἔνθα σφόδρα χάος ἐστίν. 5.47 Συνῳδὰ τῷ Ἀποστόλῳ καὶ ἐν Ἰερεμίᾳ περὶ τῶν ἐκκλασθέντων κλάδων ὁ Θεὸς ἀποτεινόμενος πρὸς τὴν ἐκ περιτομῆς συναγωγήν φησιν· «Τί ἡ ἠγαπημένη ἐν τῷ οἴκῳ μου ἐποίησεν βδέλυγμα; Μὴ εὐχαὶ καὶ κρέα ἅγια

The North Wind and the Approach of God§138

138"Will they take the wickedness from you, or will they flee in these things?" Having rebuked her who, the divine word seeing, had done an abomination in his house, the Lord calls her name an olive tree of easy access; your branches have become useless. For how have the branches that fell through their own unfaithfulness become useless, especially having moved into the storm of life, in which there are billows and a multitude of salty and bitter waters.

Regarding the unfaithful branches having come to the sea and being torn apart by a very strong wind, it is said concerning this ruined city—the Jewish one, I say—and by another prophet, who is Micah, by God: "I will scatter the stones of it into chaos and I will uncover its foundations" (Micah).

When these gloomy things have come upon the wretched synagogue of the Jews, it is necessary for us, those having believed in the Savior, to become a fruitful olive in the house of God and toward the rising in the mount of olives, so that we may also be transferred into the divine paradise by the grace of God, becoming imitators of Christ, concerning whom it is written: "Behold, a man, rising is his name" (Zechariah 14:4).

"Half of the mountain shall lean toward the north and half of it toward the south. And the gorge of my mountains shall be blocked, and the gorge of my mountains shall be joined up as far as Asher, just as it was blocked in the days of the earthquake in the days of King Uzziah of Judah" (Zechariah 14:4-5).

The half, he says, of the mountain—clearly the mount of olives—will lean toward the north, toward the one deviating into the sea and the chaos, the other half reaching toward the south.

What are the north and the south? From the Breath of Breaths, the Church having been ravished by her own bridegroom, is to learn, saying: "Arise, north, and come, south, blow upon my garden and let my aromas flow."

The north in these things is the evil power, rather Satan himself; the south, being the Savior himself, is approached as the bridegroom. Therefore, when the very cold north is present, the flow of the divine aromas is hindered, the pores being choked because they become thickened due to the coldness of the north and become hard; the bride flees from this and calls to the south, so that by his warmth [she may...]

From the sources of the intelligible, the fragrances flow, concerning which it is said toward the bridal chamber of the spiritual spouse: 'The fragrance of your myrrh is above all spices' (Song of Solomon 1:3). The north wind is said to have heat and to be an invigorating breath, having learned that fire exists and came to cast upon the earth, as he himself announced saying: 'I came to cast fire upon the earth, and how I wish it were already kindled' (Luke 12:49).

It must be said: 'Arise, north wind,' not by voice alone but in reality, so that it may be sent from afar. In deeds, he says: 'Arise, north wind,' to the faithful soul saying to the teacher who speaks: 'Turn away from evil and do good,' and to the Apostle who wrote to the whole Church: 'Test all things, hold fast to the good. Abstain from every kind of evil' (1 Thessalonians 5:21-22). The north wind, driving the abstention from every kind of evil and the turning away from evil, urges the south wind to come so as to draw near to it through pious faith and moral virtue. For thus, to those being thus prepared, the provider of all good things comes, as the theologian James wrote: 'Draw near to God and He will draw near to you' (James 4:8).

Having the longing for His presence, and being near to: 'Come, south wind,' in that bridal drama he hints: 'Come, my sister, let us go out to the field' (Song of Solomon 2:10). This is equivalent to: 'Arise, north wind, and come, south wind,' and to: 'Draw near to God and He will draw near to you, resist the devil and he will flee from you' (James 4:7-8), as the one resisting the devil says to him: 'Arise, north wind,' and the one drawing near to God entreating the south wind to come to him, the God Logos, concerning whom in the song of the prophet Habakkuk, according to some interpreters, it is brought forth instead of: 'God will come from Thaman,' as 'God will come from the south wind,' the coming of the Father from the south wind of the bride, according to that which is said by Him in the Gospel: 'He who receives me receives him who sent me' (John 13:20). For in whatever way he who sees Him sees the Father, so the one receiving Him receives the Father abiding in Him, in whom is His Only-begotten.

What will happen when turning toward the north and the south of the clarified mountain of olives, or when the gorge of the mountains of God is blocked and is joined even unto Asahel? The gorge and the joining could not be understood otherwise than by having known what the mountains of God are.

Greek · §138

ἀφαιροῦσιν τὴν κακίαν ἀπὸ σοῦ, ἢ ἐν τούτοις διαφεύξει;» Ἐλέγξαντος τοῦ τὸ κρυπτὸν ὁρῶντος τὴν ἐν τῷ οἴκῳ αὐτοῦ ποιήσασαν βδέλυγμα, ὁ θεῖος λόγος λέγει πρὸς αὐτήν· «Ἐλαίαν εὔσκιον τῷ εἴδει ἐκάλεσεν Κύριος τὸ ὄνομά σου· ἠχρεώθησαν οἱ κλάδοι σου.» Πῶς γὰρ οὐκ ἀχρεῖοι κλάδοι γεγένηνται οἱ ἐκκλασθέντες τῇ ἑαυτῶν ἀπιστίᾳ, μάλιστα μεταβεβηκότες εἰς τὴν τοῦ βίου ζάλην, ἐν ᾗ τρικυμίαι καὶ πλῆθος ἁλμυρῶν καὶ πικρῶν ὑδάτων. 5.48 Πρὸς τῷ εἰς τὴν θάλατταν γεγονέναι τοὺς ἀπιστήσαντας κλάδους, καὶ σφοδροτάτῳ χάει κατεσπάσθησαν. Περὶ ταύτης τῆς βλαβείσης παρ' ἑαυτὴν πόλεως λέγεται–τῆς ἰουδαϊκῆς φημι– καὶ ἐν ἑτέρῳ προφήτῃ, Μιχαίας δ' ἐστὶν οὗτος, ὑπὸ τοῦ Θεοῦ· «Κατασπάσω εἰς χάος τοὺς λίθους αὐτ̣ῆς καὶ τὰ θεμέλια αὐτῆς ἀποκαλύψω.» 5.49 Τ̣ούτων τ̣ῶν σκυθρωπῶν ἐπελθόντων τῇ ἀθλίᾳ τῶν Ἰουδαίων συναγωγῇ, σπουδαστέον ἡμ̣ῖν ἔστω τοῖς πιστεύσασι τῷ Σωτῆρι ἐλαία κατάκαρπος γενέσθαι ἐν τῷ οἴκῳ τοῦ Θεοῦ καὶ πρὸς ἀνατολὴν ἐν τῷ ὄρει τῶν ἐλαιῶν, ἵνα καὶ εἰς τὸν θεῖον παράδεισον χάριτι Θεοῦ μετατεθῶμεν, μιμηταὶ γινόμενοι τοῦ Χριστοῦ, περὶ οὗ γέγραπται· «Ἰδοὺ ἀνήρ, ἀνατολὴ ὄνομα αὐτῷ.» 5.50 Zach. XIV, 4–5: Καὶ κλινεῖ τὸ ἥμισυ τοῦ ὄρους πρὸς βορρᾶν̣ καὶ τὸ ἥμισυ αὐτοῦ πρὸς νότον. Καὶ ἐμφραχθήσεται φάραγξ ὀρέων μου, καὶ ἐγκολληθήσεται φάραγξ ὀρέων ἕως Ἀσαὴλ καθὼς ἐνεφράγη ἐν ταῖς ἡμέραις τοῦ σεισμοῦ ἐν ἡμέραις Ὀζίου βασιλέως Ἰούδα. 5.51 Τὸ ἥμισυ, φησίν, τοῦ ὄρους–τῶν ἐλαιῶν δηλονότι– κλιθήσεται πρὸς βορρᾶν τοῦ ἀποκλίνοντος εἰς τὴν θάλασσαν καὶ τὸ χάος, τοῦ λοιποῦ ἡμίσεως πρὸς τὸν νότον φθάσαντος. 5.52 Τίς ὁ βορρᾶς καὶ ὁ νότος, ἐκ τοῦ Ἄισματος τῶν Ἀισμάτων ἔστι μαθεῖν, τῆς νυμφοστοληθείσης Ἐκκλησίας τῷ ἑαυτῆς νυμφίῳ λεγούσης· «Ἐξεγέρθητι, βορρᾶ, καὶ ἔρχου, νότε, διάπνευσον κῆπόν μου καὶ ῥευσάτωσαν ἀρώματά μου.» 5.53 Βορέας ἐν τούτοις ἡ πονηρὰ δύναμις, μᾶλλον δὲ αὐτὸς ὁ Σατανᾶς, νότος δ' ὁ Σωτὴρ αὐτὸς ὢν ὁ νυμφίος προσαγορεύεται. Ἐπεὶ τοίνυν, παρόντος τοῦ ἀποδοθέντος βορέα ψυχροτάτου ὄντος, ἡ ῥοὴ τῶν θείων ἀρωμάτων κωλύεται, μυο´̣ντων τῶν πόρων διὰ τὸ πεπυκνῶσθαι ἐκ τῆς ψυχρότητος τοῦ βορέα καὶ σκληροῦ τυγχάνοντος, ἐλαύνει τοῦτον ἀφ' ἑαυτῆς ἡ νύμφη καὶ τὸν νότον προσκαλεῖται, ἵνα, τῇ θέρμῃ αὐτοῦ ἀραιωθέντων τῶν νοητῶν πόρων, ῥεύσῃ τὰ ἀρώματα περὶ ὧν εἴρηται πρὸς τὸν νυμφίον πρὸς τῆς πνευματικῆς συζύγου· «Ὀσμ̣ὴ μύρων σου ὑπὲρ πάντα τὰ ἀρώματα.» Θέρμην ἔχειν καὶ ὀσφραντικὸν εἶπον τὸν 151 νότον, μαθὼν ὅτι ····· ὑπάρχει καὶ πῦρ ἦλθεν βαλεῖν ἐπὶ τὴν γῆν, ὡς αὐτὸς ἀπήγγ̣ει̣λε φήσας· «Πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν καὶ εἴθε ἤδη ἀνήφθη.» 5.54 Λεκτέον τό· «Ἐξεγείρου, β̣ορρᾶ», οὐ φωνῇ μόνῃ ἀλλὰ πραγματικῶς, ἵν' ἐκπεμφθῇ μακράν. Πράγμασιν δὲ λέγει· «Ἐξεγείρου, βορρᾶ», ἡ πιστὴ ψυχὴ τῷ λέγοντι διδασκάλῳ· «Ἔκκλινον ἀπὸ κακοῦ καὶ ποίησον ἀγαθόν», καὶ τῷ γράψ̣αντι Ἀποστόλῳ πρὸς ὅλην Ἐκκλησίαν· «Πάντα δοκιμάζετε, τὸ καλὸν κατέχετε. Ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε», τῆς ἀποχῆς παντὸς εἴδους πονηροῦ καὶ τῆς ἀπὸ τοῦ κακοῦ ἐκκλίσεως ἐλαυνούσης τὸν βορέαν, προτρεπομένης ἐλθεῖν τὸν νότον διὰ τοῦ συνεγγίσαι αὐτῷ εὐσεβεῖ πίστει καὶ ἠθικῇ ἀρετῇ. Οὕτω γὰρ καθαρθεῖσιν τοῖς οὕτως ἀρεσκευομένοις ἔρχεται ὁ τῶν πάντων ἀγαθῶν χορηγός, ὡς ἔγραψεν ὁ θεολόγος Ἰάκωβος· «Ἐγγίσατε τῷ Θεῷ καὶ ἐγγιεῖ ὑμῖν.» 5.55 Ἡ πόθον τῆς παρουσίας αὐτοῦ ἔχουσα, παραπλήσιον τῷ· «Ἔρχου, νότε», ἐν αὐτῷ τῷ ἐπιθαλαμίῳ δράματι φάσκει· «Ἐλθέ, ἀδελφιδέ μου, ἐξέλθωμεν εἰς ἀγρόν.» Ἰσοδυναμεῖ τῷ· «Ἐξεγείρου, βορρᾶ, καὶ ἔρχου, νότε», τό· «Ἐγγίσατε τῷ Θεῷ καὶ ἐγγιεῖ ὑμῖν, ἀντίστητε τῷ διαβόλῳ καὶ φεύξεται ἀφ' ὑμῶν», παντὸς καὶ μόνου τοῦ ἀνθισταμένου τῷ διαβόλῳ λέγοντος αὐτῷ· «Ἐξεγείρου, βορρᾶ», καὶ τοῦ ἐγγίζοντος τῷ Θεῷ παρακαλοῦντος ἥκειν πρὸς αὐτὸν τὸν νότον, τὸν Θεὸν Λόγον, περὶ οὗ ἐν τῇ ᾠδῇ τοῦ προφήτου Ἁμβακοὺμ κατά τινα τῶν ἑρμηνευτῶν φέρεται ἀντὶ τοῦ· «Ὁ Θεὸς ἐκ Θαιμὰν ἥξει», «Ὁ Θεὸς ἐκ τοῦ νότου ἥξει», ἐρχομένου τοῦ Πατρὸς ἐκ τοῦ νότου τοῦ νυμφίου, κ̣ατὰ τὸ ὑπ' αὐτοῦ ἐν τῷ Εὐαγγελίῳ λεχθέν· «Ὁ ἐμὲ δεχόμενος δέχεται τὸν ἀποστείλαντά με.» Ὅνπερ γὰρ τρόπον ὁ ὁρῶν αὐτὸν ὁρᾷ τὸν Πατέρα, οὕτως ὁ δεχόμενος αὐτὸν δέχεται τὸν ἐν αὐτῷ μένοντα Πατέρα ἐν ᾧ ἐστιν τὸ Μονογενὲς αὐτοῦ ······α̣. 5.56 Τί ἔσται κλίναντος πρὸς τὸν βορρᾶν καὶ τὸν νότον τοῦ σαφηνισθέντος ὄρους τῶν ἐλαιῶν, ἢ τὸ ἐμφραχθῆναι τὴν φάραγγα τῶν ὀρέων τοῦ Θεοῦ καὶ ἐγκολληθῆναι ἕως Ἀσαήλ. Οὐκ ἄλλως δὲ νοηθείη ἡ φάραγξ καὶ ἡ ἐγκόλλησις ἢ γνωσθέντος τίνα τὰ ὄρη̣ τοῦ Θεοῦ.

The Earthquake in the Days of Josiah§139

139Regarding his mountains, the prophets have said in accordance with the subject that there is a height belonging to them not only of knowledge and wisdom, but also of the application of practical life. For concerning these things, the hymn-singer spoke of the origin of all: 'You shine wondrously from eternal mountains' (Ps 103:2). How could they not be eternal mountains, from which God wondrously illuminates the knowledge of the truth and broadly the knowledge concerning the Trinity, those who gaze upon unseeing eternal things according to the apostolic exhortation (2 Cor 4:18)?

The abyss of the depth of the obscurity of those things spoken in enigma is a gorge of these mountains, which he who came to fulfill the law and the prophets (Matt 5:17) has unblocked, having leveled with his own teaching and presence the rough and uneven ground of those things spoken with concealment, so that it might appear easy to traverse through smoothness. This having happened, the gorge of the mountains was joined to the text through the appearing of harmony, up to Asaph, who was called 'deaf to the feet' because of the speed of his walking, according to the sharp-seeing gaze; for this animal is perceptive, as the appellation itself shows from the word 'gazing'. Therefore, up to Asaph, the connection of the mountains will be known to the discerning.

In the same way, the obstruction of the mountains has occurred as in the days of the earthquake, which existed in the days of Uzziah, the king of Judah. We have not found a perceptible earthquake having occurred at all while Uzziah was reigning, neither in the Kingdoms nor in the Chronicles; therefore, what is written about him must be understood allegorically. And see lest a shaking occurred during Uzziah, intending to seize the priesthood for himself. For having entered into the temple of God, and having approached the holy altar, he attempts to offer sacrifice through himself and not through the priests (2 Chron 26:16). The daily priest, most boldly asserting this transgression, while coinciding with the others, saying: 'It is not yours, Uzziah, to burn incense to the Lord, but that of the priests,' he was distressed, and he stretched out his hand with anger to be seized by the guards to harm them; but immediately his hand was struck, as if to cast the tyrant out of the temple instantly, having been struck by the holy place as far as the porch, because of his insolence.

[...] having taken a practice not fitting for another except for the priests presiding in the temple. 5.62 Regarding the encounter with that which it is determined to draw to itself, the works of the kingdom were hindered by the unclean leprosy, while he was performing them, the rest of his son who was about to receive the rule. 5.63 In the days of the earthquake from the commingling, a precipice became attached to the mountains, in the days of Judah, while Ozias was reigning. 5.64 The earthquake now being declared lies also at the beginning of the prophet Amos: 'For words,' says Amos, 'which came from Tekoa, two years before the earthquake in the days of Ozias,' the earthquake being said here, according to the circulating Jewish tradition, of the vision appearing to Isaiah, concerning which it has been written thus: 'It happened in the year in which King Ozias died, I saw the Lord sitting upon a high and lifted-up throne, and Seraphim were standing around him, six wings to the one and six wings to the other' (Isa 6:1-2), and after a little: 'And the other cried to the other: Holy, holy, holy is the Lord of Sabaoth, full is the heaven and the earth of his glory' (Isa 6:3).

5.65 Full is the heaven and the earth of the glory of God became, after the death of Ozias with which he practiced lawlessness. For how could there not be a shaking of change toward the better having happened by the seeing of God, so that the heaven and the earth might be filled with his glory, and a removal might occur of the lawlessness of the one discovered in seeing the divine vision, and a remission of the sins of all the people? 5.66 In the days of the death of Ozias, who desired to plunge the divine laws, desiring to seize for himself the priestly service not fitting to him, there was attached that which he had newly cut through by a cleavage of the laws, so that the priest might again unhinderedly perform his own things in the temple, and the king, attending to the protection of those in authority, was no longer touching the priestly things because the care of the holy things was not to be held by him. 5.67 Or is Asael here a name of a place; let him be heard by the one having circled the places of Judah, having grasped something that seems accurate. 5.68 And the Lord my God shall come, and all the saints with him. In that day there shall not be light. And there shall be frost and ice one day (Zech 14:5-7).

Greek · §139

5.57 Ὄρη αὐτοῦ κατὰ ἀπόδοσιν μίαν λεχθεῖεν οἱ προφῆται διὰ προσ̣ὸν αὐτοῖς ὕψος οὐ μόνον γνώσεως καὶ σοφίας ἀλλὰ καὶ διάρματ̣ος πρακτικοῦ βίου. Περὶ τούτων γὰρ πρὸς τὸν τῶν ὅλων γενεσιάρχην ἀνεφθέγξατο ὁ ὑμνῳδός· «Φωτίζεις σὺ θαυμαστῶς ἀπὸ ὀρέων αἰωνίων.» Πῶς γὰρ οὐκ αἰώνια ὄρη ἀφ' ὧν θαυμαστῶς φωτίζει Θεὸς τὴν γνῶσιν τῆς ἀληθείας καὶ ἁπαξαπλῶς τὴν περὶ τῆς Τριάδος καταλάμπων, οἱ τὰ μὴ βλεπόμενα αἰώνια ὄντα σκοποῦντες κατὰ τὴν ἀποστολικὴν προτροπήν; 5.58 Τούτων τῶν ὀρῶν φάραγξ ἐστὶν τὸ βάθος τῆς ἀσαφείας τῶν μετ' αἰνιγμοῦ εἰρημένων, ἥνπερ ἐνέφραξεν ὁ ἐληλυθὼς πληρῶσαι τὸν νόμον καὶ τοὺς προφήτας, ὁμαλίσας τῇ ἑαυτοῦ διδασκαλίᾳ καὶ παρουσίᾳ τὸ τραχὺ καὶ ἀνώμαλον ἔδαφος τῶν μετ' ἐπικρύψεως λελαλημένων, ἵν' εὐδιάβατον ἐκ τῆς λειότητος ὀφθῇ. 5.59 Τούτου γεγενημένου, ἐνεκολλήθη διὰ τῆς φανείσης συμφωνίας ἡ φάραγξ τῶν ὀρῶν ἕως τοῦ Ἀσαήλ, τοῦ διὰ ταχύτητα ποδωκείας «κούφου τοῖς ποσὶν» εἰρημένου κατὰ τὴν ὀξὺ καθορῶσαν δορκάδα· διορατικὸν γὰρ τὸ ζῷον τοῦτο ὡς αὐτὴ ἡ προσηγορία δηλοῖ ἀπὸ τοῦ δέρκειν εἰρημένη. ∆ιὸ ἕως Ἀσαὴλ ἡ προσκόλλησις τῶν ὀρῶν ἔσται, γινωσκομένη τοῖς διορατικοῖς. 5.60 Τῷ αὐτῷ δὲ τρ̣όπῳ ἡ ἔμφραξις τῶν ὀρῶν γέγονεν ὡς ἐν ταῖς ἡμέραις τοῦ σεισμοῦ, ὑπάρξαντος ἐν ταῖς ἡμέραις Ὀζίου, τοῦ βασιλέως Ἰούδα. Σεισμὸν̣ αἰσθητὸν οὐδαμῶς̣ ηὑρήκαμεν γενόμενον, βασιλεύοντος Ὀζίου, οὐδὲ ἐν ταῖς Βασιλείαις, οὐδὲ ἐν ταῖς Παραλειπομέναις· ὅθεν κατ' ἀναγωγὴν ἐκλημπτέον τὰ περὶ αὐτοῦ γεγραμμένα. 5.61 Καὶ ὅρα μὴ κλόνος γέγονε̣ν̣ ἐπὶ Ὀζίου ἐπισπᾶσαι εἰς ἑαυτὸν θέλοντος τὴν ἱερωσύνην. Ε̣ἰσελθὼν γὰρ εἰς τὸν τοῦ Θεοῦ ναόν, πλησιάσας τε τῷ ἁγίῳ θυσιαστηρίῳ, δι' ἑαυτοῦ καὶ οὐ διὰ τῶν ἱερέων ἐπιχειρεῖ θύειν. Τὴν παρ' ὁρισμὸν ταύτην τόλμαν ἐρρωμενέστατα̣ συγχῶν ὁ κατ' ἐφημερίαν ἱερεύς, 152 συμπνεόντων καὶ τῶν ἄλλων θεραπευτῶν φήσας· «Οὐ σοί, Ὀζία, τοῦ θυμιάσαι τῷ Κυρίῳ ἀλλ' ἢ τῶν ἱερέων», ἐφ' ᾧ δ̣υσχεράνας ἐξέτεινε τὴν χεῖρα μετὰ θυμοῦ ἐπὶ τῷ συλληφθῆναι ὑπὸ τῶν δορυφόρων τοὺς ἱερέας ἵνα αὐτοὺς κακώσῃ· ἀλλ' εὐθέως ἡ χεὶρ αὐτοῦ λελέπρωται, ὡς παραχρῆμα ἔξω τοῦ ναοῦ βαλέσθαι τὸν τύραννον, μιανθέντος τοῦ ἱεροῦ ὅσον ἐπὶ τῇ προπετείᾳ καὶ ὠμότητι αὐτοῦ σφετερίσασθαι θελήσαντος τὴν μὴ προσήκουσαν ἄλλῳ πρᾶξιν ἢ μόνοις τοῖς προσεδρεύουσι τῷ ναῷ ἱερεῦσιν. 5.62 Πρὸς τῷ ἀποτετευχέναι ᾧ εἰς ἑαυτὸν ἐπισπάσασθαι βεβούληται, καὶ τῶν ἔργων τῆς βασιλείας ἐκ τῆς ἀκαθάρτου λέπρας ἐνεποδίσθη, ἐκτελοῦντος αὐτὰ λοιπὸν τοῦ μέλλοντος διαδέξασθαι τὴν ἀρχὴν υἱοῦ αὐτοῦ. 5.63 Ἐν ταῖς ἡμέραις τοῦ ἐκ τῆς συγχύσεως σεισμοῦ, φάραγξ γέγονεν ἐγκολληθεῖσα τοῖς ὄρεσιν, ἐν ταῖς τοῦ Ἰούδα ἡμέραις, βασιλεύοντος Ὀζίου. 5.64 Ὁ νῦν δηλούμενος σεισμὸς κεῖται καὶ ἐν ἀρχῇ Ἀμὼς τοῦ προφήτου· «Λόγοι γάρ, φησίν, Ἀμώς, οἱ γενάμενοι ἐκ Θεκουέ, πρὸ δύο ἐτῶν τοῦ σεισμοῦ ἐν ἡμέραις Ὀζίου», σεισμοῦ λεγομένου ἐνταῦθα, κατὰ περιφερομένην παράδοσιν ἰουδαϊκήν, τῆς φανείσης ὀπτασίας τῷ Ἠσαΐᾳ, περὶ ἧς οὕτω γέγραπται· «Ἐγένετο τοῦ ἐνιαυτοῦ, οὗ ἀπέθανεν Ὀζίας ὁ βασιλεύς, εἶδον τὸν Κύριον καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου, καὶ Σεραφὶμ̣ εἱστήκεισαν κύκλῳ αὐτ̣οῦ, ἓξ πτέρυγες τῷ ἑνὶ καὶ ἓξ πτέρυγες τῷ ἑνί», καὶ μετ' ὀλίγα· «Καὶ ἐκέκραγεν ὁ ἕτερος πρὸς τὸν ἕτερον· Ἅγιος ἅγιος ἅγιος Κύριος σαβαώθ, πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς δόξης αὐτοῦ.» 5.65 Πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς δόξης τοῦ Θεοῦ γέγονεν τεθνηκότος τοῦ Ὀζίου μεθ' ἣν ἔπραξεν παρανομίαν. Πῶς γὰρ οὐ κλόνος μεταβολῆς εἰς τὸ κρεῖττον γέγονεν ὀφθέντος Θεοῦ ὅπως πληρωθῇ τῆς δόξης αὐτοῦ ὁ οὐρανὸς καὶ ἡ γῆ, καὶ ἀφαίρεσις γένηται τῶν ἀνομιῶν τοῦ κατανυγέντος ἐν τῷ ἑωρακέναι τὴν θείαν ὀπτασίαν καὶ ἄφεσις τῶν ἁμαρτημάτων τοῦ λαοῦ παντός; 5.66 Ἐν ταῖς ἡμέραις τοῦ θανάτου Ὀζίου τοῦ βαραθρῶσαι θελήσαντος τοὺς θείους νόμους, σφετερίσασθαι θελήσαντος τὴν μὴ προσήκουσαν αὐτῷ ἱερατικὴν λειτουργίαν, ἐνεκολλήθη ἣν ἐκαινοτόμησεν διάσχισιν τῶν νόμων, πάλιν τοῦ ἱερέως ἀκωλύτως τὰ ἴδια ἐν τῷ ναῷ ἐκτελοῦντος καὶ τοῦ βασιλέως τὴν τῶν ἀρχομένων προστασίαν περιέποντος οὐκ ἐφαπτομένου τῶν ἱερατικῶν ἔτι διὰ τὸ μὴ αὐτῷ ἀνακεῖσθαι τὴν τῶν ἱερέων θεραπείαν. 5.67 Ἢ τὸ Ἀσαὴλ ἐνταῦθα ὄνομα τόπου ἐστίν, ὁ τοὺς τόπους τῆς Ἰουδαίας περιαθρήσας ἀποφηνάσθω, τὸ δοκοῦν ἀκριβές τι κατειληφώς. 5.68 Zach. XIV, 5–7: Καὶ ἥξει Κύριος ὁ Θεός μου καὶ πάντες οἱ ἅγιοι μετ' αὐτοῦ. Ἐν ἐκείνῃ τῇ ἡμέρᾳ οὐκ ἔσται φῶς. Καὶ ψύχη καὶ πάγος ἔσται μίαν ἡμέραν.

