The Divinity of the Son in Prophecy
"Creator" and "Ruler" and "His peace has no limit" and "Savior" and "Christ is all in all" and "Blessed forever," and that "great is the mystery of godliness," are clear; for among the Christians, Christ is praised as an unbegotten God, and that by his own divinity "he acquires the people," because he has consubstantiality with the Father.
Thus, the saints who are now to be remembered by us speak concerning these things, to whom God, according to Psalm 19, "made known the ways of life." David, in Psalm 67, prays: "Arise, O Lord my God, by command, which I have decreed, and let a gathering of peoples surround you, and return to the heights on account of this."
One perceives, as the prophet sees, that he knows the Lord and God, and he petitions him, saying "Arise" upon your unutterable becoming-human, in the manner which you foretold: "Destroy this temple, and in three days I will raise it up" (John 2:19).
For on account of this, they say, of which salvation is surrounding us: "The nations shall surround you by faith; and you, from whence you came, shall return unseparatedly"; and in Psalm 45: "Great God, Lord, and great King over all the earth." And in Psalm 44: "From the risings of the sun even to the settings, the splendor of his beauty is from Zion; God shall come visibly"; and in Psalm 67: "Let God arise, and let his enemies be scattered," and "Make way for him who has set foot toward the west; Lord is his name"; and in Psalm 69: "Arise, O God, judge the earth."
Behold, how each word lifts up the glory concerning him and suffices to persuade that he exists as the essence of the Father's unity; and that the great writer calls God he who was placed in the tomb not without life, so that he might save both the living and those departed from human affairs, and he prophesies rising, judging those who have thought wisely regarding so much and such a great blessing.
Know, however, that "the west" refers to the last times; for in them this spectacle has visibly appeared to this world.
And in Psalm 69: "In the holy is your way. Who is a great God like our God? You are the God who does wonders alone." Here the incarnate God-Word is praised without words, he who entered into the Jewish temple and taught and worked wonders.
And in
Regarding the root: 'Blessed is he who comes in the name of the Lord; great God, Lord, and appeared to us' (Ps 2:2). 27.12 If it is logical according to the prophet that the Lord who appeared to us is 'great God' and 'blessed' (that is, glorified), and also 'great King' and 'only wonder-worker,' and is the Son—it is not logical according to the heretics to imply he is lesser than his own Father. 27.13 For it is not possible for the same person to possess these things first according to the prophecy, and second according to them.
27.14 If indeed we ask of the same Psalmist, we shall learn that just as the Father is known, so also the Son exists as the God of the forefathers. 27.15 For in the 44th Psalm he has cried out: 'God has reigned over the nations. God sits upon His holy throne; rulers of peoples have been gathered with the God of Abraham' (Ps 47:8). 27.16 But they were gathered together with the God who became man, concerning whom it is sung in the 2nd Psalm: 'Why did the nations rage and the peoples plot in vain? The kings of the earth stood up, and the rulers were gathered together against the Lord and against His Christ' (Ps 2:2).
27.17 But Isaiah cries out to Him without comparison as the God the Father: 'From eternity we have not heard, nor have our eyes seen a God besides You' (Isa 64:4). 27.18 For we saw no other God than the one born according to the saving incarnation from the Virgin Mary, nor did we hear of any except the one attested by God the Father: 27.19 'This is my beloved Son' (Matt 3:17).
27.20 And again, as was foretold: 'A child was born to us, a Son was given, whose rule is upon His shoulder; and His name is called Mighty God, Ruler, Prince of Peace, Father of the age to come' (Isa 9:6). 27.21 He leads further with other things: 'And of His peace there is no limit.'
27.22 The Son, he says, having become man, was born as a child and was given to us, bearing upon His own shoulder the rule of this His downward birth, that is to say: He himself being the rule, having been born of a virgin and from her unspeakably having been made flesh, not granting the rule of a man's union. 27.23 And His name is: 'Mighty God, Ruler.' 27.24 He did not say 'one who has authority,' but revealed His nature, His power, His sovereignty. 27.25 Knowing this name, David sings: 'Let them know that Your name...'
