1 Ἔχ̣ομ̣ε̣ν̣ περὶ θεοῦ διάλημψιν καὶ ἀπὸ τ̣ῆς γραφῆς καὶ τῆς κοινῆς ἐννοίας ὅτι ἄτρεπτός ἐστιν, ὅτι ἀναλλοίωτός ἐστιν· ὁ γὰρ ὅλως μὴ ὑποκείμενος ποιότη̣τι οὐ τρέπεται, οὐκ ἀλλοιοῦται· οὐδὲν γ̣α`̣ρ̣ ἕτερ̣ο´̣ν̣ ἐστιν ἀλλοίωσις ἢ κατὰ ποιὸν μεταβολή. οὐ πᾶσα μεταβολ̣ὴ ἀλλοίωσίς ἐστιν, ἀλλ' ἡ κ̣ατὰ π̣οιότητα. εἰσίν γ̣ε̣ καὶ ἄλλαι μεταβολαί, ἐπεὶ καὶ κινήσεις εἰσὶν ἄλλαι. τὸ γ̣ι̣νόμενον μεταβάλλει, ἀλλ' οὔκ ἐστιν α᾿̣λ̣λοίω̣σι̣ς ἡ κίνη̣σις αὕτη. τὸ αὐξο´̣μ̣ενον μεταβάλλει, ἀλλ' οὔκ ἐστιν ἀλλοίωσις αὕτη· προσθήκη γὰρ καὶ αὔξησις̣ π̣οσ̣ου῀̣ ἐστιν ἡ τοιαύτη κίν̣η̣σις. ὁ´̣ταν δὲ ἐκ φα̣υ´̣λ̣ο̣υ σπου̣δα̣ι῀̣ος̣ ἠ`̣ ε᾿̣κ̣ σπουδαίου φαῦλος γένητ̣αί τ̣ι̣ς̣, η᾿̣λλοίωται κατ̣ὰ τ̣ὴν ποιότητα, ὡς αὖ ὅτε ἐκ νοσο̣ῦντος εἰς ὑγείαν ἔλθῃ καὶ ἔνπαλιν. ἀλλ̣α`̣ τὰς̣ λε´̣ξεις πρὸς τὴν ἔννοιαν τοῦ πρα´̣γματος, π̣ερὶ οὗ λέγονται, δ̣ι̣ανοούμεθα. ὁ θεὸς οὐκ ἐκ μελω῀̣ν συνέστηκεν, ε᾿̣π̣ε̣ι`̣ σ̣ύνθε̣τος̣ ο̣ὐ´̣κ̣ ἐστιν· ὅθ̣ε̣ν̣ παρέλκει ἐπ' αὐτοῦ κα´̣θ̣ι̣σις, α᾿̣ν̣άστασις, περ̣ίπατ̣ος, ἀποστροφὴ προσω´̣που, φωτισ̣μ̣ο`̣ς̣ προσω´̣π̣ου. α᾿̣λ̣λ̣' ε᾿̣ν̣ τ̣ο̣ύτοις περὶ αὐτοῦ τ̣ε̣τα̣γ̣με´̣νοις σῴζειν τὴν πίστιν, θεοπρεπῶς αὐτὰ ε᾿̣κλαμβάνειν δεῖ. ἔνιοι γ̣ὰρ̣ ταῖς λέξεσιν καὶ τῃ῀̣ α῾̣δρ̣ότη̣τ̣ι̣ α̣ὐτῶν ὑποβάλλουσιν τὰ σημαινο´̣μενα. αὐτίκα γοῦν τινες ἐτόλμησαν εἰς τ̣ο̣σα̣ύτην̣ ε̣ὐη´̣θειάν τι̣ν̣α ἢ ἀσέβειαν̣ εἰσελαύνειν, ὥστε ἀν̣θρω̣πο´̣μ̣ο̣ρ̣φον νομίσαι τ̣ο`̣ν̣ θεὸν διὰ τ̣α`̣ τρ̣όπῳ γεγραμμένα. καὶ λέγουσιν ὅτι ὁ θεὸς χεῖρα̣ς ἔχ̣ει μέλη καὶ πόδας καὶ ε᾿̣π̣ι̣φ̣α´̣ν̣ε̣ι̣α̣ν̣ κ̣αὶ τὰ ἄλλα.
We have a conception concerning God both from the Scripture and from common understanding, that he is unchangeable, that he is immutable; for that which is wholly not subject to quality does not turn, does not alter. For alteration is nothing other than change in respect of quality. Not every change is alteration, but only that which is according to quality. There are indeed also other changes, since there are also other motions. That which comes to be changes, but this motion is not alteration. That which grows changes, but this is not alteration; for such a motion is addition and increase of quantity. But when someone becomes from base to virtuous, or from virtuous to base, he has altered according to quality, as again when he comes from sickness to health and conversely. But we understand the expressions in relation to the meaning of the matter concerning which they are spoken. God is not composed of members, since he is not composite; whence sitting, rising, walking, turning away of face, illumination of face are superfluous in his case. But in these things that are ordered concerning him, one must preserve the faith and interpret them in a manner befitting God. For some, by the expressions and their crudeness, suppose the things signified. For instance, then, some have dared to rush into such great folly or impiety as to think God human-shaped because of what is written in a figurative manner. And they say that God has hands and members and feet and appearance and the rest.
εἰ δὲ ἑκάστοτε τοῦτο ἴσμε̣ν̣, π̣ερὶ τ̣ι´̣ν̣ος τ̣α̣ῦτ̣α λέγεται καὶ ἔτι ε᾿̣κ τίνος, δυνάμεθα εἰς τὸ σημαινόμενον τὰ πράγματα ἀγαγεῖν, εἰς̣ τὸ δηλούμενον. ἐὰν̣ μὴ θεοπρεπῶς ἐκλαμβάνωμεν, οὐ δυνα´̣μεθα̣ περὶ αὐτω῀̣ν̣ ἔχειν̣ εὐσεβῆν ὑπ̣ο´̣λημψιν κ̣αθ' ἑ´̣ν̣α τῶν δώδεκα πρ̣ο̣φητῶν. οὗτος δε`̣ ἐ´̣ν̣ τινι τόπῳ λέγει· "οὐχ οἱ λόγοι αὐτοῦ καλοὶ μετ' αὐτοῦ καὶ ὀρθοὶ πεπόρευνται"; ἐα`̣ν̣ μ̣η`̣ μετ' αὐτου῀̣ ὦσιν, μετ' ἐννοία̣ς αυ᾿̣τ̣ο̣υ῀̣, οὔκ ε̣ι᾿̣σ̣ι̣ν̣ καλοί. ἐὰν ἀκου´̣ῃ̣ς̣, φέρ̣ε, ὕπ̣ν̣ον ̣ καὶ ἐγρ̣η´̣γ̣ορσιν καὶ με̣τ̣α̣με´̣λ̣ειαν καὶ μὴ μετὰ τῆς αὐτοῦ ἐννοίας λάβῃς τὰ τ̣οια̣ῦτα, οὐ τὰ λεγόμενα περὶ αὐτοῦ μετ' αὐτοῦ ὀρθὰ π̣ε̣π̣όρευνται. ὅταν δὲ μετ' αὐτοῦ λάβ̣ῃς̣ τ̣α`̣ τοιαυ῀̣τ̣α̣, οἱ λόγοι πορευόμ̣ενοι ὀρθοὶ μετ' αὐτοῦ, πνεύματι πεπλ̣ηρ̣ωμένοι, οὐδὲν ἔχουσιν σ̣καιὸν ου᾿̣δὲ σ̣χ̣ε´̣διον. τοῦτό τ̣ο̣ι̣ ε᾿̣ν ε̣ὐαγγελίῳ ὁ σωτὴρ ἔλεγεν· "πλανᾶσθε μὴ εἰδότες τὰς γραφὰς μηδὲ τὴν δύναμιν τοῦ θεοῦ". πλα̣νᾶσθε λέγοντε̣ς̣ ὁ´̣τ̣ι̣ οὐκ ἐκ τοῦ μὴ ὄντος ποιεῖ τὰ ὄντα· τοῦτ̣ο̣ γὰρ λέγουσιν ὅτι· "ὕστ̣ερόν ἐστιν τὸ ποιεῖν τοῦ εἶναι· δ̣εῖ γὰρ ὑπάρχειν τι ὑποκείμενον. ο̣ι῾̣ νε̣κ̣ρο̣ὶ ἀναστάσεώς εἰσ̣ιν ἄμοιροι". ἐπεὶ οὖν οὐ με̣τ̣α`̣ τ̣η῀̣ς̣ δυνάμ̣ε̣ως τοῦ θεοῦ λαμβάνουσιν αὐτά, διὰ τοῦτο προσκόπτουσιν. δύν̣ατα̣ι ὁ θεὸς ε᾿̣κ τοῦ μὴ ὄντος εἰς τὸ εἶναι ἀγαγεῖν καὶ τὰ σώματ̣α τὰ φθαρτὰ ἀλλοιοῦν. λέγ̣ει με`̣ν πρὸς Σαδδουκ̣αι´̣ους̣. πλανᾶται ὁ τὰς γραφὰς νομίζων εἰδέναι, ὅταν ἀγνοῃ῀̣ τὴν θ̣εου῀̣ δύναμιν τὴν περὶ ο̣ὑ῀̣ λε´̣γ̣ο̣ν̣τ̣α̣ι̣ καὶ ὑφ' οὗ εἴρηνται.
But if we know this each time, about what these things are said and further from what source, we are able to bring the matters to the meaning, to what is signified. If we do not take them up in a manner befitting God, we cannot have a pious conception concerning them, according to one of the twelve prophets. And he says in a certain place: "Have not his words walked with him, fair and upright?" If they are not with him, with his thought, they are not fair. If you hear, for instance, sleep and waking and repentance, and you do not receive such things with his thought, the things said concerning him have not walked uprightly with him. But when you receive such things with him, the words that walk uprightly with him, filled with the Spirit, have nothing crooked or rough. This indeed the Savior said in the Gospel: "You are deceived, not knowing the Scriptures nor the power of God." You are deceived when you say that he does not make the things that are from what is not; for this is what they say: "Making is later than being; for something must first exist as a subject. The dead have no share in resurrection." Since, then, they do not receive these things with the power of God, for this reason they stumble. God is able to bring into being from what is not, and to change corruptible bodies. He speaks indeed to the Sadducees. He is deceived who thinks he knows the Scriptures, when he is ignorant of the power of God concerning what is said and by whom they were spoken.
τίνος δὲ χάριν ταῦτα ἐμοὶ λέλεκται, ἔξω τῆς μελλούσης γίνεσθαι πρ̣άξεως ἐρῶ. ὁ σωτὴρ καὶ κύριος ἡμῶν θεὸς ἅμα̣ καὶ ἄνθρωπός ἐστιν· θεὸς μὲν ἀεί, οὐκ ἀεὶ δὲ ἄνθρωπος· πρὸ γὰρ τῆς κτίσεω̣ς θεὸς ἦν, ἄνθ̣ρωπος δὲ οὐχί. ἔμελλεν δὲ καὶ τοῦτο ὑφ̣ίσ̣τ̣ασθαι σωτηρίας ἕνεκα. καὶ τ̣ὸ μὲν ἄνθρ̣ωπος γενέσθ̣αι διά τι ἔχει, τὸ δὲ θεὸς ε̣ἶναι οὐ διά τι, ἀλλὰ διὰ τὴν ἑαυτοῦ ὕπα̣ρ̣ξιν̣ καὶ τὴν τοῦ γε̣ννήμα̣τος οὐσίαν· οὕτω γὰρ ἤκουσ̣α̣ τοῦ· "ζῶ διὰ τὸν πατέρα" μου. οὐ του῀̣το λ̣έγει, ὁ´̣τ̣ι ὁ π̣ατὴρ̣ ζ̣ω̣οπ̣οιεῖ μ̣ε̣, ω῾̣ς̣ β̣ο̣υ´̣λ̣ονται οἱ Εὐνομιανοί, ἀλλὰ τοῦτο λέγει, ω῾̣ς̣ ε̣ι᾿̣ λ̣ε´̣γ̣οι̣ τις̣· "διὰ τοῦτο λογικ̣ός εἰμι, ὅτ̣ι λογικὸν ἔχω πατέρα, καὶ διὰ τοῦτο θνητός εἰμι, ὅτ̣ι θ̣νη̣τὸν ἔχω π̣ατ̣ε´̣ρα". καὶ ἀληθ̣ές γε· το`̣ "ὅτι" ἐστι`̣ν̣ ἀποδεικτικὴ αἰτία. ἐπεὶ τοίνυν ζῇ διὰ τὸν πατέρα, ε᾿̣σ̣τὶν̣ λεγ̣ο´̣μ̣ενος ζωὴ ο̣ὐ παρονομαζόμενος ἀπὸ ζωῆς, ἀλλ' ὡς πηγὴ ζωῆς κα̣ι`̣ ω῾̣ς μεταδιδοὺς̣ π̣α̣ν̣τί· λε´̣γ̣ο̣με̣ν̣ γ̣α`̣ρ τὸν ζῶντα ζωὴν ἔχειν,
For what reason these things have been said by me, I will state, apart from the action that is about to take place. Our Savior and Lord is God and at the same time man: God always, but not always man; for before the creation he was God, but not man. And this too was about to be undertaken for the sake of salvation. And to have become man has a reason, but to be God has no reason, but [is] because of his own existence and the essence of the begotten one; for thus I have heard the words "I live because of the Father." He does not say this, that the Father gives me life, as the Eunomians wish, but he says this, as if someone were to say: "For this reason I am rational, because I have a rational father, and for this reason I am mortal, because I have a mortal father." And it is indeed true; for "because" is a demonstrative cause. Since, therefore, he lives because of the Father, he is called life, not named by derivation from life, but as a fountain of life and as one who imparts to all; for we say that the living one has life,
λέγομεν δὲ κα̣ὶ τ̣η`̣ν̣ ζωὴν̣ τη`̣ν̣ ου᾿̣ παρονομαζομένην̣ ἀπο`̣ ζωῆς· οὐ γὰρ μ̣ε̣τέχει ζωή, ἀλλὰ αὐτή ε᾿̣σ̣τι̣ν̣ ἡ ζωή. οὕτως οὐ῀̣ν ζῇ δια`̣ τὸν πατε´̣ρ̣α. ἀ´̣ν̣θ̣ρ̣ω̣πος οὖν δι̣α´̣ τ̣ι̣, θεὸς δὲ οὐ διά τι. ἀμφότερ̣α δὲ συνε´̣δραμε̣ν ἐπὶ του῀̣ τῆς ἐπιδημίας καιροῦ. ἐπιδημίαν δὲ οὐ πάντως λέγω τὴν̣ κατὰ σάρκα· πολλὰς γὰρ̣ ἠθέλησεν· α᾿̣ε̣ι`̣ ἐπιδημεῖ. καὶ οὕτω γοῦν ἐξείληφα τὸ ἐν τῷ Μιχ̣α̣ι´̣ᾳ̣· "καὶ σύ, Βηθλεέμ, οἶκος τοῦ Ἐπάθα, ὀλιγοστὸς εἶ. ἐκ σοῦ μοι ἐξελεύσεται, καὶ αἱ ἔξοδοι αὐτοῦ ἀπ' ἀρχῆς" ε̣ἰσιν· οὐ γάρ που νῦν πρ̣ότ̣ε̣ρ̣ο̣ν̣ ε᾿̣ξ̣ε̣λ̣θὼν παρὰ τοῦ πατρὸς ἧκεν, ἀφ' οὗ ἡ χρεία τῆς δ̣ιοικ̣ήσεω̣ς τῶν σωστικῶν. ὅπως̣ π̣ο̣τ̣ε`̣ γινομένη καὶ ὅπου ποτὲ γινομένη τῆς ἐξόδου αὐτοῦ χρεία. διὰ τοῦτο οὐδὲ μίαν̣, ἀλλὰ πολλὰς ἐξόδους εἶπεν. "διὰ τοῦτο δώσει αὐτοὺς ἕως καιροῦ τικτούσης". ἡ τελευταία ἔξοδ̣ος̣, η῾̣ τοῦ τοκετοῦ τῆς Μαρίας, ἐστίν τις "ἕως καιροῦ τικτούσης"· ἡ γραφὴ γὰρ οὐκ αἰνεῖ τικ̣τούσας, ἀλλὰ μίαν λέγει τίκτουσαν σημαινομε´̣ν̣η̣ν διὰ τῆς λέξ̣ε̣ω̣ς̣. τίκτου̣σα δὲ κ̣υρίω̣ς ε᾿̣σ̣τὶν ἡ μὴ σπέρματα ἀναλαβοῦσα καὶ κυοφορήσασ̣α κα̣ι`̣ μο̣ρ̣φ̣ω´̣σασα κ̣α̣ι`̣ π̣ε̣ρ̣ιστέγ̣ουσα, ἀλλὰ αὐτὴ τίκτει. διὰ τοῦτο ἐκ γυναικὸς γέγονεν. οὐδεὶς τῶν ἄλλων ἐκ γυν̣αικ̣ός, ἀλ̣λ̣ὰ διὰ γυναικὸς πάντες· ἐξ ἀνδρῶν δὲ πάντες· ἐκ τοῦ ἀνδρ̣ὸς γὰρ ἡ γυνὴ γίνεται, καὶ ὁ̣ ἀνὴρ διὰ τῆς γυναικός. καὶ τοῦτο δὲ ῥητέον, ὅτι αἱ γενε̣αλογίαι ἀπαθῶς̣ καὶ ε᾿̣πιστημο´̣ν̣ως καὶ εὐσεβῶς γίνονται, ὅταν ἀπὸ πατέρων κατάγωνται· διαβάλλεται γὰρ̣ ἡ γενεα̣λ̣ογία ἡ ἐκ γυναικῶν.
We say also that the life which is not so called by a derivative name is from the Life; for it does not partake of life, but is itself the life. Thus, then, he lives because of the Father. As man, therefore, he exists for a reason, but as God, not for a reason. Both came together at the time of his visitation. By visitation I do not mean absolutely the one according to the flesh; for he willed many visitations; he is always visiting. And so at any rate I have understood the passage in Micah: "And you, Bethlehem, house of Ephrathah, you are small. From you shall come forth for me, and his goings forth are from the beginning" — for it is not that he came forth now at some point and then came from the Father, from the time when the need for the administration of saving things arose, in whatever way it came to be and wherever it came to be, that there was need of his going forth. For this reason he said not one going forth, but many goings forth. "Therefore he will give them up until the time of her who is in labor." The last going forth, that of Mary's childbirth, is a certain "until the time of her who is in labor"; for the Scripture does not praise women in labor, but speaks of one woman in labor, signified by the word. And she is properly in labor who did not receive seeds and conceive and form and clothe herself with them, but herself gives birth. For this reason he was born of a woman. No one else was born of a woman, but all were born through a woman; and all were from men; for the woman comes from the man, and the man through the woman. And this too must be said, that genealogies are made without passion and knowledgeably and piously when they are traced down from fathers; for the genealogy that comes from women is disparaged.
μόνη οὖν αὕτη ἡ τίκτουσα ἄνευ ἀνδρ̣ὸς τέτοκ̣εν̣. καὶ διὰ τ̣οῦτο ἐκ γυναικὸς γέγονεν ὁ σωτήρ, οὐ διὰ γυναικός, εἰ καὶ πολλοὶ ἄλλοι γ̣ι´̣νονται λε´̣γοντες̣ ο̣υ᾿̣κ̣ 3 "ἐκ̣ Μαρίας", ἀλλὰ "διὰ Μαρίας". δόκησι̣ν οὖν πρεσβεύουσιν πολλοί. καὶ ὁ θεὸς ε᾿̣κ τοῦ π̣ατρός ἐστιν καὶ οὐ διά τι, ὁ δὲ ἄνθρωπος ἐκ̣ τ̣ο̣ῦ Δαυὶδ καὶ τῆς Μαρίας καὶ διά τι. ἕνεκα τῆς σω̣τηρίας τοῦ κόσμου ἐλήλυθεν, ἵνα καταρ̣γήσῃ τὸν θάνατον, ἵνα πολλὰ ποιήσῃ το̣ῖς θν̣ητοῖς, ἅπερ ἐκ ῥαθυμίας ἰδίας ἀποβεβ̣λη´̣κ̣εσαν. τίνος δὴ ταῦτα χα´̣ριν λέγω; τὰ λεγόμενα περὶ τ̣οῦ σ̣ωτῆρος δηλοῖ τὴν θεότητα̣. καὶ π̣άντα̣ τὰ ἀπαγγελλόμενα περὶ τῆς θεότητος ἀσυντρ̣όχασ̣τ̣ά εἰσιν πρὸς ἄλλον τιν̣α´̣· μ̣ο̣ν̣ογενὴς γάρ ἐστιν. τὰ δὲ περὶ τ̣ο̣ῦ ἀνθρώπου λε̣γ̣όμε̣ν̣α̣ κατορθώματα ὡς ἀνθ̣ρ̣ω´̣που ἅπτεταί πως καὶ τῶν δι καίων. μιμ̣ηταὶ τοῦ ἀνθρώπου γίνονται οἱ σπουδαῖοι. ο̣υ᾿̣ μιμοῦνται δὲ τὴν θεότητα–τοῦτο γὰρ ἀνο´̣σ̣ι̣όν ἐστιν–, τὸν̣ ἀ´̣νθρ̣ω̣πον μιμοῦνται. ὅσα οὖν λέγεται περὶ του῀̣ α᾿̣νθρώπου, ῥηθείη ἂν καὶ περὶ τω῀̣ν ἀγγέλων καὶ περὶ τῶν τελείων ἀνδρῶν. ὅσα δ̣ὲ λέγεται περὶ τῆς θεότητος, οὐδὲ περὶ α᾿̣γ̣γ̣ε´̣λων οὐδὲ πε̣ρ̣ὶ ἀνθ̣ρ̣ω´̣πων ἁγίων ῥηθήσεται. οὐ λ̣έγω τινὰ τῶν γενητῶν σοφίαν εἶνα̣ι ἠ`̣ ἀπαύγασμα δόξης ἢ χαρακτῆρα τῆς θεικῆς ὑποστάσεως ἢ μονογενῆ τοῦ θεοῦ υἱόν. ὅσα δ̣ὲ λέγε̣ται ὡς π̣ερ̣ὶ ἀνθρώπου, ῥηθείη ἄν, οἷον· "ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον" ὄντα, "ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα, ἣν ἤκουσα παρὰ τοῦ θεοῦ". καὶ ἄλλοι πολλοὶ μαθόντες παρὰ το̣ῦ θεοῦ τη`̣ν ἀλήθειαν ἐλάλησαν.