The Eternal Day of the Lord§140

140And that day is known to the Lord. And it shall not be day nor night, and towards evening there shall be light.

The present voice is able to signify a second and glorious appearance of the Savior, concerning which John in Revelation spoke highly and God-appropriately thus: 'Behold, he comes with the clouds, and every eye shall see him, and those who pierced him' (Rev 1:7). This understanding is based on what the Savior said concerning himself: 'Clouds shall see the Son of Man coming upon the clouds of heaven with much power and glory' (Matt 24:30). For how could he who comes royally not shine with much glory? And he comes also with much power, with the saints coming with him, not of men alone but also of angels. For it follows that 'those having become his attendants and servants' and 'the ministering spirits sent for service' shall shine with him, so that he himself may be known as their king and they as his powers, that is, an army.

On the day in which the Lord God shall come, there shall not be perceptible light, because of the true and eternal light making him bright, according to what was pre-proclaimed in Isaiah concerning the perfect illumination, having it here: 'The sun shall not be your light by day, nor the rising of the moon shall light your night, but the Lord shall be to you an eternal light, and your God shall be your glory' (Isa 60:19-20). It must also be said thus: those not possessing light need that which shines upon them, not needing this when they themselves have become light.

Since therefore in the future age, called allegorically 'day', 'the righteous shall shine like the sun in the kingdom of their own Father', having been made light and shining themselves, they pass through the day not needing an external light. And indeed in this life, having enlightened themselves with the light of knowledge as having heard from the Savior: 'You are the light of the world' (Matt 5:14), they pass through in a bright state not from another, but from light of themselves and of a day being present, concerning which the choir of the saints sings: 'Let the brightness of the Lord our God be upon us' (Ps 33:3). Toward this spiritual Jerusalem having much holiness, the prophet says, being seized by God and having the Holy Spirit: 'Be enlightened...'

“Shine, Jerusalem, for your light has come upon you, and the glory of your God has risen upon you. Behold, darkness and gloom will cover the earth upon the nations; but upon you the Lord will appear, and the glory of your God will rise upon you. And kings will go to your light, and nations to your brightness” (Isa 60:1-3).

How is it not that it exists bright and illuminated, since this is being announced—the light having come to be from having been illuminated, as if divine brightness were being revealed? Understand, if possible, how so to impose upon the coming prophetic voice.

When the Lord Pantokrator comes with His saints, the state of those being judged will be such that each one who is ignorant of his own deeds will not have light, so as to need “the one illuminating the secrets of darkness and revealing the purposes of hearts” (Heb 4:13), so that, “having been revealed before the judgment seat of Christ” (2 Cor 5:10), they may receive what is worthy of what they did through the body, both good and evil.

And since there will be confusion and turmoil for those being judged, being gathered together and being tossed about, on a single day there will happen heat and ice to the souls of men, in the expectation of those being liberated from the gloomy and the oppressive, as the Gospel proclaims.

The day of the Lord, being continuous and not being interrupted by a night intervening, will be known to God, “since the existing light has no darkness at all” (Rev 22:5), and for this reason, being neither day nor night, but the day being eternal, the sun no longer making the day, nor the moon illuminating the night, according to the prophet, as it was said nearby, the Lord being eternal light. Even if ever indeed some should enjoy the day, toward evening there will be light, as God illuminates all things.

This day, being thus understood and occurring, will be known to the Lord, being worthy of His knowledge, according to what is signified and written: “The Lord knew those who were His” (2 Tim 2:19). This voice does not contradict the Gospel voice which says: “Concerning that hour and that day no one knew, nor the angels, nor the Son, but the Father alone” (Matt 24:36). Many things concerning the Gospel have been observed in the notes to Matthew according to a previous arrangement, which the lover of beauty will encounter, only being said now that the

Greek · §140

Καὶ ἡ ἡμέρα ἐκείνη γνωστὴ τῷ Κυρίῳ. Καὶ οὐχ ἡμέρα καὶ οὐ νύξ, καὶ πρὸς ἑσπέραν ἔσται φῶς. 5.69 Ἡ προκειμένη φωνὴ σημαίνειν δύναται δευτέραν καὶ ἐπίδοξον παρουσίαν τοῦ Σωτῆρος, περὶ ἧς ὁ Ἰωάννης ἐν Ἀποκαλύψει ὑψηλῶς καὶ θεοπρεπῶς εἶπεν οὕτως· «Ἰδοὺ ἔρχεται μετὰ τῶν νεφελῶν, καὶ ὄψεται αὐτὸν πᾶς ὀφθαλμὸς καὶ οἵτινες αὐτὸν ἐξεκέντησαν.» 5.70 Ἡ νόησις αὕτη ὑποβάλλε̣ται ἐξ οὗ εἶπεν περὶ ἑαυτοῦ ὁ Σωτήρ· «Φυλαὶ ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ μετὰ δυνάμεως καὶ δόξης πολλῆς.» Πῶς γὰρ οὐ μετὰ δόξης πολλῆς ἐπιλάμψει ὁ βασιλικῶς ἐλευσόμενος; ῎Ε̣ρχεται δὲ καὶ μετὰ δυνάμεως πολλῆς, τῶν ἁγίων μετ' αὐτοῦ ἐλευσομένων, οὐκ ἀνδρῶν μόνων ἀλλὰ καὶ ἀγγέλων. Ἀκόλουθον γὰρ ὑπάρχει «τοὺς αὐτόπτας κ̣αὶ ὑπηρέτας αὐτοῦ γεναμένους» καὶ «τὰ λειτουργικὰ πνεύματα εἰς διακονίαν ἀποσταλέντα» ὑπ' αὐτοῦ ἐπιλάμπειν σὺν αὐτῷ, ὅπως καὶ αὐτὸς γνωσθῇ βασιλεὺς αὐτῶν καὶ αὐτοὶ δυνάμεις αὐτοῦ, τοῦτ' ἔστιν στρατιά. 5.71 Ἐν τῇ ἡμέρᾳ ἐν ᾗ Κύριος ὁ Θεὸς ἥξει οὐκ ἔσται φῶς αἰσθητόν, τοῦ ἀληθινοῦ καὶ ἀϊδίου φωτὸς ποιοῦντος αὐτήν, κατὰ τὰ ἐν Ἠσαΐᾳ προαναφωνηθέντα περὶ τοῦ τελείου φωτισμοῦ ὧδε ἔχοντα· «Οὐκ ἔσται σοι ὁ ἥλιος εἰς φῶς τῆς ἡμέρας, 153 οὐδὲ ἡ ἀνατολὴ τῆς σελήνης φωτιεῖ σοι τὴν νύκτα, ἀλλ' ἔσται σοι Κύριος φῶς αἰώνιον καὶ ὁ Θεός σου δόξα σου.» 5.72 Ῥητέον καὶ οὕτως· οἱ μὴ τυγχάνοντες φῶς χρῄζουσι τοῦ καταυγάζοντος αὐτούς, οὐ δεόμενοι τούτου ὅταν αὐτοὶ φῶς γένωνται. Ἐπεὶ τοίνυν ἐν τῷ μέλλοντι αἰῶνι, ἡμέρᾳ ἀλληγορικῶς καλουμένῳ, «οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ Πατρὸς ἑαυτῶν», φῶς ἀναδειχθέντες ἑαυτοὺς καταλάμποντες, ἐν ἡμέρᾳ διάγουσιν οὐ τοῦ ἔξωθεν φωτὸς δεόμενοι. Καὶ ἐν τῇ ζωῇ γοῦν ταύτῃ οἱ γνώσεως φῶς φωτίσαντες ἑαυτοῖς ὡς παρὰ τοῦ Σωτῆρος ἀκοῦσαι· «Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου», ἐν λαμπρᾷ καταστάσει διάγουσιν οὐκ̣ ἄλλ̣οθεν ἀλλ' ἐξ ἑαυτῆς φωτὸς καὶ ἡμέρας̣ οὔσης, περ̣ὶ ἧς ὁ χορὸς τῶν ἁγίων κελαδῶν φησιν· «Ἔστω ἡ λαμπρότης Κυρίου τοῦ Θεοῦ ἡμῶν ἐφ' ἡμᾶς.» 5.73 Πρὸς τὴν πνευματικὴν Ἰερουσαλὴμ ταύτην τὴν ἁγιότητ̣α̣ ἔχουσαν πολλὴν ὁ προφήτης φησίν, θεολημπτούμενος καὶ Πνεῦμα ἅγιον ἔχων· «Φωτίζου, φωτίζου, Ἰερουσαλήμ, ἥκει γὰρ τὸ φῶς σου ἐπὶ σέ, καὶ ἡ δόξα τοῦ Θεοῦ σου ἐπὶ σὲ ἀνατέταλκεν. Ἰδοὺ σκότος καὶ γνόφος καλύψει γῆν ἐπ' ἔθνη· ἐπὶ δὲ σὲ φανήσεται Κύριος καὶ ἡ δόξα τοῦ Θεοῦ σου ἐπὶ σὲ ἀνατέταλκεν. Καὶ πορεύσονται βασιλεῖς τῷ φωτί σου καὶ ἔθνη τῇ λαμπρότητί σου.» 5.74 Πῶς γὰρ οὐ λαμπρὰ καὶ πεφωτισμένη ὑπάρχει ᾗ ἀπαγγέλλεται ταῦτα ἡ φῶς ἐκ τοῦ πεφωτίσθαι γεγενημένη, ὡς καὶ λαμπρότητα θείαν ἀναδείκνυσθαι; 5.75 Ἐπίστησον εἰ δυνατὸν καὶ οὕτως ἐπιβαλεῖν τῇ προκειμένῃ προφητικῇ φωνῇ. Ἥξαντος Κυρίου παντοκράτορος μετὰ τῶν ἁγίων αὐτοῦ, κατάστασις ἔσται τῶν κρινομένων τοιαύτη ὡς μὴ ἔχειν φῶς τῷ ἀγνοεῖν ἕκαστον τὰ καθ' ἑαυτόν, ὥστε χρῄζειν «τοῦ φωτίζοντος τὰ κρυπτὰ τοῦ σκότους καὶ φανεροῦντος τὰς βουλὰς τῶν καρδιῶν», ἵνα, «φανερωθέντες ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ», λάβωσιν ἀντάξια ὧν ἔπραξαν διὰ τοῦ σώματος, ἀγαθῶν τε καὶ κακῶν. 5.76 Καὶ ἐπεὶ κλόνος καὶ ταραχὴ ὑπάρξεται τοῖς κρινομένοις, συγχεομένοις καὶ χειμαζομένοις, ἐν ἡμέρᾳ μιᾷ συμβήσεται ψύχη καὶ πάγος ἀποψυχόντων τω῀̣ν ἀνθρώπων προσδοκίᾳ τῶν ἐλευσομένων σκυθρωπῶν τε καὶ ἐπιπόνων, ὡς τὸ Εὐαγγέλιον διαγορεύει. 5.77 Ἡ τοῦ Κυρίου ἡμέρα ἀδι̣άστατος οὖσα καὶ οὐ διακοπτομένη ὑπὸ νυκτὸς μεσολαβούσης γνωστὴ τῷ Θεῷ ἔσται, «ὄντι φωτὶ σκοτίαν οὐδεμίαν ἔχοντι», ὡς διὰ τοῦτο μήτε ἡμέραν μήτε νύκτα, ἀλλ' αἰώνιον τὴν ἡμέραν εἶναι, οὐ ποιοῦντος ἔτι τοῦ ἡλίου ἡμέραν, οὐδὲ σελήνης φωτιζούσης τὴν νύκτα, κατὰ τὸν προφήτην, ὡς ἔναγχος ἐλέχθη, ὄντος τοῦ Κυρίου φωτὸς αἰωνίου. Κἄν ποτε γοῦν δόξῃ τισὶν τέλος ἀπολαμβάνειν τὴν ἡμέραν, πρὸς τῇ ἑσπέρᾳ φῶς ἔσται, καταυγάζοντος τοῦ Θεοῦ τὰ πάντα. 5.78 Ἡ οὕτως νοουμένη καὶ τυγχάνουσα ἡμέρα γνωστὴ τῷ Κυρίῳ ἔσται, ἀξία οὖσα τῆς αὐτοῦ γνώσεως, καθ' ὃ σημαινόμενον γέγραπται τὸ εἰρημένον· «Ἔγνω Κύριος τοὺς ὄντας αὐτοῦ.» Οὐκ ἀντίκειται ἡ φωνὴ αὕτη τῇ εὐαγγελικῇ οὕτως ἐχούσῃ· «Περὶ τῆς ὥρας καὶ τῆς ἡμέρας ἐκείνης οὐδεὶς οἶδεν, οὔτε οἱ ἄγγελοι οὔτε ὁ Υἱός, εἰ μὴ ὁ Πατὴρ μόνος.» Πολλὰ περὶ τοῦ εὐαγγελικοῦ ἐν τοῖς εἰς τὸν Μαθθαῖον ὑπομνήμασιν κατὰ προηγουμένην σύνταξιν τεθεώρηται, ἅπερ ἐντυχὼν ὁ φιλόκαλος εἴσεται, μόνου λεγομένου νῦν ὅτι τὸ

The Division of Living Water§141

141To know and not to know means that one must grasp one thing or another, rather than the knowing and not-knowing signifying something else.

Zach. 14:8–9: And in that day living water shall come out from Jerusalem, half of it to the first sea and half of it to the last sea, and it shall be thus in summer and in winter. And the Lord shall be king over all the earth. On the known day of the Lord, living water shall come out from Jerusalem, 'of the heavenly city of the living God,' of which the half shall be toward the first sea, the rest half toward the last sea, going, the same thing happening not only in summer but also in spring, over all the earth, that is, of the humans, the Lord reigning.

Since nothing sensible or historical is being manifested by the prophecy, all of it must be received by anagogical lifting up. For the living water coming out from the intelligible Jerusalem, which sees the peace of the Church, is the spiritual law, or rather the knowledge of ecclesiastical understandings, which, going out toward the sea, makes it sweet and makes it calm, being driven out against every winter and overturning it.

This indeed the vision has attained clarity, as we were explaining recently the one in Isaiah having it thus: 'The whole earth shall be filled with the knowledge of the Lord, as the waters cover the sea' (Isa 11:9). For just as the divine love, that which is from God toward those experiencing good, and that of the benefactors toward the magnanimous, 'covers a multitude of sins' (1 Pet 4:8), vanishing the sins, but not guarding them, and covering what was done crudely, so the knowledge of God, existing as living water, covers the seas, changing them into sweetness and something drinkable.

Thus the living water coming out from Jerusalem into the first and last sea, having lifted up every dizziness and storm, every saltiness and bitterness, prosperity and calm...

He will prepare a spring and a fountain so that seas shall no longer be. Living water having been divided, it came upon them; for one half of it went into the first, and the other half went into the last, which has received it, not in the summer alone but also in the springtime.

And of such a benefit existing, the Lord will rule over all the earth, according to the things said in the Psalms, where it says: 'The Lord has reigned, let the earth rejoice' (Ps 96:1), and where it says: 'Say among the nations: The Lord has reigned, and indeed he has established the inhabited world, which shall not be shaken' (Ps 97:1). Then the inhabited world is established so as to remain unshakeable, when the first sea, being the assembly of the Jews, has been made sweet, and the last, being the calling of the Gentiles. Both these seas were being filled with disturbance and storm before the reception of the gospel and the faith into the Savior, and rather into the Holy Trinity.

Try if it is possible to divide the living water into the two covenants, the new and the old, this happening when the water has become outside of Jerusalem. And from it there went out a little while 'into the whole earth' arrived 'the sound' of the words of God and 'his words to the ends of the inhabited world', as everywhere a 'sweet fragrance' is being spiritually 'offered to God and a pure sacrifice', since the Lord has been greatly revealed among all the nations.

The living water having been divided into a half and a half into the two covenants, it was within in Jerusalem, being guarded under the shadow of the law and of the antiquity of the letter, rather being covered, while the peak of winter was holding; but when the spring was received, the things having blossomed upon the earth and the voice of the vintage calling in the land, according to that which was said in the Song of Songs, 'the fig tree has yielded its figs, the vines are fragrant, the winter has passed, the rain has gone, it has departed, the flowers appeared in the land' (Song 2:11-12).

Greek · §141

γινώσκειν καὶ μὴ γινώσκεσθαι ἤτοι περὶ ἑτέρας καὶ ἑτέρας ἐκλαβεῖν δεῖ, ἢ τὸ γινώσκεσθαι καὶ μὴ κατ' ἄλλο καὶ ἄλλο σημαινόμενον. 5.79 Zach. XIV, 8–9: Καὶ ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐξελεύσεται ὕδωρ ζῶν ἐξ Ἰερουσαλήμ, τὸ ἥμισυ αὐτοῦ εἰς τὴν θάλασσαν τὴν πρώτην καὶ τὸ ἥμισυ αὐτοῦ εἰς τὴν θάλασσαν τὴν ἐσχάτην, καὶ ἐν θέρει καὶ ἐν ἔαρι ἔσται οὕτως. Κα̣ὶ ἔσται Κύριος εἰς βασιλέα ἐπὶ πᾶσαν τὴν γῆν. 5.80 Ἐν τῇ γνωστῇ τῷ Κυρίῳ ἡμέρᾳ, ζῶν ὕδωρ ἐξελεύσεται ἐξ Ἰερουσαλήμ, «τῆς ἐπουρανίου πόλ̣εως τοῦ ζῶντος Θεοῦ», οὗπερ τὸ ἥμισυ ἐπὶ τὴν πρώτην θάλατταν ἔσται, τοῦ λοιποῦ ἡμίσεως ἐπὶ τὴν ἐσχάτην θάλατταν φθάνοντος, τοῦ αὐτοῦ 154 γινομένου οὐκ ἐν μόνῳ τῷ θέρει ἀλλὰ καὶ τῷ ἔαρι, πάσης τῆς γῆς, τοῦτ' ἔστιν τῶν α᾿̣νθρώπων, τοῦ Κυρίου βασιλεύοντος. 5.81 Οὐδὲν αἰσθητὸν ἢ ἱστορικὸν ἐμφαινούσης τῆς προφητείας, πᾶσαν αὐτὴν κατ' ἀναγωγὴν ἐκδεκτέον. 5.82 Ἐξερχόμενον γὰρ ὕδωρ ζῶν ἐκ τῆς νοητῆς Ἰερουσαλήμ, τῆς τὴν εἰρήνην ὁρώσης Ἐκκλησίας, ὁ πνευματικὸς νόμος ἐστίν, μᾶλλον δὲ ἡ τῶν ἐκκλησιαστικῶν φρονημάτων γνῶσις, ἥτις, εἰς τὴν θάλασσαν ἐξερχομένη, γλυκαίνει αὐτὴν καὶ γαληνείαν ποιεῖ, πάντα χειμῶνα ἐξωθουμένη καὶ ἀνατρέπουσα. 5.83 Τοῦτό τοι τὸ θεώρημα σαφηνείας τετύχηκεν ὁπηνίκα ἐξηγούμεθα τὸ ἐν Ἠσαίᾳ οὕτως ἔχον· «Ἐνεπλήσθη ἡ σύμπασα τοῦ γνῶναι τὸν Κύριον ὡς ὕδωρ πολὺ κατακαλύψαι θάλασσαν.» Ὥσπερ γὰρ ἡ θεία ἀγάπη, ἡ ἐκ τοῦ Θεοῦ πρὸς τοὺς εὐπάσχοντας καὶ ἡ τῶν εὐεργετουμένων πρὸς τὸν μεγαλόδωρον, «πλῆθος ἁμαρτιῶν καλύπτει», ἀφανίζουσα, ἀλλ' οὐ φρουροῦσα, καὶ σκεπάζουσα τὰ χειρίστως ἐπιτελεσθέντα, οὕτως ἡ Θεοῦ γνῶσις, ζῶν ὑπάρχουσα ὕδωρ, κατακαλύπτει τὰς θαλάσσας, εἰς γλυκύτητα̣ καὶ πότιμον μεταβάλλουσα αὐτάς. 5.84 Οὕτω τὸ ἐξερχόμενον ἐκ τῆς Ἰερουσαλὴμ ὕδωρ ζῶν εἰς τὴν πρώτην καὶ ἐσχάτην θάλατταν, π̣ᾶσαν ζάλην καὶ τρικυμίαν, ἁλμυρίδα τε καὶ πικρότητα ἀνωθη῀̣σαν, εὐδίαν καὶ γαλήνην καὶ τὸ πότιμον παρασκευάσει ὡς μηκέτι θαλάσσας εἶναι α̣ι····· Ὕδωρ ζῶν μερισθὲν ἐπῆλθεν· τὸ γὰρ ἥμισυ αὐτοῦ εἰς τὴν πρώτην, τὸ δ' ἕτερον ἥμισυ εἰς τὴν ἐσχάτην θάλατταν δέδεκται, οὐκ̣ ἐν τῷ θερινῷ μόνῳ ἀλλὰ καὶ ἐν τῷ ἐαρινῷ καιρῷ. 5.85 Τ̣ῆς δὲ τοσαύτης ὠφελείας ὑπαρξάσης, ὁ Κύριος πάσης τῆς γῆς βασιλεύσει, κατὰ τὰ ἐν Ψαλμοῖς εἰρημένα, ὅπου μέν· «Ὁ Κύριος ἐβασίλευσεν, ἀγαλλιάσθω ἡ γῆ», ὅπου δέ· «Εἴπατε ἐν τοῖς ἔθνεσιν· ὁ Κύριος ἐβασίλευσεν, καὶ γὰρ κατώρθωσεν τὴν οἰκουμένην, ἥτις οὐ σαλευθήσεται.» Τότε δὲ κατώρθωται ἡ οἰκουμένη ὥστ' ἀκλόνητον μένειν, ὅτε ἐγλυκάνθη ἡ πρώτη θάλασσα, ἡ τῶν Ἰουδαι´̣ων οὖσα συναγωγή, καὶ ἡ ἐσχάτη, τυγχάνουσα ἡ τῶν ἐθνῶν κλῆσις. Ἀμφότεραι αὗται αἱ θάλασσαι ταραχῆς καὶ ζάλης ἐπεπλήρωντο πρὸ τοῦ καταδέξασθαι τὸ εὐαγγέλιον καὶ τὴν εἰς τὸν Σωτῆρα, μᾶλλον δὲ εἰς τὴν ἁγίαν Τριάδα, πίστιν. 5.86 Ἐπίστησον εἰ δυνατὸν μεμερίσθαι τὸ ζῶν ὕδωρ εἰς τὰς δύο διαθήκας, τὴν καινὴν καὶ παλαιάν, τούτου γεναμένου ὅτε ἔξω τῆς Ἰερουσαλὴμ τὸ ὕδωρ γέγονεν. Ἐξῆλθεν δὲ ἀπ' αὐτῆς τότε ὁπηνίκα «εἰς π̣α῀̣σαν τὴν γῆν» ἔφθασεν «ὁ φθόγγος» τῶν Θεοῦ λόγων καὶ «τὰ ῥήματα αὐτοῦ εἰς τὰ πέρατα τῆς οἰκουμένης», ὡς ἁπανταχοῦ «θυμίαμα» τῷ Θεῷ πνευματικῶς «προσάγεσθαι καὶ θυσίαν καθαράν», ἐπείπερ μέγας βασιλεὺς ἐν πᾶσιν τοῖς ἔθνεσιν α᾿̣ναδ̣έδεικται̣ ὁ Κύριος. 5.87 Μερισθέντος τοῦ ζῶντος ὕδατος εἰς ἡ´̣μισυ καὶ ἥμισυ εἰς τὰς δύο διαθήκας, ε̣··· ἔνδον ἦν ἐν τῇ Ἰερουσαλὴμ ὑπ̣ὸ τῆς σκιᾶς τοῦ νόμου καὶ τῆς τοῦ γράμματος παλαιότητ̣ος φρουρούμενον, μᾶλλον δὲ σκεπαζόμενον, ἀκμὴν τοῦ χειμῶν̣ος κρατοῦντος, ὅτε δὲ τὸ ἔαρ διεδέξατο τεθηλότων τῶν ἐπὶ γῆς καὶ τοῦ τρυγόνος φωνοῦντος ἐν τῇ γῇ, κατὰ τὸ λεχθὲν ἐν τῷ Ἄισματι τῶν Ἀισμάτων, «ἡ συκῆ ἐξήνεγκεν ὀλύνθους αὐτῆς, αἱ ἄμπελοι κυπρίζουσιν, ὁ χειμὼν παρῆλθεν, ὁ ὑετὸς παρῆλθεν, ἐπορεύθη ἑαυτῷ, τὰ ἄνθη ὤφθη ἐν τῇ γῇ

The Knowledge of the One True God§142

142Because a spiritual spring has arrived, and the remainder of the month of new moons has come, we celebrate the feast of passing, called Passover by the Hebrew voice, in which Christ is hidden, so that, bearing his spiritual flesh and his holy blood, we might 'celebrate the feast with unleavened bread of sincerity and truth' (1 Cor 5:8), through which we shall also complete the festival of the high feast and that of the weeks, called Pentecost, in which we shall reap perfect gleanings and most full ears from those that blossomed in the spring.