Greek
«δημιουργός» καί «ἐξουσιαστής» καί «τῆς εἰρήνης αὐτοῦ οὐκ ἔστιν ὅριον» καί «σωτήρ» καί «πάντα ἐν πᾶσιν Χριστός» καί «εὐλογημένος εἰς τοὺς αἰῶνας» καὶ ὅτι «μέγα τὸ τῆς εὐσεβείας μυστήριον» δῆλον δ' ὡς τὸ Χριστιανῶν, παρ' οἷς ἀγένητος θεὸς ὑμνεῖται ὁ Χριστός καὶ ὅτι τῇ ἑαυτοῦ θεότητι «περιποιεῖ τὸν λαόν», διὰ τὸ ὁμοουσίως ἔχειν πρὸς τὸν πατέρα. 27.2 Τοιῶσδε τοίνυν περὶ τούτων λέγουσιν οἱ μνημονευθησόμενοι νῦν πρὸς ἡμῶν ἅγιοι, οἷς ὁ θεὸς κατὰ τὸν ιεʹ ψαλμόν «ἐγνώρισεν ὁδοὺς ζωῆς»· 27.3 ∆αυῒδ ἐν μὲν ζʹ ψαλμῷ εὐχόμενος· «ἐξεγέρθητι, κύριε ὁ θεός μου, ἐν προστάγματι, ᾧ ἐνετείλω, καὶ συναγωγὴ λαῶν κυκλώσει σε, καὶ ὑπὲρ ταύτης εἰς ὕψος ἐπίστρεψον». 27.4 αἰσθάνῃ, ὡς ὁ προφήτης κύριον καὶ θεὸν οἶδεν αὐτὸν καὶ δέεται αὐτοῦ λέγων «ἐξεγέρθητι» ἐπὶ τὴν ἀνεκλάλητον ἐνανθρώπησίν σου, τρόπῳ ᾧ προώρισας τῷ «λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν». 27.5 ὑπὲρ ταύτης γάρ φησιν τῆς· περιγινομένης ἡμῖν ἐντεῦθεν σωτηρίας· «τὰ μὲν ἔθνη τῇ πίστει κυκλώσει σε· σὺ δέ, ὅθεν ἦλθες, ἀχωρίστως ἐπάνελθε»· 27.6 ἐν δὲ μϛʹ· «θεὸς μέγας κύριος καὶ βασιλεὺς μέγας ἐπὶ πᾶσαν τὴν γῆν». ἐν δὲ μθʹ· «ἀπὸ ἀνατολῶν ἡλίου μέχρι δυσμῶν ἐκ Σιὼν ἡ εὐπρέπεια τῆς ὡραιότητος αὐτοῦ· ὁ θεὸς ἐμφανῶς ἥξει»· ἐν δὲ ξζʹ· «ἀναστήτω ὁ θεός, καὶ διασκορπισθήτωσαν οἱ ἐχθροὶ αὐτοῦ» καί «ὁδοποιήσατε τῷ ἐπιβεβηκότι ἐπὶ δυσμάς· κύριος ὄνομα αὐτῷ» ἐν δὲ παʹ· «ἀνάστα, ὁ θεός, κρῖνον τὴν γῆν». 27.7 Ἄθρει μέν, πῶς ἑκάστη λέξις ἀνάπτει τὴν περὶ αὐτοῦ δόξαν καὶ ἐξαρκεῖ πεῖσαι τῆς πατρικῆς μονάδος ὑπάρχειν αὐτὸν οὐσίας· καὶ ὅτι ὁ μεγαλογράφος τὸν ἐν τάφῳ οὐ δίχα ζωῆς τεθέντα, ἵνα σὺν τοῖς ζῶσιν καὶ τοὺς ἀπελθόντας τῶν ἀνθρωπίνων πραγμάτων σώσῃ, θεὸν καλεῖ καὶ ἀνίστασθαι τοῦ μνήματος προφητεύει κρινοῦντα τοὺς μετὰ τοσαύτην καὶ τηλικαύτην εὐεργεσίαν γηΐνως φρονήσαντας. 27.8 ἴσθι δέ, ὅτι «δυσμάς» τοὺς ἐσχάτους λέγει καιρούς. ἐν αὐτοῖς γὰρ ἐπέστη ἐμφανῶς τῷδε τῷ θεατῷ κόσμῳ. 27.9 Ἐν δὲ οϛʹ· «ἐν τῷ ἁγίῳ ἡ ὁδός σου. τίς θεὸς μέγας ὡς ὁ θεὸς ἡμῶν; σὺ εἶ ὁ θεὸς ὁ ποι ῶν θαυμάσια μόνος». 27.10 τὸν σαρκωθέντα θεὸν λόγον ἀνευφημεῖ κἀνταῦθα τὸν ἐν τῷ Ἰουδαϊκῷ ἱερῷ ἐμφιλοχωρήσαντα καὶ διδάξαντα καὶ θαυματουργήσαντα· 27.11 Ἐν δὲ τῷ ριζʹ· «εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου· θεὸς μέγας κύριος καὶ ἐπέ φανεν ἡμῖν». 