This one alone, therefore, has given birth without a man. And for this reason the Savior came to be from a woman, not through a woman, even if many others say, not "from Mary," but "through Mary." Many, therefore, advocate mere appearance. And God is from the Father and not through anything, whereas the man is from David and from Mary and through something. He came for the sake of the salvation of the world, in order that he might abolish death, in order that he might do many things for mortals which they had cast off through their own negligence. Why do I say these things? The things said about the Savior reveal his divinity. And all the things proclaimed about the divinity are incommunicable to anyone else; for he is only-begotten. But the righteous deeds said of the man touch in some way even the righteous, as of a man. The earnest become imitators of the man. But they do not imitate the divinity—for that is impious—they imitate the man. Therefore, whatever is said about the man could also be said about the angels and about perfect men. But whatever is said about the divinity will not be said about angels or about holy men. I do not say that any of created things is wisdom or the radiance of glory or the express image of the divine substance or the only-begotten Son of God. But whatever is said as about a man could be said, for example: "You seek to kill me, a man who has spoken the truth to you, which I heard from God." And many others, having learned the truth from God, spoke it.
οὑ῀̣τ̣ος δὲ πλειόνως, οὗτος μειζόνως, ο̣ὗτος ἀσυνκρίτως. καὶ πάλιν· "ἐγὼ δὲ ὅτι τὴν ἀλήθειαν ὑμῖν λέγω, οὐ πιστεύετέ μοι". καὶ ἄλλοι λέγο̣υσιν τὴν ἀλήθειαν· ἐὰν γὰρ δῶμεν, ὅτι οὐδεὶς τὴν ἀλήθειαν εἶπεν ἢ αὐτ̣ὸς ὁ Χριστός, δίδο̣μ̣ε̣ν ε̣ι᾿̣ς̣ τὴν αἵρεσιν α᾿̣κ̣ο´̣νην τὴν ἀνώνυμον. ἔνι ἀνώνυμός τις αἵρεσις ἡ ἐξανατ̣εῖλ̣αι δοκοῦσα ἢ γεγονέναι ἐκ βιβλίων. καὶ πολλοὶ βίβλους, συντάξεις, ἔχουσιν καὶ τοῦτο λέγουσι̣ν̣, ὁ´̣τι οὐδέποτε ἐν ἀνθρώποις γέγονεν η῾̣ ἀλήθεια εἰ μὴ ἐπὶ τῇ ἐπιδημίᾳ τοῦ σωτῆρος· "ἡ χάρις" γ̣ὰρ "καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο". καὶ ὅρα ποῦ συνάγει αὐτοῖς ὁ λόγος· ἐπεὶ βούλον̣ται τὴν παλαιὰν γραφὴν μὴ ἐκ θεοῦ εἶναι μηδὲ τοὺς προφήτας, λέγουσιν, ὅτι οὐδέποτε ἡ ἀλήθεια ε̣ι᾿̣ς̣ α᾿̣νθρ̣ώπο̣υ̣ς ἐλήλυθεν εἰ μὴ τῆς ἐπιδημίας γεγενημένης. ταῦτα δὲ λέγοντες τὴν μίαν̣ θ̣ε̣ο´̣τ̣ητα δ̣ι̣ακο´̣πτουσιν καὶ ἄλλον λέγουσιν τὸν πρὸ τῆς ἐπιδημίας τὸν κοσμοποιόν̣, ἄλλον δε`̣ ζ̣ητ̣οῦσιν πατέρα Χ̣ριστοῦ. οὐ λέγομεν δὲ ἡμεῖς τοῦτο, ὅτι ποτὲ ἡ ἀλήθεια ἐκρύβη. ἀεὶ τὰς μαρτυρίας ἑαυτῆς ε᾿̣κπ̣ε´̣μπ̣ει. παρὰ τοὺς ἀνθρώπους δὲ ἔστιν ἢ ὁρᾶν
This one more abundantly, this one more greatly, this one incomparably. And again: "But because I tell you the truth, you do not believe me." And others also speak the truth; for if we grant that no one spoke the truth except Christ himself, we give place to the nameless heresy unwillingly. There is a certain nameless heresy that seems to have sprung up or to have come from books. And many have books and treatises and say this, that the truth never came among men except at the visitation of the Savior; for "grace and truth came through Jesus Christ." And observe where their argument leads them: since they wish the old Scripture not to be from God, nor the prophets, they say that the truth never came to men except when the visitation had occurred. But by saying these things they tear apart the one Godhead and say that one is the creator of the world before the visitation, and they seek another father of Christ. But we do not say this, that the truth was ever hidden. Always it sends forth its own testimonies. And it is among men either to see
αὐτὴν ἢ μὴ ὁρᾶν. καὶ ὡ´̣σπερ καὶ ἐπι`̣ τ̣οῦ αἰσθη̣του῀̣ ἡλίου συμβαίνει τὸν μύοντα τὰς ὄψεις μὴ ὁρᾶν, καὶ οὐκ ἤδη λέγομεν μὴ εἰ῀̣ναι τὸν ἡ´̣λιον, οὕτως οὐ λέγομεν ὅτι ποτὲ ἡ ἀλήθεια ἐν ἀνθρώποις οὐ γέγ̣ονεν οὐ θέλοντες δια̣κ̣ο´̣ψ̣αι τὴν γραφήν. καὶ λέγω· ἐάν μοι ἀγάγῃς ἀκροδρύων δύο κ̣α̣ρ̣π̣ῶν, οἱ῀̣ον συκ̣ῆς καρπ̣ω῀̣ν, ἐπεὶ διεῖλες ἀπὸ τῆς ὕλης, ἀνάγκη καὶ φυτὰ ἕτερα καὶ ἕτερα εἶναι. οὕτω̣ τοίνυν ἀδύνατον τὴν ευ᾿̣αγγελ̣ικὴν παίδευσιν τὴν ἀλήθειαν εἰς ἀνθρώπους ἠγιοχένα̣ι̣, τὴν δὲ πρὸ τῆς ἐπιδημίας τὴν καλουμένην παλαιὰν μὴ πεφωτικέναι κατὰ τὴν ἀλήθειαν. ἀναγκαίως προσήκαντο ἐκ τῶν διαφόρων καρπῶν καὶ διάφορον ποιότητα· οὐχ ὅτι ἔστιν διάφορος θεότης, ἀλλὰ τῇ ἐκείνων ἀτόπῳ ἀρχῇ τοῦτο ἠκολούθησεν. ἐὰν οὖν ὁ σωτὴρ λέγῃ· "ἐγώ εἰμι ἡ ἀλήθεια" καὶ ποιμὴν καὶ θύρα καὶ τὰ ἄλλα, ἀκοινώνητά εἰσιν ταῦτα τὰ ὀνόματα καὶ τὰ ὑφ' αὐτῶν σημαινόμενα πρὸς τοὺς γενητούς. ἐὰν δὲ λέγῃ ὅτι· "ἄνθρωπός εἰμι", ἐὰν λε´̣γ̣η̣ται περὶ αὐτοῦ ὅτι δίκαιός ἐστιν–"τὸν δίκαιον ἀπεκτείνατε", λέγει ὁ Πέτρος–, ταῦτα τὰ ὀνόματα συντρ̣οχάζει καὶ εἰς ἀνθρώπους καὶ ἀγγέλους. τὸν αὐτὸν τρόπον λάβε μοι καὶ ἐπὶ βασιλέως· καὶ ἐπεὶ βασιλεὺς ἔστιν συνφυής τις τοῦ λόγου βασιλεία, οὐδὲ ἀναλημπτὴ οὐδὲ ἀποβληθη῀̣ναι δυναμένη, αὐτὸ τοῦτο βασιλεία ἐστίν. καὶ ὥσπερ οὐ λέγεται δίκαιος ἐκ τοῦ δικαιοσυ´̣νην ἔχειν, ἀλλὰ αὐτὸ δικαιοσύνη ὤν, οὕτω καὶ βασιλεὺς οὐκ ἐκ χειροτονίας εἶναι, ἀλλα`̣ αὐτὸ τὸ βασιλεὺς ἐκ βασιλέως, ὡς θεὸς ἐκ θεοῦ.
to see it or not. And just as with the visible sun it happens that one who closes his eyes does not see, yet we do not forthwith say that the sun does not exist, so we do not say that the truth was never among men, not wishing to cut the Scripture. And I say: if you bring me two fruits of trees, for instance fruits of the fig, since you have distinguished them from the material, it is necessary that the plants also be different from one another. So then it is impossible that the evangelical teaching brought the truth to men, and that the teaching before the coming, the so-called old, was not enlightened according to the truth. Necessarily they received from the different fruits also a different quality; not that there is a different divinity, but this followed from their absurd origin. If, then, the Savior says: "I am the truth," and shepherd and door and the rest, these names and the things signified by them are not shared with created things. But if he says: "I am a man," if it is said concerning him that he is just—"you killed the just one," says Peter—these names run together and apply to men and angels alike. In the same way, take it also in the case of king: and since he is a king, a kingdom consubstantial with the Word, neither capable of being taken up nor cast off, this very thing is kingdom. And just as he is not called just from having justice, but being justice itself, so also he is king not from appointment by vote, but the very thing—king from king, as God from God.
ἔχει δὲ καὶ ἐπίκτητον βασιλείαν, ἣν ἠθέλησεν ἔχειν ε᾿̣πιδημῶν, ἵνα καὶ τοὺς πολεμοῦντας τὸ τῶν ἀνθρώπων γένος καθέλῃ καὶ α̣υ᾿̣τ̣οὺς εἰς νομ̣ίμην̣ ἐπιστασίαν ἀγάγῃ ὥστε νομίμως βασιλεύεσθαι. ἐὰν οὖν λέγῃ· "ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ' αὐτοῦ ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦ", οὐ περὶ τῆς συμφυοῦς καὶ ἀιδίου βασιλείας λέγει, ἀλλὰ ἧς ἀνεδέξατο ἡμῶν ἕνεκα. ἔστιν δὲ ἐπὶ θεοῦ βασιλεία ἡ διδασκαλία. ἄλλη οὖν ἦν ἡ διδασκα̣λία ἡ πρὸ τῆς ἐπιδημίας ἣν ἔλεγον ὅτι κατ' αὐτὸν ὡς θεὸς λόγος πρ̣ο̣φ̣έρει, καὶ ἄλλη ἐστὶν ἡ τινῶν ἕνεκα. αὕτη οὖν ἀρχὴν καὶ τέλος ἔχει. εἴρηται γοῦν ἐν ἑνὶ τω῀̣ν δ̣ώδεκα προφητῶν· "καὶ κύριος βασιλεύσει ἐκ Σιὼν ἀπὸ τοῦ νῦν καὶ ἕως τοῦ αἰῶνος". τὸ "ἀπὸ" κ̣α̣ι`̣ "ἕως" χρόνον σημαίνει̣. ἀλλὰ ἐὰν περὶ ἀνθρώπου λέγηται ὅτι ἀπὸ τοῦδε τοῦ χρόνου βασιλεύει καὶ ἕως τοῦδε, ἐλάττωσιν αὐτοῦ σημαίνει· πρὸ γὰρ τοῦ χρόνου ἀφ' οὗ τῆς βασιλείας ἤρξατο, οὐκ ἦν β̣ασιλεύς, καὶ σχούσης τέλος τῆς βασιλείας οὐκέτι βασιλεύς ἐστιν. π̣ερι`̣ τοῦ σωτῆρος δὲ οὐ τοῦτο λέγομεν, ἀλλὰ ἐβασίλευσεν ἀφ' οὗ ἡν ἐκ χειροτονίας ἔσχεν ἀρχήν, καὶ οὐκ̣έτι βασιλευ´̣ει, ὅταν αὕτη τέλ̣ο̣ς ἀπολάβῃ· ἐκείνη μὲν γὰρ δι' αὐτόν ἐστιν. ὡς ἡ θ̣εότης ο̣υ᾿̣ διὰ ἄλλον πρόσεστιν αυ᾿̣τῷ, οὕτως̣ οὐδ̣ὲ ἡ βασιλεία οὐδὲ ἡ ἁγιότης. "ὁ θεὸς βασιλεὺς ἡμῶν πρὸ αἰῶνος". ἡ δὲ π̣ρὸ αἰῶνος βασιλ̣ε̣ία δι' αὐτόν. πάλιν· "ἡ βασιλεία σου βασιλεία πάντων τῶν αἰώνων". τῷ θεῷ λόγῳ λέγεται τοῦτο. ὁ λόγος οὐδὲ ἀρχομένην ἔχει βασιλείαν οὐδὲ λήγ̣ουσαν· "κύριος" γὰρ "βασ̣ιλεύων τὸν αἰῶνα καὶ ἐπ' αἰῶνα καὶ ἔτι".
He also has an acquired kingship, which he willed to have during his sojourn among us, in order that he might also bring down those who war against the human race and lead them into lawful subjection, so that they might be ruled lawfully. If, then, he says, "But I have been established as king by him upon Zion, his holy mountain," he is not speaking about the kingship that is innate and eternal, but about the one he accepted for our sake. And with God, kingship is teaching. One teaching, then, was that before his sojourn among us, which they said he brings forth in accordance with himself as God the Word, and another is that which exists for the sake of certain people. This one, then, has a beginning and an end. For it has been said in one of the twelve prophets: "And the Lord shall reign from Zion from now and forever." The words "from" and "until" signify time. But if it is said of a man that he reigns from this time and until that time, it signifies a diminution of him; for before the time from which he began his reign, he was not king, and once his reign has reached its end, he is no longer king. But concerning the Savior we do not say this, but rather he reigned from the time when he received his beginning from appointment, and he no longer reigns when this reaches its end; for that kingship exists for his sake. For just as divinity is present in him not for the sake of another, so neither is kingship nor holiness. "God is our king before the ages." And the kingship before the ages exists for his sake. Again: "Your kingship is a kingship of all the ages." This is said to God the Word. The Word has a kingship that neither begins nor ends; for "the Lord" is "reigning for the age and for the age and still.
ἠπόρησεν ἔτι σημᾶναι χρόνον καὶ αἰῶνα, κα̣ι`̣ ε̣ἰ῀̣π̣εν "καὶ ἔτι". το`̣ "ἐ´̣τι" ο̣ὕτω λαμβάνομεν· κἂν αἰῶνα λάβῃς ἄλλον, ἔτι βασιλεύει, κἂν ἄλλο̣ν̣, ἐ´̣τι, κἂν πάντας̣, ἐ´̣τ̣ι̣ βασιλεύει· ἐξ οὗ δείκνυται ἀτελεύτητος οὖσα αὐτοῦ ἡ ἀρχή· ἡ γὰρ βασιλεία ἣν κατὰ συνκατά5 βασιν ἔσχεν, καὶ πεπαύσεταί ποτε καὶ ἀρχὴν εἴληφεν· διά τι γάρ ἐστιν, διὰ τὴν τοῦ κόσμου σωτηρίαν, διὰ τὴν ἀφαίρεσιν "τῆς ἁμαρτίας τοῦ κόσμου". καὶ ὥσπερ ἰατρὸς ἀεὶ μὲν ἰατρός ἐστιν ἀφ' οὗ τὴν τέχνην ἔχει καὶ ἐς ὅσον δὲ αὐτὴν πράττει ἰατρὸς ἀρχὴν ἔχει καὶ τέλος, τοῦ δὲ κάμνοντος ἀρχὴν ἔχει καὶ τέλος τοῦ ἔτι ἐκείνου ἰατρὸς εἶναι, ὅταν εἰς εὔεικτον ὑγίειαν ἀχθῇ καὶ εἰς εὔεικτον ἕξιν, τὰ αὐτὰ καὶ περὶ διδαςκάλων ἐρεῖς. ἔστιν τις διδάσκαλος ἀφ' οὗ ἐπιστήμην ἀνείληφεν. γίνεται δὲ τοῦδε διδάσκαλος ὅταν προσέλθῃ αὐτῷ· καὶ ὅταν ἐκεῖνος παιδευθῇ καὶ ἄκρως ἀναλάβῃ τὴν ἐπιστήμην ὡς ὁ διδάσκαλος, πέπαυται τοῦ εἶναι αὐτοῦ διδάσκαλος. καὶ ἀρετή ἐστίν πως διδασκάλου
He was at a loss to indicate a time and an age further, and said, "and still." We understand "still" in this way: even if you take another age, he still reigns; even if another, still; even if all of them, he still reigns. From this it is shown that his rule is without end. For the kingship which he held by condescension will also cease at some point and has had a beginning; for it exists for a reason—for the salvation of the world, for the removal of "the sin of the world." And just as a doctor is always a doctor from the time he has his craft, and for as long as he practices it he is a doctor having a beginning and an end, but he has a beginning and an end of being a doctor to the sick man while that man is still ill, when the man is brought to good health and a good condition—you will say the same things about teachers as well. There is a certain teacher from the time he has acquired knowledge. But he becomes a teacher to this person when the person comes to him; and when that person has been educated and has fully acquired the knowledge as the teacher has, he has ceased to be his teacher. And virtue is in some way a teacher's
τὸ ποτὲ παύσασθαι ἀπὸ τοῦ τῶνδε διδάσκαλος εἶναι· τελειώσας γὰρ αὐτούς, οὐ οὐκέτι. εἰ δὲ ἀεὶ μένοι διδάσκαλος τοῦδε, οὐδεὶς τελειοῦται κατὰ τὴν διδασκαλίαν ὑπ' αὐτοῦ. τοιαῦτα οὖν τινα ἀκούοντες, οὕτω μὴ ἐπιστάνοντες ταῖς γραφαῖς–οἷον· "ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί", οὐκέτι οὕτω βασιλεύει· οὐ γὰρ καθάπαξ οὐκέτι βασιλεύει, ἀλλ' οὕτως οὐκέτι βασιλεύει. ὀνομάζεται ἐκεῖ βασιλεὺς καὶ βασιλεία· "κύριε" γάρ, "ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς". ἐὰν ἐπὶ τοῦ θεοῦ λόγου λάβωμεν τὴν λέξιν ταύτην, εὑρίσκεται αὐτὸς καὶ βασιλεὺς καὶ δύναμις· "Χριστὸς" γὰρ "θεοῦ δύναμις", καί· "δύναμις ἦν ὑψίστου"–οὗτός ἐστιν– "ἐπεσκίασεν" τὴν Μαρίαν, ἵνα κυοφορήσῃ καὶ μήτηρ γένηται τοῦ ναοῦ. ἐὰν οὖν θέλωμεν λαβεῖν τὴν δύναμιν ἐκ θεοῦ λόγου, τὸν βασιλέα τὸν ἄνθρωπον τὸν κυριακὸν ἐκδεχόμεθα. οὗτος δὲ εὐφραίνεται ἐν τῇ τοῦ θεοῦ δυνάμει. ἡ ἐπιδημία οὖν οὐ κατώρθωσεν ἐφ' οἷς χαίρειν καὶ γεγηθέναι δεῖ; ταῦτα δὲ τὰ κατορθώματα οὐ γέγονεν ἐκ τοῦ ἀνθρώπου τῇ δυνάμει, ἀλλ' ἐκ τῆς δυνάμεως τῷ ἀνθρώπῳ. αὐτίκα γοῦν καὶ τὴν ἀνά στασιν τοῦ σωτῆρος οὕτω λέγει γίνεσθαι ὁ Παῦλος φάσκων· "ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως θεοῦ". μὴ τὴν ζωὴν λέγομεν ζῆν ἐκ δυνάμεως θεοῦ, μὴ τὴν δύναμιν ἐκ δυνάμεως θεοῦ ζῆν. "θανατωθεὶς" οὖν "σαρκί, ζωοποιηθεὶς δὲ πνεύματι". θαν̣ατ̣ο̣ῦται σαρκί, οὐ θανατοῦται θεότητι. ἐκλαμβάνομεν οὖν περὶ τοῦ ἀνθρώπου ταῦτα εἰρῆσθαι ὅτι· "ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς"·
The "once" means to cease from being the teacher of these things; for when he has perfected them, he is no longer. But if he remained forever the teacher of this one, no one would be perfected by his teaching. So when they hear certain things of this sort, they do not thus attend to the Scriptures—for example: "when he hands over the kingdom to God and the Father," he no longer reigns in this way; for it is not that he absolutely no longer reigns, but that he no longer reigns in this way. There he is called king and kingdom; for "Lord," it says, "in your power the king will rejoice." If we take this expression in reference to the Word of God, he himself is found to be both king and power; for "Christ" is "the power of God," and "the power of the Most High"—this is he—"overshadowed" Mary, so that she might conceive and become mother of the temple. If, then, we wish to receive the power from the Word of God, we await the king, the man who belongs to the Lord. And this one rejoices in the power of God. Did his coming, then, not accomplish the things for which one must rejoice and be glad? But these accomplishments did not come about from the man by the power, but from the power for the man. At any rate, Paul also says that the resurrection of the Savior comes about in this way, declaring: "he was crucified from weakness, but he lives from the power of God." Let us not say that the life lives from the power of God, nor that the power lives from the power of God. "Put to death" then "in the flesh, but made alive in the spirit." He is put to death in the flesh, he is not put to death in the divinity. We understand, then, that these things were said concerning the man: "in your power the king will rejoice.