Concerning both of the seasons, the holy one said, praising God: 'You prepared sun and moon, harvest and spring, you made these, remember your creation' (Ps 74:17), this whole earth, I mean indeed humanity, with only one reigning after the destruction of death, from Adam until Moses reigned and the devil held his power.

A testimony of water becoming living is taken from the Gospel of the Savior, who said: 'But whoever drinks of the water that I will give him shall become in him a spring of water living, leaping into eternal life' (John 4:14), and again: 'He who believes in me, just as the scripture said, rivers of living water shall flow from his belly' (John 7:38). For just as the one drinking from the water which Jesus gives shall have a spring of living water in him, so rivers of living water shall flow from the belly of the one drinking.

In that day the Lord shall be one, and His name one. He shall encircle all the earth and the wilderness from Gaber to Rehob, according to the south of Jerusalem; but Rama shall remain in its place; from the gate of Benjamin to the first gate, to the gate of the corners, and to the tower of Anameel, to the royal substructures, they shall dwell in it, and there shall no longer be a curse, and Jerusalem shall dwell securely (Zech 14:9-11).

When the aforementioned things exist as a gift of God, the polytheism of such a kind will be destroyed, by the one alone having composed all things and being known and confessed. For in the past, while there was difference between the last and first sea, the calling of the Jews and the Greeks—for these seas were given—it was not confessed by all that there is one God. The idolaters thought many to be gods, one...

Even the Jews. But when the gospel has come, the knowledge of the one and only progenitor has risen above men, as Paul, speaking in Christ, writes: 'Is God not only of the Jews, but also of the Gentiles? Yes, also of the Gentiles, since God is one' (Rom 3:4). For this is what it signifies, that God is one.

Therefore, on the day in which the expected one, the Only-begotten Son of God, is to come, with all error and false glory being abolished, the one and only true God shall be confessed, so that those having possessed the knowledge of the truth may alone worship and serve him, since the works of hands are no longer being called gods, as the divine Logos says: 'The gods who did not make the heaven and the earth, let them perish from the earth and from under the heaven' (Jer 5:4).

It has been said in the previously set forth passages that the Lord will destroy all the woods from the earth, removing from it the unclean spirit, so that the demons are no longer considered gods, concerning whom the theologian says that to him 'the unmanifest and the hidden things of wisdom' are revealed by the Master of all: 'All the gods of the Gentiles are demons.'

Not only, therefore, when these pseudonymous gods have been refuted by no longer being supposed to be gods will the one God be known, 'having turned' the apostates 'from idols to serve the living and true God' (1 Tim 1:1), but also by being piously seen that neither the world is God, nor any part of it, nor are men still worshipping or revering the creation instead of the Creator, so as no longer to worship the sun and the moon or serve them.

In this way, the oneness of God will remain, on the day in which the sun of righteousness makes and shows himself, and his name will be one. For it is signified by one name, being in agreement with the exact thought and having piety of all, the fulfillment of what was said in the hymns: 'Wonderful is your name in all the earth' (Ps 8:1), and again: 'You have magnified your holy name above all' (Ps 113:3), and again: 'As your name, O God, so is your praise to the ends of the earth' (Ps 72:17). In agreement with the hymn, the prophet Habakkuk also says these things concerning the true God: 'The earth is full of his praise' (Hab 2:14).

Since everywhere on the earth the designation of the one God has been proclaimed and glorified, another name...

Greek · §142

ἡμῶν». 5.88 ∆ιὸ ἔαρος πνευματικοῦ γεγενημένου, ἐνεστηκότος λοιπὸν τοῦ μηνὸς τῶν νέων, τὴν διαβατηρίων ἑορτὴν ἄγομεν, πάσχα καλουμένην Ἑβραίων φωνῇ, ἐν ᾗ Χριστὸς τέθυται, ἵνα, τῶν πνευματικῶν σαρκῶν αὐτοῦ καὶ ἱεροῦ αἵματος αὐτοῦ ἐμφορούμενοι, «ἑορτάσωμεν ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας», μεθ' ἣν πανήγυριν καὶ τὴν τῶν ἑβδομάδων ἑορτὴν ἐπιτελέσομεν, πεντηκοστὴν καλουμένην, ἐν ᾗ θερίσομεν τέλεια δράγματα καὶ πληρε̣στάτους στάχυς γεγενημένα τὰ ἀνθήσαντα ἐν τῷ ἔαρι. 5.89 Πε̣ρὶ ἀμφοτέρων τῶν καιρῶν ὑμνῶν τὸν Θεὸν ὁ ἅγιος εἶπεν· «Σὺ κατηρτίσω ἥλιον καὶ σελήνην, θέρος καὶ ἔαρ, σὺ ἐποίησας αὐτά, μνήσθητι 155 τῆς κτίσεώς σου», ταύτης πάσης τῆς γῆς, λέγω δὴ τῆς ἀνθρωπότητος, μόνος βασιλεύων καταλυθέντ̣ος τοῦ θανάτου τοῦ ἀπὸ Ἀδὰμ μέχρι Μωϋσέως βασιλεύσαντος καὶ τοῦ τὸ κράτος αὐτοῦ ἔχοντος διαβόλου. 5.90 Μαρτύριον τοῦ ὕδωρ ζῶν γενέσθαι τὸν πότιμον θεῖον λόγον παραλημπτέον ἐκ τοῦ Εὐα̣γγελίου, τοῦ Σωτῆρος εἰρηκότος· «Ὃς δὲ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ζῶντος ἁλλομένου εἰς ζωὴν αἰώνιον», καὶ πάλιν· «Ὁ π̣ιστεύων εἰς ἐμέ, καθω`̣ς̣ εἶπεν ἡ γραφή, ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ποταμοὶ ὕδατος ζῶντος.» Ὡς γὰρ πηγὴν ἐν αὐτῷ ὕδατος ζῶντος ἕξει ὁ πίνων ἐκ τοῦ ὕδατος ὃ δίδ̣ωσιν Ἰησοῦς, οὕτω ποταμοὶ ὕδατος ζῶντος ῥεύσουσιν ἐκ τῆς κοιλίας τοῦ πιόντος. 5.91 Zach. XIV, 9–11: Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἔσται Κύριος εἷς, καὶ τὸ ὄνομα αὐτοῦ ἕν. Κυκλῶν πᾶσαν τὴν γῆν καὶ τὴν ἔρημον ἀπὸ Γάβελ ἕως Ῥεμμὼν κατὰ νότον Ἰερουσαλήμ· Ῥαμὰ δὲ ἐπὶ τόπου μενεῖ· ἀπὸ τῆς πύλης Βενιαμὶν ἕως τῆς πύλης τῆς πρώτης, ἕως τῆς πύλης τῶν γωνιῶν καὶ ἕως τοῦ πύργου Ἁναμεήλ, ἕως τῶν ὑποληνίων τοῦ βασιλέως κατοικήσουσιν ἐν αὐτῇ, καὶ οὐκ ἔσται ἀνάθεμα ἔτι, καὶ κατοικήσει Ἰερουσαλὴμ πεποιθότως. 5.92 Ὅταν τὰ προειρημένα ὑπαρχθῇ δωρεᾷ Θεοῦ, τὸ τηνικάδε ἡ πολυθεότης οἰχήσεται, μόνου τοῦ τὰ πάντα συστησαμένου γι̣νωσκομένου καὶ ὁμολογουμένου. Πάλαι μὲν γὰρ διαφορᾶς οὔσης ἐσχάτης καὶ πρώτης θαλάττης, τῆς τῶν Ἰουδαίων κλήσεως καὶ τῶν Ἑλλήνων, –αὗται γὰρ ἀπεδόθησαν α̣ἱ θάλασσαι, –οὐχ ὡμολογεῖτο ὑπὸ πάντων εἷς εἶναι Θεός. Οἱ μὲν εἰδωλολάτραι πολλοὺς ᾤοντο θεοὺς εἶναι, ἕνα δὲ οἱ Ἰουδαῖοι. Ἐλθόντος δὲ τοῦ εὐαγγελίου, τοῦ ἑνὸς καὶ μόνου γενεσιάρχου γνῶσις τοῖς ἀνθρώποις ὑπῆρκται, ὡς τὸν ἐν Χριστῷ λαλοῦντα Παῦλ̣ον γράφειν· «Μὴ Ἰουδαίων μόνον ὁ Θεός, οὐχὶ καὶ ἐθνῶν; Ναὶ καὶ ἐθνῶν, ἐπείπερ εἷς ὁ Θεός.» Του῀̣το γὰρ ἀποσημαίνει τὸ εἶναι εἷς ὁ Θεός. 5.93 Ἐν τῇ ἡμέρᾳ τοίνυν̣ ἐν ᾗ ἐλεύσεται ὁ προσδοκώμενος ἥκειν ὁ Μονογενὴς Υἱὸς τοῦ Θεοῦ, πάσης πλανήσεως καὶ ψευδοδοξίας καταλυθείσης, ὁ εἷς καὶ μόνος ἀληθινὸς Θεὸς̣ ὁμολογηθήσεται, ὡς αὐτῷ μόνῳ προσκυνεῖν καὶ λατρεύειν τοὺς γνῶσιν τῆς ἀληθείας ἐσχηκότας, οὐκέτ' ὄντων τῶν χειροποιήτων θεῶν, τοῦ θείου λόγου φάσκοντος· «Θεοὶ οἳ οὐκ ἐποίησαν τὸν οὐρανὸν καὶ τὴν γῆν ἀπολέσθωσαν ἀπὸ τῆς γῆς καὶ ὑποκάτωθεν τοῦ οὐρανοῦ.» 5.94 Εἴρηται ἐν τοῖς πρότερον προκειμένοις ὡς ὀλοθρεύσει Κύριος ἀπὸ τῆς γῆς πάντα τὰ ξύλα, ἐξαιρῶν ἀπ' αὐτῆς τὸ πνεῦμα τὸ ἀκάθαρτον, ὡς μηδὲ τοὺς δαίμονας ἔτι νομίζεσθαι θεούς, περὶ ὧν ὁ θεολόγος φησὶν ᾧ «τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας» πεφανέρωται ὑπὸ τοῦ δεσπότου τῶν ὅλων· «Πάντες οἱ θεοὶ τῶν ἐθνῶν δ̣αιμόνια.» 5.95 Οὐ μόνον δέ, τούτων τῶν ψευδωνύμων θεῶν ἀναιρεθέντων τῷ μηκέτι ὑπολαμβάνεσθαι θεοὶ εἶναι ὁ μόνος Θεὸς γνωσθήσεται, «ἐπιστρεψάντων» τῶν ἀπ̣η̣ρτημένων «ἀπὸ τῶν εἰδώλων εἰς τὸ δουλεύειν Θεῷ ζῶντι καὶ ἀληθινῷ», ἀλλὰ καὶ τῷ εὐσεβῶς τεθεωρῆσθαι ὅτι οὐδὲ ὁ κόσμος Θεός ἐστιν, οὐδέ τι μέρος αὐτοῦ, οὐ λατρευόντων ἔτι ἢ σεβομένων τῶν ἀνθρώπων τῇ κτίσει παρὰ τὸν κτίσαντα, ὥστε μηκέτι προσκυνεῖν τῷ ἡλίῳ καὶ τῇ σελήνῃ ἢ λατρεύειν αὐτοῖς. 5.96 Τούτῳ τῷ τρόπῳ Θεοῦ ἑνὸς ἐσομένου, ἐν τῇ ἡμέρᾳ ᾗ ποιεῖ καὶ δείκνυσιν ὁ τῆς δικαιοσύνης ἥλιο̣ς, καὶ τὸ ὄνομα αὐτοῦ ἓν ἔσται. Πάντων γὰρ σύμφωνον καὶ ἠκριβ̣ωμένην νόησιν καὶ εὐσεβῆ ἐχόντων, ἑνὶ ὀνόματι σημαίνεται, πληρουμένου τοῦ λεχθέντος ἐν ὕμνοις· «Θαυμ̣αστὸν τὸ ὄνομά σου ἐν πάσῃ τῇ γῇ», καὶ ἔτι· «Ἐμεγάλυνας ἐπὶ πάντας τὸ ὄνομα τὸ ἅγιόν σου», καὶ πάλιν· «Καθὼς τὸ ὄνομά σου, ὁ Θεός, οὕτω καὶ ἡ αἴνεσίς σου ἐπὶ τὰ πέρατα τῆς γῆς.» Συμφώνως τῷ ὑμνῳδῷ καὶ ὁ προφήτης Ἁμβακοὺμ περὶ τοῦ ἀλ̣ηθινοῦ Θεοῦ τάδε φησίν· «Αἰνέσεως αὐτοῦ πλήρης ἡ γῆ.» 5.97 Ἐπειδὴ ἁπανταχοῦ γῆς βεβόηται καὶ δοξάζεται ἡ τοῦ ἑνὸς Θεοῦ προσηγορία, ἄλλο ὄνομα

The Gate of Benjamin and the Cornerstone§143

143It is not a sign that signifies God. But most especially this will be the case when the prayer said to others toward God, 'Hallowed be thy name,' is being fulfilled. For in a certain way the name of God is being used to be blasphemed and profaned among the Gentiles because of those not thinking or acting accordingly to Him; but it is being sanctified when the appropriation of God is revealed unmixedly, being shown to be good and excellent through all things, with God becoming all in all at the consummation of things.

The name of God is sanctified also when it was not yet lying before idols and images and the creation as being one among all things. Once God being shown to be one and His name being shown to be one, what is to be received as a matter of command? Around all the earth and even to the desert, 'The Lord is one' and His name shall be confessed. The desert here is to be understood as the Church from the Gentiles, and the land as the people from circumcision. For both peoples shall serve one Lord, knowing no other than the God who has spoken: 'Besides me you shall know no God' (Isa 43:10) and besides my name, which is magnified over all.

When hearing of one God, we say the Trinity, as the significance is to be thought to be concerning the Father, not neither the Son and Holy Spirit. For there is one divinity of the Father and of the Son and of the Holy Spirit, as it has been demonstrated through many things in the word concerning the Son.

Once one Lord being shown and His name being one around all the earth and even to the desert, the thought 'from Abel' took its beginning, which is taken as a testimony, concerning which the Savior taught in the Gospel, saying: 'Search the Scriptures, for these are they which testify of me' (John 5:39). In agreement also the apostle Paul writes 'that the righteousness of God through the faith of Jesus Christ is being testified' (Rom 3:21) by the law and the prophets, from the divine testimony having been known that God is one and His name is one 'until Rehum,' interpreted as being exalted or lifted up. For where was it necessary for the divine testimony to reach, except to the high and lofty mind, the testimony being a demonstration of it?

It says also in a place: The testimony and the height exist and are found according to the south of the spiritual Jerusalem. It has been said concerning the south.

Regarding what was previously taken from the Vision of Visions: 'Awake, north, and come, south' (Ezekiel 37:9). Therefore, so that we do not repeat the same things many times, being satisfied with what was said then, it is necessary to proceed to the following.

'He shall remain at a place,' he says, not moving from one place to another, but being interpreted as being suspended or having been suspended. For where must the one who reaches a height surpassing all remain? Being suspended or in a high place, not descending nor moving; for it is appropriate and profitable to remain in holiness for those who have reached the end and that perfection after much progress.

The Gate of Benjamin, being taken as the right or the son of days, is the introduction of the divine mysteries and the dogmas of the straight way, through which one enters having been enlightened in everything and acting and thinking rightly, being called a son of the right and of the days. Understand if the son of light is a son of days, concerning whom the Savior also said to those near him, 'the sons of this age are wiser in their generation than the sons of light' (Luke 11:30), to whom it is written: 'Even as children of light, so walk' (Ephesians 5:8).

'From the gate' of the enlightened and the righteous, which is 'first' because it happens to be an introduction, 'even to the gates of the corners.' The gates and corners are understood in two ways: once as being entities that are praised, because they make the walls one, the head of which, the cornerstone, Christ has been proved to be the foundation and the end: 'The stone which the builders rejected, this has become the head of the corner' (Psalm 118:22), being also the foundation of those being built upon it, to whom the wise architect, having placed the head of the Church, characterizes thus: 'Having been built up on the foundation of the apostles and prophets, Christ Jesus being the cornerstone' (Ephesians 2:20).

And Paul had the Savior called a cornerstone, having taken from above from the prophecy of Isaiah upon himself the prophetic word from the face of God: 'Behold, I lay in Zion a chosen and precious cornerstone, and I will lay it in the foundation; and he who believes in him will not be put to shame' (Isaiah 28:16). And Peter, the disciple of Christ, in his epistle placed the Lord, being a living stone, as the foundation and the head of the...