27.12 εἰ εὐλόγως παρὰ τῷ προφήτῃ «θεὸς μέγας» καὶ εἰ «εὐλογημένος», ὅ ἐστιν δεδοξασμένος, καί «βασιλεὺς μέγας» καί «μόνος θαυματουργός» ὑπάρχει ὁ ἐπιφανεὶς ἡμῖν κύριος, ἔστιν δὲ ὁ υἱός, –ἀλόγως παρὰ αἱρετικοῖς μικρότερος τοῦ ἰδίου πατρὸς ὑπονοεῖται. 27.13 οὐκ ἐνδέχεται γὰρ τὸν αὐτὸν τῇ ἀληθείᾳ πρώτως μὲν ἔχειν κατὰ τὴν προφητείαν, δευτέρως δὲ κατ' ἐκείνους. 27.14 Εἰ δὴ πυθόμεθα τοῦ αὐτοῦ ψαλμῳδοῦ, μαθησόμεθα, ὅτι ἐπίσταται ὡς τὸν πατέρα οὕτω καὶ τὸν υἱὸν ὑπάρχοντα θεὸν τῶν προπατόρων. 27.15 ἐν γὰρ μϛʹ ψαλμῷ κέκραγεν· «ἐβασίλευσεν ὁ θεὸς ἐπὶ τὰ ἔθνη. ὁ θεὸς κάθηται ἐπὶ θρόνου ἁγίου αὐτοῦ· ἄρχοντες λαῶν 30 συνήχθησαν μετὰ τοῦ θεοῦ Ἀβραάμ». 27.16 συνεκκλησιάσθησαν δὲ μετὰ τοῦ θεοῦ τοῦ ἐνανθρωπήσαντος, περὶ οὗ ᾄδεται ἐν βʹ ψαλμῷ· «ἱνατί ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά; παρέστησαν οἱ βασιλεῖς τῆς γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ». 27.17 Ἠσαΐας δὲ ἀσύγκριτον αὐτὸν ὡς τὸν θεὸν πατέρα βοᾷ· «ἀπὸ τοῦ αἰῶνος οὐκ ἠκούσαμεν οὐδὲ οἱ ὀφθαλμοὶ ἡμῶν εἶδον θεὸν πλὴν σοῦ». 27.18 ἄλλον γὰρ οὐκ εἴδομεν θεὸν ἢ τὸν ἐκ παρθένου Μαρίας κατὰ τὴν σωτήριον ἐνανθρώπησιν τεχθέντα οὐδὲ ἠκούσαμεν, εἰ μὴ τὸν μαρτυρηθέντα ὑπὸ τοῦ θεοῦ πατρός· 27.19 «οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός» 27.20 καὶ πάλιν, ὡς προελέχθη· «παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη, οὗ ἡ ἀρχὴ ἐπὶ τοῦ ὤμου αὐτοῦ· καὶ καλεῖται τὸ ὄνομα αὐτοῦ θεὸς ἰσχυρός, ἐξουσιαστής, ἄρχων εἰρήνης, πατὴρ τοῦ μέλλοντος αἰῶνος». 27.21 μεθ' ἕτερά τε ἐπάγει· «καὶ τῆς εἰρήνης αὐτοῦ οὐκ ἔστιν ὅριον». 27.22 ὁ υἱός, φησίν, τοῦ θεοῦ ἐνανθρωπήσας ἐγεννήθη παιδίον καὶ ἐδόθη ἡμῖν φέρων αὐτὸς ἐπὶ τοῦ ὤμου αὐτοῦ ταύτης αὐτοῦ τῆς κάτω γεννήσεως τὴν ἀρχήν, τοῦτ' ἔστιν· αὐτὸς ἑαυτοῦ ἀρχὴ τυγχάνων ἐν τῷ ἀρεύστως ὑπὸ παρθένου καὶ ἐξ αὐτῆς ἀρρήτως σαρκωθέντα τεχθῆναι, συνουσίας ἀνδρὸς ἀρχὴν οὐ παρασχόμενος. 27.23 ὄνομα δὲ αὐτῷ· «θεὸς ἰσχυρός, ἐξουσιαστής». 27.24 οὐκ εἶπεν· «ὑπεξούσιος», ἀλλ' ἐφανέρωσεν αὐτοῦ τὴν φύσιν, τὴν δύναμιν, τὴν αὐθεντείαν. 27.25 Ὅπερ ὄνομα γινώσκων ∆αυῒδ ψάλλει· «γνώτωσαν, ὅτι ὄνομά σοι
About this text
Didymus the Blind defends the full divinity of Father, Son, and Spirit against those who rank them.
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