εἰ γὰρ καὶ περιγέγονεν πολεμίων καὶ ὑπέταξ̣εν αυ᾿̣τοὺς καὶ "ἐξουσίαν" τοῖς ἄλλοις "δέδωκεν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων", δυνάμει τοῦτο γε´̣γ̣ο̣ν̣ε̣ν̣· αὐτ̣η`̣ γὰρ ἡ δύναμις ἐνίσχυσεν τὸν ναὸν ὄντα καὶ αὐτὸν βασιλέα πρὸς τὸ "ἀρχηγὸν τῆς σωτηρίας" γενέσθαι. "τὸν δὲ ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε". ἐν πᾶσιν πρωτεύει· "ἵνα γένηται" γ̣α´̣ρ, φησίν, "αὐτὸς ἐν πᾶσιν πρωτεύων". οὐδενὸς δεύτερός ἐστιν, οὐδὲ ἴσος τις αὐτοῦ ἐν τοῖς κοινοῖς. ἐ´̣λ̣ε̣γον δέ, ὅτι κοινά ἐστιν τοῦ ἀνθρώπου τοῦ κυριακοῦ καὶ τῶν ἁγίων ἀνδρῶν τὰ πράγματα. οὐδεὶς δὲ οὔτε ἴσος αὐτοῦ, οὐδὲ αὐτός τινος δεύτερός ἐστιν· διὸ καὶ ἀρχηγὸς λέγεται. "κύριε" οὖν, "ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς". καὶ περὶ τῆς ἑκάστου βασιλίδος κατὰ θεὸν ῥηθείη ἂν τοῦτο. ὁ Ἀβραὰμ ἰδιώτης ἦν, ὅσον περὶ τὸν πρόχειρον βίον, καὶ εἴρηται "βασιλεὺς παρὰ θεοῦ" εἶναι. ἄλλην ἄρα βασιλείαν εἶχεν τὸ θείους νόμους καὶ πνευματικοὺς σῴζειν. καὶ ὁ οὕτω βασιλεύων κἂν μὴ ἄλλων κρατῇ, ἑαυ τοῦ βασιλεύει· πρῶτον ἑαυτοῦ, εἶτα ἄλλων. πάλιν· "χωρὶς ἡμῶν ἐβασιλεύσατε· καὶ ὄφελόν γε καὶ ἐβασιλεύσατε, ἵνα καὶ ἡμεῖς ὑμῖν συνβασιλεύσωμεν". μὴ νομίσητε, ὠ῀̣ Κορίνθιοι– αὐθέκαστοι δὲ οὗτο̣ι ἦσαν καὶ μεγάλα περὶ ἑαυτῶν φρονοῦντες–λέγει· μὴ νομίσητε, ὅτι φθονοῦμεν ὑμῖν ἐὰν βασιλεύσητε. ἡμεῖς ὑμῶν ἕνεκα οὐ βασιλεύομεν. οὐ θέλει ὁ θεὸς χωρὶς ὑμῶν ἡμᾶς τελέσαι· διὰ τοῦτο γὰρ οὐ βασιλεύομεν ὅτι οὔπω ὑμεῖς βασιλεύετε. ἐὰν οὖν ὑμεῖς βασιλεύσητε, ἑτοίμως ἔχομεν τὸ βασιλεῦσαι. οἷον κεκλήσθωσάν τινες̣ ε̣ι᾿̣ς̣ εὐωχίαν παρὰ τοῦ βασιλέως μεγάλοι τινὲς ὄντες.
For if he also prevailed over enemies and subjected them and "gave authority" to others "to tread upon serpents and scorpions," this happened by power; for this very power strengthened the temple, which is also itself a king, to become "the author of salvation." "But the author of life you killed." He is first in all things; "that he might become," it says, "in all things preeminent." He is second to no one, nor is anyone equal to him in common matters. And they said that the affairs of the lordly man and of holy men are common. But no one is equal to him, nor is he second to anyone; therefore he is also called author. "O Lord," then, "the king shall rejoice in your power." And this might be said concerning each one's queen according to God. Abraham was a private man, as far as his ordinary life was concerned, and he is said to be "a king before God." He had another kingdom, then—that of preserving divine and spiritual laws. And the one who reigns in this way, even if he does not rule over others, rules over himself: first over himself, then over others. Again: "You have reigned without us; and would that you had indeed reigned, that we also might reign with you." Do not think, O Corinthians—for these men were self-willed and thought great things of themselves—he says: do not think that we envy you if you reign. We do not reign for your sake. God does not wish to perfect us without you; for this reason we do not reign, because you do not yet reign. If, then, you reign, we are ready to reign. For example, let certain great men be called to a banquet by the great king.
ἡ φιλανθρωπία τοῦ βασιλέω̣ς̣ ἐκάλεσεν καὶ ὑποδεεστέρους τῶν παρόντων. λέγει ὅτι· "μὴ φάγωμεν χωρὶς ἐκείνων, ἵνα μη`̣ λειφ̣θῶσιν λοιπὸν ἐκεῖνοι ἐλθόντες εὐωχηθῆναι". ἔχουσιν καὶ τοὺς προλαβόντας καὶ προηγ̣ο̣υμένως εὐωχουμένους. τοῦτο καὶ ἐν ψαλμῷ ἑνὶ λέγει· "ἐμὲ ὑπομενοῦσιν δίκαιοι, ἕως οὗ ἀνταποδῷς μοι". οὐδεὶς τυχὼν τῶν προσδοκουμένων ὑπομένειν λέγεται, ἀλλὰ ὁ μέντοι εἰληφώς, σκοπὸν δὲ ἔχων ἀπολαῦσαι τούτων. ἕκαστος τῶν ἁγίων οὖν βασιλεύς ἐστιν. καὶ ἔλεγον ὅτι τὰ ἁρμόζοντα τῷ ἀνθρώπῳ τοῦ σωτῆρος ἁρμόζει καὶ τοῖς δικαίοις, εἰ καὶ ἀπολειπομένως καὶ ἐλαττόνως. λέγει οὖν καὶ περὶ ἑκάστου ἁγίου· "κύριε, ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς". καὶ οὐκ εἶπεν "εὐφραίνεται", ἀλλὰ "εὐφρανθήσεται". ὅταν ὁ καιρός ἐστιν τῆς εὐφροσύνης, τότε εὐφρανθήσεται.
δύναται οὖν καὶ περὶ τοῦ Δαυὶδ ἰδικῶς τοῦτο λελέχθαι καὶ περὶ τῆς βασιλείας αὐτοῦ τῆς ἀνθρωπίνης καὶ αἰσθητῆς, ὅτι καλῶς διοικήσας τὴν βασιλείαν μισθὸν ἐπ' αὐτῇ λήμψεται· ἕκαστος γὰρ ὅταν ἃ πιστευθῇ, καλῶς ἀνύσῃ, μισθὸν ἐπ' αὐτοῖς ἔχει. ἐπ' ὀλίγων πιστὸς γινόμενος, "εἰς τὴν χαρὰν" τοῦ πλησίον καὶ τοῦ θεοῦ εἰσέρχε̣τ̣α̣ι. κύριε, ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς. τὴν εὐφραινομένην τὸν βασιλέα δύναμιν σωτῆρα λέγει, καθὸ θεὸς λόγος ἐστίν. ἀρτίως ἔλεγον, ὅτι τὰς λέξεις οὕτως δεῖ λαμβάνειν ὡς ἔχει τὰ ὑποκείμενα πράγματα καὶ μὴ ἐκβιάζεσθαι τὰ πράγματα ἄγειν εἰς τὴν σημασίαν. παρ' ἡμῖν τέτριπται τὸ τῆς δυνάμεως ὄνομα. πολλὰ σημαίνει· λέγω δύναμιν τὴν ἴσην ἰσχύος. οὐχ οὕτω λέγω τὸν σωτῆρα θεοῦ δύναμιν εἶναι.
The philanthropy of the king called even those inferior to those present. He says: "Let us not eat without them, so that those who have come may no longer be left out from feasting." They have both those who came before and those who feast in the foremost place. This he also says in one psalm: "The righteous shall wait for me, until you repay me." No one who has obtained what is hoped for is said to wait, but rather the one who has received it while having as his aim to enjoy these things. Each of the saints, then, is a king. And they said that what befits the man of the Savior befits the righteous also, even if in a subordinate and lesser way. He says, then, also concerning each saint: "Lord, in your power the king shall rejoice." And he did not say "rejoices," but "shall rejoice." When the time of rejoicing comes, then he shall rejoice.
Therefore this can be said also specifically concerning David and concerning his human and perceptible kingdom, that having administered his kingdom well he shall receive a reward for it; for each one, when he accomplishes well what has been entrusted to him, has a reward for these things. Being faithful in a few things, he enters "into the joy" of his neighbor and of God. Lord, in your power the king shall rejoice. The power that rejoices the king he calls the Savior, insofar as he is God the Word. Just now I was saying that the words must be taken as the underlying realities stand, and that the realities must not be forced into the meaning. Among us the name of "power" is worn thin. It signifies many things; I mean power as equal to strength. I do not say that the Savior is God's power in this way.
λέγω δύναμιν τὴν ἐπιτηδειότητα. δόξει μέν τις, ὥστε μὴ κεῖσθαι τοῦτο τὸ σημαινόμενον ἐν τῇ γραφῇ. κεῖται δέ. "πιστὸς ὁ θεός, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ σὺν τῷ πειρασμῷ ποιήσει καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν". τὴν ἐπιτηδειότητα λέγει· λέγουσιν γὰρ ἴσον ἴσῳ. καὶ οὕτως ἔχει δύναμιν ὁ ἀντίδικος ὑπενεγκεῖν καὶ ἔκβασιν νίκη̣ς̣ λαβεῖν. ἴδε οὖν, κεῖται. καὶ πάλιν̣· "ἡ δύναμις τῆς ἁμαρτίας ὁ νόμος". δύναται ὁ νόμος καὶ παραβαθῆναι. οὐ κατ' ἐνέργειαν αὐτὸ ἔχει. καὶ καλῶς γε καὶ καιρίως ὁ ἀπόστολος κέχρηται τούτῳ τῷ ῥητῷ· "ἡ δύναμις τῆς ἁμαρτίας ὁ νόμος"· βούλεται γὰρ ἡμᾶς ἐν δυνάμει τῆς ἁμαρτίας καὶ μὴ ἐν ἐνεργείᾳ εἶναι. εἰ εἴρητο δέ· "ἡ δύναμις τῆς δικαιοσύνης ὁ νόμος", οὐκ ἦμεν κατ' ἐνέργειαν δίκαιοι, ἀλλ' ἐν δυνάμει. ἐν δυνάμει δὲ ὄντες κατ' ἐνέργειαν ἦμεν ἄδικοι. τὸ εὔφημον οὖν ἔθηκεν ὁ ἀπόστολος· ἐπεὶ καὶ εἰς ἀμφότερα ἐπ' ἴσης ἔχει τὴν δύναμιν, εἴς τε τὸ φυλάττεσθαι καὶ παραβαίνεσθαι· ἀλλὰ διὰ τὸ ἐπωφελές. σημαίνει δὲ καὶ τὴν ἐπιτηδειότητα ἡ δύναμις. δηλοῖ δὲ καὶ τὸ στρατόπεδον τοῦ βασιλέως· "ἅρματα Φαραὼθ καὶ τὴν δύναμιν αὐτοῦ ἔριψεν εἰς θάλασσαν". "οὐ σῴζεται βασιλεὺς διὰ πολλὴν δύναμιν", διὰ πολλὴν χεῖρα καὶ στρατόπεδα. ὁ σωτὴρ οὖν ἐκτὸς τούτων τῶν σημαινομένων λέγεται θεοῦ δύναμις· οἵῳ γὰρ λόγῳ ὁ πατὴρ δύναται οὐκ ἐκ δυνάμεως ἔχων τοῦτο, ἀλλ' ἐξ οὐσίας, ἡ οὐσία δὲ αὐτοῦ καθ' ἣν δύναται, δύναμις ῥηθείη, οὕτω καὶ ὁ υἱός. λέγει οὖν· "ἐσταυρώθη ἐν ἀσθενείᾳ, ἀλλὰ ζῇ ἐκ δυνάμεως θεοῦ". ὅσον ἧκεν εἰς τὴν ἀνθρωπίνην ἀσθένειαν, ὑπέστη σταυρόν.
I mean the capacity that is suitability. Someone might suppose that this meaning is not found in Scripture, but it is found: "God is faithful, who will not allow you to be tested beyond what you are able, but with the temptation will also provide the way out, so that you are able to endure it." He means the suitability; for they say "equal to equal." And thus the adversary has power to endure and to obtain a way out in victory. See, then, it is found. And again: "The power of sin is the law." The law can also be transgressed; it does not have this in actuality. And well and aptly the apostle has used this saying: "The power of sin is the law"; for he wishes us to be in the power of sin and not in its actuality. But if it had been said, "The power of righteousness is the law," we would not be righteous in actuality, but in power. And being in power, we were in actuality unrighteous. The apostle therefore set down the favorable expression, since it has power equally for both—both for being kept and for being transgressed—but for the sake of what is beneficial. "Power" also signifies suitability. It also makes clear the army of the king: "The chariots of Pharaoh and his army he cast into the sea." "A king is not saved by much power," by a great hand and armies. The Savior, then, apart from these meanings, is called the power of God; for in the same way that the Father is able, not having this from power but from substance—and his substance, by which he is able, might be called power—so also the Son. He says, then: "He was crucified in weakness, but he lives by the power of God." As far as it concerned human weakness, he underwent the cross.
θεὸς οὖν τοῦτον οὐκ ἠδύνατο ὑπομεῖναι, ἄνθρωπος δὲ οἷός τε ἦν τοῦτο παθεῖν. καὶ δὴ πέπονθεν, ἀλλ' ἐκ δυνάμεως θεοῦ ζῇ. ἡ δύναμις οὖν τοῦ θεοῦ ὁ Χριστός ἐστιν, καθὸ θεός ἐστιν. "ἐν τῇ δυνάμει" οὖν "εὐφραίνεται ὁ βασιλεύς". κατὰ πλείονας δὲ τρόπους ἐλέχθη ὁ βασιλεύς. εἰρήκαμεν κατ' ἱστορίαν τὸν Δαυίδ, κατὰ ἀναγωγὴν τὸν ἄνθρωπον τὸν ἐκ τῆς Μαρίας, κατὰ μίμησιν καὶ ἀκολουθίαν αὐτοῦ καὶ τοὺς μιμητὰς αὐτοῦ βασιλέας εἶναι. καὶ παρεστήσαμεν ἀπὸ τῆς πρὸς Κορινθίους ἐπιστολῆς βασιλείαν ἄλλην παρὰ τὴν πρόσκαιρον. "κύριε" οὖν, "ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς". λέγεται τοῦτο ἤτοι ἀπὸ τοῦ πνευματοφόρου ἀνδρὸς ἢ ἀπ' αὐτοῦ τοῦ ἁγίου πνεύματος τ̣οῦ τυγχάνοντος ἐν αὐτῷ· ὅταν γὰρ λέγῃ τὸ ἅγιον πνεῦμα "κύριε", οὐ μόνον καὶ ἀπολελυ̣μένον ἀνθρώπου τοῦτο λέγει, ἀλλ' ὅταν πνευματοφόρον παρασκευάζῃ τινά. ἐκεῖνος οὖν ἐστιν ὁ λέγων, ὡς τό· "λέγει κύριος τῷ κυρίῳ μου". καὶ λέγει ὁ σωτήρ· "εἰ ἐν πνεύματι ἁγίῳ κύριον αὐτὸν εἶπεν, πῶς υἱὸς αὐτοῦ ἐστιν"; εἰ υἱὸς αὐτοῦ ἐστιν, πῶς δοῦλός ἐστιν, καὶ εἰ δοῦλος, πῶς υἱός; σχέσιν οὖν τινα καὶ διάθεσιν δηλοῖ· καὶ γὰρ ὁ σωτὴρ ἐὰν λέγῃ· "κύριος ἔκτισέν με", καιρίως λέγει· μὴ γὰρ εἶπεν· "κύριος ἐγέννησέν με"· πατρὸς γάρ ἐστιν τὸ γεννᾶν, κυρίου δὲ τὸ κτίζειν. ὅταν περὶ τῆς θεότητος ἑαυτοῦ λέγῃ, οὐ λέγει "κύριον", ἀλλ'· "ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί". "ἐγὼ καὶ ὁ πατήρ μου ἕν ἐσμεν". διάφοροι δέ εἰσιν κύριος καὶ πατήρ. πολλάκις ὅταν περὶ ποιοῦ λέγωμεν, τὰ τοῦ ποιοῦ καὶ τῇ ποιότητι προσάπτομεν, καὶ τὰ τῆς ποιότητος καὶ τῷ ποιῷ. λέγω τὴν ἐπιστήμην
God, then, could not endure this, but man was capable of suffering it. And indeed he has suffered, but he lives by the power of God. The power of God, then, is Christ, insofar as he is God. "In your power," therefore, "the king rejoices." But the king was spoken of in several ways. We have said that according to history it is David, according to anagogical interpretation it is the man from Mary, and according to imitation and following of him, that those who imitate him are also kings. And we established from the epistle to the Corinthians another kingdom besides the temporary one. "O Lord," therefore, "in your power the king will rejoice." This is said either by the Spirit-bearing man or by the Holy Spirit himself who is present in him; for when the Holy Spirit says "O Lord," he says this not only as distinct from the man, but when he prepares someone to be Spirit-bearing. He, then, is the one who says it, as in "The Lord says to my lord." And the Savior says: "If he called him lord in the Holy Spirit, how is he his son?" If he is his son, how is he a servant? And if a servant, how is he a son? It indicates, then, a certain relation and disposition; for if the Savior says, "The Lord created me," he says it fittingly; for he did not say, "The Lord begot me"; for begetting belongs to a father, but creating to a lord. When he speaks about his own divinity, he does not say "lord," but: "I am in the Father and the Father in me." "I and my Father are one." But lord and father are different. Often, when we speak about a qualified thing, we attach the things of the qualified thing also to the quality, and the things of the quality also to the qualified thing. I mean knowledge
γιγνώσκειν. ψεῦδος δέ ἐστιν εἰπεῖν ὅτι ἀγνοεῖ ἡ ἐπιστήμη. συνύπαρκτα τὰ ἐναντία εὑρίσκεται, ἐπιστήμη καὶ ἄγνοια. λέγω δὲ καὶ τὸν ἐπιστήμονα γιγνώσκειν. ἔτι μὴν πολλάκις λέγουσίν τινες ὅτι οὐ δεῖ τὸν ἰατρὸν φιλάργυρον εἶναι. εἶτα λέγουσιν ὅτι οἶδεν ἡ ἰατρικὴ παραιτεῖσθαι φιλαργυρίαν. τὴν ἕξιν λέγει οὐ χωρὶς τοῦ ἔχοντος οὐδὲ τὸν ἔχοντα χωρὶς τῆς ἕξεως. κοινὰ οὖν ἐστιν τοῦ τε ἔχοντος καὶ τοῦ ἐχομένου τὰ τοιαῦτα. καὶ παρεστήσαμεν πολλάκις ἀπὸ τῆς τοῦ ἀποστόλου διδασκαλίας, ὅτι ἀγάπην λέγει τὸν ἔχοντα τὴν ἀγάπην· ὅταν γὰρ λέγῃ· "ἡ ἀγάπη οὐδέποτε ἀσχημονεῖ, οὐ περπερεύεται", τὸν ἔχοντα τῷ ὀνόματι τῆς ἕξεως καλεῖ. καὶ λέγω γε καὶ περὶ τοῦ ἔχοντος τὴν ἀγάπην ὅτι ὠφελεῖ. ὠφελεῖ δὲ ἐκείνην τὴν ὠφέλειαν ἣν ἡ ἀγάπη παρέχει. ἐὰν τοίνυν λέγω ὅτι ὁ ἅγιος λέγει τοῦτο, οἷον ὁ ὑμνῳδός, οὐ χωρίζων τὸ ἅγιον πνεῦμα ἀπὸ τοῦ ἔχοντος, οὐδὲ τὸν ἔχοντα λέγω ὅτι χωρὶς τοῦ ἁγίου πνεύματος ταῦτα λέγει. εἰ οὖν "Δαυὶδ ἐν πνεύματι ἁγίῳ κύριον αὐτὸν καλεῖ", οὕτω δὲ ὡς μετεχόμενον, οὐκ ἀπεζευγμένον ἀπὸ τοῦ μετέχοντος, ὡς οὐδὲ ἡ ἐπιστήμη χωρὶς τοῦ ἐπιστήμονος. καὶ ἐπὶ τῷ σωτηρίῳ σου ἀγαλλιάσεται σφόδρα. ὁ βασιλεὺς ὥσπερ εὐφραίνεται ἐπὶ τῇ δυνάμει, οὕτως ἀγαλλιᾷ σφόδρα καὶ ἐπὶ τῷ σωτηρίῳ. τὸ σωτήριον δὲ καὶ ἡ δύναμις ταὐτόν ἐστιν κατὰ ἄλλην καὶ ἄλλην ἐπίνοιαν λαμβανόμενον. ἡ δύναμίς ἐστιν πάντα ὑφιστῶσα καὶ πάντα οὕτως ἄγουσα ὡς αὐτῇ δοκεῖ. οὕτω καὶ σωτήριόν ἐστιν· ἃ γὰρ ποιεῖ, σωτηρίας ἕνεκα ποιεῖ, ἃ ποιεῖ ἐν ἀνθρώποις, καὶ τῆς ἀνθρώπων σωτηρίας χάριν ποιεῖ. τὴν ἐπιθυμίαν τῆς ψυχῆς αὐτοῦ ἔδωκας αὐτῷ.
To know. But it is false to say that knowledge is ignorant. The opposites are found to coexist: knowledge and ignorance. And I say that the one who knows also knows. Moreover, people often say that a physician ought not to be a lover of money. Then they say that the art of medicine knows how to reject the love of money. He speaks of the disposition not without the one who has it, nor of the one who has it without the disposition. Such things, then, are common to both the one who has and the thing had. And we have often established from the teaching of the apostle that he calls love the one who has love; for when he says, "Love never behaves unbecomingly, is not puffed up," he calls the one who has it by the name of the disposition. And I say indeed also concerning the one who has love that he benefits. And he benefits with that benefit which love provides. If, then, I say that the saint says this—for example, the psalmist—I do not separate the Holy Spirit from the one who has it, nor do I say that the one who has it says these things without the Holy Spirit. If, therefore, "David in the Holy Spirit calls him Lord," and this in such a way as one who is participated in, not separated from the one who participates, just as knowledge is not without the one who knows. And in your salvation he will rejoice greatly. The king, just as he is gladdened by the power, so he rejoices greatly also in the salvation. But salvation and power are the same, being taken according to one and another conception. The power is what establishes all things and leads all things as seems good to it. So also it is salvation; for the things it does, it does for the sake of salvation—the things it does among men, it does for the sake of the salvation of men. You have given him the desire of his soul.