Greek · §143

156 οὐκ ἔστιν σημαῖνον Θεόν. Τότε δὲ μάλιστα τοῦτ' ἔσται πλη̣ρουμένης τῆς εὐχῆς τῆς πρὸς ἑτέροις λεγούσης πρὸς τὸν Θεόν· «Ἁγιασθήτω τὸ ὄνομά σου.» Κατὰ τρόπον γάρ τινα χραίνεται τὸ ὄνομα τοῦ Θεοῦ βλασφημούμενον καὶ βεβηλούμενον ἐν τοῖς ἔθνεσιν διὰ τοὺς μὴ καταλλήλως αὐτῷ φρονοῦντας καὶ πράττοντας, το´̣τε δὲ ἁγιαζόμενον ὅταν ἐπὶ πάντας καλοὺς καὶ ἀγαθοὺς ἀποδειχθέντας ἀμολύντως ἡ Θεοῦ προσηγορία ἀναδεικνυ´̣ηται, τοῦ Θεοῦ πάντα ἐν πᾶσιν γινομένου ἐπὶ τῷ τέλει τῶν πραγμάτων. 5.98 Ἁγιάζεται τὸ τοῦ Θεοῦ ὄνομα καὶ τότε ὅτε οὐκ ἐπικείμενον ἦν ἔτι ξοάνοις καὶ δαίμοσιν καὶ τῇ κτίσει ὡς ἓν εἶναι παρὰ πᾶσιν τὸ ὄνομα τοῦ Θεοῦ. 5.99 Τοῦ Θεοῦ ἑνὸς καὶ τοῦ ὀνόματος αὐτοῦ ἑνὸς ἀποδειχθέντος, τί διαδέχεται ἐπιστατέον. Ἐπὶ πᾶσαν τὴν γῆν κυκλόθεν καὶ τὴν ἔρημον ο῾̣ Κ̣υ´̣ρ̣ι̣ο̣ς̣ καὶ σ̣·· εἷς̣ ὁμολογηθήσεται καὶ το`̣ ὄνομα αὐτοῦ. Ἔρημον ἐνθάδε τὴν ἀπὸ ἐθνῶν Ἐκκλησίαν ἐκδεκτέον, γῆν τὸν λαὸν ἐκ περιτομῆς. Ἀμφότεροι γὰρ οἱ λαοὶ ἑνὶ Κυρίῳ δουλεύσουσιν, ἄλλον οὐκ ἐπιστάμενοι ἢ τὸν εἰρηκότα Θεόν· «Πλὴν ἐμοῦ οὐ γνώσει Θεὸν» καὶ πλὴν τοῦ ὀνόματός μου τοῦ μεγαλυνθέντος ἐπὶ πάντας. Ἕνα δὲ Θεὸν ἀκούοντες, ·····οῦμεν τὴν Τριάδα, ὡς περὶ Πατρὸς νομίζειν εἶναι τὴν σημασίαν, οὐ μη`̣ν τοῦ Υἱοῦ καὶ ἁγίου Πνεύματος. Μία γὰρ θεότης Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος, ὡς α᾿̣ποδέδεικται διὰ πλειόνων ἐν τῷ περὶ Υἱοῦ λόγῳ. 5.100 Ἑνὸς Κυρίου ἀποδειχθέντος καὶ τοῦ ὀνόματος αὐτοῦ ἑνὸς κύκλῳ πάσης τῆς γῆς καὶ ἕως τῆς ἐρήμου, ἀρχὴν ἔσχεν ἡ νόησις «ἀπὸ Γάβελ», ἥτις μεταλαμβάνεται εἰς μαρτυρίαν, ἐκείνην περὶ ἧς ὁ Σωτὴρ ἐδίδαξεν ἐν Εὐαγγελίῳ, εἰπών· «Ἐραυνᾶτε τὰς γραφάς, ὅτι αὗταί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ.» Συμφώνως καὶ ὁ ἀπόστολος Παῦλος γράφει «μαρτυρουμένην εἶναι τὴν διὰ πίστεως Ἰησοῦ Χριστοῦ δικαιοσύνην ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν», ἀπὸ τῆς θείας μαρτυρίας γνωσθέντος ὅτι εἷς ὁ Θεὸς καὶ ἓν τὸ ὄνομα αὐτοῦ «ἕως Ῥεμμών», ἑρμηνευόμενον ὑψωμένον ἢ μεμετεωρισμένον. Ποῦ γὰρ ἔδει φθάνειν τὴν θείαν μαρτυρίαν ἢ εἰς τὸν ὑψηλὸν καὶ μετέωρον νοῦν, τῆς μαρτυρίας οὔσης δείξεως αὐτῆς; 5.101 Λέγει δέ που· Ἡ μαρτυρία καὶ τὸ ὕψος ὑπάρχει καὶ ε̣υ῾̣ρ̣ίσκεται κατὰ νότον τῆς πνευματικ̣ῆς Ἰερουσαλήμ̣. Εἴρηται περὶ νότου ἐν τοῖς ὀλίγῳ πρότερον εἰς τὸ παραλημφθὲν ἀπὸ τοῦ Ἄισματος τῶν Ἀισμάτων· «Ἐξεγείρου, βορρᾶ, και`̣ ἔρχου, νότε.» ∆ιό, ἵνα μὴ πολλάκις τὰ αὐτὰ λέγωμεν, α᾿̣ρκούμενοι τοῖς τότε ῥηθεῖσιν, χωρ̣ητέον ἐπὶ τὰ ἑξῆς. 5.102 «Ῥαμά, φησίν, ἐπὶ τόπου μενεῖ», οὐ μετακινουμένη ἐξ ἑτέρου εἰς ἕτερον τόπον, ἀλλ' ἑρμηνευομένη μετεωρισμὸς ἢ μεμετεωρισμένη. Ποῦ δὲ δεῖ μένειν τὴν διὰ ὕψος ὑπερβάλλον τυγχάνουσαν μεμετεωρισμένην ἢ ἐν τῷ ὑψηλῷ τόπῳ, οὐχ ὑποβαίνουσαν οὐδὲ κινουμένην· κατάλληλον γὰρ καὶ ἐπωφελὲς μένειν ἐν τῇ ἁγιότητι τοὺς φθάσαντας μετὰ πολλὴν προκοπὴν εἰς τὸ τέλος καὶ τὴν κατ' αὐτὴν τελειότητα. 5.103 Πύλη τοῦ Βε̣νιαμὶν μεταλαμβανομένου εἰς τὸ δεξιᾶς ἢ ἡμερῶν υἱός, ἡ εἰσαγωγὴ τῶν θείων μυστηρίων ἐστὶν καὶ δογμάτων τῆς εὐθείας, δι' ἧς εἰσέρχεται ὁ πάντα πεφωτισμένως καὶ δεξιῶς πράττων καὶ διανοούμενος, υἱὸς δεξιᾶς καὶ ἡμερῶν προσαγορευόμενος. 5.104 Ἐπίστησον εἰ υἱὸς ἡμερῶν ὑπάρχει ὁ τοῦ φωτὸς υἱὸς περὶ οὗ καὶ τῶν παραπλησίων αὐτῷ ὁ Σωτὴρ εἶπεν «φρονιμω̣τέρους τοὺς υἱοὺς τοῦ αἰῶνος τούτου ἐν τῇ γενεᾷ αὐτῶν ὑπὲρ τοὺς υἱοὺς τοῦ φωτός», οἷς γράφεται· «Ὡς τέκνα φωτὸς οὕτω περιπατεῖτε.» 5.105 «Ἀπὸ τῆς πύλης» τῶν πεφωτισμένων καὶ τῶν δεξιῶν, ἥτις ἐστὶν «πρώτη» διὰ τὸ τυγχάνειν εἰσαγωγή, «ἕως τῶν πυλῶν τῶν γωνιῶν». Αἱ πύλαι καὶ γ̣ωνίαι διχῶς νοοῦνται· ἅπαξ μὲν ὡς οὖσαι ἐπαινεταί ··τ̣αι, διὰ τὸ ἕνωσιν ποιεῖν τοίχων, ὧν κεφαλὴ ὁ ἀκ̣ρογωνιαῖος λίθος Χριστὸς θεμέλιος καὶ τέλος ἀποδέδεικται· «Λι´̣θος ὃν ἀπ̣εδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας», ὢν καὶ θεμέλιος τῶν ἐπ' αὐτῷ οἰκοδομουμένων, οἷς προσφωνῶν ὁ σοφὸς ἀρχιτέκτων ὁ 157 θεὶς τὴν κ̣εφαλὴν τῆς Ἐκκλησίας ὧδε χαράττει· «Ἐποικοδομηθέντε̣ς ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος αὐτοῦ ἀκρογωνιαίου Χριστοῦ Ἰησοῦ.» 5.106 Ἔσχεν δὲ Παῦλος εἰπεῖν ἀκρογωνιαῖον λίθον τὸν Σωτῆρα, ἄνωθεν ἐκ τῆς Ἠσαΐου προφητείας λαβὼν ἐφ' ἑαυτῷ τὸ προφητικὸν ἐκ προσώπου τοῦ Θεοῦ· «Ἰδοὺ τίθημι ἐν Σιὼν λίθον ἀκρογωνιαῖον ἐκλεκτ̣ὸν ἔντιμον εἰς τὰ θεμέλια αὐτῆς, καὶ ὁ πιστεύων ἐπ' αὐτῷ οὐ μὴ καταισχυνθῇ.» Καὶ Πέτρος δὲ ὁ Χριστοῦ μαθητὴς ἐν τῇ κατ' αὐτὸν ἐπιστολῇ ἔθηκεν ὡς λίθος ζῶν τυγχάνων ὁ Κύριος θεμέλιος καὶ κεφαλὴ ὑπάρχει τῆς

The Tower of Circumcision and Spiritual Wine§144

144Concerning the holy building of the Church. 5.107 Alternatively, it can be said concerning the corners that they are as if they were false, in which hypocrites having stood pray, swelling with ambition, so that they might be shown to be God-fearing. For these corners, which begin from the first gate, are no longer saving. For there is no other corner or break from the straightness, since gapped being led into knowledge or virtue, they do not become outside the straightness, but in corners gapped they have friction and wear.

5.108 In these corners, the prostitute masquerading also sits with her hands in the marketplaces, that is, falsely glorifying shameful things. 'For in a house, she says, her feet do not rest; for she wanders outside for a certain time, and for another time she sits at every corner of the marketplace,' the deception of the rejoicing youth. For she, while prowling, is able to hunt nothing other than this youth being devoid of reason, nor is she approaching the one who has been defeated by prudence and has a precious old age in an unblemished life.

5.109 Since also praised corners were found in the Scripture, let us understand their difference, so that we may see which ones it is necessary to flee and which ones it is not fitting.

5.110 The gates after the gate of Benjamin and according to the first rank are corners, the entrances of those being united and harmonizing, which it is good to enter—for they are of righteousness—concerning which a command is given: 'Open the gates, let the people guarding truth enter' (Ps 118:19), and the following: the hymnodist has cried out concerning these: 'Open to me the gates of righteousness; having entered into them, I will confess to the Lord' (Ps 117:19). The non-good corners are not called corners at all, but rather this very thing of the street corners; and street corners, not those in which wisdom leads to boldness, but those of the marketplace and the wide space forbidding one to the destruction.

5.111 And the praised entrances reach as far as the tower of Anemiel, interpreted as circumcision by grace. But the grace of circumcision exists not as that being performed according to the letter of the flesh, but as that being made life-giving according to the spirit of the heart. And the tower of Anemiel may be the citizenship according to the Gospel and the hidden Judaism.

For from where the Savior taught, saying to the disciples: 'Which of you, desiring to build a tower, does not first sitting down calculate if he has the things for completion, lest ever having laid the foundation and not being able to finish, those watching begin to mock him, saying: This man began to build and was not able to finish' (Luke 14:28); it is spoken by way of a parable concerning practical and contemplative life. But not such are those having the grace of circumcision; for having laid the foundation, they fulfilled the building, as to lay down a house and a crown.

For having set out to build a tower of their own life, they completed it, so as to have in it a refuge and a secure dwelling, because they watch for the enemies approaching from afar. Having fulfilled this, the builder says gratefully to the one who worked with him: 'You have guided me, that you became my hope, a tower of strength from the face of an enemy.'

He who has reached as far as the grace of the tower of circumcision and as far as the banquets of the great king Christ, dwells on a vine to receive the grapes being harvested from the true vineyard and its fruit-bearing branches, so that he, the one gladdening the heart of man, might make wine.

Concerning such things contemplated and concerning the banquets, songs and psalms were written. For our mind shall not be so impoverished as to receive concerning sensible banquets and banquets of the spirit-bearing men through the provision of the Holy Spirit as having spoken, but concerning high things of the intellect.

That which is said in the Song of Songs by the bride to the companions of the bridegroom, 'Bring me into the house of wine, arrange love upon me' (Song of Solomon 1:2), assists in dwelling upon such banquets.

Of those having been fulfilled by the presented prophecy, there shall no longer be an anathema, since Jerusalem now dwells with the trust upon the king, having learned that 'it is good to trust in the Lord rather than to trust in man' (Psalm 40:4), and the proverbial saying: 'Blessed is he who has trusted in the Lord' (Jeremiah 17:7). How then, these things existing, is there still an anathema to be contemplated? For this is said in two ways,

Greek · §144

ἱερᾶς οἰκοδομῆς τῆς Ἐκκλησίας. 5.107 Ἄλλως δὲ περὶ τῶν γωνιῶν ἔστι φάναι ὡς ἐψευσμένων, ἐν αἷς οἱ ὑποκριταὶ ε῾̣στηκότες προσεύχονται, ἐναβρύνονται φιλοδοξίᾳ ·····κω̣ς̣ δόξωσιν θεοσεβεῖς εἶναι. Καὶ γὰρ αὗται αἱ γωνίαι αἳ ἀπὸ τῆς πρώτης ἄρχονται πύλης οὐκέτι σῴζουσαί εἰσιν. Οὐδὲν γὰρ ἕτερόν ἐστιν γωνία ἢ κλάσις τῆς εὐθείας, ἐπ̣ε̣ι̣··· οι̣······ εἰσαχθῆναι εἰς ἐπιστήμην ἢ ἀρετὴν μὴ οδ̣····· π······τες ἔξω γίνονται τῆς εὐθείας, ἐν γωνίαις ···· στ̣····ιν καὶ διατριβὴν ἔχουσιν. 5.108 Ἐν ταύταις ταῖς γων̣ίαις κα̣ὶ χείροσιν αὐτῶν ἐνεδρεύει ἡ προσωποποι̣ο̣υμένη π̣όρνη ἐν ταῖς πλατείαις ἤτοι ψευδοδοξ····· αν̣···ουσα αἰσχρά. «Ἐν οἴκῳ γάρ, φησίν, οὐχ ἡσυχάζουσιν οἱ πόδες αὐτῆς· χρόνον γα´̣ρ τινα ἔξω ῥέμβεται, χρόνον δ' ἄλλον παρὰ πᾶσαν γωνία̣ν πλατείας ἐνεδρεύει» ε·· ρ··· α᾿̣πάτη τοῦ ἀφραίνοντος νεανίου. Οὐ γὰρ ἄλλον τ̣ινὰ θηρα῀̣σαι δύναται στωμυλευομένη ἢ τὸν νεαρὸν το̣ῦτον ἐνδεῆ φρενῶν ὄντα, οὐδ' ὅλως προσερχομένη τῷ κατὰ φρόνησιν πεπολιωμένῳ καὶ ἔχοντι τίμιον γῆρας τὸν ἀκηλίδωτον βίον. 5.109 Ἐπειδὴ δὲ καὶ ψεκταὶ καὶ ἐπαινο̣ύμεναι γωνίαι ηὑρέθησαν ἐν τῇ γραφῇ, ἐπιστήσωμεν τῇ διαφορᾷ αὐτῶν, ἵνα ἰδῶμεν ποίας φεύγειν καὶ ποίας οὐ προσήκει. 5.110 Αἱ μετὰ τὴν πύλην Βενιαμὶν καὶ κατὰ τιμὴν πρώτην εἰσὶ γωνιῶν πύλαι τῶν ἡνωμένων καὶ συμφωνούντων εἴσοδοι ἃς καλὸν εἰσιέναι–δικαιοσύνης γάρ εἰσιν–περὶ ὧν πρόσταξις δίδοται· «Ἀνοίξατε πύλας, εἰσελθάτω λαὸς φυλάσσων ἀλήθειαν», καὶ τὰ ἑξῆς· περὶ τούτων ὁ ὑμνῳδὸς κέκραγεν· «Ἀνοίξατέ μοι πύλας δικαιοσύνης· εἰσελθὼν ἐν αὐταῖς, ἐξομολογήσομαι τῷ Κυρίῳ», τῶν μὴ ἀγαθῶν γωνιῶν οὐ καθάπαξ λεγομένων γωνιῶν, ἀλλ' αὐτὸ τοῦτο τῶν πλατειῶν γωνιῶν, πλατειῶν δὲ οὐ τῶν ἐν αἷς ἡ σοφία παρρησίαν ἄγει, ἀλλὰ τω῀̣ν ·υ̣·φ̣·ε̣ω̣ν τῆς πλατείας καὶ εὐρυχώρου ἀπαγούσης εἰς τ̣ὴν ἀπώλειαν. 5.111 Φθάνουσαι δὲ αἱ ἐπαινούμεναι εἴσοδοι ἕως τοῦ πύργου Ἁναμεήλ, ἑρμηνευομέν·υ̣ χάρ̣ι̣τι π̣εριτομή. Χάρις δὲ περιτομῆς ὑπάρχει οὐχ ἡ τῆς σαρκὸς κατὰ γράμμα τελουμένη, ἀλλ' ἡ τῆς καρδίας κατὰ πνεῦμα ζωοποιοῦν γινομένη. Πύργος δὲ Ἁναμεὴλ εἶναι δύναται ἡ κατὰ τὸ εὐαγγελίον καὶ τὸν ἐν κρυπτῷ ἰουδαϊσμὸν πολιτεία. 5.112 Ἐξ οὗ γὰρ ὁ Σωτὴρ ἐδίδαξεν φήσας τοῖς μαθηταῖς· «Τίς ἐξ ὑμῶν ὃς θέλει πύργον οἰκοδομῆσαι οὐ καθίσας πρῶτον ψηφίσει εἰ ἔχει τὰ πρὸς ἀπαρτισμόν; μή ποτε θέντος αὐτοῦ θεμέλιον καὶ μὴ ἰσχύσαντος ἐκτελέσαι, ἄρξωνται οἱ θεωροῦντες ἐμπαίζειν αὐτῷ, λέγοντες· οὗτος ὁ ἄνθρωπος ἤρξατο οἰκοδομεῖν καὶ οὐκ ἴσχυσεν ἐκτελέσαι»· περὶ βίου πρα̣κτικοῦ καὶ θεωρητικοῦ παραβολῆς τρόπῳ εἴρηται. Ἀλλ̣' οὐ τοιοῦτοι οἱ τὴν χάριν περιτομὴν ἔχοντες· θέντες γὰρ θεμέλιον ἐπλήρωσαν τὴν οἰκοδομήν, ὡς καὶ δῶμα καὶ στεφάνην ἐπιθεῖναι. 5.113 Προτεθειμένοι γὰρ πύργον οἰκοδομῆσαι τὸν ἑαυτῶν βίον, ἐξετέλεσαν αὐτόν, ὡς ἐν αὐτῷ τὴν καταφυγὴν καὶ τὴν ἀσφαλ̣η῀̣ διατριβὴν ἔχειν, διὰ τὸ σκοπεύειν τοὺς πόρρωθεν ἐπειγομένους πολεμίους. Τοῦτο πληρώσας τὸ οἰκοδόμημα ὁ ὑμνῳδὸς χαριστηρίως τῷ συνεργήσαντί φησιν· «Ὡδήγησάς με, ὅτι ἐγενήθης ἐλπίς μου, πύργος ἰσχύος ἀπὸ προσώπου ἐχθροῦ.» 5.114 Ὁ φθάσας μέχρι τοῦ πύργου τοῦ τῆς περιτομῆς ὑπ̣αρχούσης χάριτος καὶ μέχρι τῶν ὑποληνι´̣ων τοῦ μεγάλου βασιλέως Χριστοῦ φθάσας, κατοικεῖ ἐπὶ κλίτει ὡς λαβεῖν τὴν σταφυλὴν τὴν τρυγωμένην ἀπὸ τῆς ἀμπέλου τῆς ἀληθινῆς καὶ τ̣ῶν καρποφορούντων̣ κλημάτων 158 αὐτῆς, ἵνα ὁ εὐφραίνω̣ν καρδ̣ίαν ἀνθρώπου οἶνος ποιῆται. 5.115 Περ̣ι`̣ τοιούτων θεωρημα´̣των καὶ ὑπὲρ τῶν λη̣νῶν ᾠδαὶ καὶ ψαλμοὶ ἀνεγράφησαν. Μὴ γὰρ πτωχεύσῃ ἡμῖν ὁ νοῦς ἐπὶ τοσοῦτον ὡς ὑπολαβεῖν περὶ αἰσθη̣τ̣ῶν ληνῶν καὶ ὑποληνίων τοὺς πνευματοφόρους ἄνδρας δι' ἐπιχορηγίας τοῦ ἁγίου Πνεύματος εἰρηκέναι, ἀλλὰ περὶ νοημάτων ὑψηλῶς ἀνηγμένων. 5.116 Συνᾴδει τῷ κατοικεῖν τοιαῦτα ὑπολήνια τὸ ἐν τῷ Ἄισματι τῶν Ἀισμάτων λεγόμενον ὑπὸ τῆς νύμφης πρὸς ἑταίρους τοῦ νυμφίου· «Εἰσαγάγετέ με εἰς οἶκον τοῦ οἴνου, τάξατε ἐπ' ἐμὲ ἀγάπην.» 5.117 Τῶν ὑποβαλλομένων ὑπὸ τῆς προκειμένης προφητείας πληρωθέντων, οὐκέτι ἔσται ἀνάθεμα, κατοικ̣ούσης λοιπὸν τῆς Ἰερουσαλὴμ μετὰ τῆς πεποιθήσεως τῆς ἐπὶ βασιλέα, μαθούσης ὅτι «ἀγαθὸν πεποιθέναι ἐπὶ Κύριον ἢ πεποιθέναι ἐπ' ἄνθρωπον», καὶ τὸ παροιμιῶδες φε´̣ρον· «Πεποιθὼς δὲ ἐπὶ Κύριον μακαριστός.» 5.118 Πῶς δὲ τούτων ὑπαρξάντων οὐκ ἔστιν ἔτι ἀνάθεμα θεωρητέον. ∆ιχῶς γὰρ λέγεται τοῦτο,

Jerusalem and the Church§145

145When the prohibition is shown by the wording, and when the thing set apart and confessed to God is shown. Regarding the former, it should be said as it is written: 'If anyone does not love the Lord, let him be anathema' (1 Cor 16:22), and as it is: 'No one speaking by the Spirit of God says: Anathema Jesus' (1 Cor 12:3). For this being the meaning, Paul wished 'to be anathema for the brothers and kinsmen according to the flesh' (Rom 9:3). And regarding the latter being signified: of the word anathema, there are many things to gather from the history of the Scriptures, which the philologist can discover for himself.

When Jerusalem dwells with certainty, no one will be anathematized in it, and no foundation will remain, for the carved things and the earthen things will have been destroyed. For these things having become outside, it shall dwell certainly having the spiritual safety, concerning which the prophet Jeremiah expressed, having said: 'And blessed shall be the man who has trusted in the Lord' (Jer 17:7).

And this shall be the fall, which the Lord will cut off all the peoples who turned against Jerusalem; their flesh shall fail while they are standing on their feet, and their eyes shall run out from their sockets, and their tongue shall fail in their mouths (Zech 14:12). This fall is for those who have encamped against it and surround it with trenches. What indeed is it that he foretells for those circling the beautiful city Jerusalem? They shall fail, he says, their flesh standing on their feet, that is, from much hunger or thirst of the expected evils and calamities. To this extent indeed the failure of their flesh shall be, as to hide their eyes and for them to come out of the sockets and for their tongue to fail in their mouth.

But this wickedness has exceeded not only those who circled and besieged the sensible Jerusalem, but also those who persecuted the Christian...

...and the Church of Christ, Jerusalem being viewed by way of an ascent. The history of Christians contains many things both terrible and true; they were judged by divine decree against those who attacked the servants of God and the gathering places, to scatter them into the ground and deliver the divine books to fire. More extensively regarding such things has been treated for us in the commentaries on Isaiah, which we send forward to the beautiful ones for reading as an exhortation.

God strikes those who surrounded Jerusalem by way of wars, so that they might fall from the steady state which they guarded by remaining in superstitious worship. When this fall occurs profitably, a resurrection and a standing shall be received, having praises exceeding all.

Concerning this vision, having been filled with the Holy Spirit, the justified Simeon, receiving into his arms the infant born of the virgin Mary, says that he shows this: 'Behold, this lies for a fall and a resurrection of many' (Luke 2:34-35).

For on his account they fall, and the fleshly ones, so that having been raised according to the holiness of God they might be shown secure, having been firmly established in faith and other virtue, according to that which was written by the Apostle to the ecclesiastical ones: 'In faith you have stood' (1 Cor 16:13). And this standing occurs with the Savior Jesus; for it is to him that one must learn, saying: 'There are some of those standing here who shall by no means taste death' (John 8:51).

Those thus benefited cast off the fleshly mindset and the eyes seeing badly, so that they might no longer be in the flesh, but in the spirit, and no longer live wickedly and adulterously, but uprightly and soberly, killing the deeds of the body with the spirit and turning the eyes away from vanity, lifting them toward God so as to say: 'To you I lifted up my eyes, you who dwell in heaven' (Ps 123:1), and again: 'The...

Greek · §145

ὁτὲ μὲν δηλουμένου ἐκ τῆς λέξεω̣ς τοῦ ἀπηγορευμένου διὰ προσοῦσαν μιαρότητα, ὁτὲ δὲ τ̣οῦ ἀφιερουμένου καὶ ὁμολογουμένου Θεῷ. Καὶ περὶ μὲν τ̣οῦ προτέρου ἐκληπτέον τὸ γραφὲν οὕτως· «Εἴ τις οὐ φιλεῖ Κύριον, ἤτω ἀνάθεμα», καὶ τὸ οὕτως ἔχον· «Οὐδεὶς ἐν πνεύματι Θ̣εοῦ λαλῶν λέγει· ἀνάθεμα Ἰησοῦς.» Κατὰ τοῦτο τὸ σημαινόμενον, ἤθελεν ὁ Παῦλος «εἶναι ἀνάθεμα ὑπὲρ τῶν ἀδελφῶν καὶ συγγενῶν κατὰ σάρκα». Περὶ δὲ τοῦ ὑστέρου σημαινομένου ·· τῆς ἀνάθεμα λέξεως, πολλὰ ἔστι συναγαγεῖν ῥητὰ ἐκ τῆς τῶν γραφῶν ἱστορίας, ἅπερ ἑαυτῷ ὁ φιλόλογος εὑρήσει. 5.119 Ὅταν τοιγαροῦν μετὰ πεποιθήσεως κατοικήσῃ Ἰερουσαλήμ, οὐδεὶς ἔτι ἐν αὐτῇ ἀναθεματιστέος ἔσται οὐδὲ ἀφίδρυμα, ἐξολοθρευθέντων ἀπ' αὐτῆς τῶν γλ̣υπτῶν καὶ τῶν χωνευτῶν. Τούτων γὰρ ἐκτὸς γεγενημένων, πεποιθότως κατοικήσει ἔχουσα τὴν πνευματικὴν ἀσφάλειαν, περὶ ἧς Ἰερεμίας ὁ προφήτης ἔφρασεν εἰπών· «Καὶ εὐλογημένος ἔσται ὁ ἄνθρωπος ὃς πέποιθεν ἐπὶ τῷ Κυρίῳ.» 5.120 Zach. XIV, 12: Καὶ αὕτη ἔσται ἡ πτῶσις, ἣν κόψει Κύριος πάντας τοὺς λαούς, ὅσοι ἐπεστράτευσαν ἐπὶ Ἰερουσαλήμ· τακήσονται αἱ σάρκες αὐτῶν ἑστηκότων αὐτῶν ἐπὶ τοὺς πόδας αὐτῶν, καὶ οἱ ὀφθαλμοὶ αὐτῶν ῥυήσονται ἐκ τῶν ὀπῶν αὐτῶν, καὶ ἡ γλῶσσα αὐτῶν τακήσεται ἐν τῷ στόματι αὐτῶν. 5.121 Αὕτη ἡ πτῶσις τοῖς στρατοπεδεύσασιν ἐπ' αὐτὴν καὶ χάρακας αὐτῇ περιβαλοῦσιν. Τίνα δ' ἐστὶν ἃ προαναφωνεῖ τοῖς κυκλ̣οῦσιν τὴν καλλίπολιν Ἰερουσαλήμ; Τακήσονται, φησίν, αἱ σάρκες αὐτῶν τῶν ἑστηκότων ἐπὶ τοὺς πόδας αὐτῶν, ἤτοι ἀπὸ πολλῆς ἀσιτίας ἢ δέους τῶν προσδοκουμένων κακωτικῶν τε καὶ ἐπιπόνων. Εἰς τοσοῦτον δὲ τῆξις τῶν σαρκῶν αὐτῶν γενήσεται, ὡς τοὺς ὀφθαλμοὺς αὐτῶν ἐκρυῆναι καὶ τῶν ὀπῶν ἔξω γενέσθαι καὶ τακῆναι ἐν τῷ στόματι τὴν γλῶσσαν αὐτῶν. 5.122 Ὑπῆρκται δὲ ἡ κακοπραγία αὕτη οὐ τοσοῦτον τοῖς κυκλώσασιν καὶ πορθήσασιν τὴν αἰσθητὴν Ἰερουσαλήμ, ὡς τοῖς διώξασιν τὸν χριστιανισμὸν καὶ τὴν Χριστοῦ Ἐκκλησίαν, κατ' ἀναγωγὴν οὖσαν Ἰερουσαλήμ. 5.123 Περιέχει ἡ τῶν χριστιανῶν ἱστορία ὅσα καὶ οἷα δεινὰ καὶ ἀληθῶς ··· ····χ̣θη θείᾳ κρίσει κατὰ τῶν πορθησάντων τοὺς ·· ····σου δούλους καὶ τοὺς συνακτηρίους τόπους ὡς εἰς ἐ´̣δαφος αὐτοὺς κατασπάσαι καὶ τὰς θείας βίβλους πυρὶ παραδοῦναι. Ἐντελέστερον καὶ διὰ πλειόν̣ων περὶ τῶν τοιούτων πεπραγμάτευται ἡμῖν ἐν τοῖς εἰς τὸν Ἠσαΐαν ὑπομνήμασιν, ὧν εἰς τὴν ἀνάγνωσιν παραπέμπομεν διὰ προτροπῆς τοὺς φιλοκάλους. 5.124 Πλήττει Θεὸς τοὺς κυκλώσαντας Ἰερουσαλὴμ πολεμίων τρόπῳ, ἵνα πέσωσιν ἀπὸ χειρίστης στάσεως ἧς ἐφύλαττον ἐμμένοντες τῇ δεισιδαίμονι λατρείᾳ. Ἐπωφελῶς τῆς πτώσεως ταύτης γινομένης, ἔγερσις καὶ στάσις διαδέξεται ὑπερβάλλοντας ἐπαίνους ἔχουσα. 5.125 Περὶ τῆς θεωρίας ταύτης, πληρωθεὶς ἁγίου Πνεύματος, ὁ δικαιωθεὶς Συμεὼν εἰς τὰς ἀγκάλας ἑαυτοῦ δεξάμενος τὸ ἐκ τῆς ἀπειρογάμου Μαρίας τεχθὲν βρέφος, δεικνὺς αὐτό φησιν· «Ἰδοὺ οὗτος κεῖται εἰς 159 πτῶσιν καὶ ἀνάστασιν πολλῶν.» 5.126 Αὐτοῦ γὰρ χάριν πίπτουσιν οἱ ···· καὶ σαρκικ̣οί, ἵνα ἀναστάντες κατὰ ἁγιότητα τ̣οῦ Θεοῦ ἀσφαλεῖς ἀποδειχθῶσιν, ἐν τῇ πίστει καὶ λοιπῇ ἀρετῇ β̣εβαίω̣ς ἑδρασθέντες, κατὰ τὸ γεγραμμένον ὑπὸ τοῦ Ἀποστόλου τοῖς ἐκκλησιαστικοῖς· «Τῇ πίστει ἑστήκατε.» Αὕτη δὲ ἡ στάσις παρὰ τῷ Σωτῆρι Ἰησοῦ γίν̣εται· πρὸς γὰρ αὐτοῦ ἔστι μαθεῖν λέγοντος· «Εἰσί τινες τῶν ὧδε ἑστηκότων οἵτινες οὐ μὴ γεύσωνται θανάτου.» 5.127 Οἱ οὕτω ὠφεληθέντες ἀποβάλλουσιν τὸ σαρκικὸν̣ φρόνημα καὶ τοὺς κακῶς ὁρῶντας ὀφθαλμούς, ἵνα μηκέτι ὦσιν ἐν σαρκί, ἀλλ' ἐν πνεύματι, καὶ μηκέτι ζῶσιν πονηρῶς καὶ μοιχικῶς, ἀλλ' ἐναρέτως καὶ σωφρόνως, πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦντες καὶ τοὺς ὀφθαλμοὺς ἀποστρέφοντες ἀπὸ τῆς ματαιότητος πρὸς Θεὸν αὐτοὺς αἴροντες ὥστ' ἀνειπεῖν· «Πρὸς σὲ ἦρα τοὺς ὀφθαλμούς μου τὸν κατοικοῦντα ἐν τῷ οὐρανῷ», καὶ πάλιν· «Οἱ

The Wealth of Judah and the Garments of the Church§146

146My eyes are always toward the Lord.

Similarly, according to the theory applied, one should attempt to take what was said in the Gospel by our Savior, as previously brought forward: 'I came into the world for judgment, so that those not seeing might see and those seeing might become blind' (John 12:47). For the eyes of those seeing sinfully, having hardened their vision, there will be a dimming regarding seeing rightly and holily.

It is possible also to apply another understanding to the Gospel. Since the Jews, blaspheming the Lord impiously while unfaithfully denying Him, it was fitting that they be blinded, according to what was said in a prophet: 'The servants of God were blinded' (Isa 53:7), those falsely promising to serve Him; and when this happened, those called from the Gentiles into faith rose up, since it had come to pass that he said: 'The Spirit of the Lord is upon me, because he anointed me, having sent me to preach to the poor, to proclaim release to captives and sight to the blind' (Luke 4:18), having enlightened them with His own wisdom, according to what is written: 'The wisdom of a man lights up his face' (Prov 15:30).

One should also take up what was proclaimed in the Psalms: 'The Lord makes the wise blind' (Ps 146:8), so that they might no longer be shown as blind but as seeing sharply, once the eyes of those seeing wickedly have been hindered and have fallen away from their own pupils—and these are the natural meanings—the eyes that see God. Man raises these eyes toward Him just as he says: 'To You I lifted up my eyes, You who dwell in heaven' (Ps 123:1).

After the flesh has been subdued, whose mindset is enmity toward God, and of those seeing impiously with eyes flowing from the interpreted pupils, so that those seeing sharply may be shown, concerning whom the Apostle writes the word having this expression: 'The eyes of the heart having been enlightened' (Eph 1:18), it is said in harmony that the tongue should also be ordered in the mouth of those having a harmful and material-matter-centered speech, so that what is said by the wise to the Master of all may exist: 'My tongue shall meditate on Your righteousness alone' (Ps 103:2). [Zechariah 14:13-14: And it shall be in that day a great confusion of the Lord upon them, and each will take hold of the hand of his neighbor. And his hand will be joined to the hand of his neighbor...]

Not his. And Judah will array himself in Jerusalem and will gather the strength of all the peoples around him, gold and silver and clothing in a very great multitude.

In the day of the Lord, what the prophet taught was accomplished: a great ecstasy of the Lord upon them, the Lord granting it, the ecstasy here declaring a wonder through negligence and thoughtlessness. For in the prophet Hosea, what is written: 'The sons of Israel shall turn and shall seek the Lord their God and David their king; and they shall stand astonished at the Lord and at His good things' (Hosea 14:2), declares a wonder, or, as some have said, a marvel. Of the same thought exists also that which is written by Habakkuk: 'I have understood your works and was astonished' (Habakkuk 3:2). The prophet says that the ecstasy thus interpreted having come from the Lord upon those being benefited, has become enlarged.

When this happens, 'Judah will array himself in Jerusalem,' concerning which it was said: 'Judah, your brothers praised you,' the Judah who confesses above all. But the receiving Judah arrays himself, confessing in the true Jerusalem, in which 'he who dwells shall not be shaken for ever,' in order to gather around him the strength of all the peoples, gold and silver and a multitude of garments, which is very great.

Often it has been made clear also in other divinely inspired writings, and to the prophet who is set forth for examination, to signify the mind enlightened by the sign of gold and the prudent and exact word by the analogy of silver. Therefore it is appropriate to apply fittingly the gold and the silver and the garments, the great multitude of which the holy Judah has gathered around him from all the peoples, that is, from all those having believed from the nations.

For clothing and garments, according to divine analogy, are the virtues according to kind and the actions performed according to them, and the doctrines of piety and the mysteries of the truth. With these garments she is covered: the bride of Christ, being the Church, and a queen, as it is sung in the forty-fourth and fourth Psalm: 'The queen stood at your right hand, arrayed and adorned in gold' (Psalm 45:13), and adds: 'In embroideries...'

Greek · §146

ὀφθαλμοί μου διὰ παντὸς πρὸς τὸν Κύριον.» 5.128 Καταλλήλως τῇ ἀποδοθείσῃ θεωρίᾳ ἐκλαβεῖν πειρατέον τὸ λεχθὲν ἐν τῷ Εὐαγγελίῳ ὑπὸ τοῦ Σωτῆρος ἡμῶν, οὕτω προενεχθέν· «Εἰς κρίμα ἐγὼ ἦλθον εἰς τὸν κόσμον, ἵνα οἱ μὴ βλέπ̣οντες βλέψωσιν καὶ οἱ βλέποντες τ̣υφλοὶ γένωνται.» Τῶν γὰρ ἁμαρτητικῶς ὁρώντων ὀφθαλμῶν στερεθέντω̣ν̣ τοῦ κακῶς βλέπ̣ειν, ὀμμ̣άτω̣σις ἔσται ἐπὶ τῷ ὀρθῶς καὶ ὁσίως ὁρᾶν. 5.129 ∆υνατὸν καὶ ἑτέρᾳ νοήσει ἐπιβαλεῖν τῷ Εὐαγγελι´̣ῳ. Ἐπεὶ ἀπιστοῦντες οἱ Ἰουδαῖοι τῷ Κυρίῳ ἀσεβῶς ἐβλ̣ασφήμουν̣, ἥρμοζεν τυφλωθῆναι αὐτούς, κατὰ τὸ ἐν προφήτῃ λεχθέν· «Ἐτυφλώθησαν οἱ δοῦλοι τοῦ Θεοῦ», οἱ ψευδῶς ἐπαγγελλόμενοι δουλεύειν αὐτῷ· οὗ συμβάντος, ἀνέβλεψαν οἱ ἀπὸ τῶν ἐθνῶν εἰς πίστιν κληθέντες, ἐληλυθότος τοῦ φήσαντος· «Πνεῦμα Κυρίου ἐπ' ἐμέ, οὗ εἵνεκεν ἔχρισέν με, εὐαγγελίσασθαι πτωχοὺς ἀπέστ̣αλκέν με, κηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν», φωτίσας αὐτοὺς σοφίᾳ τῇ ἑαυτοῦ, κατὰ τὸ γεγραμμένον· «Σοφία ἀνθρώπου φωτιεῖ πρόσωπον αὐτοῦ.» 5.130 Ἐπ' αὐτὸ ληπτέον καὶ τὸ ἐν Ψαλμοῖς ἀπαγγελθέν· «Κύριος σοφοῖ τυφλούς», ἵνα μηκέτι τυφλοὶ ἀλλ' ὀξὺ κα̣θορῶντες ἀποδειχθῶσιν, ἐμποδισθέντων τῶν πονηρῶς ὁρώντων ὀφθαλμῶν ἐκπεπτωκότων ἐκ τῶν ὀπῶν ἑαυτῶν, ἵν' ἀντεισαχθῶσιν ἀντίοι εἰς τὰς αὐτὰς ὄπας– αὗται δ' εἰσὶν αἱ φυσικαὶ ἔννοιαι–οἱ τὸν Θεὸν ὁρῶντες ὀφθαλμοί. Τούτους τοὺς ὀφθαλμοὺς πρὸς αὐτὸν αἴρει ὁ ἄνθρωπος ὡσαύτως τῷ λέγοντι· «Πρὸς σὲ ἦρα τ̣οὺς ὀφθαλμούς μου τὸν κατοικοῦντα ἐν τῷ οὐρανῷ.» 5.131 Τακεισῶν τῶν σαρκῶν ὧν τὸ φρόνημα ἔχθρα εἰς τὸν Θεὸν καὶ τῶν ἀσεβῶς ὁρώντων τῶν ὀφθαλμῶν ῥυέντων ἐκ τῶν ἡρμηνευμένων ὀπῶν, ἐπὶ τὸ ἀποδειχθῆναι τοὺς ὀξὺ καθορῶντας, περὶ ὧν ὁ Ἀπόστολος γράφει τὴν ἔχουσαν λέξιν οὕτως· «Πεφωτισμένοι τοὺς ὀφθαλμοὺς τῆς καρδίας», ἁρμονίως εἴρηται καὶ τὴν γλῶσσαν τακῆναι ἐν τῷ στόματι τῶν ἐχόντων δολερὸν καὶ περὶ ὑλικῶν πραγμάτων λόγον, ἵνα ὑπαρχθῇ τὸ λεγόμ̣ενον ὑπὸ τοῦ σοφοῦ τῷ δεσπ̣ότῃ τῶν ὅλων· «Ἡ γλῶσσά μου μελετήσει τὴν δικαιοσύνην σου μόνου.» 5.132 Zach. XIV, 13–14: Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ ἔκστασις Κυρίου ἐπ' αὐτοὺς μεγάλη, καὶ ἐπιλήμψεται ἕκαστος τῆς χειρὸς τοῦ πλησίον αὐτοῦ. Καὶ συμπλακήσεται ἡ χεὶρ αὐτοῦ πρὸς χεῖρα τοῦ πλησίον αὐτοῦ. Καὶ ὁ Ἰούδας παρατάξεται ἐν Ἰερουσαλὴμ καὶ συνάξει τὴν ἰσχὺν πάντων τῶν λαῶν κυκλόθεν, χρυσίον καὶ ἀργύριον καὶ ἱματισμὸν εἰς πλῆθος σ̣φόδρα. 5.133 Ἐν τῇ ἡμέρᾳ ἐν ᾑ῀̣ κατωρθώθη ἃ ἐδίδαξεν ὁ προφήτης, ἔκστασις Κυρίου ἐπ' αὐτοὺς μεγάλη, τοῦ Κυρίου παρασχόντος αὐτήν, τῆς ἐκστάσεως ἐνταῦθα τὸν θαυμασμὸν δη̣λούσης διὰ τὴν παρακοπὴν καὶ παραφροσύνην. Ἐν μὲν γὰρ τῷ προφήτῃ Ὠσῆε τὸ γεγραμμένον· «Ἐπιστρέψουσιν οἱ υἱοὶ Ἰσραὴλ καὶ ἐπιζητήσουσιν Κύριον τὸν Θεὸν αὐτῶν καὶ ∆αυὶδ τὸν βασιλέα αὐτῶν· καὶ ἐκστήσονται ἐπὶ τῷ Κυρίῳ καὶ ἐπὶ τοῖς ἀγαθοῖς αὐτοῦ», θαυ̣μασμὸν δηλοῖ, ἤ, ὥς τινες εἶπον, θαυμασιότητα. 5.134 Τῆς αὐτῆς νοήσεως 160 ὑπάρχει καὶ τὸ ὑπὸ τοῦ Ἁμβακοὺμ γεγραμμένον· «Κατενόησα τὰ ἔργα σου καὶ ἐξέστην.» Τὴν οὕτω ἡρμηνευμένην ἔκστασιν γεγονέναι παρὰ Κυρίου ἐπὶ τοὺς εὐεργετουμένους̣ μεμεγεθυσμένην ὁ προφήτης φησίν. 5.135 Οὗ συμβάντος, «παρατάξεται ὁ Ἰούδας ἐν τῇ Ἰερουσαλήμ», περὶ οὗ εἴρηται· «Ἰούδα, σὲ αἰνέσαισαν οἱ ἀδελφοί σου», ὁ ὑπὲρ πάντων ἐξομολογούμενος Ἰούδας. Παρατάσσεται δὲ ὁ μεταλαμβανόμενος Ἰούδας ἐξομολογούμενος ἐν τῇ ἀληθινῇ Ἰερουσαλήμ, ἐν ᾗ «ὁ κατοικῶν οὐ σαλεύεται εἰς τὸν αἰῶνα», ἵνα συναγάγῃ κυκλόθεν τὴν ἰσχὺν πάντων τῶν λαῶν, χρυσίον καὶ ἀργύριον καὶ πλῆθος ἱματίων, οὖσαν σφόδρα. 5.136 Πολλάκις σεσαφήνισται καὶ ἐν ἄλλαις θεοπνεύστοις γραφαῖς καὶ τῷ εἰς ἐξέτασιν προκειμένῳ προ̣φήτῃ σημαίνεσθαι τὸν νοῦν τὸν πεφωτισμένον τῇ σημασίᾳ τοῦ χρυσοῦ καὶ τὸν συνετὸν καὶ ἠκριβωμένον λόγον τῇ τοῦ ἀργυρίου προσηγορίᾳ. Ὅθεν προσήκει καταλλήλως τῷ χρυ̣σῷ καὶ ἀργυρίῳ καὶ τὰ ἱμάτια ἐφαρμόσαι, ὧν μέγα τὸ πλ̣ῆθος ὁ ἁ´̣γιος Ἰούδας συνῆξεν κυκλόθεν ἀπὸ πάντων̣ τῶν λαῶν̣, του῀̣τ' ἔστιν πάντων τῶν πεπιστευκότων ἐξ ἐθνῶν. 5.137 Ἱματισμὸς δὲ καὶ ἱμάτια κατὰ θείαν ἀναγωγη`̣ν̣ αἱ κατ' εἰ῀̣δ̣ος ἀρετ̣αὶ τυγχάνουσιν καὶ αἱ κατ' αὐτὰς ἐπιτελούμεναι πράξεις, καὶ τὰ δόγματα τῆς εὐσεβείας καὶ τὰ τη῀̣ς ἀληθείας μυστήρια. Τούτοις τοῖς ἀμφίοις ἐγκαλύπτεται ···· η῾̣ Χριστοῦ νύμφη, Ἐκκλησία οὖσα, καὶ βασιλίς, ὡς ἐν τετταρακοστῷ καὶ τετάρτῳ Ψαλμῷ ᾄδεται· «Παρέστη ἡ βασίλισσα ἐκ δεξιῶν σου ἐν ἱματισμῷ διαχρύσῳ περιβεβλημένη πεποικιλμένη», καὶ προσέτι· «Ἐν κροσσωτοῖς

The Fall of Horses and Mules§147

147Adorned and variegated with gold.

For the Holy Spirit does not teach regarding bodily pleasures to such an extent as to think so, but rather regarding garments that clothe and adorn the inner man, about which it is commanded in Ecclesiastes: 'Let your garments always be white' (Eccl 9:8), which God himself clothes and endows the soul that speaks thankfully: 'I will rejoice in the Lord; for he has clothed me with the garment of salvation and the robe of gladness' (Ps 30:5).

Toward this one swelling with worldly pleasures, the one providing her the same as a bridegroom says: 'I have clothed you in fine linen and purple' (Zech 14:8), fine linen being the beautiful and subtle thoughts and works woven out, and purple being the actions and words of the senses woven together, like the purple growing from the earth, so as to be compared to the sensible things.

Judah, being arrayed as a gathering, seeing the peace of the strong Jerusalem by intellect, gathered the spiritual treasures of the people which are gold, silver, and a great abundance of garments, clearly signifying the mind and the word according to the interpretations by allegory, and the provided clothing being gathered in great abundance. Sufficiently having become clear regarding the present word, we set forth the following to him.

And this shall be the fall of the horses and the mules and the camels and the donkeys and all the cattle that are in those encampments, according to this fall (Zech 14:15).

Just as nations that stood badly have fallen blessedly and risen praiseworthily, as it was correctly interpreted, so the horses, mules, camels, and donkeys according to allegory, having fallen from their current state, will rise salvationally upon a special good.

For the mares having become those that lust after the mates of their neighbors, they have fallen from the passion of the lover and the state of adultery, in order that they might rise in a praiseworthy resurrection, concerning which Jesus said to those being instructed: 'Arise, let us go from here' (Matt 20:22), and toward the Church having become his bride from the nations he cries: 'Arise, come, my beloved' (Song 2:10). The apostolic teaching possesses this understanding here: 'Arise, you who sleep, and rise from the dead' (Eph 5:14)...

"...seeing, and Christ will shine upon you." Similarly to the fall of horses, the mules will also fall, because of a sterility of soul, such as they are called. Concerning both of these animals, the divine Word says to men: "Do not become like the horse and the mule, which have no understanding." (Psalm 147:10). Just as the promiscuous and the many-partnered are called horses, so too a mule might be said allegorically of a virgin possessing an incorrupt body, though not necessarily being holy in the Spirit. Because of such a sterility, even the one who has been castrated is called a mule, not for the sake of the kingdom of heaven, but for the sake of pleasing men.

After the fall, the horses and mules, having been assigned that role, will rise up and will have the power to charge against those for whom the saints said: "Mount upon your horses, and your cavalry is salvation." (Psalm 147:8). Likewise, the mule will undergo the transformation interpreted by David, whom I call the Savior, riding and charging royally.

In the same manner, the camels and the donkeys and all the other cattle found in those encampments, as is clearly shown, will fall down and rise up. According to the fall of the horses and those called as such, men who study the divine law by rote, but without distinguishing what is to be practiced from what is not, are camels according to tropology.

For indeed, the students of the law, who lift up words by 'nibbling' and devouring 'as if chaff' the pre-laid food, do not break the weapon nor sharpen the claw; they are found to be unclean, not distinguishing the practice from the non-practice. Such are the Jews according to the flesh, who do not divide the Spirit from the letter, nor the truth from the shadow, nor even the things being clearly performed from those being acted out through wickedness, whence it is thus: They are considered a "sinful nation and a people full of sins," because there is not enough for purity from emptiness, that is, to study in vain, according to that which is said concerning them: "The people have studied in vain." (Jeremiah 2:8). For having been born outside the instruction of the one "who begot them and exalted them," all heard as one: "A son who abandons the keeping of his father's instruction will meditate on evil words." (Proverbs 28:7).

Of those according to...