οἶδας ὅτι τὸ "αὐτὸς" ὄνομα τὴν αὐθεντίαν δηλοῖ, οὐ τὰ προσπεφυκότα. ψυχῆς ἐπιθυμία φαύλη ἐστίν, ὅταν ὦ ψυχὴν φαύλην ὑποθέμενος. ὅταν δὲ αὐτὴν τὴν ψυχὴν εἴπω ἐπιθυμίαν ἔχειν, τὴν οὐσιώδην αὐτῆς ἐπιθυμίαν λέγω. ὁ ταύτῃ χρώμενος τῇ ἐπιθυμίᾳ οὐδενὸς ἐρᾷ τῶν φαύλων, ἀλλὰ τῶν ἀγαθῶν· καὶ γὰρ ἔλαβεν τὸ ἐπιθυμητικὸν καὶ τὴν ἐπιθυμίαν, ἵνα τὰ καλὰ μεταδιώκῃ, ἵνα ὀρέγηται τῶν ἐπωφελῶν. ἐὰν οὖν, φέρε, φιλάργυρος τύχῃ πλούτου, οὐ τὴν ἐπιθυμίαν τῆς ψυχῆς ἑαυτοῦ ἔλαβεν, ἀλλὰ τὴν ἐπιθυμίαν τοῦ φιλαργύρου. μέγα οὖν ἐστιν τὸ τυχεῖν τῆς ἐπιθυμίας τῆς ψυχῆς, οὐ προστιθεμένης "τῆς φαύλης". ἀμέλει γοῦν καὶ ἐν ἄλλῳ̣ ψαλμῷ λέγει· "τὸν ἐνπινπλῶντα ἐν ἀγαθοῖς τὴν ἐπι9 θυμίαν σου". τῇ ψυχῇ λέγει. πολλάκις εἴρηται ἡμῖν ἐν ἄλλοις ὅτι τὰ προσκείμενα οὐ ποιοῦσιν ἀντίφασιν. ἐὰν λέγω· "ἡ ἐπιθυμία τῆς ψυχῆς ἀγαθή ἐστιν", ἔνπαλιν λέγω· "ἡ ἐπιθυμία τοῦ δικαίου ἀγαθή ἐστιν", τὸ προσκείμενον οὐ ποιεῖ ἀντίφασιν. λέγω· "ἡ ἐπιθυμία ἡ αἰσχρά, ἡ ἐπιθυμία ἡ κακή, ἡ τοῦ ἀδίκου", ἀντίφασις γίνεται. οὔκ ἐστιν ψυχῆς ἁπλῶς ἐκείνη ἐπιθυμία, ἀλλὰ τοιᾶσδε ψυχῆς. τὰ προσκείμενα οὖν ὁτὲ συναληθεύει, ὁτὲ δὲ μάχεται καὶ ἀντίφασιν ποιεῖ. οὕτω γοῦν εἴρηται· "ἐπιθυμία δικαίου πᾶσα ἀγαθή". ταὐτόν ἐστιν σχεῖν ἐπιθυμίαν δικαίας ψυχῆς καὶ ἐπιθυμίαν ψυχῆς ἄνευ προσθήκης. καὶ τὴν θέλησιν τῶν χειλέων αὐτῶν οὐχ ὑστέρησας καὶ ἐπὶ τῶν αἰςθητῶν δὲ τοῦτο φαίνεται. ἐὰν λέγω ἄρτι ὅτι· "ἐπιθυμεῖ ὅσδε ὁ πατὴρ τὰ τέκνα ἑαυτοῦ εὖ διάγειν", ἐπεὶ πατρὸς μνήμην πεποίημαι, τὸ εὖ διάγειν αὐτὰ βούλομαι. ἐὰν δὲ εἴπω ὅτι·
You know that the name "himself" indicates authority, not the things that have grown attached. Desire of the soul is base when I have supposed a base soul. But when I say that the soul itself has desire, I mean its essential desire. The one who uses this desire loves nothing base, but good things; for he received the desiring faculty and the desire in order that he might pursue noble things, in order that he might reach out for beneficial things. If, then, suppose a lover of money happens to desire wealth, he did not receive the desire of his own soul, but the desire of the lover of money. Great, then, is it to attain the desire of the soul, when "the base" is not added. Indeed, at any rate, in another psalm he says: "You who fill with good things your desire," he says to the soul. It has often been said by us elsewhere that additions do not create a contradiction. If I say, "The desire of the soul is good," again I say, "The desire of the righteous man is good," the addition does not create a contradiction. I say, "The shameful desire, the evil desire, the desire of the unrighteous man"—a contradiction arises. That is not the desire of the soul simply, but of a soul of a certain kind. Additions, then, sometimes are true together, and sometimes conflict and create a contradiction. Thus, at any rate, it has been said: "Every desire of a righteous man is good." It is the same thing to have the desire of a righteous soul and the desire of the soul without addition. And the will of their lips you did not lack. And this is seen also in the case of perceptible things. If I say just now that "such-and-such a father desires that his children fare well," since I have made mention of a father, I mean that they fare well. But if I say that:
"ὁ κακὸς πατὴρ θέλει τοιῶσδε τὰ τέκνα ἑαυτοῦ πράττειν", ἀνῄρησα πατρικὰ σπλάγχνα. "ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ πάσχα φαγεῖν μεθ' ὑμῶν". τὸ "ἐπιθυμίᾳ" δὲ "ἐπεθύμησα" οὕτως ὡς τό· "δικαίως τὸ δίκαιον ἐδίωξα", τὸ ἄξιον τοῦ ἐπιθυμεῖσθαι. ἔστιν δέ ποτε ἐπιθυμῆσαι καὶ τὸ ἀνάξιον τοῦ ἐπιθυμεῖσθαι, ὡς λέγει· "πάθος, ἐπιθυμίαν κακήν". ἡ κακὴ ἐπιθυμία οὔκ ἐστιν ἐπιθυμητή, ὡς οὐδὲ τὸ ψευδώνυμον ἀγαθὸν αἱρετὸν λέγεται, κἂν αἱρῶνταί τινες αὐτό. καὶ τὴν δέησιν τῶν χειλέων αὐτοῦ οὐκ ἐστέρησας αὐτόν. ἐὰν περὶ τοῦ ἐκ Μαρίας ᾖν ὁ λόγος, φανερὸν ὅτι αἴτησιν προσάγει ὑπὲρ ὧν ἐλήλυθεν σῶσαι. ἔχεις γοῦν· "ὅθεν καὶ σῴζειν εἰς τὸ παντελὲς δύναται, ὑπὲρ ζῶν πάντοτε εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν".
ἀεὶ ζῇ ἐν τῷ ἐντυγχάνειν. τὸ "ἀεὶ" δὲ οὕτω λάβε· ἐς ὅσον χρῄζουσιν παρακαλοῦντος καὶ διαιτητοῦ. "καὶ ἐάν τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν πατέρα, Ἰησοῦν Χριστὸν δίκαιον". εἶτ' ἐπεὶ ταύτῃ τῇ σπουδῇ συντρέχουσιν τῷ διδασκάλῳ καὶ οἱ ἄλλοι, κἀκεῖνοι βούλονται παρακαλεῖν ὑπὲρ ὧν ἐνεχειρίσθησαν, οὐ προηγουμένην τὴν ἑαυτῶν παράκλησιν τιθέμενοι, ἀλλ' ἑπο μένην τῇ δικαιώσει τοῦ εἰς μίμησιν αὐτοὺς καλοῦντος. κατὰ πάσας οὖν τὰς ἀποδόσεις τοῦ βασιλέως ἐκλημπτέον δεῖ τὸ μὴ ἐστερῆσθαι τὴν δέησιν αὐτοῦ. οἷον ὅταν περὶ τοῦ αἰσθητῶς βασιλεύοντος λέγωμεν ὅτι ἡ δέησις τῶν χειλέων αὐτοῦ οὐκ ἐστερήθη, ἀλλ' ἐν ἐκβάσει γέγονεν, ἔπαινον αὐτοῦ σημαίνομεν. κἂν περὶ τῶν ἁγίων εἴπωμεν–εἴρηνται γὰρ καὶ αὐτοὶ βασιλεῖς–, καὶ ἐκείνων μέγας ἔπαινός ἐστιν, ὅταν ἡ δέησις αὐτῶν εὐπρόσδεκτος ᾖ.
The wicked father wants his children to act in such a way" — I have done away with fatherly affection. "With desire I have desired to eat this Passover with you." The "with desire" and "I have desired" are like "rightly I pursued the right," that which is worthy of being desired. But sometimes it is possible to desire even what is unworthy of being desired, as it says: "passion, evil desire." Evil desire is not desirable, just as the falsely named good is not called choiceworthy, even if some choose it. And you did not deprive him of the petition of his lips. If the word concerns him who is from Mary, it is clear that he brings a petition on behalf of those whom he came to save. You have, at any rate: "wherefore he is able also to save to the uttermost, always living to make intercession for them."
He always lives in making intercession. Understand "always" in this way: for as long as they need one who pleads and arbitrates. "And if anyone sins, we have an advocate with the Father, Jesus Christ the righteous." Then, since in this zeal the others also run together with the teacher, they too wish to plead on behalf of those entrusted to them, not placing their own intercession as primary, but as following upon the justification of the one who calls them to imitation. In all the renderings, then, of the king, one must take it that his petition was not deprived. For example, when we say concerning the king who reigns perceptibly that the petition of his lips was not deprived but has come to fulfillment, we signify his praise. And if we speak concerning the saints — for they too have been called kings — it is also great praise for them when their petition is acceptable.
"ὀφθαλμοὶ" γὰρ "κυρίου ἐπὶ δικαίους, καὶ ὦτα αὐτοῦ εἰς δέησιν αὐτῶν". καί· "εὐχαῖς δικαίων ἐπακούει". διάψαλμα. οὐ φέρεται οὐδαμοῦ τὸ "διάψαλμα" ἢ ἐν ταῖς Ἑβραικαῖς γραφαῖς, μάλιστα ἐν τοῖς ψαλμοῖς. κεῖται δὲ καὶ ἐν τῇ ᾠδῇ τοῦτο τοῦ Ἁμβακούμ. οἱ τὴν διάλεκτον ἐπιστάμενοι ὑπὲρ πάντας δύνανται εἰπεῖν τί σημαίνει. ὅμως δὲ τὰ ἐλθόντα εἰς ἡμᾶς λέγομεν. εἰσὶν οἱ λέγοντες ὅτι μεταβολὴν προσώπου σημαίνει. ψεῦδος δέ ἐστιν· εὑρήκαμεν γὰρ μεταβολὴν π̣ροσώπων ἐν τοῖς ψαλμοῖς καὶ ἄνευ τοῦ διαψάλματος. πάλιν λέγουσιν ὅτι τὸ διάψαλμα διάστασίν τινα σημαίνει–οἷον λέγων ἐπαύσατο καὶ ἄλλῳ καιρῷ ἤρξατο–, καὶ τοῦτο σημαίνει τὸ διάψαλμα, τὴν διάστασιν τὴν χρονικήν. τοῦτο δὲ οὐκ ἔχομεν εἰπεῖν· οὐ γὰρ κεῖται ὅτι τούσδε τοὺς στίχους εἰρηκὼς τοῦ ψαλμοῦ μετὰ χρόνον ἄλλον εἶπεν. οἱ μέντοι ἠρέμα ὁμιλήσαντες τοῖς Ἑβραικοῖς ἀναγνώςμασιν τοῦτο λέγουσιν ὅτι ῥυθμός ἐστιν μέλους μουσικοῦ, καὶ ὥσπερ ἐν τοῖς μουσικοῖς λέγουσιν ῥυθμοὺς καὶ μέλη. ταῦτα οὖν οὐχ ἡμῶν εἰδέναι, ἀλλὰ τῶν τῇ διαλέκτῳ ὁμιλησάντων. ἐν πάσῃ γοῦν διαλέκτῳ δύναται κατάλληλος εἶναι μουσικῇ. οὐδὲν δέ ἐστιν μουσικὴ ἢ ῥυθμὸς φθόγγων εὐρύθμως συνκειμένων. ἐνίοτε δοκῶ εἰδέναι γράμματα καὶ ἀναγνώσμασιν σχολάζειν. καὶ ἐὰν ἴδωμέν τι ἐν κήπῳ, ᾗ ὀνομαζόμενον παρὰ γεωργοῦ ἐπεὶ οὐκ ἴσμεν, παρ' αὐτοῦ μανθάνομεν καὶ οὐκ ἤδη, μὴ ἀπαξιοῦντες μαθεῖν, ἀπὸ τοῦδε μένομεν ἀπαίδευτοι. οὕτω οὖν εἰ καὶ μὴ ἴσμεν τὴν διάλεκτον τὴν Ἑβραικήν, ἀλλ' ἠκούσαμεν, ὅτι ῥυθμὸν μουσικὸν σημαίνει κατὰ τὴν διάλεκτον τὴν Ἑβραίαν. ὅτι προέφθασας αὐτὸν ἐν εὐλογίαις χρηστότητος.
For the eyes of the Lord are upon the righteous, and his ears are open to their supplication." And: "He hears the prayers of the righteous." Diapsalma. Nowhere is "diapsalma" found except in the Hebrew Scriptures, especially in the Psalms. But this word also occurs in the song of Habakkuk. Those who know the language can say better than anyone what it means. Nevertheless, let us state what has come down to us. There are those who say that it signifies a change of person. But this is false; for we have found changes of person in the Psalms even without the diapsalma. Again they say that the diapsalma signifies a certain interval—as if one speaking stopped and began again at another time—and that the diapsalma signifies this, the interval of time. But this we cannot affirm; for it is not stated that, having spoken these verses of the psalm, he spoke again after another time. Those, however, who have had some acquaintance with the Hebrew readings say this: that it is a rhythm of musical melody, just as in musical matters they speak of rhythms and melodies. These things, then, are not for us to know, but for those who have dealt with the language. In any language, at least, it can be suited to music. And music is nothing other than the rhythm of sounds composed in good rhythm. Sometimes I think I know letters and devote myself to readings. And if we see something in a garden, whatever it is called by the gardener, since we do not know it, we learn it from him—and not already knowing it, we do not disdain to learn, lest from this we remain uneducated. So then, even if we do not know the Hebrew language, yet we have heard that it signifies a musical rhythm according to the Hebrew language. For you have gone before him in blessings of goodness.
τὸν βασιλέα κατὰ πᾶσαν ἑρμηνείαν προέφθασεν ὁ θεὸς ἐν εὐλογίαις χρηστότητος. τὸ "προέφθασας ἐν εὐλογίαις" ἴσον ἐστὶν τῷ· "ἔτι σοῦ λαλοῦντος ἐρῶ· ἰδοὺ πάρειμι". οἷον, φέρε, εὐχήν τις ἀναπέμπει περὶ τοῦ εὖ διάγειν, περὶ τοῦ ἀρετὴν ἔχειν· λέγει ὅτι· "ἔτι σοῦ λαλοῦντος", οὔπω πληρώσαντος τὸν λόγον τῆς εὐχῆς, διὰ τοῦ δοῦναι λέγω παρεῖναι. τὸ "χρηστότητος" ὧδε "ἀγαθότητος" λαμβάνομεν· πολλάκις γὰρ καὶ τὸ χρηστὸν ὡς ἐπὶ διαβολῇ λαμβάνομεν· "φθείρουσιν ἤθη χρης τὰ ὁμιλίαι κακαί", ἀντὶ τοῦ ἐπιπόλαια, εὐήθη. καὶ αὐτὸ μὲν τὸ εὔηθες λαμβάνεται καὶ ἐπὶ ἐπαίνου, ὅταν εὖ τις ἦθος ἔχῃ, καὶ ἐπὶ ἐπιπολαίου. ὡσαύτως καὶ τὸ ἄκακον· "διὰ" γὰρ "τῆς χρηστολογίας ἐξαπατῶσιν τὰς καρδίας τῶν ἀκάκων". καὶ ἔτι· "ἄκακος πιστεύει παντὶ λόγῳ". ἔθηκας ἐπὶ τὴν κεφαλὴν αὐτοῦ στέφανον ἐκ λίθου τιμίου. ἐὰν περὶ τοῦ ἀνθρώπου τοῦ κυριακοῦ τοῦτο λέγηται, ὁ στέφανος οὗτος ὁ ἐπιτεθησόμενος τῇ κεφαλῇ αὐτοῦ ἐκ λίθων τιμίων πλέκεται, ἤτοι τῶν ἀρετῶν ἢ τῶν ἐχόντων τὰς ἀρετάς. ἐν τῇ πλοκῇ τούτου τοῦ στεφάνου κεῖνται ἐκεῖνοι οἱ λίθοι οἱ ἐποικοδομούμενοι μετὰ χρυσίου καὶ ἀργυρίου ἐπὶ τὸν θεμέλιον Χριστόν. φανερὸν δὲ ὅτι οὐδὲ ὁ χρυσὸς οὐδὲ ὁ ἄργυρος οὐδὲ οἱ λίθοι κατὰ αἴσθησιν λαμβάνονται. ἐὰν δὲ καὶ περὶ ἑκάςτου βασιλέως, ὡς ὁ Ἀβραὰμ ἦν, ὡς οἱ ἄλλοι εἰσὶν ἅγιοι, λέγομεν ὅτι· ὥσπερ ὁ ἄρχων Τύρου, ὅτε εὖ διῆγεν, μετὰ τῶν Χερουβὶν ἐντέθειτο ἐν ὄρει τῷ ἁγίῳ τοῦ θεοῦ, ὅτε "ἀποσφράγισμα
God anticipated the king in blessings of goodness in every interpretation. The phrase "you anticipated in blessings" is equivalent to: "While you are still speaking, I will say: Behold, I am present." For example, suppose someone sends up a prayer about living well, about having virtue; he says that "while you are still speaking," not yet having completed the word of prayer, through giving—I mean—to be present. Here we take "goodness" as "kindness"; for often even "kindness" is taken in a bad sense: "evil companionships corrupt good morals," meaning superficial, simple-minded. And the simple-minded itself is taken both as praise, when someone has a good character, and as superficiality. Likewise also "guileless"; for "through smooth speaking they deceive the hearts of the guileless." And again: "The guileless believes every word." You placed on his head a crown of precious stone. If this is said about the Lord's man, this crown that is to be placed on his head is woven from precious stones—either the virtues or those who possess the virtues. In the weaving of this crown lie those stones that are built upon with gold and silver upon the foundation, Christ. And it is clear that neither the gold nor the silver nor the stones are taken in a perceptible sense. But if we also speak about each king, as Abraham was, as the other saints are, we say that just as the ruler of Tyre, when he lived well, was placed with the Cherubim on the holy mountain of God, when "the seal
ὁμοιώσεως" ἦν καὶ "στέφανος κάλλους", οὐκ αἰσθητοῖς λίθοις ἐνδέδετο, ἐκ τῶν τοιούτων̣ λίθων στεφανοῦταί τις. φέρε, ὁ Ἰωσὴφ ἤθλησεν περὶ σωφροσύνης. ἡ σωφροσύνη λίθος τίμιός ἐστιν. αὗται αὐτὸν ἐστεφάνωσαν καὶ τὴν Σωσάνναν καὶ τοὺς μάρτυρας. καὶ ἐπεὶ ἀντακολουθοῦσιν αἱ ἀρεταὶ ἑαυταῖς καὶ ὁ μίαν ἔχων καὶ πάσας ἔχει, ὁ πλεκόμενος στέφανος οὐκ εἷς λίθος ἐστίν. "ἐκ λίθου" οὖν "τιμίου ἔθηκας ἐπὶ τὴν κεφαλὴν αὐτοῦ στέφανον". πρόσκειται δὲ τὸ "τιμίου". τῶν πρὸς τί ἐστιν τὸ τίμιον. τοὺς ὧδε λίθους τούτους, οἷον μαργαρίτας καὶ ὑακίνθους καὶ τὰ ἄλλα, τιμίους λέγομεν, ἐπεὶ καὶ ἄλλοι εἰσὶν λίθοι πρὸς διαφορὰν ἐκείνων. ἐπεὶ τοίνυν καὶ οὗτοι οἱ μεγάλοι λίθοι τὰ εἴδη τῆς ἀρετῆς εἰσιν, ἰδοὺ τίμιοί εἰσιν οὗτοι οἱ λίθοι καὶ πάντων τῶν ἐν κόσμῳ δοκούντων εἶναι ὑπερέχουσιν. καὶ ὅτι οἱ μαθηταὶ τῶν διδασκάλων στέφανοί εἰσιν, ἐδίδαξεν ὁ Παῦλος· "χαρὰ καὶ στέφανός μου", προσφωνῶν τῇ ἐκκλησίᾳ τῇ μαθητευσάσῃ αὐτῷ. "τῇ ἡμέρᾳ ἐκείνῃ ἔσται κύριος σαβαὼθ ὁ στέφανος τῆς ἐλπίδος". ἡ ὕλη τοῦ στεφάνου τούτου κύριος σαβαώτ ἐστιν· "ἔσται" γὰρ "κύριος σαβαὼτ ὁ στέφανος τῆς ἐλπίδος". καὶ ἐπεὶ ἐνταῦθά τις ὢν οὔπω δύναται καὶ τελείαν ἔχειν μετουσίαν θεοῦ, ἀλλὰ τότε γενήσεται τοῦτο, ὅταν "ὁ θεὸς πάντα ἐν πᾶσιν" γένηται πῦρ τελεῖται τῷ ἐπὶ πᾶσιν, τῷ ἐσχάτῳ ὀρεκτῷ, διὰ τοῦτο στέφανον ἐλπίδος αὐτὸν εἶπεν· εἰ γὰρ τότε γνωσόμεθα αὐτόν, ὅταν ἴδωμεν αὐτὸν καθώς ἐστιν, τότε δὲ καθώς ἐστιν ἰδεῖν αὐτὸν ὁρῶμεν, ὅταν εἰς τὸ τέλος φθάσωμεν, ἐλπίδος ἐστὶν ὁ στέφανος οὗτος. τέως ἐλπίδος ἐστίν, προσδοκώμενός ἐστιν.
of likeness" and "a crown of beauty," not bound with perceptible stones—it is from such stones that one is crowned. Come, Joseph contended for self-control. Self-control is a precious stone. These crowned him, and Susanna, and the martyrs. And since the virtues follow one another and the one who has one has all, the woven crown is not one stone. "From a precious stone" therefore "you set a crown upon his head." And "precious" is added. The precious is relative to something. These stones here—for instance, pearls and hyacinths and the rest—we call precious, since there are also other stones, by way of distinction from those. Since, then, these great stones are also the forms of virtue, behold, these stones are precious and surpass all things that seem to be in the world. And that the disciples are crowns of their teachers, Paul taught: "my joy and crown," addressing the church that was his disciple. "In that day the Lord Sabaoth will be the crown of hope." The material of this crown is the Lord Sabaoth; for "the Lord Sabaoth will be the crown of hope." And since one who is here cannot yet have a perfect participation in God, but this will come to be when "God becomes all in all," when he is perfected as fire by the one who is over all, the last object of desire—for this reason he called him a crown of hope. For if we will know him then, when we see him as he is, and we see him as he is when we reach the end, this crown is of hope. For now it is of hope; it is awaited.