Greek · §147

χρυσοῖς περιβεβλημένη πεποικιλμένοις.» 5.138 Μὴ γὰρ ἐπὶ τοσοῦτον ἡ διάνοια τυφλωθείη ὡς νομίσαι περὶ ἐσθημάτων σωματικῶν διδάσκειν τὸ ἅγιον Πνεῦμα, ἀλλὰ περὶ ἱματίων ἐπόντων καὶ κοσμούντων τὸν ἔσω ἄνθρωπον, περὶ ὧν ἐν Ἐκκλησιαστῇ γέγραπται προστακτικῶς· «Ἐν παντὶ καιρῷ λευκὰ ἔστωσαν τὰ ἱμάτιά σο̣υ», ἃ αὐτὸς ὁ Θεὸς ἀμφιέννυσιν καὶ ἐνδιδύσκει τὴν εὐχαριστητικῶς λέγουσαν ψυχήν· «Ἀγαλλιῶμαι ἐπὶ τῷ Κυρίῳ· ἐνέδυσεν γάρ με ἱματισμὸν σωτηρίου καὶ χιτῶνα εὐφροσύνης.» 5.139 Πρὸς τὴν οὕτω ἐναβρυνομένην ἐπὶ κόσμῳ ἐσθημάτων, ὁ παρασχὼν αὐτῇ αὐτὰ νυμφίος φησίν· «Ἐνέδυσά σε τρίχαπτα καὶ βύσσινα», τρίχαπτα καλῶν τ̣ὰ ἐξ ἰσχνοτ̣άτων̣ καὶ λεπτῶν νοημάτων καὶ ἔργων ὑφ̣ανθέντα ··· β̣ύσσινα δέ ἐστιν τὰ ἐκ τῶν αἰσθητῶν πράξεών τε καὶ λόγων συμπλακέντα, τῆς βύσσου ἐκ τῆς γῆς φυομένης, ὡς κατὰ τοῦτο το̣ῖς αἰσθ̣ητοῖς παραβάλλεσθαι. 5.140 Συναγαγὼν ὁ Ἰούδας παραταξόμενος ἐν τῇ ὁρώσῃ τὴν εἰρήνην νοητῇ Ἰερουσαλὴμ τὴν ἰσχὺν τῶν λαῶν κυκλόθεν, συνήγαγεν τὰ νοητὰ τῶν λαῶν κειμήλια ὑπάρχοντα χρυσίον, ἀργύριον, πλῆθος ἱματίων σφόδρα, νοῦν δηλονότι καὶ λόγον κατὰ τὰ ἡρμηνευμένα κατ' ἀναγωγὴν καὶ τὸν ἀποδοθέντα ἱματισμὸν εἰς πλῆθος σφόδρα συνηγμένον. Αὐτάρκως εἰς τὸ παρὸν ῥητὸν γεναμένης σαφηνείας, τὰ ἑξῆς αὐτῷ ἐκθώμεθα. 5.141 Zach. XIV, 15: Καὶ αὕτη ἔσται ἡ πτῶσις τῶν ἵππων καὶ τῶν ἡμιόνων καὶ τῶν καμήλ̣ων καὶ τῶν ὄνων καὶ πάντων τῶν κτηνῶν τῶν ὄντων ἐν ταῖς παρεμβολαῖς ἐκείναις κατὰ τὴν πτῶσιν ταύτην. 5.142 Ὥσπερ τὰ ἑστηκότα κακῶς ἔθνη πεσόντα μακαρίως 5.142 καὶ ἐπαινετῶς ἀνέστ̣η, ὡς ἀρτίως ἡρμηνεύθη, οὕτως οἱ κατ' ἀλληγορίαν ἵπποι, ἡμίονοι, κάμηλοι, ὄνοι, πεσόντες ἀπὸ τῆς στάσεως ἧς εἰσιν τοιοῦτοι, σωτηριωδῶς ἀν̣αστήσονται ἐπὶ ἰδίῳ καλῷ. 5.143 Οἱ γὰρ θηλυμανεῖς ἵπποι γενόμενοι τῷ χρεμετίζειν ἐπὶ τὰς τοῦ πλησίον γαμετάς, πεπτώκασιν ἀπὸ τοῦ φιληδ̣όνου πάθους καὶ μοιχικῆς καταστάσεως, ἵν' ἀναστῶσιν εἰς ἐπαινετὴν ἀνέγερσιν, περὶ ἧς Ἰησοῦς τοῖς παιδευομένοις εἶπεν· «Ἐγείρεσθε, ἄγωμεν ἐντεῦθεν», καὶ πρὸς τὴν ἀπὸ τῶν ἐθνῶν̣ Ἐκκλησίαν γενομένην αὐτοῦ νύμφην βοᾷ· «Ἀνάστα ἐλθέ, ἡ πλησίον μου.» Τῆς νοήσεως ταύτης τυγχάνει τὸ ἀποστολικὸν ἔχον ὧδε· «Ἔγειρε, ὁ καθεύδων καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ Χριστός.» 161 5.144 Παραπλησίως τῇ πτώσει τῶν ἵππων καὶ οἱ ἡμίονοι πεσοῦνται, διὰ στείρωσιν ψυχῆς οὕτω κ̣αλούμενοι. Περὶ ἀμφοτέρων τούτων τῶν ζῴων, τοῖς ἀνθρώποις ὁ θεῖός φησιν λόγος· «Μὴ γίνεσθε ὡς ἵππ̣ος καὶ ἡμίονος, οἷς οὐκ ἔστι σύνεσις.» Ὥσπερ δὲ ἵπποι καλοῦνται οἱ γ̣υναιμανεῖς καὶ πολύκοινοι, οὕτως ἡμίονος ῥηθείη ἂν ἀλληγορικῶς ἡ ἄφθορον ἔχουσα τὸ σῶμα παρθένος, μὴ μὴν ἁγία οὖσα τῷ πνεύματι. ∆ιὰ τὴν τοιαύτην στείρωσιν καὶ ὁ εὐνουχισθεὶς οὐ διὰ τὴν βασιλείαν τῶν οὐραν̣ῶν, ἀλλ' ἀρεσκείας τῆς πρὸς ἀνθρώπους ἕνεκα, ἡμίονος κέκλητ̣αι. 5.145 Μετὰ τὴν πτῶσιν, οἱ ἀποδοθέντες ἵπποι καὶ ἡμίονοι ἀναστάντες ὀχούμενον ἐπ' αὐτοὺς ἕξουσιν τὸν πρὸς ὃν εἶπον οἱ ἅγιοι· «Ἐπίβηθι ἐπὶ τοὺς ἵππους σου καὶ ἡ ἱππασία σ̣ου σωτηρία.» Ὡσαύτως καὶ ὁ ἡμίονος τὴν ἑρμηνευθεῖσαν μεταβολὴν σχὼν ἕξει τὸν ∆αυίδ, τὸν Σωτῆρά φημι, ἐφεζόμενον καὶ ὀχούμενον βασιλικῶς. 5.146 Τῷ ἀποδοθέντι τρόπ̣ῳ ἐκπεσοῦνται καὶ ἀναστήσονται οἱ κάμ̣ηλοι καὶ οἱ ὄνοι καὶ πάντα τὰ ἄλλα κτήνη τυγχάνοντα ἐν ταῖς̣ π̣αρεμβολαῖς ἐκείναις, ταῖς καταλλήλοις δηλονότι. Κατὰ τὴν πτῶσιν τῶν ἵππων καὶ τῶν ἐφεξῆς λεγομένων, κάμηλοι τυγχάνουσιν κατὰ τροπολογίαν οἱ ἄνθρωποι οἱ μελετῶντες δῆθεν τὸν θεῖον νόμον, ἄνευ τοῦ δ̣ιαστε´̣λ̣λειν τὸ πρακτέον καὶ μὴ πρακτέον. 5.147 Ἠμὲν γὰρ ἀνάγουσιν μηρυκισμὸν «λεπτύνοντες» καὶ λεαίνοντες «ὡς χνοῦν» τὴν προκαταβεβλημένην τροφὴν μελετητικοὺς τοῦ νόμου αἴροντες λόγους, ἠδὲ οὐ διχηλοῦσιν ὁπλὴν οὐδὲ ὀνυχίζουσιν ὀνυχιστῆρα, ἀκάθαρτοι τυγχάνουσιν, οὐ διαστέλλοντες τὸ πρακτέον ἀπὸ τοῦ μὴ τοιούτου. 5.148 Τοιοῦτοι τυγχάνουσιν οἱ κατὰ σάρκα Ἰουδαῖοι, οὐ διαιροῦντες ἀπὸ τοῦ γράμματος τὸ πνεῦμα, ἀπὸ τῆς σκιᾶς τὴν ἀλ̣ήθειαν, ἀλλ' οὐδ' ἀπὸ τῶν ἐναρέτω̣ς τελουμένων καὶ κατὰ κακίαν ἐνεργούμενα, ὅθεν το´̣· Νομίζονται ὡς «ἁμαρ̣τωλὸν ἔθνος καὶ λαὸς πλήρης ἁμαρτιῶν», οὐκ αὐτάρκως ὄντος πρὸς καθαρότητα τοῦ κενῶς, τοῦτ' ἔστιν ματαίως μελετᾶν, κατὰ τὸ περὶ αὐτῶν εἰρημένον· «Λαοὶ ἐμελέτησαν κενά.» Ἔξω γὰρ γενάμενο̣ι τῆς μαθήσε̣ως τοῦ «γ̣εννήσαντος αὐτοὺς καὶ ὑψώσαντος», ἤκουσαν πάντες ὡς εἷς· «Υἱὸς ἀπολειπόμενος φυλάξαι παιδείαν πατρὸς μελετήσει ῥήσεις κακάς.» 5.149 Τῶν κατὰ

The Allegory of the Tabernacles§148

148a rational form of the Word

Having turned back and having come to it, they ascend annually to worship the Lord King Pantocrator during the time of the feast called the Tabernacles, which the Jews perform for historical reasons and explicitly, as the righteous men were wandering about, and this feast as well as the others.

And first let us see the explicit meaning so that it may be concise and suitable for allegory. Having come out of Egypt, the people of the Hebrews, after the Red Sea had been divided and Pharaoh and all his army had been drowned, those helped by God did not immediately enter the holy land, as all forty years were spent in the wilderness, where there was neither city, nor village, nor houses; and since it was not possible for those about to cross into the holy land to be entirely without dwellings, those who had come out of Egypt raised tents for shelter and habitation, so that they might also in this way have a memory of the existing benefit, by raising tents annually.

the law given is a clear witness to this diligence. For it says: 'If your son asks you tomorrow, saying: What are these tabernacles? You shall say to him: We dwelt for a long time in Egypt, and God brought us out of it into this wilderness, and for this reason we raise the tabernacles, so that by seeing them annually, the good gift may by no means be forgotten.'

And how was the feast of the tabernacles performed, and when? 'In the seventh month,' he says, 'on the fifteenth day, take beautiful fruit of the tree, and palm branches, and thick branches, and olive branches, and vine from the stream, to be rejoiced.'

And what does each of these signify for the purpose of following an allegorical interpretation? The tent is described as progress according to virtue and wisdom, being a shelter for those wandering. The theory is made clear in the first and fortieth Psalm, of the one hurrying toward the house of God, saying: 'I will pass through a place of a wonderful tabernacle until the house of God' (Ps 84:1). For a place of a tabernacle and a wonderful progress is necessary for the one passing toward the house of God, dwelling but not yet tabernacling, until having reached the end with much progress, as one might say, in a joyful disposition.

Greek · §148

σάρκα Ἰσραηλιτῶν καμήλων τυγχανόντων δι̣α`̣ τ̣ο`̣ πῂ μὲν ἔχει̣ν̣ τὸ τεκμήριον τῶν καθαρῶν, πῂ δὲ τῶν ἀκαθάρτων, οἱ εἰδωλολάτραι ὄντες ἀκάθαρτοι ὄνο̣ι εἰσὶν ἀχαλίνωτοι καὶ κάτω νενευκότες, ὀγκητικοὶ ὄντες διὰ τὸ ἀνόητον καὶ ἄλογον. Καὶ ἐπεὶ οὗτοι παρ' ἑαυτοὺς εἰς ταύτην ἦλθον τὴν κατάστασιν, δυνατῶς ἔχουσιν πεσεῖν α᾿̣π' αὐτῆς, ἵνα ἀναστάντες ἀγαλματοφοροῦντες πάλιν εἰσέλθωσιν εἰς τὴν ἀποδοθεῖσαν πολλάκις πνευματικὴν Ἰερουσαλήμ. 5.150 Ὅτε μὲν γὰρ δεδεμένη ἦν ἡ ὄνος τῷ μετ' αὐτῆς πώλῳ εἰς τὴν κατέναντι κώμην, δηλαδὴ εἰς τὸ κ̣αταντικρὺ τοῦ παραδείσου ὅπου ἐκβέβλη̣ται ὁ παραβὰς τὴν Θεοῦ ἐντολὴν ἄνθρωπος, ἀχθοφόρος ἦν καὶ πολλὴν ἄνοιαν καὶ ἀλογίαν ἔχουσα, ὅτε δὲ ἐπέβη αὐτῇ ὁ Ἰησοῦς ἵν' ἀγαλματοφορούμενος εἰς τὴν Ἰερουσαλὴμ εἰσέλθῃ, μεταβαίνει ἐξ ὄνου εἰς λογικὸν σχῆμα τοῦ λόγου ὡς λεχθῆναι περι`̣ τοῦ Σωτῆρος ὅτι «δεσμεύει πρὸς ἄμπελ̣ον τὴν ὄνον». 5.151 Γέγονε δὲ τοῦτο ὅτ' ἔκτισεν τὸν Ἕλληνα καὶ Ἰουδαῖον εἰς ἔνα καινὸν ἄνθρωπον. Ἄμπελος μὲν γ̣α`̣ρ̣ ἦν ὁ ἐκ περιτομῆς λαός, περὶ οὗ εἴρηται πρὸς τὸν Θεόν· «Ἄμ̣πελον̣ ἐξ Αἰγύπτου μετήρας, καὶ ἐξέβαλας ἔθνη καὶ κατεφύτευσας αὐτήν», πρὸς ἣν ὁ φυτουργὸς εἶπεν· «Ἐγὼ δὲ ἐφύτευσά σε ἄμπελον καρποφόρον πᾶσαν ἀληθινήν̣.» 5.152 Πρὸς το̣ιαύτην ἔδησεν τὸν ἀπὸ τῶν ἐθνῶν λαόν, ἀνόητον ὄντα πρὸ τῆς κλήσεως καὶ πῶλον διὰ τὸ ἄρτι κεκλῆσθαι. 5.153 Ἐπίστησον εἰ καὶ κατὰ θεωρίαν ἄλλην πρὸς ἑαυτὸν ἄμπελον ὄντα ἀληθινὴν συνήγαγεν καὶ ἔδησεν τὸ τῶν ἀνθρώπων γένος, ἵν' ἀπο ········· κτι̣····η τρόπον τῇ ἀμπέλῳ πλησιᾶσαν ω········· ······νεσθαι τῆς δεσμεύσεως ταύτης μ········ς̣· «Ὁ κολλώμενος τῷ Κυρίῳ ἓν Πνεῦμά 162 ἐστιν.» 5.154 Ὁμοίως τοῖς εἰρημένοις ἵπποις, ἡμιόνοις καὶ τοῖς λοιποῖς ὅσοι ἐκ τῶν παρ̣εμ̣βολῶν ἐκείνων, τὴν αὐτὴν μεταβολὴν σχο̣···· ἡμερούμενα καὶ εἰς λογιότητα ἀγόμενα. «Κατὰ τὴν πτῶσιν ταύτην» φησίν, δηλαδὴ τὴν ἡρμηνευμένην. 5.155 Zach. XIV, 16: Καὶ ἐ´̣σται ὅσοι ἐὰν καταλειφθῶσιν ἐκ πάντων τῶν ε᾿̣θνῶν τῶν ἐλθόντων ἐπὶ Ἰερουσαλήμ, καὶ ἀναβήσονται κατ' ἐνιαυτὸν τοῦ προσκυνῆσαι τῷ βασιλεῖ Κυρίῳ παντοκράτορι καὶ τοῦ ἑορτάζειν τὴν ἑορτὴν τῆς σκηνοπηγίας. 5.156 Οἱ καταλειφθέντες ἀπὸ πάντων τῶν ἐθνῶν προσαναστήσαντές τε και`̣ προσε̣ληλυθότες αὐτῇ κατ' ἐνιαυτὸν ἀναβαίνουσιν προσκυνεῖν τῷ βασιλεῖ Κυρίῳ παντοκράτορι ἐν τῷ καιρῷ ἑορτῆς τῆς̣ καλουμένης σκηνοπηγίας, ἣν Ἰουδαῖοι μὲν πρ̣ὸς ἱστορίαν καὶ ῥητὸν ἐκτελοῦσιν, τῶν δικαίων ἀνδρ̣ῶν καὶ ταύτην ὥσπερ καὶ τὰς ἄλλας ε῾̣ορτὰς ἀγυριζόντων. 5.157 Καὶ πρῶτόν γε τὸ ῥητὸν ἴδωμεν ἵνα σύνοπτον καὶ π̣ρὸς ἀλληγορ̣ίαν γένηται. 5.158 Ἔξω τῆς Αἰγύπτου γενάμενος τῶν Ἑβραίων λαός, διαιρεθείσης τῆς Ἐρυθρᾶς θαλάσσης καὶ Φαραὼ καὶ πάσης αὐτοῦ τῆς στρατιᾶς καταποντισθέντων, ου᾿̣κ εὐθέως ἐπὶ τὴν ἁγίαν γῆν ἡ μετάθεσις τῶν βοηθηθέντων ὑπὸ Θεοῦ γέγονεν, ὡς ὅλους τεσσεράκοντα ἐνιαυτοὺς ἐν τῇ ἐρήμῳ διηγιοχέναι, ἔνθα οὔτε πόλις, οὐ κώμη, οὐκ οἰκίαι ἦσαν· καὶ ἐπεὶ οὐ δυνατὸν ἦν πάντη ἀοίκους εἶναι τοὺς μέλλοντα̣ς περ̣α῀̣σ̣αι εἰς τὴν ἁγίαν γῆν, σκηνὰς ἤγειρον πρὸσ σκέπην καὶ κατοίκη̣σιν οἱ τὴν Αἴγυπτον ἐξελθόντες, ἵν̣α καὶ οὕτω̣ μνήμην ἔχωσιν τῆς ὑπαρξάσης εὐεργεσίας κατ' ἐνιαυτὸν σκηνῶν ἐγειρομένων. 5.159 Τῆς σπουδῆς ταύτης μαρτυρία ἔγγυος ὁ δοθείς ἐστι νόμος. Φησὶν γάρ· «Ἐάν σε ἐρωτ̣ήσῃ ὁ υἱός σου αὔριον λέγων· Τί αἱ σκηναὶ αὗται; ἐρεῖς αὐτῷ· Ἐν πολλῷ χρόνῳ παροικήσαντας ἡμᾶς ἐν τῇ Αἰγύπ̣τῳ, ἤγαγεν ὁ Θεὸς ἀπ' αὐτῆς εἰς τὴν ἔρημον ταύτη̣ν, καὶ διὰ τοῦτο τὰς σκηνὰς ἁγίας ἐγείρομεν, ἵν' ὁρωμένων αὐτῶν κατ' ἐνιαυτὸν μηδαμῶς λήθη γένηται τῆς ἀγα̣θῆς δωρεᾶς.» 5.160 Πῶς δὲ ἐπετελεῖτο καὶ πότε ἡ τῶν σκηνῶν ἑορτὴ λεκτέον. «Τῷ ἑβδόμῳ, φησίν, μηνί, τῇ πεντεκαιδεκάτῃ ἡμέρᾳ, καρπὸν ὡραῖον ξύλο̣υ λάβε̣τε καὶ κάλλυνθρα φοιν̣ίκων καὶ κλάδους δασεῖς καὶ κλάδους ἰτέας καὶ ἄγνου ἐκ χειμάρρου τοῦ εὐφρανθῆναι.» 5.161 Τί δὲ του῀̣τ̣' ἂν δηλοῖ ἕκαστον πρὸς ἀναγωγὴν ἀκόλουθον εἰπεῖν. 5.162 ῾Η̣ κατὰ ἀρετὴν καὶ σοφίαν προκοπὴ σκηνὴ προσαγορεύε̣ται, ο῾̣δευόντων οὖσα̣ σκ̣επαστήριον. ∆ηλοῦται ἡ θεωρία ἐν πρώτῳ καὶ τεσσαρακοστῷ Ψαλμῷ, τοῦ σπεύδοντος ἐπὶ τὸν Θεοῦ οἶκον λέγοντος· «∆ιελεύσομαι ἐν τόπῳ σκηνῆς θαυμαστῆς ἕως τοῦ οἴκου τοῦ Θεοῦ.» Σκηνῆς γὰρ τόπου καὶ προκοπῆς χρεία θαυμαστῆς τῷ διερχομένῳ ἐπὶ τὸν Θεου῀̣ οἶκον, κατοικοῦντος ἀλλ' οὐ σκηνοῦντος ἔτι τοῦ μετὰ πολλὴν προκοπὴν εἰς τὸ τέλος ἐφθακότος, ὡς εἰπεῖν ἱλαρᾷ διαθέσει·

The Purple Canopy and the Fruitful Branches§149

149“To dwell in the house of the Lord for a long duration of days,” and again: “I asked one thing from the Lord, this I will seek out: that I may dwell in the house of the Lord all the days of my life, to behold the delight of the Lord, and to be visited in his temple.”

This agrees with the thought previously said and with those things beginning from the 83rd and 3rd Psalms: “How beloved are your dwellings, Lord of powers. My soul longs and faints for the courts of the Lord” (Psalm 84:1-2), and after a little: “Blessed are all those dwelling in your house, they shall praise you unto the ages of ages” (Psalm 84:4). For the hymn-singing is fulfilled unto the ages of ages by those who, having attained all progress, shall come unto the house which God has established.

Concerning such things, the wise man says, singing of spiritual dwellings: “A voice of rejoicing and salvation in the dwellings of the righteous” (Psalm 45:15). And the proverbs-writer says: “Houses of the righteous remain” (Proverbs 15:1); “and the dwellings of those establishing themselves shall stand.”

For it is necessary at some time for the progress, having received the end, to be called a house. It is not right to always be making progress without reaching a final state, a house being called, in which the genuine healers of God, performing spiritual worships, shall praise and glorify God gratefully unto the ages of ages upon the perfect and most full rights that have come to pass.

Of the returned dwellings, it is fitting to crown each one decorously with each of the following having been legislated: a beautiful fruit of wood, and clusters of dates, and branches of wood thick with myrtle and olive. And see indeed if the beautiful fruit is that of wisdom, of the wood of life being called, regarding which the proverbial saying says: “to be a wood of life to all those approaching it and those relying upon it as a secure Lord.” It is also made manifest by another name, being a vine bearing beautiful fruit, a grape and a cluster.

Since the wine that gladdens the heart (Ps 104:15) is being trodden out, one must take the purple canopy to deck the portable house, which is a tent becoming a covering of purple, always having the heart held high by the constant presence of luxury.

The coverings taken from the purple work toward purity, just as the woman who lost one of the ten drachmas (Lk 15:8) used it and cast out the sweepings from the house and found the hidden coin, bearing the image of the Great King, which was nothing other than becoming like God according to the image.

Concerning the purple, for which the world should take the coverings for the sake of the tent, the bride in the Song of Songs (Song 1:9) cries out: 'I said: I will ascend upon the purple, I will grasp the heights of it.'

Regarding the coverings of the purple, one must also take leafy branches having much fruit, being leafy because of the continuity and density of the shoots and fruits. And the leafy branches exist as practical and contemplative virtues and the fruit-bearing doctrines of piety.

One must take for the adornment of the laid-out tents the myrtle and olive branches. Some thought it fitting to say both myrtle and olive, both names indicating one plant, which is a symbol of purity and incorruption, because its flower, when mixed with water thrice, unmans the eunuchs, as has been observed in other places.

He who celebrates the spiritual festival does this, as the preceding prophet indicates, while walking below and in the lowly state, wandering about the letter and the shadow of the law. And since the sweepings and the stubble of the shadow cover the spirit and the truth, it is fitting to take purple coverings, so that having swept away what the Apostle named 'refuse' (Phil 3:8), we may have the spiritual mind of and concerning this feast-law, ascending upon the...