ζῳὴν ᾐτήσατό σε, καὶ ἔδωκας αὐτῷ. ἐλέγομεν ὅτι ὁ σωτὴρ κατὰ τὸν ἄνθρωπον–ἐὰν δὲ "κατὰ τὸν ἄνθρωπον" λέγω, μὴ διαίρει αὐτὸν ἀπὸ τοῦ λόγου–, ὅτι "παράκλητός" ἐστιν "πρὸς τὸν πατέρα". οὐδὲ ὁ λόγος χωρὶς τοῦ ἀνθρώπου οὐδὲ ὁ ἄνθρωπος χωρὶς τοῦ λόγου, ἀλλ' αὐτὸς ὁ κεκραμένος ἐξ ἀμφοτέρων γίνεται παράκλητος καὶ "ζῶν πάντοτε εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν" παρακαλεῖ. αἰτεῖται οὖν ζωὴν ἐκείνην ἣν βούλεται ζωογονηθῆναι. δι' αὐτοῦ δὲ ἡ ζωοποίησις γίνεται· "θανατωθεὶς" γὰρ "σαρ12 κὶ ζωοποιηθεὶς δὲ πνεύματι". καὶ ἡ ψυχὴ τοῦ Ἰησοῦ οὔκ ἐστιν ζωή, ἀλλὰ θεοῦ ἐπ̣ιμετροῦντος καὶ χαριζομένου τὸ ζῆν ἔχει· καὶ πᾶσαι δὲ αἱ ἄλλαι ψυχαί, ὡς ἕκαστον λέγειν· "ἡ ψυχή μου αὐτῷ ζῇ". τὸ ζῆν κατὰ ἀθανασίαν ἡ ψυχὴ ἔντιμον ἔχει. τὸ δὲ "τῷ θεῷ ζῆν" ἐκ τοῦ ἐφ' ἡμῖν καρποῦται, ὡς τὸ ζῆν πάλιν τῇ ἁμαρτίᾳ ἐκ τοῦ ἐφ' ἡμῖν ἐστιν. μακρότητα ἡμερῶν εἰς αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. πάλιν τὴν μακρότητα τῶν ἡμερῶν οὐ δυνάμεθα ἐπὶ ῥητοῦ λαβεῖν. "εἰς τὸν αἰῶνα" δὲ λέγει "καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος". αἱ ἡμέραι δὲ αὗται αἱ διδόμεναι καὶ γινόμεναι ὑπὸ ἡλίου, ἐν μόνῳ τούτῳ τῷ αἰῶνι λέγονται. εἴρηται δὲ καί· "πότε ταῦτα ἔσται, καὶ τί τὸ σημεῖον τῆς σῆς παρουσίας καὶ συντελείας τοῦ αἰῶνος"; καί· "ἕως συντελείας τοῦ αἰῶνος τούτου". καὶ "ἐν ταῖς ἡμέραις" τοῦ αἰῶνος ἐὰν λέγουσιν αἱ γραφαί, τοῦ αἰῶνος ἡμέρας λέγου σιν. οὗτος δὲ ὁ αἰτησάμενος μέγας ἐστὶν καὶ οὐ περὶ μικροῦ καὶ ἀδιαφόρου εὐχὴν ἀνέπεμπεν ὥστε καὶ μνημονεύεσθαι τὴν εὐχὴν αὐτοῦ, οὐδὲ περὶ ἡμερῶν τούτων τῶν ἐξ ἡλίου καὶ σελήνης περαινομένων.
You asked life of him, and you gave it to him." We were saying that the Savior according to the man—and if I say "according to the man," do not divide him from the Word—that he is "an advocate with the Father." Neither is the Word apart from the man, nor the man apart from the Word, but he himself, having been blended from both, becomes an advocate and, "living always to intercede for them," he pleads. He asks, then, for that life which he wishes to be given life. And through him the giving of life comes about; for he was "put to death in the flesh but made alive in the spirit." And the soul of Jesus is not life, but has the living by God's measuring out and granting it; and all the other souls too, as each one says: "My soul lives to him." The soul has the living in honor according to immortality. But the "living to God" is reaped from what is in our power, just as living again to sin is from what is in our power. Length of days for ever and for ever and ever. Again, we cannot take the length of days in a literal sense. "For ever," he says, "and for ever and ever." But these days that are given and come to be by the sun are spoken of in this age alone. And it has been said: "When will these things be, and what is the sign of your coming and of the consummation of the age?" And: "until the consummation of this age." And if the Scriptures speak of "in the days" of the age, they mean the days of the age. But this one who asked is great and was not sending up a prayer about something small and indifferent, so that his prayer is even remembered, nor about these days that are brought to an end by sun and moon.
ἄλλως τοίνυν ταῦτα θεωρητέον. καὶ ὄφει ὅτι ἐν ταῖς γραφαῖς πολλάκις τὰ τοιαῦτα καὶ διαπίπτει καὶ ὡς ἀδύνατα φαίνεται. "τίμα", φησίν, "τὸν πατέρα σου καὶ τὴν μητέρα σου, ἵνα εὖ σοι γένηται καὶ ἔσῃ μακροχρόνιος ἐπὶ τῆς γῆς". οὐ πάντως δὲ ὁ τιμῶν τοὺς γονέας πολυετὴς ἐν τῇ γῇ μένει. πολλοὶ νεώτεροι μετατίθενται. εἴρηται γοῦν ἐν τῇ Σοφίᾳ Σολομῶνος περὶ τῶν τοιούτων· "ἡρπάγην, μὴ κακία ἀλλάξῃ σύνεσιν αὐτοῦ ἢ δόλος ἀπατήσῃ ψυχὴν αὐτοῦ". καὶ λέγει ὅτι· "ἐν ὀλίγῳ τελειωθεὶς ἐπλήρωσεν χρόνους μακρούς". καὶ λέγει πολιὰν εἶναι τὴν φρόνησιν καὶ γῆρας τὸν ἀκηλίδωτον βίον. εἰ δὲ ὁ ἀκηλίδωτος βίος γῆράς ἐστιν, οὐκ ἐξ ἡμερῶν δὲ οὗτος συνίσταται, ἀλλ' ἐξ ἀρετῆς, ἑτέρως δεῖ λαβεῖν τὰς ἡμέρας. "ζωὴν" οὖν "ᾐτήσατό σε", οὐχ ἵνα αὐτὸς ζῇ,
ἀλλ' ἵνα ἐκεῖνοι, ὑπὲρ ὧν τὴν δέησιν ἀναφέρει. περὶ τῆς ζωῆς εἴπομεν οὐ τῆς κοινῆς, ἀλλὰ τῆς κατὰ ἀρετήν. ὁ μὴ γνοὺς ἁμαρτίαν μηδὲ ποιήσας αὐτὴν μηδὲ δόλον σχὼν ἐν καρδίᾳ αὐτοῦ, οὐκ εἶχεν νεκρότητα τὴν διαστελλομένην πρὸς τὴν μακαρίαν ζωήν. ὅθεν αἰτούμενος ζωὴν οὐχ ἑαυτῷ ᾐτήσατο, ἀλλ' ἐκείνην θέλει αὐτοῖς δοθῆναι ὑπὲρ ὧν τὴν ἀξίωσιν ἀναφέρει· "ζῶν" γάρ ἐστιν "πάντοτε εἰς τὸ ἐντυγχάνειν ὑπὲρ" τῶν μελλόντων παρ' αὐτοῦ ζωὴν ἔχειν. "ζωὴν" οὖν "ᾐτήσατό σε, καὶ ἔδωκας αὐτῷ". πρὸς τὸν θεὸν λέγει ἤτοι ὁ ὑμνῳδὸς ἢ τὸ ἐν αὐτῷ ἅγιον πνεῦμα. μεγάλη δέ ἐστιν μαρτυρία, ὅταν ὁ εὐχὴν ἀναπέμψας λάβῃ τὰ αἰτήματα. ἔδωκας οὖν αὐτῷ αὐτήν, "μακρότητα ἡμερῶν εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος". οὐ θέλουσιν ὅλως πολυχρόνιον τὴν κοινὴν ζωὴν ἔχειν οἱ ἅγιοι ἐν τῷ βίῳ τούτῳ.
Therefore these things must be contemplated in another way. And consider that in the Scriptures such things often both fail and appear impossible. "Honor," it says, "your father and your mother, that it may go well with you and that you may be long-lived upon the earth." But the one who honors his parents does not by all means remain many years upon the earth. Many younger people are taken away. Indeed it has been said in the Wisdom of Solomon concerning such people: "I was snatched away, lest wickedness change his understanding or deceit deceive his soul." And it says that "having been made perfect in a little time, he fulfilled long times." And it says that prudence is gray hair and an unspotted life is old age. But if the unspotted life is old age, and this is not constituted from days but from virtue, the days must be understood in another way. "Life," then, "he asked of you," not that he himself might live, but that those for whom he offers the petition might. We spoke of life—not the common life, but the life according to virtue. The one who did not know sin nor commit it nor have deceit in his heart did not have the deadness that is distinguished from the blessed life. Therefore, when asking for life, he did not ask it for himself, but he wishes that life to be given to those on whose behalf he offers the request; for he is "living always to intercede for" those who are to receive life from him. "Life," then, "he asked of you, and you gave it to him." The psalmist speaks to God, or the Holy Spirit within him. And it is a great testimony when the one who has sent up a prayer receives the requests. You gave it to him, then—"length of days forever and forever and ever." The saints do not at all wish to have the common life of many years in this world.
ἀμέλει γοῦν "κάλλιον", φησίν, "ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι". καὶ ἔτι· "οἴμμοι, ὅτι ἡ παροικία μου ἐμακρύνθη". "πάροικος ἐγώ εἰμι ἐν τῇ γῇ". ὁ ὢν "πάροικος καὶ παρεπίδημος" πόθον καὶ σκοπὸν ἔχει ἀποστῆναι τῆς παροικίας, ἵνα κατοικήσῃ ἐν τῷ καταλλήλῳ χωρίῳ. ὥσπερ οὖν οὐ κοινή ἐστιν ζωὴ ἡ ἐνταῦθα δηλουμένη, ἣν καὶ οἱ ἀσεβεῖς ἄνθρωποι ζῶσιν καὶ τὰ ἄλογα ζῷα, οὕτω οὐδὲ "μακρότητα ἡμερῶν" πολυχρόνιον λέγει εἶναι ζωήν, ἀλλὰ "μακρότης ἡμερῶν", ὡς ὁ τιμήσας τοὺς γονέας πολυχρόνιος ἔσται καὶ μακροήμερος. καὶ ἐν τῷ Δευτερονομίῳ δὲ λέγεται· "αὕτη ἡ ζωή σου καὶ αὕτη ἡ μακρότης τῶν ἡμερῶν" τοῦ "ἀγαπᾶν με κύριον τὸν θεόν σου ἐξ ὅλης καρδίας καὶ ἐξ ὅλης ψυχῆς". ἰδοὺ καὶ ἡ μακρότης τῶν ἡμερῶν ἡ ὅλῃ ψυχῇ καὶ ὅλῃ δυνάμει καὶ ὅλῳ τῷ πόθῳ ἀγαπῶσα αὐτόν. "μακρότητα" οὖν "ἡμερῶν εἰς τὸν αἰῶνα". δυνατὸν λαβεῖν περὶ τῆς μακαρίας ζωῆς ταῦτα τῷδε τῷ τρόπῳ· ἔστιν γὰρ ζωή, ἥτις ἡ αὐτή ἐστιν τῇ περὶ θεοῦ γνώσει. ὅτε ἐλέγετο τό· "αὕτη δέ ἐστιν ἡ αἰώνιος ζωή, ἵνα γιγνώσκουσίν σε τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν", ἡ ζωὴ αὕτη ἐστὶν ἡ γνῶσις ἡ περὶ πατρὸς καὶ υἱοῦ. καὶ ἔτι· "ὁ πιστεύων εἰς ἐμὲ ἔχει ζωὴν αἰώνιον". ὁ πιστεύων εἰς τὸν σωτῆρα οὐ κοινὴν ζωὴν ἔχει. πολυχρονιώτεροι οἱ ἀσεβεῖς πολλάκις εὑρίσκονται τῶν σπουδαίων. ἐκεῖνοι ποθοῦσιν τὴν μακροήμερον ζωὴν ταύτην, ἅτε δὴ οὐδὲν ἕτερον ἀγαθὸν ἢ τὴν τοιαύτην κατάστασιν ἡγοῦνται.
At any rate, he says, "it is better to depart and be with Christ." And further: "Woe is me, that my sojourning has been prolonged." "I am a sojourner in the land." He who is "a sojourner and a stranger" has as his desire and aim to depart from his sojourning, in order that he may dwell in the fitting place. Just as, therefore, the life indicated here is not the common life, which even impious men live and irrational animals live, so neither does he call "length of days" a long-lasting life, but "length of days," in the sense that the one who honors his parents will be long-lived and of long days. And in Deuteronomy it is said: "This is your life and this is the length of your days," namely to "love the Lord your God with all your heart and with all your soul." Behold, the length of days is the soul that loves him with all its soul and all its strength and all its desire. "Length of days" therefore "forever." It is possible to take these things concerning the blessed life in this way: for there is a life which is the same as the knowledge of God. When it was said, "And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you sent," this life is the knowledge concerning the Father and the Son. And further: "He who believes in me has eternal life." He who believes in the Savior does not have the common life. The impious are often found to be longer-lived than the diligent. Those men desire this long-lived life, since in fact they consider nothing else good except such a condition.
ὥσπερ οὖν ἔστιν νῦν ζωὴ ἐπαινετὴ καὶ μέλλουσα, οὕτω καὶ "μακρότης ἡμερῶν" εἰς τὸν αἰῶνα τοῦτον, ἵνα τις ἔχει φωτισμὸν μέγαν ἕκαστον δόγμα τῆς ἀληθείας γιγνωσκόμενον καὶ φωτίζον. ἡμέρα ἐπαινετή ἐστιν καὶ ἑκάστη ἀρετὴ πρακτικὴ κατορθουμένη. ἐπεὶ τοίνυν, ὥσπερ τῆς γνώσεως ἐνταῦθα μερικῆς οὔσης διαδέξεται τελεία καὶ παντελὴς γνῶσις, οὕτω καὶ ἐπὶ τῆς πρακτικῆς ἀρετῆς ἑτέρως σπουδαῖοι ἔσονται οἱ ἀπεντεῦθεν κατὰ παρακτικὴν ἀρετὴν δίκαιοι ἀποδειχθέντες–πάλιν γὰρ ἔχουσιν δικαιοσύνην νῦν καὶ μέλλουσαν–, "μακρότητα ἡμερῶν" εἰς τὸν αἰῶνα τὸν ὧδε, οὐ ταύτην τὴν κοινήν, ἀλλὰ τὴν ὑπαρχθῆναι δυναμένην, περὶ ἧς λέγουσιν· "αὕτη ἡ ἡμέρα, ἣν ἐποίησεν ὁ κύριος"· δεικνύντες γὰρ αὐτὴν εἰρήκασιν. οὐδεὶς δὲ δείκνυσιν τὸ μέλλον, ἀλλὰ τὸ ἤδη παρὸν καὶ ἐνεστηκός. τὸ μέλλον, ὅταν ἔστιν ἐκεῖνος ὁ καιρὸς καθ' ὃν ἔρχεται, οὐκέτι μέλλον ἐστίν. πάλιν καὶ αὐτὸ ὑπὸ δεῖξιν πεσεῖται. οἵως οὖν ἐὰν λάβῃς τὸν βασιλέα κἂν τὸν ἅγιον ἄνδρα κἂν αὐτὸν τὸν ἐκ Μαρίας προεληλυθότα, οὐ περὶ ἐκείνης τῆς ζω14 ῆς ἢ μακρότητος αἰσθητῶν ἡμερῶν εὔχονται, ἀλλὰ τῶν ἤδη εἰρημένων. μακραίωνα ζωὴν λαμβάνουσιν καὶ περὶ ταύτης ἀξίωσιν ἀναπέμπουσιν. ἡ δὲ μακραίων ζωὴ οὐχ ἑνός ἐστιν αἰῶνος ζωή. καταλλήλως δὲ ἑκάστῳ αἰῶνι καὶ τὴν ζωὴν λάμβανε ὁτὲ μὲν ἀρχηγικὴν καὶ εἰσαγωγικήν, ὁτὲ δὲ μεσάζουσαν, ὁτὲ δὲ τελείαν. ἐπερ· μετὰ πάσας ταύτας τὰς λεχθείσας ἡμέρας; –ἕκαστον δόγμα φωτίζον τὴν ψυχήν, ὑπὸ τοῦ ἡλίου τῆς δικαιοσύνης καταλαμπόμενον, ἡμέραν εἰρήκαμεν. μετὰ ταῦτα δὲ τὰ ἐν προκοπαῖς φωτίσματα ἔστιν τις τελεία κατάστασις φωτός.
Just as, then, there is now a life worthy of praise and one that is to come, so also "length of days" extends into this age, so that one may have a great illumination, each doctrine of the truth being known and giving light. A praiseworthy day is also each practical virtue when it is accomplished rightly. Since, therefore, just as partial knowledge here will be succeeded by perfect and complete knowledge, so also in the case of practical virtue those who have been shown from here on to be righteous according to active virtue will be earnest in another way—for again they have righteousness now and one that is to come—"length of days" into the age here, not this common one, but the one that can be brought into existence, concerning which they say: "This is the day which the Lord has made"; for by pointing it out they have spoken. But no one points out what is future, but what is already present and at hand. The future, when that time is present at which it comes, is no longer future. Again, it too will fall under pointing out. In whatever way, then, you take the king, or the holy man, or even the one who has come forth from Mary, they do not pray concerning that life or length of perceptible days, but concerning the things already mentioned. They receive a long-lived life and send up their petition concerning this. But the long-lived life is not the life of a single age. And understand the life in a way corresponding to each age—sometimes foundational and introductory, sometimes intermediate, sometimes perfect. After all these days that have been mentioned—each doctrine illuminating the soul, illumined by the sun of righteousness, we have called a day. And after these illuminations that occur in progressions there is a certain perfect state of light.
ἐκείνη ἡ ἡμέρα οὐ
μεσολαβεῖται ὑπὸ νυκτός, οὐ πλῆθος ἡμερῶν γίνεται. δυνατὸν δὲ καὶ οὕτως λαβεῖν· ἐπεὶ συνάφειαν ἔχουσιν αἱ ἀρεταὶ πρὸς ἑαυτάς–ἑκάστη γὰρ φωτεινή ἐστιν–, μία μακρότης ἡμερῶν γίνεται ἐκ τῆς ἀντακολουθήσεως αὐτῶν, οὐ διακόπτεται. λέγω· ἕκαςτον θεώρημα ἐπιστημονικὸν διῄρηται ἀπὸ τῶν ἄλλων· πολλὰ γὰρ γιγνώσκει ὁ ἐπιστήμων. οἷον, ὡς ἐπὶ ἰατρικῆς εἶναι, χειρουργικὸν θεώρημα, διαιτητικόν, ἐπὶ γραμματικῆς εἶναι, τόδε. ὅταν τις τελειωθῇ, οὐκέτι διάφορα αὐτὰ ἔχει· νῦν μὲν γὰρ οἷόν τέ ἐστιν μᾶλλον ἔχειν τὸ χειρουργικόν, ἔλαττον δὲ τὸ διαιτητικόν. ὅταν δὲ τέλειον ἰατρόν μοι ὑποθῇ καὶ πάντα τὰ θεωρήματα τελείως καὶ ἀνυπερβλήτως ἔχοντα, οὐκέτι διακεχυμένα εἰσὶν οὐδὲ τῇ ὕλῃ ἔχουσιν τὴν διαφοράν. ὑποθοῦ μοι ἄνθρωπον παντελῆ ἔχοντα ὑγίειαν κατὰ τὸ σῶμα. οὐκέτι διαίτης μόνης χρῄζει, οὐ τομῆς. ἀπέβαλεν ἐκεῖνα ὧν ἕνεκα ἔχρῃζεν τούτων, καὶ λοιπὸν ὑγίειαν ἔχει οὐκέτι ποιοῦσαν ἄλλο τι. αὐτοῦ δὲ χάριν ταῦτα πάντα σπουδάζεται. σπουδάζεται δὲ πόθῳ τινὶ ἡ διακατοχὴ αὐτῆς· εἰσὶν γὰρ ὥσπερ ποιοῦντα ὑγίειαν, οὕτω καὶ φυλακτικά, οἷον γυμνάσιον ἢ τοιάδε τροφή. ἐκείνη οὖν ἡ μακραίων ἡμέρα ἀδιάκοπός ἐστιν· ὀψὲ γάρ ποτε παραγίνεται το ὅταν πληρωθῇ τό· "ἔσται σοι κύριος φῶς αἰώνιον", ὅτε οὐκέτι ἐκλείπει ὁ ἥλιος "οὐδὲ ἡ ἀνατολὴ τῆς σελήνης φωτίζει τὴν νύκταν". οὐ περὶ τῶν αἰσθητῶν δὲ φωστήρων ταῦτα λέγεται· "εὐθέως" γὰρ "μετὰ τὴν θλῖψιν τῶν ἡμερῶν ἐκείνων ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει φῶς αὐτῆς". ταῦτα δὲ τὰ φῶτα τὰ τοῖς ὧδε φίλα οὐκέτι δώσουσιν·
That day is not interrupted by night, nor does it become a multitude of days. But it is possible to understand it also in this way: since the virtues have a connection with one another—for each of them is luminous—there comes to be one length of days from their mutual succession, and it is not cut off. I mean: each scientific theorem is distinguished from the others; for the man of knowledge knows many things. For instance, to take the case of medicine, there is a surgical theorem, a dietetic one; in the case of grammar, such and such a one. When someone has been perfected, he no longer holds them as separate; for now it is possible to possess the surgical art more and the dietetic less. But when you set before me a perfect physician who possesses all the theorems perfectly and unsurpassably, they are no longer dispersed, nor do they have their difference by reason of matter. Set before me a man possessing complete health in the body. He no longer needs only diet, nor surgery. He has cast off those things for the sake of which he needed these, and for the rest he has health that no longer produces anything else. For its sake all these things are pursued. And it is pursued by some desire for its continuance; for just as there are things that produce health, so also there are things that preserve it, such as exercise or a certain kind of food. That long-lasting day, then, is uninterrupted; for late at some point comes the fulfillment of that which says, "The Lord shall be to you an eternal light," when the sun no longer fails "nor does the rising of the moon give light to the night." But these things are not said about the perceptible luminaries; for "immediately after the tribulation of those days the sun shall be darkened, and the moon shall not give its light." But these lights, which are dear to things here, shall no longer give light.
ἔσται γὰρ ὁ ἥλιος ἑπταπλασίων καὶ ἡ σελήνη ὡς ὁ ἥλιος. καθόλου περὶ τῶν οὐρανῶν εἴρηται ὅτι "ἀλλαγήσονται". ὅταν δὲ οὐρανοὺς ἀλλαττομένους λέγῃ, καὶ τοὺς ἐν αὐτοῖς ἀστέρας καὶ φωστῆρας λέγει, ὥσπερ, ἐὰν ἐπὶ γῆς λέγωμεν· "ἡ γῆ πᾶσα προσκυνεῖ", τοὺς οἰκοῦντας ἐν τῇ γῇ λέγομεν. "ᾄσατε τῷ κυρίῳ, πᾶσα ἡ γῆ". μεγάλη ἡ δόξα αὐτοῦ ἐν τῷ σωτηρίῳ σου. ἐὰν κυρίως τὴν δόξαν λαμβάνωμεν, οὐ τὴν τυχοῦσαν κατάστασιν ἡδίστην δόξαν λέγομεν. οἷον δόξαν οὐ λέγομεν ἀρχὴν ἀνθρω̣πίνην, οὐκ ἀξίωμα· ὅλα γὰρ ταῦτα τὰ δοξάρια ἀνθρώπων μικρολόγων καὶ ἀπειραγάθων ἐστίν. δοκοῦσιν οὖν ἰατροὶ σωτηρίαν ἐπιφέροντες τοῖς ὑγιαζομένοις δόξαν αὐτοῖς περιποιεῖν–δεδόξασται μᾶλλον ὁ ὑγιαίνων παρὰ τὸν κάμνοντα–, ἀλλ' οὐ μεγάλη ἐστὶν ἡ δόξα. ὁμοίως καὶ κυβερνήτης. "ἐν τῷ σωτηρίῳ" οὖν τοῦ θεοῦ "μεγάλη δόξα" ἐστίν· τὸ γὰρ σωτήριον τοῦτο νοῦ καὶ ψυχῆς ἅπτεται. τῶν δὲ ἐν ἡμῖν πάντων ὁ νοῦς διαφέρει καὶ ἡ ψυχὴ τοῦ σώματος, κἂν ἑτέροις μὴ δοκῇ. δυνατὸν δὲ καὶ αὐτὸν τὸν σωτῆρα σωτήριον εἰπεῖν, ὡς πολλαχοῦ κεῖται· "εἴδοσαν πάντα τὰ πέρατα τῆς γῆς τὸ σωτήριον τοῦ θεοῦ ἡμῶν". "καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ", ἀντὶ τοῦ "πᾶς ἄνθρωπος" ἢ "πᾶσα αἰσθητικὴ ψυχή". "ἐν τῷ" οὖν "σωτηρίῳ" τούτῳ "μεγάλη ἡ δόξα" ἐστίν. εἰ καὶ δοκεῖ ἄτιμος εἶναι ὁ θάνατος ὃν ἀνεδέξατο–"ἐπικατάρατος" γάρ ἐστιν "πᾶς ὁ κρεμάμενος ἐπὶ ξύλου" κατὰ τὸν νόμον–, ἀλλ' ἴσχυσεν δόξαν τοσαύτην λαβεῖν ἡ δοκοῦσα ἀτιμία ἐκ τοῦ σκοποῦ τῆς σωτηρίας, ὅτι σωτηρία γέγονεν οὐ θρεμμάτων, οὐκ ἀνθρώπων ἁπλῶς, ἀλλὰ ψυχῆς καὶ νοῦ καὶ πνεύματος, ὡς γράφει Παῦλος·
For the sun will be sevenfold and the moon like the sun. It has been said universally about the heavens that "they will be changed." And when he says that the heavens are changed, he means also the stars and luminaries in them, just as, if we say on earth, "the whole earth worships," we mean those who dwell on the earth. "Sing to the Lord, all the earth." Great is his glory in your salvation. If we take glory in its proper sense, we do not call any random condition a most pleasant glory. For example, we do not call human office glory, nor rank; for all these little glories belong to petty and inexperienced men. Physicians, then, seem to bring salvation to those who are healed and to procure glory for themselves—the healthy man is more glorified than the sick—but it is not great glory. So too a helmsman. "In the salvation," then, "of God great glory" is found; for this salvation touches the mind and the soul. Of all things in us, the mind differs, and the soul differs from the body, even if it does not seem so to others. But it is possible to call the Savior himself salvation, as it is written in many places: "All the ends of the earth have seen the salvation of our God." "And all flesh shall see the salvation of God," instead of "every man" or "every sentient soul." "In this salvation," then, "great is the glory." Even if the death he accepted seems to be without honor—for "cursed is everyone who hangs on a tree" according to the law—nevertheless that which seemed dishonor was able to receive such great glory from the purpose of salvation, because salvation has come not for cattle, not for men simply, but for soul and mind and spirit, as Paul writes.
"ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα". ἡ δοκοῦσα οὖν ἀτιμία δόξα ὑπερβάλλουσά ἐστιν. ὑπομνῆσαι θέλω νόημα. ὅτε εἰς τὸ εὐαγγέλιον ἔλεγον, εἰς τὸ χωρίον ἐκεῖνο τό· "ὁ πιστεύων εἰς ἐμὲ τὰ ἔργα ἃ ἐγὼ ποιῶ ἐκεῖνος ποιήσει, καὶ μείζονα τούτων ποιήσει", πρὸς ἑτέροις καὶ αὕτη ἡ ἑρμηνεία ἀποδέδοται· ἐὰν τὴν ἀναλογίαν τοῦ ποιοῦντος σκοπήσῃς, καὶ τὰ μεγάλα μικρά ἐστιν· ὡς πρὸς τὸν θεὸν μικρά ἐστιν. οὐ πεποιήκασιν δὲ οἱ ἀπόστολοι αἰσθητὰ ἔργα ὑπὲρ τὰ τοῦ σωτῆρος. ὁ σωτὴρ Λάζαρον ἤγειρεν τεταρταῖον ἤδη ἐν τῷ θανάτῳ ὄντα καὶ ἐγγὺς τοῦ διαλυθῆναι καὶ ἤδη εἰς τὸ ὄζειν ἐφθακέναι. οὐδὲν τοιοῦτο πεποίηκαν οἱ ἀπόστολοι. ἀπὸ γενετῆς τυφλὸν εἰς ὄψιν ἤγαγεν Ἰησοῦς. ἐὰν δὲ σκοπήσῃς ταῦτα τὰ ἔργα τοῦ
σωτῆρος, μικρά ἐστιν ὡς πρὸς τὸ πεποιηκέναι τὴν λογικὴν οὐσίαν, τοὺς οὐρανούς, τὰς ψυχάς. τὰ δὲ τῶν ἀποστόλων, κἂν καταδεέστερα ἦσαν τῶν τοῦ σωτῆρος, ἐπεὶ ὑπὲρ δύναμιν τὴν αὐτῶν ἐστιν, μᾶλλον μείζονα λέγονται ὧν ὁ σω̣τὴρ̣ πεποίηκεν· τούτων γὰρ μείζονα οὐκ ἠδύναντο ποιῆσαι. Ἰησοῦς δὲ καὶ πεποίηκεν καὶ ἀεὶ ποιεῖ. καὶ ὁ ἀπόστολος δέ· "τὸν" γὰρ "ἐλαττούμενον βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου". ἠλαττώθη διὰ τὸ πάθημα τοῦ θανάτου, ἀλλὰ "δόξῃ καὶ τιμῇ" ἐστέφθη. ἡ ἐλάττωσις δόξα̣ν̣ ἤγαγεν, καὶ μεγίστην γε ἤγαγεν. "λογίζομαι" δὲ "ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν ἀποκαλύπτεσθαι δόξαν". τὰ παθήματα δὲ τοῦ Χριστοῦ ἐκεῖνά ἐστιν̣ ἃ πεπόνθασιν οἱ μιμηταὶ αὐτοῦ, αὐτοῦ πρότερον παθόντος. "μεγάλη" οὖν ἡ δόξα αὐτοῦ".
Your spirit and soul and body be preserved whole." The apparent dishonor, then, is an exceeding glory. I wish to remind you of a thought. When I spoke about the Gospel, about that passage—"The one who believes in me will do the works that I do, and greater than these will he do"—among other things this interpretation also has been given: if you consider the proportion of the one who does them, even the great things are small; as compared with God, they are small. But the apostles did not perform sensible works greater than those of the Savior. The Savior raised Lazarus, who was already four days in death and near to dissolution and had already reached the point of stinking. The apostles did nothing of the sort. Jesus brought a man blind from birth to sight. But if you consider these works of the Savior, they are small as compared with his having made the rational nature, the heavens, the souls. And the works of the apostles, even if they were inferior to those of the Savior, since they are beyond their own power, are rather called greater than what the Savior did; for they could not do greater than these. But Jesus both has done and always does. And the apostle says: "We see Jesus, who was made lower through the suffering of death." He was made lower through the suffering of death, but he was crowned "with glory and honor." The lowering brought glory, and it brought the greatest glory. And "I reckon that the sufferings of the present time are not worthy to be compared with the glory that is to be revealed." And the sufferings of Christ are those which his imitators have suffered, he having suffered first. "Great," then, "is his glory.
κἂν σταυρὸς ᾖ, κἂν θάνατος, ἐὰν τὸν σκοπὸν τῆς σωτηρίας καὶ τὸν σῴζοντα ἴδῃς, μεγάλη τίς ἐστιν. οὐ μεγάλη δέ ἐστιν ἡ τῶν ἄλλων. ἀμέλει γοῦν ἔσ̣θ' ὅτ̣ε̣ εἶχον τὴν δόξαν, ἐνίων δὲ καὶ ἀπέβη ἡ δόξα ἔτι ζώντων. οὕτω γοῦν ἤκουσα καὶ τοῦ ἐν̣ Ἰσαίᾳ λεγομένου· "καὶ τῆς εἰρήνης αὐτοῦ οὐκ ἔστιν ὅριον". "ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη καὶ πλῆθος εἰρήνης ἕως οὗ ἀνταναιρεθῇ ἡ σελήνη". τὴν εἰρήνη̣ν σκόπει τὴν ἀνατείλασαν· μέχρι γὰρ συντελείας κρατεῖ· οὐδὲν γὰρ ἕτερον ἡ ἀνταναίρεσις τῆς σελήνης δηλοῖ ἢ τὴν συντέλειαν, ὅτε "ὁ ἥλιος σκοτισθήσεται καὶ ἡ σελήνη οὐ δώσει φῶς αὐτῆς". οὐκ ἐν ἑνὶ ἔθνει ἐστὶν ἡ εἰρήνη, οὐκ ἐπὶ γῆς μόνης· "εἰρηνοποίησεν" γὰρ "διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ" οὐ "τὰ ἐπὶ γῆς" μόνα, ἀλλὰ καὶ "τὰ ἐν οὐρανοῖς". δόξαν καὶ μεγαλοπρέπειαν ἐπιθήσεις ἐπ' αὐτόν. ἡ δόξα καὶ ἡ μεγαλοπρέπεια ἐπιτίθεται ἐπ' αὐτὸν μετὰ τῆς δόξης ταύτης τῆς μεγάλης τῆς ὑπαρξάσης ἐν τῷ σωτηρίῳ αὐτοῦ. καὶ μεγαλοπρέπειά ἐστιν πράγματα καὶ σπουδάσματα ἐν οἷς ὑπάρχει τὸ πρέπον. τὰ ἔργ̣α τὰ ἐξ ἀρετῆς γινόμενα πρεπόντως γίνεται. πολλὰ δὲ οὐκ ἀνθρώποις δοκεῖ π̣ρεπόντως γίνεσθαι, οὔκ εἰσιν δὲ ἀληθῶς πρέποντα· ὡς καὶ περὶ δόξης εἴρηκα, ὅτι ἔστιν ἀξιώματα καὶ δοξάρια οὐκ ὄντα τοιαῦτα, οἷα νομίζουσιν αὐτὰ οἱ ἄνθρωποι, ἀλλ' ὑπε̣λήφθη αὐτοῖς τοιαῦτα. μεγαλοπρέπειαν οὖν λέγουσιν οἷον–τέως ἀπὸ τοῦ ῥητοῦ λάβε, τῆς ἱστορίας, τὴν ἔννοιαν·
Even if it be a cross, even if it be death, if you see the goal of salvation and the one who saves, it is something great. But the glory of others is not great. At any rate, they sometimes had the glory, and for some the glory departed even while they were still alive. Thus, then, I heard also what is said in Isaiah: "And of his peace there is no limit." "In his days righteousness shall rise up, and abundance of peace, until the moon be taken away." Look at the peace that has risen; for it holds until the consummation. For the taking away of the moon signifies nothing other than the consummation, when "the sun shall be darkened and the moon shall not give its light." Peace is not in one nation, not on earth only; for "he made peace through the blood of his cross," not only "the things on earth" but also "the things in the heavens." Glory and majesty you shall put upon him. Glory and majesty are put upon him together with this great glory that existed in his saving work. And majesty consists in deeds and pursuits in which what is fitting is present. The works that come from virtue are done fittingly. But many things do not seem to men to be done fittingly, yet they are not truly fitting; as I have also said about glory, that there are dignities and little glories that are not such as men think them to be, but they were supposed by them to be such. So they speak of majesty—for now, take the sense from the literal text, from the history.
εἰσὶν ἀγωνοθέται, καὶ ἐὰν ὦσιν μικρολόγοι, ἐλαττου῀̣σ̣ιν τοὺς ἀγῶνας καὶ τὰ ἀναλώματα ἀπὸ μικρᾶς προαιρέσεως, καὶ δοκοῦσιν καὶ τὸ πρ̣έπ̣ο̣ν ποιεῖν τῷ ἀθλοθέτῃ, μικρῶς δὲ αὐτὸ ποιοῦσιν, καὶ λέγονται οὗτοι μικροπρεπεῖς· οὔκ εἰσιν γὰρ ὑπερβάλλοντες ὡς μηδενὸς ἐλάττω ἐν τῷ πρέπειν εὑρεθῆναι τῶν πρὸ αὐτῶν ἀγωνοθετῶν. αὕτη οὖν μεγαλοπρέπεια λέγεται, ὅταν ἐν τῷ πρεπόν̣τως γενομένῳ μέγεθος ᾖ. τότε δὲ μάλιστα μεγαλοπρέπειά ἐστιν, ὅτε μὴ ἄλλου τιν̣ὸς ἕνεκα, ἀλλ' αὐτοῦ χάριν τὸ πρέπον ἐστίν. φέρε δὲ εἰπεῖν, ἐάν τις πλούσιος ὢν̣ ἐν μικροῖς πράγμασιν καὶ μικραῖς πανηγύρεσιν μεγάλα ἀναλίσκῃ, οὔκ ἐστιν οὗτος μεγαλοπρεπής. ὑπερβολή ἐστιν μεγαλοπρεπείας, ὡς λέγομεν τὴν θρασύτητα ὑπερβολὴν εἶναι ἀνδρείας καὶ δεισιδαιμονίαν ὑπερβολὴν εὐσεβείας. οἷον συνκυβευταῖς τις ποιείτω ἄριστον καὶ ἀναλισκέτω ὅσα οὐκ ἀναλίσκει ἄλλος ἐν γάμοις. οὗτος οὐ μεγα̣λοπρεπής ἐστιν. κενοδοξίας χάριν γίνεται. ἡ δὲ μεγαλοπρέπεια οὐ κενοδοξίας χάριν γ̣ίνεται. ἐκ τῶν αἰσθητῶν χειραγωγούμενοι ἔλθωμεν εἰς τὰ περὶ ὧν ὁ λόγος· τὸ πρέπον ὁ σωτὴρ ἐν μεγάλοις εἰργάσατο. καὶ ὁ δίκαιος μὲν ἄνθρωποις ἐν μεγάλοις τὸ πρέπον δείκνυσιν. τί μεῖζόν ἐστιν τοῦ σῶσαι τὴν οἰκουμένην, τοῦ εἰρηνοποιῆσαι οὐ τὰ ἐπίγεια μόνα, ἀλλὰ καὶ τὰ ἐπουράνια; τί μεῖζόν ἐστιν τοῦ κατορθῶσαι ἐκεῖνο ἐφ' ᾧ τὰ ἐπουράνια, τὰ ἐπίγεια, τὰ καταχθόνια κλίνουσιν γόνυ τῷ σωτῆρι εἰς δόξαν θεοῦ πατρός; αὕτη ἡ δόξα μεγαλοπρέπειά ἐστιν καὶ συνγένει αν ἔχει πρὸς εὐπρέπειαν. καὶ περὶ αὐτοῦ οὖν τοῦ θεοῦ λέγεται ὅτι· "ὁ κύριος ἐβασίλευσεν, εὐπρέπειαν ἐνεδύσατο".
There are contest-directors, and even if they are petty, they diminish the contests and the expenditures out of a small disposition, and they seem to do what is fitting for the prize-giver, but they do it in a small way, and these are called petty; for they are not surpassing, so as to be found inferior to none of the contest-directors before them in fitness. This, then, is called magnificence, when in what is done fittingly there is greatness. And then especially is it magnificence, when the fitting thing is not for the sake of something else, but for its own sake. Come, let us say: if someone who is rich in small matters and small festivals spends greatly, this one is not magnificent. It is an excess of magnificence, as we say that recklessness is an excess of courage and superstition an excess of piety. For example, let someone prepare a banquet for gamblers and spend as much as no one else spends at a wedding. This one is not magnificent. It happens for the sake of vainglory. But magnificence does not happen for the sake of vainglory. Led by the hand from perceptible things, let us come to the matters about which the word is. The Savior accomplished the fitting thing in great matters. And the righteous man shows the fitting thing in great matters. What is greater than to save the inhabited world, than to make peace not only of earthly things but also of heavenly things? What is greater than to set right that for which heavenly things, earthly things, and things under the earth bend the knee to the Savior to the glory of God the Father? This glory is magnificence and has kinship with comeliness. And about God himself it is said: "The Lord has reigned, he has clothed himself with comeliness.