Greek · §149

«Τὸ κατοικεῖν με ἐν οἴκῳ Κυρίου εἰς μακρότητα ἡμερῶν», καὶ πάλιν· «Μίαν ᾐτησάμην παρὰ Κυρίου, ταύτην ἐκζητήσω· τὸ κατοικεῖν με ἐν οἴκῳ Κυρίου πάσας τὰς ἡμέρας τῆς ζωῆς μ̣ου, τοῦ θεωρεῖν με τὴν τερπνότητα Κυρίου, καὶ ἐπισκέπτεσθαι τὸν ναὸν αὐτοῦ.» 5.163 Συνᾴδει τῇ εἰρημένῃ νοήσει καὶ τὰ ἐν ὀγδοηκοστῷ καὶ τρίτῳ Ψαλμῷ ἔνθεν ἀρχόμενα ··· «Ὡς ἀγαπητὰ τ̣ὰ σκηνώματά σου, Κύριε τῶν δυνάμεων. Ἐπιποθεῖ κα̣ὶ ἐκλ̣είπει η῾̣ ψυχή μου εἰς τὰς αὐλὰς τοῦ Κυρίου», καὶ μετ' ὀλίγα· «Μακάριοι πάντε̣ς̣ οἱ κατοικοῦντες ἐν τῷ οἴκῳ σου, εἰς τοὺς αἰῶνας τῶν αἰώνων αἰνέσουσίν σε.» Τελεῖται γὰρ εἰς τοὺς αἰῶνας τῶν αἰώνων ἡ ὑμνῳδία τοῖς με̣τὰ πᾶσαν προκοπὴν ἐπὶ τὸν οἶκον ὃν ὁ Θεὸς ἐθεμελίωσεν ἐλθοῦσιν. Περὶ τῶν τοιούτων οὐσῶν νοητῶν σκηνῶν ᾄδων ὁ σοφός φησιν· «Φωνη`̣ ἀγαλλιάσεως καὶ σωτηρίας ἐν σκηναῖς δικαίων.» Καὶ ὁ παροιμιαστής φ̣ησιν· «Οἶκοι δικαίων διαμένουσιν»· «σκηναὶ δὲ κατορθούντων σ̣τήσονται.» 5.164 ∆εῖ γάρ ποτε στῆναι τὴν προκοπήν, τοῦ τέλου̣ς̣ διαδεξαμένου, οἴκου καλουμένου. Οὐ γὰρ οἷον καὶ πρεπῶδες ὑπάρχει ἀεὶ προκόπτειν μηδαμῶς ἐρχόμενον ἐπὶ τελευταίαν κατάστασιν, οἶκον προσαγορευομένην, ἐν ᾗ οἱ 163 γνήσιοι Θεοῦ θεραπευταὶ τὰς πνευματικὰς λατρείας ἐκτελοῦντες εἰς τοὺς αἰῶνας τῶν αἰώνων αἰνοῦσι καὶ δοξ̣ολογοῦσιν εὐχ̣α̣ρ̣ιστικῶς Θεὸν ἐπὶ τοῖς ὑπάρξασιν τελείοις καὶ πληρεστάτοις δικαιώμασι. 5.165 Τῶν ἀποδοθεισῶν σκηνῶν ἑκάστην προσήκει στέψαι κοσμίως ἕκαστα ἑξῆς νομοθετηθέντα, καρπὸν ὡραῖον ξ̣ύλου καὶ κάλλυνθρα φοινίκων καὶ κλάδους ξύλου δ̣ασεῖς ἄγνου τε καὶ ἰτέας. Καὶ ὅρα γε εἰ ὁ ὡραῖος καρπὸς τῆς σοφίας ἐστίν, ξύλου ζωῆς προσαγορευομένης, ᾗ φησιν τὸ παροιμιῶδες λόγιον «ξύλον εἶναι αὐτὴν ζωῆς πᾶσι τοῖς ἐγγίζουσι̣ν αὐτῇ καὶ τοῖς ἐπερειδομένοις ἐπ' αὐτ̣ὴν ὡς ἐπὶ Κύριον ἀσφαλῆ.» 5.166 ∆ηλοῦται καὶ ἑτέρῳ ὀνόματι ἄμπελος οὖσα ἀληθινὴ φέρουσα ὡραῖον καρπόν, σταφυλὴν καὶ βότρυν ἀφ' οὗ ἐκθλίβεται «οἶνος ὁ τὴν καρδίαν εὐφραίνων». 5.167 Πρὸς τῷ καρπῷ τούτῳ παραλημπτέον πρὸς τὸ στέψαι τὸν φορητὸν οἶκον ···ε··· σκηνὴν τυγχάνοντα κάλλυνθρα φοινίκων, τοῦ τὴν καρδ̣ίαν ἀεὶ ἄνω ἔχοντο̣ς ὑπάρχοντος ἀεὶ θάλους. Συνεργεῖ τὰ ἀπὸ τοῦ φοίνικος λαμβανόμενα κάλλυνθρα πρὸς καθαριότητα σάρου δίκην παραλαμβανόμενα, ᾧ χρησαμένη ἡ ἐκ τῶν δέκα δραχμῶν μίαν ἀπολέσασα γυνὴ ἐξέβαλεν τὰ κόπρια ἐκ τῆς οἰκίας καὶ ηὗρ̣εν τὸ κρυβὲν νόμισμα, φέρον εἰκο´̣να τοῦ παμβασιλ̣έως, οὐχ ἕτερον τυγχάνον τοῦ κατ' εἰκόνα καὶ ὁμοίωσιν Θεοῦ γ̣ενομένου. 5.168 Περὶ τοῦ φοίνικος οὗ τὰ κάλλυνθρα προσήκει λαβεῖν τοῦ κόσμου τη῀̣ς σκηνῆς ἕνεκα, ἡ νύμφη ἐν τῷ Ἄισματι τῶν Ἀισμάτων ᾀ´̣δει· «Εἶπα· Ἀναβήσομαι ἐπὶ τῷ φοίνικι, κρατήσω τῶν ὕψεων αὐτοῦ.» 5.169 Πρὸς τοῖς καλλύνθροις τοῦ φοίνικος, καὶ κλάδους δασεῖς λημπτέον πολὺν καρπὸν ἔχοντας, ὄντας δασεῖς διὰ τὴν τῶν βλαστῶν καὶ καρπῶν συνέχειάν τε καὶ πυκνότητα. Ὑπάρχουσι δὲ οἱ δασεῖς κλάδοι αἱ κατ' εἶδος πρ̣ακτικαὶ καὶ διανοητικαὶ ἀρεταὶ καὶ τὰ καρποφόρα δόγματα τῆς εὐσεβείας. 5.170 Ληπτέον πρὸς τὴν κατακόσμησιν τῶν πλακ̣εισῶν σκηνῶν καὶ ἄγνου καὶ ἰτέας κλάδους. Ταὐτόν τε ἄγνος καὶ ἰτέαν τι̣σὶν ἔδοξεν εἰπεῖν, ἀμφοτέρων τῶν ὀνομάτων δηλούντων φυτὸν ἕν, ὅπερ ἁγνείας καὶ ἀφθορίας σύμβολον ὑπάρχει, διὰ τριφ̣θὲν τὸ ἄνθος αὐτοῦ ὕδατι μεμιγμένον ἀπευνουχίζειν τ̣ο̣ὺς πεπωκότας, ὡς καὶ ἐν ἄλλοις τεθεώρηται. 5.171 Ὁ τὴν νοητὴν σκηνοπηγίαν̣ ε῾̣ορτάζων ἀναβαίνων τοῦτο πράττει, ὡς ὁ προκείμενος προφήτης δηλοῖ, κάτω καὶ ἐν ταπεινῷ ἀγόντων αὐτὴν τῶν κατὰ γράμμα καὶ σκιὰν τοῦ νόμου ἀγυριζόντων. Καὶ ἐπεὶ τὰ κόπρια καὶ ἡ ἀχυρμιὰ τῆς̣ σκιᾶς καλύπτει τὸ πνεῦμα καὶ τὴν ἀλήθειαν, προσήκει κάλλυνθρα φοινίκων λαβεῖν, ἵνα σαρώσαντες ἃ ὠνόμασεν ὁ Ἀπόστολος «σκύβαλα» ἔχωμεν τὸν πνευματικὸν νοῦν τῆς καὶ περὶ ταύτης τῆς ε῾̣ορ̣τ̣ῆς νομοθεσίας, ἀναβάντες ἐπὶ τὸ

The Ascent to the Heavenly Jerusalem§150

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150The height of it: for thus it is possible to worship in spirit and truth 'the Lord King Pantocrator'.

Regarding the revealed understanding, the feast of the booths must be understood otherwise. Our human bodies are thus presented. Immediately indeed the most holy Peter, a disciple of Christ, writes: 'The Lord Jesus Christ revealed to me that the removal of my dwelling is near' (2 Cor 5:1). In agreement also the lawgiver Paul says: 'We who are in the tent groan, being weighed down, because we do not wish to be stripped off but to be clothed, so that the mortal might be swallowed up by life' (2 Cor 5:4).

Moreover the feast of the booths is fulfilled previously and especially by those promising 'rejoicing', not by men alone with women not having been defiled, but also by women hastening to have holiness in spirit and body.

In addition to these, those entering the honorable marriage also adorn their own booths, being pure and guarding their bed undefiled.

Furthermore, the festival of the booths is fulfilled even more highly, being crowned and made glorious in the expected time of the resurrection, of the corruptible body being raised incorruptible and of the psychic spiritual body being raised. Does not the body become a divine booth, sown in weakness and dishonor, so that it might rise in power and glory?

It is worthy to learn how this spiritual feast is celebrated on the fifteenth of the seventh month. For the celebrant must, through the interpreted booths, surpass the cosmos made in six days, resting from all service of worship, sabbath-keeping according to the 'Sabbath having been given to the people of God', which Jesus alone confirms saying: 'I will give you all who come rest' (Matt 11:28), and again: 'You will find rest for your souls' (Matt 11:29).

On the fifteenth day of this seventh month, those celebrating are 'those who have given a portion to the seven and also to the eight', adhering to the old and the new covenant; for through the seven the old is signified because of sabbath-keeping, but through the eight is the resurrection of Christ after the cross, having occurred on the eighth day, the Lord's day. [Zechariah 14:17: And it shall be that whoever does not ascend from all the tribes of the earth into Jerusalem to worship...].

To the King Lord Pantokrator, and these things shall be added to those.

Since the spiritual Jerusalem lies on high according to the philosophy of the writing Apostle, where it says: 'But the Jerusalem above', and where it says: 'You have ascended to Zion, the mountain and city of the living God, the heavenly Jerusalem', only those are ascending upon it who are able to say: 'But our citizenship is in the heavens' (Phil 3:20), and again: 'He raised us up' (Eph 2:6), God clearly, 'and seated us in the heavenly places in Christ Jesus' (Eph 2:6), while those of the tribes of the earth who are still 'bearing the image of the swine' (Ps 50:16) and 'thinking of earthly things' (Col 3:2) exist and are not ascending to see the beautiful city lying on high in peace.

Those not ascending shall be added to those from among all the nations who did not ascend, being persuaded by the same things as them.

Those thinking of earthly things who are not ascending because they are being carried down by the weight of earthly works, those having hurried to ascend into the city having broken foundations, through the one laying the foundation, the 'artisan and builder of it, the Lord' (Matt 7:24), shall worship the King Lord the Pantokrator with the angels. For it has been written: 'All the angels of God shall worship him' (Ps 90:7).

A Lord existing as a King and Pantokrator is declared not the Father without the Son nor the Son without the Father. For one kingdom and lordship is the same, and the pantokratic power is the same of the Trinity. Therefore, if a desire enters into us to worship the Trinity as King Lord Pantokrator, let us not remain among the tribes of the earth, but having stored up the heart there in heaven, so that we might... being in Jerusalem, we might worship with all the rational creation, 'bowing every knee to the King of the heavens and earth and those under the earth, for the glory of God the Father, every tongue confessing that Jesus is Lord' (Rom 14:11).

If the tribe of Egypt does not ascend and does not come there, and upon this there shall be the fall, which the Lord will strike all the nations, as many as do not ascend to celebrate the feast of the tabernacles: this shall be the sin of Egypt and the sin of all the nations, as many as do not ascend to celebrate the feast of the tabernacles (Zech 14:18).

That which has been lifted up in Jerusalem...

Greek · §150

ὕψος αὐτῆς· οὕτω γὰρ δυνατὸν «προσκυνῆσαι» πνεύματι καὶ ἀληθείᾳ «τῷ βασιλεῖ Κυρίῳ παντοκράτορι». 5.172 Πρὸς τῇ φανείσῃ νοήσει καὶ ἑτέρως νοητέον τὴν περὶ τῶν σκηνῶν ἑορτήν. Τὰ σώμ̣ατα ἡμῶν τῶν ἀνθρώπων οὕτω προσαγορεύονται. Αὐτίκα γοῦν ο῾̣ τῶν Χριστοῦ μαθητῶν α῾̣γ̣ιώτατος Πέτρος γράφει· «Ὁ Κύριος Ἰησοῦς Χριστὸς ἐδήλωσέν μοι ὅτι ταχινή ἐστιν ἡ ἀπόθεσις τοῦ σκηνώματός μου.» Συμφώνως καὶ ὁ θεσπέσιος Παῦλοσ· «Οἱ ὄντες ἐν τῷ σκήνει στενάζομεν βαρούμενοι, ἐφ' ᾧ οὐ θέλομεν ἐκδύσασθαι ἀλλ' ἐπενδύσασθαι, ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς.» 5.173 Ἐπιτελεῖται δὲ ἡ ἑορτὴ τῶν σκηνῶν προηγουμένως τε καὶ μάλιστα ὑπὸ τῶν «ἀγαλλ̣ιᾶν» ἐπ̣αγγελλομένων, οὐκ ἀνδρῶν μόνων μετὰ γυναικῶν μὴ μ̣ολυνθέντων, ἀλλὰ καὶ θηλειῶν σπευδουσῶν πνεύματι καὶ σώματι ἁγιότητα ἔχειν. 5.174 Πρὸς τούτοις κοσμοῦσιν τὰς ἑαυτῶν σκηνὰς καὶ οἱ τίμιον γάμον μετερχόμενοι, ἁγνεύοντες καὶ τὴν κοίτην αὐτῶν ἀμίαντον φυλάττοντες. 5.175 Ἔτι δὲ μᾶλλον ἄνω τελεῖται ἡ πανήγυρις τῶν σκηνωμάτων στεφομένων τε καὶ ἀγλαϊζομ̣ένων ἐν τῷ προσδοκωμένῳ καιρῷ τῆς ἀναστάσεως, τοῦ φθαρτοῦ σώματος ἀφθάρτου ἐγειρομένου καὶ τοῦ ψυχικοῦ πνευματικ̣οῦ σώματος ἐγειρομένου. Ἦ οὐ σκηνὴ θεία 164 γίνεται τὸ σῶμα σπαρὲν ἐν ἀσθενείᾳ καὶ ἀτιμίᾳ, ἵν' ἐν δυνάμει καὶ δόξῃ ἀναστῇ; 5.176 Ἄξιον ἐπιστῆσαι πῶς ἡ πνευματικὴ αὕτη ἑορτὴ ἐν τῇ πεντεκαιδεκάτῃ τοῦ ἑβδόμου μηνὸς ἄγεσθαι̣ ··ι̣ται. ∆εῖ γὰρ τὸν ἑορτάζοντα διὰ τὰς ἡρμηνευμένας σκηνὰς ὑπερβάντα τὸν ἐν ἓξ ἡμέραις γενόμενον κόσμον, ἀργήσαντα ἀπὸ παντὸς ἔργου λατρευτοῦ, σαββατίζοντα κατὰ τὸν «ἀποδοθέντα σαββα̣τισμὸν τῷ λαῷ τοῦ Θεοῦ», ὃν μόνος Ἰησοῦς βεβαιοῖ φάσκων· «Πάντας ἐρχομένους ἐγὼ ὑμᾶς ἀναπαύσω», καὶ ἔτι· «Εὑρήσετε ἀνάπα̣υσιν ταῖς ψυχαῖς ὑμῶν.» 5.177 Τούτου τοῦ ἑβδόμου μηνὸς ἐν τῇ πεντεκαιδεκάτῃ ἡμέρᾳ ἑορτάζουσιν οἱ «δεδωκότες μερίδα τοῖς ἑπτὰ καί γε τοῖς ὀκτώ», προσηκάμενοι τὴν παλαιὰν καὶ καινὴν διαθήκην· διὰ γὰρ τῶν ἑπτὰ ἡ παλαιὰ σημαίνεται διὰ τὸ σαββατίζειν, δια`̣ δὲ τω῀̣ν ὀκτὼ ἡ μετὰ τὸν σταυρὸν ἀνάστασις τοῦ Χριστοῦ ἐν ἡμέρᾳ τῇ ὀγδόῃ τῇ κυριακῇ γεγενημένη. 5.178 Zach. XIV, 17: Καὶ ἔσται ὅσοι ἐὰν μὴ ἀναβῶσιν ἐκ πασῶν τῶν φυλῶν τῆς γῆς εἰς Ἰερουσαλὴμ τοῦ προσκυνῆσαι τῷ βασιλεῖ Κυρίῳ παντοκράτορι, καὶ οὗτοι ἐκείνοις προστεθήσονται. 5.179 Ἐν ὕψει κειμένη̣ς τῆς πνευματικῆς Ἰερουσαλὴμ κατὰ τὴν φιλοσοφίαν τοῦ γράφοντος Ἀποστόλου, ὅπου μέν· «Ἡ δὲ ἄνω Ἰερουσαλήμ», ὅπου δέ· «Προσεληλύθατε Σιὼν ὄρει καὶ πόλει Θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ», μόνοι ἀναβαίνουσιν ἐπ' αὐτὴν οἱ δυνάμενοι φάναι· «Ἡμῶν δὲ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει», καὶ πάλιν· «Συνήγειρεν ἡμᾶς», ὁ Θεὸς δηλονότι, «καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ», τῶν ἔτι «φορούντων τὴν εἰκόνα τοῦ χοϊκοῦ» καὶ «τὰ ἐπίγεια φρονούντων» φυλῶν τῆς γῆς ὑπαρχόντω̣ν καὶ οὐκ ἀναβαινόντων εἰς τὴν ἐν ὕψει κειμένην καλλίπολιν εἰρήνην̣ ὁρῶσαν. 5.180 Οἱ μὴ ἀναβαίνοντες προστεθήσονται τοῖς ἀπὸ πάντων τῶν ἐθνῶν μὴ ἀναβᾶσιν, τὰ αὐτὰ ἐκείνοις πεισόμενοι. 5.181 Τῶν τὰ ἐπίγεια φρονούντων οὐκ ἀναβαινόντων διὰ τὸ κάτω̣ φέρεσθαι διὰ τὸ ἄχθος τῶν γηΐνων ἔργων, οἱ σπεύσαντες ἀναβῆναι εἰς τὴν πόλιν τὴν ἀρραγεῖς θεμελίους ἔχουσαν διὰ τὸν θεμελιώσαντα «τεχνίτην καὶ δημιουργὸν αὐτῆς Κύριον», τὸν βασιλέα Κύριον τὸν παντοκράτορα προσκυνήσουσιν σὺν τοῖς ἀγγέλοις. Γέγραπται γάρ· «Προσκυνήσουσιν αὐτῷ πάντες ἄγγελοι Θεοῦ.» 5.182 Βασιλεὺς προσκυνούμενος ὑπάρχων Κύριος καὶ παν̣τοκράτ̣ω̣ρ̣ οὐχ ὁ Πατὴρ χωρὶς Υἱοῦ οὐδὲ ὁ Υἱὸς ἄνευ τοῦ Πατρὸς δηλοῦται. Μία γὰρ βασιλεία καὶ κυριότης ἡ αὐτὴ καὶ παντοκρατορικὴ δύναμις τῆς Τριάδος ἡ αὐτή ἐστιν. ∆ιὸ εἰ πόθος ἡμῖν εἰσέρχεται τὴν Τριάδα προσκυνῆσαι ὡς βασιλέα Κύριον παντοκράτο̣ρα, μὴ φυλαὶ τῆς γῆς μείνωμεν, α᾿̣λλ' ἐν οὐρανῷ θησαυρίσαντες ἐκεῖ τὴν καρ̣δ̣ίαν σχῶμεν, ἵνα α̣···· ε᾿̣ν̣ τῇ Ἰερουσαλὴμ ὄντες προσκυνήσωμεν σὺν πάσῃ τῇ λογικῇ κτίσει, «καμψάντων πᾶν γόνυ τῷ β̣ασιλ̣εῖ τῶν ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, εἰς δόξαν Θεοῦ Πατρὸς πα´̣σης γλώσσης ἐξομολογούσης ὅτι Κύριος Ἰησοῦς ἐστιν.» 5.183 Zach. XIV, 18–19: Ἐὰν δὲ φυλὴ Αἰγύπτου μὴ ἀναβῇ μηδὲ ἔλθῃ ἐκεῖ, καὶ ἐπὶ τούτοις ἔσται ἡ πτῶσις, ἣν πατάξει Κύριος πάντα τὰ ἔθνη, ὅσα ἐὰν μὴ ἀναβῇ τοῦ ἑορτάσαι τὴν ἑορτὴν τῆς σκηνοπηγίας· αὕτη ἔσται ἡ ἁμαρτία Αἰγύπτου καὶ ἡ ἁμαρτία πάντων τῶν ἐθνῶν, ὅσα ἂν μὴ ἀναβῇ τοῦ ἑορτάσαι τὴν ἑορτὴν τῆς σκηνοπηγίας. 5.184 Τὸ ἀνηγμένως ἐν τῇ Ἰερουσαλὴμ

The Reining of the Tongue§151

151Regarding the celebration of the feast of tabernacles, its power and excellence have been stated previously, from which it is made clear what magnitude it is to ascend into the lying festival and what kind of fall those who have lagged behind this super-greatness experience.

Not only Egyptians, but all other nations will be struck down and fall by the economy of God, so that, having perceived that they are evil, they may take up a longing to 'establish a feast among those who crowd together,' which is the feast of tabernacles. There are two understandings of this feast, which have already been stated; it is necessary to diligently execute the advancements according to virtue 'with a voice of rejoicing and salvation' through divine love, so that, having ascended through these into the house which the Savior of all has founded for all time, we may praise Him who has brought us to Himself after many advancements, each to say with faith and understanding: 'Lord, I have loved the beauty of your house and the place of the tabernacle of your glory.' For thus it is possible to say in hymn: 'I encircled myself in his tabernacle and offered a sacrifice of shouting.'

He who attains this blessed and holy way of life, even if he be Egyptian or of another nation, will come to rest, as before the fall, becoming a Jerusalemite according to the inner man, formed of the fullest and most perfect virtue.

And the sacred word declares it a great sin not to ascend to the appointed feast of booths. In the passages already treated, the spiritual feast has been expounded in various ways, and every Egyptian and every nation must ascend to it, as previously stated.e an Israelite without guile, being a Jew in secret according to the inner man (Zach. 14:20–21: On that day the thing on the bridle of the horse shall be holy to the Lord God Almighty, and the bowls that are in the house of the Lord shall be like the pitchers before the altar, and every bowl in Jerusalem and in Judah shall be holy to the Lord God Almighty).

On the day interpreted as the holy tabernacling, into which it is fitting to ascend and to celebrate, it is proper to worship the King Lord God Almighty; that which is on the bridle of the horse shall be called holy.

To the Lord Almighty. What is this other than the ongoing word forbidding the wildness of the entrails and the lack of virtue, which the wise man protects against those being preyed upon: 'Do not become like a horse or a mule, who lack understanding, being driven by bits and bridles of their jaws that do not draw near to you.'

How is the lustful horse, being preyed upon by shameful passions, not led by the spiritual rider, so that by restraining the unrestrained bearing of the beast, it might become useful for the day of battle, as it is proverbially said: 'A horse is prepared for the day of battle, but the help is from the Lord' (Proverbs 21:31).

Along with this horse-like manner, the untrained one, being allegorically a mule, is tamed, with bits and bridles of their jaws being drawn toward the best riders, so that yielding to the guidance of the bit, they may carry the rider in an orderly fashion.

This agrees with what is said from the Psalm, as the blessed James wrote in his epistle, regarding the holding of the restless tongue that has become wild through much talk that it ought not to say (James 3:6). His wording has it thus: 'We put the bit in the mouths of the horses, and we lead their whole body' (Psalm 32:9), so that there may be a straight course and a steady walk.

How much more it is fitting to rein in the tongue, that is, the word, so that it does not rush into a pit but remains harmless, as if the bit itself were dedicated to the Lord Almighty.

When the bit of the horse is sanctified, the cauldrons in the house of the Lord, in which the meat of the sacrifices is placed before the altar, shall be like bowls in which libations are priestically performed; just as having a cauldron and a bowl involves the same energy according to different thoughts, so too a libation and a sacrifice.

For just as in sensible things there is one libation and another sacrifice, and the cauldron and the bowl, so also in the intelligible things there is... differing in energy and thought. Immediately also, the Savior, being a true high priest and a lamb and a shepherd...