ἡ εὐπρέπεια αὕτη καὶ ἡ μεγαλοπρέπεια ταὐτόν ἐστιν. τίνι ἔπρεπεν σῶσαι τοὺς ἀνθρώπους ἢ τῷ ἁμαρτίαν μὴ ἐσχηκότι; οὐκ ἔσχεν
ἁμαρτίαν εἰδὼς ὅτι καλόν ἐσ̣τιν τὸ ἀπέχεσθαι ἁμαρτίας, τὸ δικαιοσύνην ἔχειν, καλόν ἐστιν τὸ λοιδορούμενον μ̣ὴ ἀντιλοιδορεῖν, τὸ μὴ ἀμύνεσθαι τοὺς κακωτικῶς διατιθέντας. "πάσχων", φησίν, "οὐκ ἠπείλει". οὐ μόνον οὐκ ἐποίει τὰ ἀντάξια, ἀλλὰ οὐδὲ ἠπείλει. ἀπειλὴ δέ ἐστιν προαναφώνησις φοβερῶν. ὅταν μέντοι μηκέτι προαναφώνησις ᾖν, ἀλλ' ἐκβάσεως τύχῃ, οὐκέτι ἀπειλή ἐστιν. "δόξαν" οὖν "καὶ μεγαλοπρέπειαν ἐπιθήσεις ἐπ' αὐτόν". εὖ δὲ καὶ τὸ φάναι "ἐπιθήσεις". πρὸς ἑτέρῳ κειμένῳ καὶ τοῦτο ἐπιτίθεται· οὐ γὰρ νῦν μόνον ὅτε ἐπεδήμησεν, ἤρξατο τὴν δόξαν ταύτην καὶ τὴν μεγαλοπρέπειαν ἐν τοῖς λογικοῖς θεῖναι, ἀλλ' ἑκάστοτε καὶ πανταχοῦ ὡς ἐνεδέχετο ἐποίει τοῦτο. προσθήκη δὲ γέγονεν ἡ διὰ τῆς ἐπιδημίας δόξα καὶ μεγαλοπρέπεια οἷον διὰ τοῦ σταυροῦ. ὅτι δώσεις αὐτῷ εὐλογίαν εἰς αἰῶνα τοῦ αἰῶνος. οὕτως ὡς εἰρήκαμεν περὶ τῆς ζωῆς· οὐχ ἵνα αὐτὸς αὐτὴν ἔχῃ –ἔχει γὰρ αὐτήν–, ἀλλ' ἵνα οἱ πλησιάζοντες αὐτῷ, οἱ περὶ τὰ μαθήματα αὐτοῦ γινόμενοι ἔχωσιν ταύτην. διαστέλλεται δὲ αὕτη ἡ "εἰς τὸν αἰῶνα τοῦ αἰῶνος" εὐ λογία πρὸς τὴν δοκοῦσαν ἐν θνητοῖς εὐλογίαν εἶναι· λέγεται γάρ ποτε καὶ αὕτη εὐλογία· "ὅτι ἐν τῇ ζωῇ αὐτοῦ ἡ ψυχὴ αὐτοῦ εὐλογισθήσεται, ἕως αἰῶνος οὐκ ὄψεται φῶς". οὐκ ὄψεται τὸ φῶς, κἂν λαμπρὰ δοκῇ νῦν ὁρᾶν. οὐκ ἔχει παράμονον ταύτην τὴν εὔκλειαν. αἱ εὐλογίαι οὖν αἱ πνευματικαὶ αἱ διδόμεναι ἐν τοῖς ἐπουρανίοις αἱ αὐταί εἰσιν ταύτῃ τῇ "εἰς τὸν αἰῶνα τοῦ αἰῶνος" μενούσῃ·
This splendor and this magnificence are the same thing. To whom was it fitting to save human beings except to the one who had no sin? He had no sin, knowing that it is good to abstain from sin, that it is good to have righteousness, that it is good not to revile in return when reviled, not to avenge oneself on those who treat one maliciously. "While suffering," he says, "he did not threaten." Not only did he not do the things of equal measure, but he did not even threaten. A threat is a prior declaration of fearful things. Yet when it is no longer a prior declaration but has met with an outcome, it is no longer a threat. "Glory" then "and magnificence you will place upon him." And well does it say "you will place." This is placed in relation to another thing that lies before him; for not only now, when he came among us, did he begin to place this glory and magnificence among rational beings, but on every occasion and everywhere he did this as far as was possible. And the glory and magnificence that came through his coming among us became an addition, as it were through the cross. That you will give him blessing forever and ever. In this way, as we have said concerning life: not so that he himself might have it—for he has it—but so that those who draw near to him, those who occupy themselves with his teachings, might have it. And this blessing "forever and ever" is distinguished from the blessing that seems to be among mortal things; for this too is at some point called a blessing: "For in his life his soul will be blessed; until eternity he will not see light." He will not see the light, even if he seems now to see splendid things. He does not have this renown as something abiding. The spiritual blessings, then, which are given in the heavenly places, are the same as this blessing that abides "forever and ever.
εἰ γάρ τις εὐλογίαν νομίζοι τὸ πλοῦτον εἰληφέναι, οὐκ ἔχει αὐτὴν "εἰς τὸν αἰῶνα τοῦ αἰῶνος"· σ̣υ̣ν̣απέρχεται γὰρ τῇ ζωῇ τῇ ὑλικῇ. δυνατὸν δὲ χαριέντως καὶ ἠθικῶς εἰπεῖν ὅτι· ὁ ἔχων πλοῦτον ἐὰν οὕτως αὐτὸν ἀναλίσκῃ ὥστε εὑρεῖν καὶ μετὰ ταῦτα δόξαν, περὶ ἧς λέγει· "τοῖς πλουσίοις τοῦ αἰῶνος τούτου παράγγελλε μὴ ὑψηλὰ φρονεῖν". εἶτα λέγει· "ἀποθησαυρίζοντες ἑαυτοῖς θεμέλιον καλῶν ἔργων", ἡ τούτου εὐλογία μένει "εἰς τὸν αἰῶνα τοῦ αἰῶνος". τὰ δὲ πραχθέντα ἐκ τοῦ πλούτου ἀκαθαίρετα μένει. ὡσαύτως καὶ ἐπὶ τῶν ἀ´̣λ̣λων· ἐὰν ἐπὶ σωφροσύνῃ–τῇ ἀληθῶς σωφροσύνῃ– δοξάζηται καὶ εὐλογῆται, παραμένουσαν αὐτὴν ἔχει "εἰς τὸν αἰῶνα τοῦ αἰῶνος". εἰ δέ τις ἐπὶ ὑποκρίσει ἀρετῇ νομίζει εὐλογεῖσθαι, καταλυομένην αὐτὴν ἔχει· ἐκλαμψάσης γὰρ τῆς ἀληθείας καὶ τῶν πραγμάτων οὕτω φανέντων ὡς ἔχουσιν φύσεως λύεται ἡ κατ' ὑπόλημψιν εὐλογία. ἐνίοτε καὶ κίνδυνον προξενεῖ. εὐφρανεῖς αὐτὸν ἐν χαρᾷ μετὰ τοῦ προσώπου σου. δοκεῖ ἀμφίβολος εἶναι ἡ λέξις· τὸ μὲν γὰρ ὑπ' αὐτῆς σημαίνεται· "εὐφρανεῖς αὐτὸν ἐν χαρᾷ μετὰ τοῦ προσώπου σου"· εὐφραίνων τὸ πρόσωπόν σου εὐφρανεῖς κἀκεῖνον. ἢ ἀμφότερα εὐφραίνει ἐκεῖνον· εὐφρανεῖς αὐτὸν ἐν χαρᾷ καὶ τὸ πρόσωπόν σου σύν σοι εὐφρανεῖ αὐτόν. τοιαύτη τις καὶ ἐν τῷ Ἰσαίᾳ φέρεται λέξις· "καὶ κύριος κύριος ἀπέστειλέν με καὶ τὸ πνεῦμα αὐτοῦ". οἱ μὲν οὕτω λαμβάνουσιν· "ἀπέστειλέν με κύριος, ἀπέστειλέν με δὲ καὶ τὸ πνεῦμα αὐτοῦ". καὶ λέγουσιν τὴν ἀποστολὴν τοῦ σωτῆρος τὴν κατὰ τὴν ἐπιδημίαν καὶ ἀπὸ τοῦ πατρὸς καὶ τοῦ ἁγίου πνεύματος γεγονέναι· εἴρηται γάρ·
For if someone should consider it a blessing to have received wealth, he does not have it "forever and ever," for it passes away together with material life. But it is possible to say, elegantly and in a moral sense, that one who has wealth, if he spends it in such a way as to find glory even after this—the glory of which it says, "Charge the rich of this age not to be haughty"—then it says, "storing up for themselves a foundation of good works," the blessing of this remains "forever and ever." And the things done from wealth remain indestructible. Likewise also in the case of other things: if one is glorified and blessed for self-control—the true self-control—he has it remaining "forever and ever." But if someone thinks he is blessed for virtue by hypocrisy, he has it being dissolved; for when the truth shines forth and things appear as they are by nature, the blessing based on supposition is dissolved. Sometimes it even brings danger. You will gladden him with joy with your face. The expression seems to be ambiguous; for one meaning is signified by it: "You will gladden him with joy with your face"—by gladdening your face you will gladden him also. Or both gladden him: you will gladden him with joy, and your face together with you will gladden him. Some such expression is also found in Isaiah: "And the Lord, the Lord, has sent me, and his Spirit." Some take it thus: "The Lord has sent me, and his Spirit has also sent me." And they say that the sending of the Savior at his coming was from both the Father and the Holy Spirit; for it is said:
"πνεῦμα κυρίου ἐπελεύσεται ἐπὶ σέ", πρὸς τὴν κυοῦσαν αὐτὸν ἢ κυοφορήσουσαν, "καὶ δύναμις ὑψίστου". ἴδε· δοκεῖ ὧδε ἀπεστάλθαι ἀπὸ τοῦ πατρὸς καὶ τοῦ ἁγίου πνεύματος. ἄλλοι δὲ οὕτως ἀναγιγνώσκουσιν, καὶ κρείττω ἐστὶν αὕτη ἡ ἀνάγνωσις· "καὶ κύριος κύριος ἀπέστειλέν με· ἀπέστειλεν δὲ καὶ τὸ πνεῦμα αὐτοῦ"· ὁ πατὴρ τὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα. ἡ δὲ πρότερον ἐκδοχὴ τοῦτο λέγει, ὅτι ὁ πατὴρ καὶ τὸ πνεῦμα τὸ ἅγιον ἀπέστειλαν τὸν υἱόν. ἕκαστος δὲ κατάλληλον ἑαυτῷ νόησιν πρὸς τὴν ἀνάγνωσιν δέχεται, ὡς ἤδη ἐλέχθη. καὶ ἐνταῦθα οὖν πρόσωπόν ἐστιν τοῦ κυρίου τοῦ ἐνταῦθα λεγομένου. ἐστὶν δὲ ὁ υἱὸς ἡ εἰκὼν αὐτοῦ, "ὁ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ". περὶ τοῦ οὖν ἀναλημφθέντος προσ ώπου ὑπὸ τοῦ σωτῆρος καὶ παντὸς δικαίου λέγεται ὅτι· "εὐφρανεῖς αὐτὸν ἐν χαρᾷ μετὰ τοῦ προσώπου σου", ὅταν γὰρ ἔλθῃ ὁ υἱός καὶ ὁ
πατήρ, καὶ ἑωρακώς τις τὸν χαρακτῆρα εὐθέως ἴδῃ καὶ τὸν οὗ ἐστιν ὁ χαρακτήρ· "ὁ" γὰρ 19 "ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα". ἡ εὐφροσύνη ὑπὸ θεοῦ γίνεται καὶ τοῦ προσώπου αὐτοῦ. δυνατὸν δὲ καὶ οὕτως ἐκλαβεῖν· "εὐφρανεῖς αὐτὸν ἐν χαρᾷ μετὰ τοῦ προσώπου σου". λοιπὸν περὶ παντὸς δικαίου τοῦτο λέγει· τὸ γὰρ σὸν πρόσωπον, καθ' ὃν "κατ' εἰκόνα καὶ ὁμοίωσιν" γέγονεν, ἀναδειχθήσεται αὐτοῦ. καὶ λέγω· τὰ συνβεβηκότα κἂν χωριστὰ ᾖ, συνύπαρκτα πολλάκις γίνεται ταῖς οὐσίαις· οἷον τὸ χρῶμα· μὴ γὰρ πρῶτον κτίζεται τὸ σῶμα, εἶτα χρώννυται· κεχρωσμένον κτίζεται, καὶ ὅμως λέγομεν, ὅτι τῶν συμβαινόντων καὶ ἀποσυμβαινόντων ἐστὶν τὸ χρῶμα ἐν τισίν.
The Spirit of the Lord will come upon you," referring to her who conceived him or will conceive him, "and the power of the Most High." See: here it seems they have been sent from the Father and the Holy Spirit. But others read it thus, and this reading is better: "and the Lord, the Lord, has sent me; and his Spirit has also sent"—the Father sent the Son and the Holy Spirit. The former interpretation says this, that the Father and the Holy Spirit sent the Son. But each receives a meaning suited to himself in accordance with the reading, as has already been said. And here, then, there is a person of the Lord who is spoken of here. And the Son is his image, "the express stamp of his substance." Concerning the person, then, who was taken up by the Savior and every righteous man, it is said: "You will gladden him with joy with your face," for when the Son comes and the
Father, and one who has seen the stamp immediately sees also him whose stamp it is; for "he who has seen me has seen the Father." The gladness comes from God and from his face. But it is possible to understand it also in this way: "You will gladden him with joy with your face." Henceforth he says this concerning every righteous man; for your face, according to which he has come to be "according to image and likeness," will be displayed in him. And I say: accidents, even if they are separable, often come to exist together with substances; for example, color. For the body is not first created and then colored; it is created colored, and yet we say that color is among the things that befall and depart in certain cases.
"ἐν τισὶν" δὲ προσέθηκα, ἐπεὶ τῶν αἰσθητῶν ἐπὶ τῇ χιόνι οὐδὲ ἐπιγίνεται οὐδὲ ἀπογίνεται· οὐδὲ ἡ ὑγρότης τῷ ὕδατι ἐπιγίνεται· οὐσιώδη γάρ ἐστιν. ἐπεὶ τοίνυν ἀγαθὸν τὸ λογικὸν ἀρχῆθεν γέγονεν, οὐχ οὕτως ἐστὶν ἀγαθὸν ὡς ὁ θεός· οὐ γὰρ κατ' οὐσίαν, ἀλλὰ καθ' ἕξιν καὶ διάθεσιν ἀγαθός ἐστιν. κἂν γέγονεν τοίνυν ὁ ἄνθρωπος "κατ' εἰκόνα καὶ ὁμοίωσιν", χωριστόν ἐστιν τοῦτο ὃ ἔχει εἶδος ἀποβαλλόμενον καὶ ἀναλαμβανόμενον. πλὴν ὅτε θεὸς σῴζει, πᾶσα εἰκὼν οἰχήσεται. αὕτη δὲ ἀναδειχθήσεται ἐν τῷ σωθέντι. ὅτι ὁ βασιλεὺς ἐλπίζει ἐπὶ κύριον. ὁ βασιλεὺς οὗτος ἐλπίζει ἐπὶ κύριον. ἐλπίζει ὅτι σωτηρία ἔσται ἐκείνοις, ὑπὲρ ὧν ἐλήλυθεν παθεῖν. οὐκ ἀμφίβολον ἔχει τὸ τέλος τοῦ σπουδαζομένου, ἀλλὰ ἐλπίζει ἀμεταθέτως· "ἐν" γὰρ "τῷ ἐλέει τοῦ ὑψίστου οὐ σαλεύεται". οὐ διαπίπτει οὖν αὐτοῦ ἡ ἐλπίς. καὶ λέγω παράδειγμα, τάχα δὲ βίαιόν ἐστιν· οὐδεὶς τὰ παρόντα ἐλπίζει. ὁ ὑγιαίνων οὐκ ἐλπίζει ὑγιασθῆναι, ὁ πλουτῶν οὐκ ἐλπίζει πλουτῆσαι. τῶν μελλόντων οὖν ἐστιν. ἡ ἐλπὶς καὶ ἡ προσδοκία ταὐτόν ἐστιν. γένος ἐστὶν τῆς ἐλπίδος ἡ προσδοκία· ἐλπὶς γοῦν ἐστιν προσδοκία ἀγαθῶν παρὰ θεοῦ. τῶν οὖν μελλόντων τὰ μὲν ἐνδεχομένην ἔχει τὴν ὕπαρξιν, ὥστε δυνηθῆναι γενέσθαι καὶ μὴ γενέσθαι ὡς τὰ ὁπότερ' ἔτυχεν, τὰ δὲ πάντως ἐκβήσεται· οἷον ὃ λέγω ἐπιστημονικῶς, κατ' εἰκόνα, ὅτι μετὰ τοσήνδε περίοδον ἔκλειψις ἔστιν τοῦ ἡλίου. ἐλπίζει ταύτην μόνος ὁ ἐπιστήμων· ὁ γὰρ ἄλλος ὅλως οὐκ οἶδεν, εἰ γίνεται ἢ οὐ γίνεται. ὑπομνῆσαι καλὸν τοῦτο ὅτι τέσσερά ἐστιν τὰ προβλήματα· δύο ἁπλᾶ καὶ δύο σύνθετα. ἁπλᾶ μὲν τὸ ὅτι ἔστιν καὶ τί ἐστιν.
But I added "in some," since in the case of perceptible things, neither does [moisture] come upon snow nor depart from it; nor does wetness come upon water, for these are essential properties. Since, therefore, the rational being was good from the beginning, it is not good in the same way as God; for it is good not by essence but by state and disposition. And even if man has come to be "according to image and likeness," this form which he has is separable, being lost and recovered. Except that when God saves, every image will depart, and this one will be displayed in the one who is saved. For the king hopes in the Lord. This king hopes in the Lord. He hopes that salvation will come to those for whom he has come to suffer. He does not have the outcome of his endeavor in doubt, but he hopes unchangeably; for "in the mercy of the Most High he shall not be shaken." His hope, then, does not fail. And I offer an example, though perhaps it is forced: no one hopes for things that are present. The healthy man does not hope to be healed; the rich man does not hope to become rich. Hope, then, concerns future things, and hope and expectation are the same thing. Expectation is a species of hope; for hope is the expectation of good things from God. Of future things, then, some have a contingent existence, so that they can either happen or not happen, as things that turn out either way; but others will certainly come to pass—for example, what I state scientifically, by way of illustration, that after such and such a period there is an eclipse of the sun. Only the expert hopes for this; for the other person does not know at all whether it happens or not. It is good to recall this: that there are four problems—two simple and two composite. Simple ones are whether it exists and what it is.
εἶτα σύνθετα τὸ πῶς ἔστιν καὶ διὰ τί ἔστιν. τοῦ ἐπιστήμονος οὖν ἐστιν προσδοκᾶν ταῦτα τὰ πάντως ἐπιστημονικῶς γενησόμενα. οἶδεν γὰρ καὶ ὅτι ἔστιν ἔκλειψις καὶ τί ἐστιν ἔκλει ψις ὅτι ὑποδρομὴ σελήνης. καὶ πῶς γίνεται ὅτι, ὅταν κατὰ κάθετον ὑπὸ τὸν ἥλιον ἡ σελήνη γένηται, ἔκλειψις γίνεται. ἰδοὺ τὸ πῶς γίνεται. τὸ δὲ διὰ τί οὕτως, ὅτι κυκλεύων ὁ ἥλιος ἐν διαφόροις γίνεται διαστήμασιν. ἔστιν δὲ ὑπὸ τὸν ἡλιακὸν κύκλον ὁ τῆς σελήνης. οὐκ ἀεὶ οὖν γίνεται κατὰ κάθετον. οἷον δύο κύκλοι εἰσίν. ἐὰν ὧδε γένηται καὶ πάλιν εἰς τὸν ὑποκάτω, κρύπτει τὸ κάτω γινόμενον τὸ ἄνω. λέγουσιν γοῦν ὅτι ἔκλειψίς ἐστιν ἀντίφραξις σελήνης πρὸς τὸν ἥλιον. ἐπιστήμονος οὖν ἐστιν ταύτην τὴν ἀδιάπτωτον προσδοκίαν εἰδέναι. καὶ τῶν τυχόντων δὲ προσδοκῆσαι, φέρε, ὑετὸν ἢ εὐκαρπίαν. διαμαρτάνει δὲ πολλάκις ταῦτα. λέγει γοῦν ὅτι· "εὐφρανεῖς αὐτὸν ἐν χαρᾷ· ὅτι ὁ βασιλεὺς ἐλπίζει ἐπὶ τὸν κύριον". βασιλεύς ἐστιν ὁ ἐλπίζων. ἀδιάπτωτος δὲ ἡ τούτου ἐλπὶς καὶ προσδοκία. καὶ λέγει· ἐν τῷ ἐλέει τοῦ ὑψίστου οὐ μὴ σαλευθῇ. ἐλεούμενος πρὸς τοῦ ὑψίστου οὐ σαλεύεται· τότε γὰρ σαλεύεται, ὅταν ἀνάξιοι τῆς βασιλείας αὐτοῦ οἱ ὑπήκοοι εὑρεθῶσιν. καταλείπει δὲ αὐτούς, ἀποστρέφεται αὐτούς. καὶ τὸ ἐλπίζειν ὡς τὸ μεταμέλεσθαι τὸν θεὸν οὕτω λαμβάνομεν κατὰ τὴν ἐπίνοιαν. "τοῦ ὑψίστου" ἔστιν τὸ εὐλογεῖν τὰ λογικά, ὥσπερ καὶ τό· "δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη". εὑρεθείη ἡ χείρ σου πᾶσιν τοῖς ἐχθροῖς σου, ἡ δεξιά σου εὕροι πάντας τοὺς μισοῦντάς σε. οἷόν τε καὶ ἐπὶ τοῦ σώματος διαφορὰν ἔχειν τὴν δεξιὰν πρὸς τὴν χεῖρα·
Then composites: the "how it is" and the "why it is." So it belongs to the knowledgeable man to anticipate these things that will certainly come about in a scientific manner. For he knows both that an eclipse exists and what an eclipse is—that it is the moon's passing beneath. And how it happens—that when the moon comes directly under the sun, an eclipse occurs. Behold the "how it happens." The "why thus," however, is that the sun, circling, comes to be at different distances. And the moon's circle is beneath the sun's circle. So it does not always come directly under. For instance, there are two circles. If it comes here and again to the lower one, the lower that comes to be hides the upper. At any rate they say that an eclipse is the moon's blocking of the sun. So it belongs to the knowledgeable man to know this unerring anticipation. And it is also for ordinary people to anticipate, say, rain or good harvest. But these often fail. At any rate he says: "You will gladden him with joy; for the king hopes in the Lord." The king is the one who hopes. And his hope and anticipation are unerring. And he says: in the mercy of the Most High he shall not be shaken. Being shown mercy by the Most High, he is not shaken; for then he is shaken, when his subjects are found unworthy of his kingdom. But he leaves them, turns away from them. And "to hope," like "God to repent," we take in this way according to the concept. "Of the Most High" is the blessing of rational beings, just as also: "Glory to God in the highest, and on earth peace." May your hand be found against all your enemies; may your right hand find all who hate you. It is also possible, in the case of the body, for the right hand to have a difference from the hand.
ἡ γὰρ δεξιὰ χείρ ἐστιν, οὐ πᾶσα δὲ χεὶρ δεξιά ἐστιν. ἔχομεν καὶ ἐνταῦθα περὶ θεοῦ χεῖρα καὶ δεξιὰν ὠνομασμένην.