Greek · §151

ἑορτάσαι τὴν τῶν σκηνῶν ἑορτὴν οἵας δυνάμεως καὶ ὑπεροχῆς ὑπάρχει εἴρηται πρότερον, ἐξ οὗ συμφανεροῦται οἵου μεγέθους ἐστὶν τὸ ἀναβῆναι εἰς τὴν ἐκκειμένην πανήγυριν καὶ οἵαν ὑφίστανται πτῶσιν οἱ τοῦ ὑπερμεγέθ̣ους τούτου ὑστερήσαντες ἑαυτούς. 5.185 Οὐ μόνοι δὲ Αἰγύπτιοι, ἀλλὰ καὶ πάντα τὰ ἄλλα ἔθνη παταχθήσονται καὶ πεσοῦνται ο̣ἰκονομίᾳ Θεοῦ, ἵν' αἰσθηθέντες ὅτι κακοί εἰσιν πόθον ἀναλάβωσιν τοῦ «συστήσασθαι ἑορτὴν ἐν τοῖς πυκάζουσιν», τὴν τῶν σκηνῶν δηλονότι. 5.186 ∆ύο νοήσεις τῆς ἑορτῆς ταύτης ἐχούσης, αἳ πρότ̣ερον ἤδη εἴρηνται, σπουδαστέον συντόνως ἔρωτι θείῳ ἐκτελεῖν τὰς κα̣τὰ ἀρετὴν προκοπὰς «ἐν φωνῇ ἀγαλλιάσεως 165 καὶ σωτηρίας», ἵνα διὰ ταύτας ἀναβάντες εἰς ὃν ἐθεμελ̣ίωσεν οἶκον ὁ πάν̣των Σωτὴρ εἰς τοὺς α̣ἰῶνας τῶν αἰώνων αἰνέσωμεν τὸν μετὰ τὰς πολλὰς προκοπὰς εἰς αὐτὸν ἀναγαγόντα, ὡς ἕκαστον εἰπεῖν πιστῶς καὶ ἐπιστημονικῶς· «Κύριε, η᾿̣γάπησα εὐπρέπειαν ο̣ἴκου σου καὶ τόπον σκηνώματος δόξης σου.» Οὕτω γὰρ δυνατὸν ὑμνῳδία̣ς τρόπῳ εἰπεῖν· «Ἐκύκλωσα ἐν τῇ σκηνῇ αὐτοῦ καὶ ἔθυσα θυσίαν ἀλαλαγμοῦ.» 5.187 Ὁ ταύτης μακαρίας ἁγίας τε ἀγωγῆς τυχών, κἂν Αἰγύπτιος καὶ ἀπ' ἄλλου ἔθνους τυγχάνῃ, πεπαύσεται ὡς καὶ πρότερον πρὸ τῆς πτ̣ώσεως, Ἱεροσολυμίτης κατὰ τὸν ἔσω ἄνθρωπον ἀποτελούμενος ἐκ πληρεστάτης καὶ τελείας ἀρετῆς. 5.188 Καὶ ἁμαρτίαν μεγάλην τυγχάνειν φησὶν ὁ ἱερὸς λόγος τὸ μὴ α᾿̣ν̣α̣βῆναι ἐπὶ τὴν ἀποδοθεῖσαν τῶν σκηνῶν πανήγυριν. Ἐν τοῖς φθάσασιν ῥητοῖς διαφόρως ἀποδοθείσης τῆς πνευματικῆς σκηνοπηγίας, κατὰ πάντας τοὺς τρόπους καὶ ἀναβατέον ἐπ' αὐτῆς πάντα Αἰγύπτιον καὶ ἔθνος, ὡς εἴρηται πρότερον. Γενήσεται γὰρ ἀληθῶς Ἰσραηλίτης δόλον οὐκ ἔχων, ἐν κρυπτῷ κατὰ τὸν ἔσω ἄνθρωπον Ἰουδαῖος ὤν. 5.189 Zach. XIV, 20–21: Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἔσται τὸ ἐπὶ τὸν χαλινὸν τοῦ ἵππου ἅγιον τῷ Κυρίω παντοκράτορι, καὶ ἔσονται οἱ λέβητες οἱ ἐν τῷ οἴκῳ Κυρίου ὡς φιάλαι πρὸ προσώπου τοῦ θυσια̣στηρίου, καὶ ἔσται πᾶς λέβης ἐν Ἰερουσαλὴμ καὶ ἐν τῷ Ἰούδᾳ ἅγιον τῷ Κυρίῳ παντοκράτορι. 5.190 Ἐν τῇ ἡμέρᾳ τῇ ἡρμηνευμένῃ τῆς ἁγίας σκηνοπηγίας, εἰς ἣν ἀναβῆναι καὶ ἑορτάσαι προσήκει ἐπὶ τῷ προσκυνῆσαι τὸν β̣ασιλέα Κύριον παντοκράτορα, τὸ ἐπὶ τὸν χαλινὸν τοῦ ἵππου ἅγιον κληθήσεται τῷ Κυρίῳ παντοκράτορι. Τί δὲ τοῦτο τυγχάνει ἢ ὁ ἐπέχων λόγος τὰς ἀφηνιώσας ψυχ̣ὰς̣ συνέσεως καὶ τῆς λοιπῆς ἀρετῆς ἐστερημένας, ὧν τὸν οἶστρον καὶ ἀφη̣νιασμὸν ἀπαγορεύων προστάττει ὁ σοφὸς τοῖς οἰστρηλατουμένοις· «Μὴ γίνεσθε ὡς̣ ἵππος καὶ ἡμίονος, οἷς οὐκ ἔστιν σύνεσις, ἐν χαλινῷ καὶ κημῷ τὰς σιαγόνας αὐτῶν ἄγξεις τῶν μὴ ἐγγιζόντων πρὸς σέ.» 5.191 Πῶς γὰρ οὐκ ἐπάγεται τῷ πνευματικῷ ἐπιβάτῃ «ὁ θηλυμανὴς ἵππ̣ο̣ς χρεμετίζων ἐπὶ τὴν γυναῖκα του῀̣ πλησίον» ὑπὸ αἰσχρῶν παθῶν οἰστρηλατούμενος, ἵν' ἐπισχ̣εθείσης τῆς ἀκολάστου φορᾶς ὑπὸ τοῦ πωλοδάμνου ἥμερος γίνηται ἵνα πρὸς πόλεμον χρήσιμος ἀποδειχθῇ, ὥστε̣ λεχθῆναι περὶ αὐτοῦ παροιμιωδῶς· «Ἵππος ἑτοιμάζετα̣ι̣ εἰς ἡμέραν πολέμου, παρὰ δὲ Κυρίου ἡ βοήθεια.» 5.192 Σὺν τούτῳ τῷ ἵππῳ ····τικῷ τρόπῳ, καὶ ὁ ἄγονος, ἡμίονος κατ' ἀλληγορίαν ὑπάρχων, πραΰνεται, χαλινῷ καὶ κημῷ τῶν σιαγόνων αὐτω῀̣ν ἀγχομε´̣νων πρὸς τὸν ἄριστον ἱππέα, ἵν' ὑπείκοντες τῇ ἀγωγῇ τοῦ χαλινοῦ τεταγμένως τὸν ἐπιβάτην φέρωσιν. 5.193 Τ̣ο`̣ ε̣σ̣······νει συμφέρεται τῷ ἀπὸ τοῦ Ψαλμοῦ ῥητῷ, ὡς̣ ἔγραψεν ὁ μα̣κάριος Ἰάκωβος ἐν τῇ κατ' αὐτὸν ἐπιστολῇ, τὸ ἐπε´̣χειν τὴν ἀκατάστατον γλῶτταν ἀφηνιῶσαν διὰ πολ̣υλ̣ογία̣ν ἃ μὴ χρὴ λέγουσαν. Ἔχει δὲ οὕτως αὐτοῦ ἡ λέξις· «Τῶν ἵππων εἰς τὰ στόματα βάλλομεν τὸν χαλινόν, καὶ ὅλον τὸ σῶμα αὐτῶν μετάγομεν», ἵν' εὐθυδρομία καὶ εὐσταθὲς βάδισμα γένηται. 5.194 Ποσῷ μᾶλλον προσήκει χ̣αλιναγ̣ωγῆσαι τὴν γλῶτταν, δηλαδὴ τὸν λόγ̣ον, ὅπως μὴ α····· ··· ἐπισπέρχων εἰς βάραθρον ἐμπέσῃ, ἀλλα`̣ ἀβλαβὴς διαμένῃ, ὡς τὸν ἑαυτῷ χαλινὸν ἀφιερωθῆναι Κυρίῳ παντοκράτορι. 5.195 Ἁγιασθέντος τοῦ χαλινοῦ τοῦ ἵππου̣, οἱ ἐν τῷ οἴκῳ τοῦ Κυρίου λέβητες ἐν οἷς ἕψεται τὰ κρέα τῶν θυσιῶν πρὸ προσώπου τοῦ θυσιαστηρίου ἔσονται οἷα φιάλαι ε᾿̣ν̣ αἷς σπονδαὶ ἱερατικῶς ἐπιτελοῦνται, ὡς τὴν αὐτὴν ἐνέργειαν κατ' ἄλλην καὶ ἄλλην ἐπίνοιαν λέβητα καὶ φιάλην ἔχειν, ὡσαύτως σπονδὴν καὶ θυσίαν. 5.196 Οὐ γὰρ ὥσ̣περ ἐπὶ τῶν αἰσθητῶν ἄλλη σπονδὴ καὶ ἄλλη θυσία κ··· τὸν λέβητα καὶ τὴν φιάλην, οὕτω καὶ ἐπὶ τῶν νοητῶν ἔχει ·······γο̣ρ···· ὑποκείμενον ὄντα ἐνεργείᾳ καὶ ἐπινοίᾳ διαφέρουσιν̣. Αὐτ̣ίκα γοῦν καὶ ὁ Σωτὴρ ἀληθινὸς ἀρχιερεὺς ὑπάρχων καὶ ἀμνὸς καὶ ποιμὴν

The Canaanite as Allegory of the Unfaithful§152

152He is addressed as such, because regarding sensible things it is not possible for the lamb of the one presenting him to God to be both high priest and to be called a shepherd of the same. For the high priest is to the altar and the shepherd is to the sheep. And if this is so, then the basin, allegorically, is the same as the bowl.

Concerning the spiritual bowls, in the Song of Songs the divine bride says concerning her brother: 'My sister has come down into his garden to shepherd the bowls of fragrance in gardens and to gather lilies' (Song of Songs 4:12). Some ask whether the bowls of fragrance into which the brother has descended are the divinely inspired writings, or rather their divine thoughts, in which the one who descended shepherds in gardens and gathers lilies bearing a spiritual fragrance of lilies being presented.

When the basins become bowls of fragrance before the face of the spiritual altar, then in this way every basin shall be holy in holy Jerusalem and in Judah. In this, Jerusalem is to be understood as the glorious Church, and Judah as he whom his brothers praise and whom the sons of his father worship. Who this is, is said in those things previously read from the prophet.

'And all those who sacrifice shall come and take from them and eat from them. And there shall no longer be a Canaanite in the house of the Lord of the Universe on that day' (Zechariah 14:21). All those performing the sacrifice of righteousness and the sacrifice of praise shall come to the one being worshiped and whom they serve, in order to glorify him, who exhorts them to this. For he says: 'A sacrifice of praise shall glorify me' (Psalm 50:23).

And they shall come together in mutual accord, with harmonious purpose, to perform the priestly service together, taking from the sanctified basins set around the altar [...] so as to boil the victims' meat in them, as already said. And since the service of the basins in question is accomplished with discourse and learned contemplation, they are rightly called bowls. For that this figure signifies discourse is proclaimed in the Song of Songs: the bride, revealing in her soul the beauty and loveliness of the beloved she loved, says, 'His cheeks are like bowls of spice, yielding perfumes' (Song 5:13).

It is said. For the bride makes known the beauty and the loveliness which she loved as a sister in her own soul: 'His sideburns, growing fragrant like the vessels of ointment' (Song of Solomon 4:2). The sideburn is a sign of the word of the source: even as the source dies, it flows and grows fragrant.

This mystical, intellectual worship being performed by those arriving to perform the spiritual liturgy, having cast the meats taken by analogy—namely those from calves and rams—into the holy vessels, a Canaanite shall no longer be in the house of the Lord Almighty on the day when the restoration of those [who were...] has occurred. For a Canaanite is the stranger from the womb as one being outside of piety; and he shall not be, either by changing into Israel, 'the true one not having deceit,' or by being cast out of the house of the Lord Almighty. A Canaanite is to be accepted allegorically even if he has fallen out of the Israelite state. Such was the other, according to Sossannus, a man staying as an elder, to whom the most wise Daniel says: 'Seed of Canaan and not Judah, your beauty has deceived you, and desire has turned your heart; thus you did to the daughters of Israel, and there they fear to consort with you, but a daughter of Judah did not endure your lawlessness' (Daniel 9:7). Hosea also agrees regarding the lawless ones, as if they were Canaanites having such a condition: 'Ephraim has set himself a stumbling block as a companion of idols. He desired Canaanites; by committing fornication, he has become a fornicator' (Hosea 4:17).

And since the lawless one is, according to tropology, a Canaanite, he is cast out of the holy house of the Lord Almighty, so that he may no longer be in it. The divine apostle Paul fulfills this in his letter to the Corinthian Church: 'For it is heard among you that there is fornication, and such fornication, which even is not among the Gentiles, that a man has the wife of his father. And you are such, and should not rather have mourned, so that the one who has done this thing might be removed from among you' (1 Corinthians 5:1, 5). And he has been cast out of the assembly of the faithful, so that, having perceived himself to be such an evil, he might come by his own intention to receive the penalty of his error, which indeed has happened, so as to be driven into...

Greek · §152

166 προσαγορεύεται, ἐπὶ τῶν αἰσθητῶν οὐ δυναμένου τοῦ ἀμνοῦ τοῦ προσάγοντος αὐτὸν Θεῷ ἀρχιερέως καὶ νέμοντος αὐτὸν ποιμένος τοῦ αὐτοῦ τυγχάνειν. Commentarii in Zacchariam 5.197.1 to Commentarii in Zacchariam 5.206.2 5.197 Ἕτερος γὰρ παρὰ τὸ ἱερεῖον ὁ ἀρχιερεὺς καὶ ὁ ποιμὴν παρὰ τὸ πρόβατον. Εἰ δὲ τοῦτο, καὶ ὁ λέβης κατ' ἀλληγορίαν ταὐτὸν ὑπάρχει τῇ φιάλῃ. Περὶ τῶν πνευματικῶν̣ φιαλῶν ἐν τῳ῀̣ Ἄισματι τῶν Ἀισμάτων ἡ θεία νύμφη περὶ τοῦ ἀδελφιδοῦ ἑαυτῆς λέγει· «Ἀδελφιδός μου κατέβη εἰς κῆπον αὐτοῦ ει᾿̣ς φιάλας τοῦ ἀρώματος ποιμαίνειν ἐν κήποις καὶ συλλέγειν κρίνα.» 5.198 Τίνες δὲ αἱ φιάλαι τοῦ ἀρώματος εἰς ἃς καταβέβηκεν ὁ ἀδελφιδὸς τῆς ταῦτα λεγούσης ἢ αἱ θεόπνευστ̣οι γραφαί, μᾶλλον δ' αἱ θεῖαι νοήσεις αὐτῶν ἐν αἷς ὁ κα̣τ̣αβὰς ποιμαίνει ἐν κήποις καὶ κρίνα συλλέγει τὰ νοητὴν φέροντα εὐωδίαν ἄνθη κρίνα προσαγορευόμενα. 5.199 Ὅταν οἱ λέβητες πρ̣ὸ π̣ροσ̣ώπου τοῦ πνευματικοῦ θυσιαστηρίου φιάλαι τοῦ ἀρώματος γένωντα̣ι, τὸ τηνικάδε πᾶς λέβης ἐν Ἰερουσαλὴμ τ̣ῇ ἁγίᾳ καὶ τῷ Ἰου´̣δᾳ ἅγιος ἔσται. Ἰερουσαλὴμ καὶ ἐν τούτοις τὴν Ἐκκλησίαν τὴν ἔνδο̣ξον ἐκλημπτέον, καὶ Ἰούδαν ὃν αἰνοῦσ̣ιν οἱ ἀδελφοὶ αὐτοῦ καὶ προσκυνοῦσιν οἱ υ̣ἱοὶ τοῦ πατρὸς αὐτοῦ. Τίς δ' οὗτος ὑπάρχει, ε᾿̣ν τοῖς προαναγνωσθεῖσιν τοῦ προφήτου εἴρηται. 5.200 Zach. XIV, 21: Καὶ ἥξουσιν πάντες οἱ θυσιάζοντες καὶ λήμψονται ἐξ αὐτῶν καὶ ἑψήσουσιν ἐν αὐτοῖς. Καὶ οὐκ ἔσται Χαναναῖος οὐκέτι ἐν τῷ οἴκῳ Κυρίου παντοκράτορος ἐν τῇ ἡμέρᾳ ἐκείνῃ. 5.201 Πάντες οἱ προσάγοντες θ̣υσίαν δικαιοσύνης καὶ θυσίαν αἰνέσεως ἱερουργοῦντες ἥξουσιν πρὸς τὸν προσκυνούμενον καὶ ᾧ λ̣α̣τρεύουσιν, ἵνα δοξάσωσιν αὐτόν, αὐτοῦ εἰς τ̣οῦτο προτρεπομένου. Λέγει γάρ· «Θυσία αἰνέσεως δοξάσει με.» 5.202 Ἥξουσιν δὲ πρὸς ἑαυτοὺς συμφώνῳ προαιρέσει ἵνα ἅμα ἐκτελῶσιν τ̣ὰ τῆς ἱερατείας, λαμβάνοντες ἐκ τῶν ἡγια̣σμένων λεβήτων τῶν κύκλῳ τοῦ θυσιαστηρίου ·······κειμένων ὥστε ἑψῆσαι ἐν αὐτοῖς τῶν θυμάτων τὰ κρέα, ὡς ἤδη εἴρηται. Καὶ ἐπεὶ σὺν λόγῳ καὶ ἐπιστημονικῃ῀̣ θεωρίᾳ τὰ τῶν προκειμένων λεβήτων ἐκτελεῖται, εἰκότως φιάλαι εἴρηνται. 5.203 Ὅτι γὰρ τὸ εἶδος τοῦτο λόγον σημαίνει, ἐν τῷ ῎Α̣ι̣σ̣ματι τῶν Ἀισμάτων ἀπαγγέλλεται. Ἡ νύμφη γοῦν το`̣ κάλλος καὶ τὴν ὡραιότητα οὗ ἠγάπησεν ἀδελφιδοῦ ἐν ψυχῇ αὐτῆς φανεροῦσά φησιν· «Σιαγόνες αὐτοῦ ὡς φιάλαι τοῦ ἀρώματος φύουσαι μυρεψικά.» ∆ηλοῖ δὲ ἡ σιαγὼν τὸν λόγον τὸν πηγῆς δίκην αν̣·· ····θανούσης ῥεῖ καὶ φύει μυρεψικά. 5.204 Ταύτης τῆς μυστικῆς νοητῆς λατρείας ἐκτελ̣ουμε´̣νης πρὸς τῶν η῾̣κόντων πνε̣υματικῶς ἱερουργήσειν, ἑψόντων εἰς τοὺς ἁγίους λέβη̣τας τὰ κρέα τὰ λαμβανόμενα κατ' ἀναγωγὴν τὴν ἐκ μόσχων καὶ κριῶν, οὐκέτι Χαν̣αν̣αῖος ἔσται ἐν τῷ οἴκῳ Κυρίου παντοκράτορο̣ς̣ ἐν τῇ ἡμέρᾳ, ὅτε ἀποκατάστασις γέγονεν τῶν π·············χ̣όντων. 5.205 Χαναναῖος δ' ἐστὶν ὁ ἀλλότριος ε᾿̣κ̣ μήτρας ὡς ἐκτὸς, εἶναι τῆς εὐσεβ̣είας· οὐκ ἔσται δέ, ἤτοι μεταβάλλων εἰς τὸν Ἰσραὴλ «τὸν ἀληθινὸν τὸν δόλον οὐκ ἔχοντα», ἢ ἐκβα̣λλόμενος ἐκ τοῦ οἴκου Κυρίου παντοκράτορος. 5.206 Χαναναῖον δεκτέον ἀλληγορικῶς καὶ τὸν ἔξω τῆς ἰσραηλιτικῆς καταστάσεως φθάσαντα. Οἷος ἦν ὁ ἕτερος τῶν Commentarii in Zacchariam 5.206.3 to Commentarii in Zacchariam 5.6 κατὰ Σωσάν̣ν̣ης μανέντων πρεσβύτερος, πρὸς ὃν ὁ σοφώτατος ∆ανιήλ φησιν· «Σπέρμα Χανάαν καὶ οὐχὶ Ἰούδα, τὸ κάλλος ἐξηπάτησέν σε, καὶ ἡ ἐπιθυμία διέστρεψεν τὴν καρδίαν σου· οὕτως ἐποιεῖτε θυγατράσιν Ἰσραήλ, καὶ ἐκεῖναι 167 φοβούμεναι ὡμίλουν ὑμῖν, ἀλλ' οὐ θυγάτηρ Ἰούδα ὑπέμεινεν τὴν ἀνομίαν ὑμῶν.» 5.207 Συνᾴδει καὶ τὰ ἐν [̓Ωσῆε περὶ τῶν ἀκολάστων ὡς τυγχανόντων Χαναναίων οὕτως ἐ´̣χοντα· «Μέτοχος εἰδώλων Ἐφράιμ ἔθηκεν ἑαυτῷ σκάνδαλον. Ἡιρέτισαν Χαναναίους· πορνεύοντες ἐξεπόρνευσαν.» 5.208 Καὶ ἐπεὶ ὁ ἀκόλαστος κατὰ τροπολογίαν ἐστὶ Χαναναῖος, ἐκβάλλεται τοῦ ἁγίου οἴκου Κυρίου παντοκράτορος, ἵνα μηκέτι ᾖ ἐν αὐτῷ. Τοῦτο πληρῶν ὁ θεῖος ἀπόστολος Παῦλος ἐπιστ̣έλλει τῇ Κορινθίων Ἐκκλησίᾳ· «Ἀκούεται ἐν ὑμῖν πορνεία, καὶ τοιαύτη πορνεία ἥτις οὐδὲ ἐν τοῖς ἔθνεσιν, ὥστε γυναῖκά τινα τοῦ πατρὸς ἔχειν. Καὶ ὑμεῖς πεφυσιωμε´̣ν̣οι ἐστέ, καὶ οὐχὶ μᾶλλον ἐπενθήσατε, ἵνα ἐξαρθῇ ἐξ ὑμῶν ὁ τὸ ἔργον τοῦτο πράξας.» 5.209 Καὶ ἐκβέβληταί γε τῆς τ̣ῶν πιστῶν συνόδου, ἵν' αἰσθηθεὶς εἰς οἷον κα̣κὸν ἥκει προαιρέσει τῇ ε῾̣αυτοῦ τὸν μισθὸν τοῦ σφάλμα̣τ̣ο̣ς̣ λάβῃ, ὅπερ καὶ γέγονεν, ὡς ············ωθῆναι εἰς

Repentance and the Change of Nature§153

153Having repented of him very much. For in this way, the one having cast away the prostituting way in the house of God was received to the Church.

Regarding the fact that there is nothing of an evil nature, as some of the heterodox boast, a change of choice occurs; this is shown from the Gospel, by the Canaanite woman changing from a dog into a woman, becoming a daughter of the one who saved her, having said these things: 'Daughter, your faith has saved you' (Matthew 15:28). For perhaps because of this she happened to be a dog before the faith, because she was an unrestrained woman;... for she was looking toward a greedy and shameful flattery... a dog; immediately indeed, with a prostituting wage it is forbidden, the law saying: 'Not...

Greek · §153

αὐτὸν σφόδρα̣ μετανοήσαντα. Οὕτ̣ω̣ς γὰρ ὁ ἀπ̣οβαλὼν τὸν πορνικὸν τρόπον ἐν τῷ οἴκῳ τοῦ Θεοῦ τῇ [̓Εκκλησίᾳ εἰσήχθη. 5.210 Ὅτι δὲ οὐδενὸς ὄντος φύσει κακοῦ, ὡς δοξάζουσί τινες τῶν ἑτεροδόξων, μεταβολὴ προ̣αιρετικὴ γίνεται, παρίσταται ἐκ τοῦ Εὐαγγελίου, μεταβαλούσης τῆς Χαναναίας γυναικὸς ἐκ κυνὸς εἰς γυναῖκα, χρηματίζουσαν θυγατέρα τοῦ σώσαντος αὐτήν, εἰρηκότος τάδε· «Θύγατερ, ἡ πίστις σου σέσωκέν σε.» 5.211 Τάχα γὰρ διὰ του῀̣το ἐτύγχανεν κύων πρὸ τῆς πίστεως, ὅτι ἀκόλαστος ἦν γυνή· ······ορον γὰρ πρὸς ὀχείαν καὶ αἰσχροπαθῆ κολακείᾳ το······ κ̣ύων· αὐτίκα γοῦν σὺν πορνικῷ μισθώματι ἀπαγορεύεται, τοῦ νόμου λέγοντος· «Οὐκ

The Canaanite and the Prophet Zechariah§154

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154“You shall not bring a dog, even as a prostitute’s hire, into the house of the Lord your God.” (Malachi 1:7). For, this being guarded, there is no Canaanite in the house of the Lord of all, on the day that is dawned upon by the sun of righteousness, the light of the true, Only-begotten Son of God.

The end of the unseized goal of the prophet Zechariah, who is set forth for clarity, and we cease the arrangement of the notes regarding him.

Greek · §154

οἴσεις τὸν κύνα οὐδὲ μίσθωμα πόρνης εἰς οἶκον Κυρίου Θεοῦ σου.» Του´̣του γὰρ φυλαττομένου, οὐκ ἔστιν Χαναναῖος ἐν οἴκῳ Κυρίου παντοκράτορος ἐν τῇ ἡμέρᾳ τῇ καταυγαζομένῃ ὑπὸ τοῦ ἡλίου τῆς δικαιοσύνης, τοῦ φωτὸς τοῦ ἀληθινοῦ, τοῦ Μονογενοῦς Υἱοῦ τοῦ Θεοῦ. 5.212 Τ̣έλος ἀπειληφότος τοῦ εἰς σαφήνειαν προκειμένου προφήτου Ζαχαρίου, καὶ ἡμεῖς καταπαύομεν τῆς συντάξεως τῶν εἰς αὐτὸν ὑπομνημάτων. 168

The Canaanite and the Light of Justice§155

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155“You shall not bring a dog or a prostitute's wages into the house of the Lord your God.” (Malachi 1:10). For by guarding this, no Canaanite remains in the house of the Lord Almighty on the day that is dawned upon by the sun of justice, the light of the true, Only-begotten Son of God. The unreached end of the prophet Zechariah, set forth for clarity, and we cease the arrangement of the commentaries regarding him.

Greek · §155

The Canaanite and the End of Zechariah§156

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156“You shall not bring a dog or a prostitute’s hire into the house of the Lord your God” (Malachi 2:17). For by guarding this, there is no Canaanite in the house of the Lord of all, on the day that is dawned upon by the sun of righteousness (Malachi 4:2), the light of the true, Only-begotten Son of God.

The end, unseized, of the prophet Zechariah being set forth for clarity, and we rest from the arrangement of the commentaries upon him.

Greek · §156

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