καὶ περὶ τοῦ Δαυὶδ τοῦ ἀληθινοῦ τοῦ ἐκ σπέρματος τοῦ Δαυὶδ ἐν ἄλλῳ ψαλμῷ λέγεται τό· "καὶ θήσει ἐν θαλάσσῃ χεῖρα αὐτοῦ καὶ ἐν ποταμοῖς δεξιὰν αὐτοῦ". καὶ ὅρα ὅτι ἐν μὲν τῇ θαλάσσῃ ἡ χεὶρ ἁπλῶς τίθεται· ἡ γὰρ δεξιὰ οὐκ ἐν τῇ θαλάσσῃ, ἀλλ' ἐν τοῖς ποταμοῖς αὐτοῦ. καὶ ἔτι· "ἡ χείρ σου ἔθνη ἐξωλόθρευσεν". ἴδε· λέγεται χεὶρ πολλάκις καὶ βασιλέως ἡ στρατιωτικὴ δύναμις καὶ τῶν δικαστῶν χεῖρες οἱ δήμιοι. καὶ ὁ διάβολος οὖν ἔγνω ὅτι ἡ βλαπτικὴ χείρ ἐστιν· οὐ γὰρ εἶπεν· "ἀπόστειλον τὴν δεξιάν σου", ἀλλὰ "τὴν χεῖρά σου καὶ ἅψαι πάντων ὧν ἔχει". "εὑρεθείη ἡ χείρ σου πᾶσιν τοῖς ἐχθροῖς σου". φανήσεται ἡ χείρ σου ἡ κολάζουσα τοὺς ἐχθρούς σου. οὕτω δὲ ἀκούω καὶ τοῦ· "πρόσωπον δὲ κυρίου ἐπὶ ποιοῦντας κακὰ τοῦ ἐξολεθρεῦσαι ἐκ γῆς τὸ μνημόσυνον αὐτῶν". ποιοῦντες κακὰ οἴονται μὴ εἶναι πρόνοιαν, μὴ εἶναι ἐκδικίαν καθ' ὧν πλημμελοῦσιν. ὅταν δὲ λάβωσιν πεῖραν ἐπιπόνου τινός, ἐνίοτε ἐν συναισθήσει γινόμενοι ὁρῶσιν τοῦ θεοῦ τὸ πρόσωπον· τὸ πρόσωπον δὲ οὕτως· ἐγνώρισαν ὅτι ἔνι θεός. καὶ ὥσπερ "ἐκ μεγέθους καὶ καλλονῆς τῶν κτισμάτων ἀναλόγως τὸν γενεσιουργὸν θεωροῦμεν", οὕτως ἐκ τοῦ μεγέθους καὶ τῆς πλοκῆς τῶν κατὰ τὴν διοίκησιν ὁ κριτὴς θεωρεῖται. εὑρήκαμεν οὖν καὶ τὸν Φαραὼ καταφρονοῦντα, εἶτα πληττόμενον καταλαμβάνοντα ἔννοιαν θεοῦ. λέγει γοῦν ποτε ὅτι· "ὁ κύριος δίκαιος". ὁ λέγων πρὸ τούτου· "οὐκ οἶδα τὸν κύριον", νῦν καὶ εἰδέναι αὐτὸν ὁμολογεῖ καὶ δίκαιον.
For the right hand is a hand, but not every hand is a right hand. We have here too, in the case of God, a hand and a right hand so named.
And concerning David, the true David, who is from the seed of David, it is said in another psalm: "And he shall place his hand in the sea and his right hand in the rivers." And observe that in the sea the hand is placed simply; for the right hand is not in the sea, but in his rivers. And further: "Your hand destroyed nations." See: the military force of a king is often called a hand, and the executioners are the hands of judges. And the devil therefore knew that it is the harmful hand; for he did not say, "Send forth your right hand," but "your hand, and touch all that he has." "May your hand be found against all your enemies." Your hand that punishes your enemies will be seen. And so I understand also the saying: "But the face of the Lord is against those who do evil, to destroy their memory from the earth." Those who do evil think there is no providence, no vengeance against those whom they wrong. But when they experience something painful, sometimes coming to awareness they see the face of God; and the face is thus: they recognized that God exists. And just as "from the greatness and beauty of created things we behold their Creator by analogy," so from the greatness and interweaving of the things in his governance the judge is beheld. We have found Pharaoh too, despising, then being struck and grasping a notion of God. At any rate he says at one point: "The Lord is righteous." He who said before this, "I do not know the Lord," now both confesses to know him and that he is righteous.
"ἐγὼ δὲ καὶ ὁ λαός μου ἀσεβεῖς". εἰ δὲ γέγονεν τὸ πρόσωπον τοῦ θεοῦ ἐν τῷ Φαραὼ ποιοῦντι κακά, εὑρίσκεται ἡ χείρ· δεῖ γάρ ποτε αὐτοὺς γνῶναι ὅτι ἔνι κριτής, κἂν μὴ ἐν τῷ βίῳ τούτῳ, ἀλλ' ὁτέ· διὸ λέγεται· "εὑρεθείη ἡ χείρ σου". "ἡ δεξιά σου εὕροι". ἡ δὲ χεὶρ τοῖς ἐχθροῖς εὑρίσκεται· ἡ δὲ δεξιὰ εὑρίσκει τοὺς μισοῦντας. καὶ δύνανται ἐλαττόνως κακοὶ εἶναι οἱ μισοῦντες τῶν ἐχθρῶν. οὐ πᾶς μισῶν ἐχθρεύει, πᾶς δὲ ἐχθρεύων μισεῖ. καὶ ὥσπερ ἐλέγετο ἐν θαλάσσῃ τίθεσθαι ἡ χεὶρ τοῦ θεοῦ, ἵνα τὸν σάλον καὶ τὴν ἁλμυρίδα καταπαύσῃ δι' ἐπιπόνων, ἡ δὲ δεξιὰ ἐν ποταμοῖς τοῦ σωτῆρος–οὗτοι δέ εἰσιν οἱ κατὰ πνεῦμα βίον ἔχοντες, "ὧν ἐκ τῆς κοιλίας ῥέουσιν ποταμοὶ ζῶντες". "ἐπῆραν οἱ ποταμοί, κύριε, ἐπῆραν οἱ ποταμοὶ φωνάς"–, οὕτως εὑρίσκεται ἡ δεξιὰ τοῦ σωτῆρος ἡ σῴζουσα, ἡ ὑψοῦσα κατὰ τὸ λεχθέν· "δεξιὰ κυρίου ὕψωσέν με, δεξιὰ κυρίου ἐποίησεν δύναμιν, οὐκ ἀποθανοῦμαι, ἀλλὰ ζήσομαι". ο ἔθηκας αὐτοὺς ὡς κλίβανον πυρὸς εἰς καιρὸν τοῦ προσώπου σου. περὶ τῶν ἐχθρῶν μόνων δύναται λέγεσθαι τῶν κολάσει παραδιδομένων. εἰ δὲ καὶ περὶ ἀμφοτέρων, οὕτως ἔκδεξαι τὸ γεγραμμένον· ἴδε· οἱ ἐποικοδομούμενοι ἐπὶ τὸν θεμέλιον, τὸν Χριστόν, ἐὰν ὦσιν χρυσός, ἄργυρος, πυροῦνται μόνον, οὐκ ἀφανίζονται δέ, οὐκ ἀναλίσκονται κἂν εὑρέθησαν ὑπὸ τοῦ πυρός. ἐὰν δὲ "ξύλα, χόρτος, καλάμη", ἀφανίζονται καὶ τέθεινται ὡς κλίβανος πυρός, ὡς καπνός εἰσιν λοιπόν. ὁ δὲ καπνὸς ἐπακολούθημά ἐστιν τῆς ἐνεργείας τοῦ πυρὸς τῆς ὠφελητικῆς.
I and my people are ungodly." But if the face of God has come to be in Pharaoh when he did evil, the hand is found; for they must at some time know that there is a judge, even if not in this life, yet at some time. Therefore it is said: "May your hand be found." "May your right hand find." The hand is found by enemies, but the right hand finds those who hate. And those who hate can be less evil than enemies. Not everyone who hates is hostile, but everyone who is hostile hates. And just as it was said that the hand of God is placed in the sea, so that it might calm the tossing and the saltiness through toils, but the right hand in the rivers of the Savior—and these are those who have their life according to the spirit, "from whose belly flow rivers of living water." "The rivers lifted up, O Lord, the rivers lifted up their voices"—so the right hand of the Savior is found, the one that saves, the one that exalts according to what was said: "The right hand of the Lord exalted me, the right hand of the Lord did mighty things, I shall not die, but I shall live." You set them as a furnace of fire at the time of your face. This can be said only about enemies who are handed over to punishment. But if it is also about both, understand what is written in this way: See—those who are built upon the foundation, Christ, if they are gold, silver, they are burned only, but they are not destroyed, they are not consumed, even if they were found by the fire. But if they are "wood, hay, stubble," they are destroyed and placed as a furnace of fire, and thereafter they are like smoke. And smoke is a consequence of the working of the beneficial fire.
ὅταν οὖν ξύλα καὶ χόρτος καὶ καλάμη ὦσιν "εἰς καιρὸν τοῦ προσώπου" τοῦ θεοῦ, ὡς κεῖται–ἔσται γὰρ καιρός, ὅτε κριτὴς δειχθήσεται–, οὐκ ἀφανίζονται οἱ λεγόμενοι ξύλα καὶ χόρτος καὶ καλάμη ὥστε μηκέτι ὑπάρχειν–ἀδύνατον δέ ἐστιν οὕτως ἀφανισθῆναι–, ἀλλὰ ᾗ χόρτος εἰσὶν ἀφανίζονται· καὶ γὰρ τὸ πῦρ τοῦτο τὸ τῆς κολάσεως οὐκ ἐνεργεῖ εἰς οὐσίαν, ἀλλ' εἰς ἕξεις καὶ ποιότητας. ἀναλίσκει τὸ πῦρ τοῦτο οὐ κτίσματα, ἀλλὰ ποιὰς καταστάσεις, ἕξεις τοιάσδε. καὶ ἡ διδασκαλία δὲ τὸ αὐτὸ ποιεῖ· λαμβάνει τ̣ὸν ἀμαθῆ καὶ ἀφανίζει αὐτὸν οὐχ ᾗ ἄνθρωπός ἐστιν, ἀλλ' ᾗ ἀμαθής ἐστιν· τὴν ἀμαθίαν γὰρ αὐτοῦ ἀφανίζει. οὕτω καὶ ἡ δικαιοσύνη ἀφανίζει τὸν ἄδικον οὐχ ὥστε μηκέτι ὑπάρχειν, ἀλλ' ὥστε μηκέτι ὑπάρχειν ἄδικον. ο κύριε, ἐν ὀργῇ σου συντάραξον αὐτούς, καὶ καταφάγεται αὐτοὺς πῦρ. τότε συνταράττεταί τις,
ὅταν ἄρξηται ἀμφιβάλλειν καὶ μετανοεῖν. τὸ δὲ "καταφάγεται αὐτοὺς πῦρ", ὥστε μηκέτι εἶναι τοιούτους. τὸν καρπὸν αὐτῶν ἀπὸ γῆς ἀπολεῖς καὶ τὸ σπέρμα αὐτῶν ἀπὸ υἱῶν ἀνθρώπων. τὸ "σπέρμα" ὁμώνυμόν ἐστιν. ὅταν πρὸς καρπὸν διαστέλληται, φυτοῦ σπέρμα δηλοῖ, ὅταν δὲ πρὸς τέκνα, σπέρμα ἀνθρώπου· ἔχομεν γὰρ ἐν τῇ γραφῇ πολλάκις τὸ "σπέρμα" μετὰ τέκνων ὀνομαζόμενον. περὶ τῆς διαφορᾶς τῶν λέξεων πρόκειται νῦν εἰπεῖν. τοῦτο λέγει· ἐπὶ γῆς ὄντες καὶ πλησιάσαντες τῇ γῇ ἐκολλήθησαν. ἀντὶ τῆς ψυχῆς ἀΰλου ἐκαρποφόρησαν τὰ ἔργα τῆς σαρκός. τοῦτον "τὸν καρπὸν ἀπολεῖς ἀπὸ τῆς γῆς". γῆ ἐστιν ἡ ἀγαθὴ καὶ καλή, ἥτις δεχομένη τὸ σπέρμα τὸ Ἰησοῦ ὃ βάλλει, καρποφορεῖ.
When, therefore, wood and hay and stubble are "for the time of the face" of God, as it is written—for there will be a time when he will be shown to be judge—those called wood and hay and stubble are not destroyed so as no longer to exist (and it is impossible for them to be destroyed in this way), but insofar as they are hay they are destroyed; for this fire of punishment does not work upon substance, but upon dispositions and qualities. This fire consumes not creatures, but certain conditions, dispositions of such a kind. And teaching does the same thing: it takes the ignorant man and destroys him not insofar as he is a man, but insofar as he is ignorant; for it destroys his ignorance. So too righteousness destroys the unjust man, not so that he no longer exists, but so that he no longer exists as unjust. O Lord, in your anger confound them, and fire shall devour them. Then a man is confounded, when he begins to waver and to repent. And "fire shall devour them," so that they are no longer such as they were. You will destroy their fruit from the earth, and their seed from among the sons of men. "Seed" is homonymous. When it is distinguished with reference to fruit, it signifies the seed of a plant; but when with reference to children, the seed of a man; for we have in Scripture often "seed" named together with children. It is now proposed to speak about the difference of the terms. This is what he says: being on the earth and having come near to the earth, they clung to it. Instead of the immaterial soul they bore the works of the flesh as fruit. This "fruit you will destroy from the earth." The earth is the good and noble earth, which, receiving the seed of Jesus which he sows, bears fruit.
ἡ αὐτὴ δὲ γῆ κατ' ὑποκείμενόν ἐστιν αὕτη τῇ τὰς ἀκάνθας φερούσῃ. καὶ ἡ μὲν δεκτικὴ σπερμάτων ἐστὶν λογικὴ οὖσα οὐσία. ἐκ τοῦ ἐφ' ἡμῖν δὲ αὕτη ἡ γῆ τὴν διαφορὰν δέχεται. "καὶ τὸ σπέρμα αὐτῶν ἀπὸ υἱῶν ἀνθρώπων". ἔσπειραν εἰς τοὺς υἱοὺς τῶν ἀνθρώπων, οὐκ εἰς τοὺς υἱοὺς τοῦ θεοῦ· ἀνεπίδεκτοι γάρ εἰσιν τούτων. "ἀπὸ τῶν υἱῶν" οὖν "τῶν ἀνθρώπων ἀπολεῖς τὸ σπέρμα αὐτῶν", ἵνα καὶ ἡ ἐπιτ̣ηδειότης ἡ πρὸς τὸν φαῦλον καρπόν. ἐάν τις κατ' ἐνέργειαν ἔχῃ ἀρετήν, κωλύεται τὸ σπέρμα τῆς κακίας ἡ ἐπιτηδειότης δὲ καὶ ἡ δύναμίς ἐστιν, ὥστε δοκεῖν αὐτὸ ἀπόλλυσθαι. ὅτι ἔκλιναν εἰς σὲ κακά. εἰς σὲ τὸν εὐθεῖς αὐτοὺς πεποιηκότα. ἡ προαίρεσις αὐτῶν ἔκλινεν εἰς τὸ κακόν. οἶδας ὅτι ἐπὶ τῶν αἰσθητῶν δημιουργημάτων καὶ ἀγαλμάτων ψόγον φέρει τῷ ἐργασαμένῳ τὸ κακὸν ἔργον, ἔπαινον δὲ τὸ ὀρθῶς γεγενημένον. εἴρηται γοῦν ἐν τῇ Σιράχ· "ἐν χειρὶ τεχνίτου ἐπαινεθήσεται ἔργον"...................... ἐὰν ἐκκλίνῃ τις ἀπὸ τοῦ "κατ' εἰκόνα". τὸ ὅσον οὖν ἧκεν εἰς αὐτούς, εἰς σὲ ἔκριναν κακά. διελογίσαντο βουλάς, ἃς οὐ μὴ δύνωνται στῆναι. καὶ ἵνα ἀπὸ τῆς ἱστορίας πάλιν χειραγωγηθέντα τῇ ὡσανεὶ ἱστορίᾳ–οὐκ οἶδα δέ, εἰ ἱστορία ἐστίν–· οἱ θελήσαντες πύργον οἰκοδομῆσαι ἔχοντα τὴν κεφαλὴν ἕως τοῦ ἄκρου ἐβουλεύσαντο καὶ στῆναι οὐκ ἠδύναντο. ἀμέλει γοῦν διεσπάρησαν. τότε θεὸς τελειοῖ βουλήν, ὅταν ὀρθῶς καὶ κατὰ τὸ βούλημα αὐτοῦ βουλεύηται. ὁ ταύτην μεταδιώξας "με τὰ βουλῆς πάντα ποιεῖ". ταύτῃ τῇ βουλῇ θεὸς πέρας ἐπιφέρει. ὅτι θήσεις αὐτοῖς νῶτον. λέγονται πολλάκις οἱ περὶ τὸν θεὸν σῶμα αὐτοῦ εἶναι·
The same earth is the same in substrate as the one bearing thorns. And the one receptive of seeds is a rational substance. But from what is in our power this earth receives its difference. "And their seed from the sons of men." They sowed into the sons of men, not into the sons of God; for these are not receptive of them. "From the sons of men," therefore, "you will destroy their seed," so that also the aptitude toward evil fruit. If someone has virtue in actual operation, the seed of evil is hindered—and the aptitude is also a power—so that it seems to be destroyed. "Because they inclined to you evils"—to you who made them upright. Their choice inclined to evil. You know that in the case of perceptible created works and statues, the evil work brings blame to the one who made it, but the one rightly made brings praise. It has been said, then, in Sirach: "In the hand of the craftsman a work will be praised." ... If someone turns aside from "according to the image." As far as it depended on them, then, they judged evils against you. "They devised counsels which they will not be able to stand." And so that, led by the hand again from the history by the so-called history—though I do not know whether it is history—those who wished to build a tower having its head up to the very top devised counsels and could not stand. At any rate, then, they were scattered. Then God brings a counsel to completion, when it is counselled rightly and according to his will. The one who pursues this "does all things with me of counsel." To this counsel God brings an end. "Because you will set their back." Often those who are around God are said to be his body.
"ὑμεῖς ἐστε σῶμα χριστοῦ", καὶ ἐν τῷ σώματι τούτῳ εὑρίσκονται ὀφθαλμοί, ὦτα, χεῖρες. "θήσεις" οὖν "αὐτοὺς νῶτον". ο᾿̣πίσω τοῦ σώματός σου τούτου τάξεις τούτους. δυνατὸν δὲ οὕτως ἐκλαβεῖν· τὰ προηγούμενα τοῦ θεοῦ πρόσωπον αὐτοῦ λέγεται, τὰ δὲ δημιουργήματα ταῦτα τὰ αἰσθητὰ ὀπίσω· μετ' αὐτὸν γάρ εἰσιν. ἀμέλει γοῦν Μωσεῖ τῷ τέως μὴ δυναμένῳ τὸ πρόσωπον τοῦ θεοῦ θεωρεῖν παρέρχεται τῇ δόξῃ αὐτοῦ ὁ θεὸς καὶ δείκνυσιν αὐτῷ τὰ ὀπίσω. ἀμέλει γοῦν γένεσιν εὐθὺς ἀνέγραψεν. εἰς αὐτοὺς οὖν θήσει νῶτον· εἰς γὰρ τοὺς ἁγίους τὸ πρόσωπον τίθεται κατὰ τὴν εὐχήν, ἣν ἀναπέμπουσιν· "ἐπίφανον τὸ πρόσωπόν σου καὶ σωθησόμεθα". ἐν τοῖς περιλοίποις σου ἑτοιμάσεις τὸ πρόσωπόν σου. οἱ περίλοιποι οἱ ἄλλοι παρὰ τοὺς "μισοῦντας" ἅγιοί εἰσιν, οἱ περιλειφθέντες ἐν τῇ καταστάσει. εὖ δὲ καὶ τὸ "ἑτοιμάσεις" καὶ οὐ "δώσεις". ἕτοιμον αὐτὸ ἔχει, ἵνα πᾶς ὁ βουλόμενος αὐτὸ ὁρᾶν δύνηται αὐτὸ βλέπειν. ὑψώθητι, κύριε, ἐν τῇ δυνάμει σου· ᾄσομεν καὶ ψαλοῦμεν τὰς δυναστείας σου. πάντα γὰρ ταῦτα δυνατῶς ποιεῖς. καὶ μετὰ τῆς ἀρχῆς τοῦ ψάλλειν ἡ τοῦ θεοῦ δύναμις ὑμνεῖται· "κύριε, ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς". ἡ δύναμις ἡ εὐφραίνουσα τὸν βασιλέα καὶ πάντα τὰ εἰρημένα ποιοῦσα ὑψοῦται οὐκ ἐκ ταπεινοῦ εἰς ὕψος μετεωριζομένη, ἀλλὰ μηκέτι τῶν ἀνθρώπων ταπεινὰ περὶ αὐτῆς διανοουμένων, ἀλλὰ ὑψηλὰ ὡς ἔστιν. καὶ ἐὰν λέγωμεν ὅτι· "ὑψώσω σε, κύριε", οὐ τοῦτο λέγομεν ὅτι ἐκ τοῦ ταπεινοῦ εἰς τὸ μετέωρόν σε ἀναβιβάζομεν. τὸ ὑψῶσαι τὸ ὁμολογῆσαι αὐτοῦ ἐστιν τὸ ὕψος.
You are the body of Christ," and in this body are found eyes, ears, hands. Therefore "you shall set them as a back." You shall place them behind this body of yours. But it is possible to understand it thus: the things that come first are called his face, while these created things, the perceptible ones, are behind; for they are after him. At any rate, then, to Moses, who for the time being was not able to behold the face of God, God passes by in his glory and shows him his back. At any rate, then, he recorded the Genesis account immediately. Therefore he sets them as a back; for to the saints the face is set according to the prayer which they send up: "Shine forth your face and we shall be saved." In your remnants you will prepare your face. The remnants, the others besides those who "hate," are the saints, those left over in their station. And well is it said "you will prepare" and not "you will give." He has it ready, so that everyone who wishes to see it may be able to look upon it. Be exalted, O Lord, in your power; we shall sing and chant of your mighty acts. For all these things you do mightily. And with the beginning of the chanting the power of God is hymned: "O Lord, in your power the king shall rejoice." The power that makes the king rejoice and does all the things that have been said is exalted, not being raised from low to high, but because men no longer think lowly things about it, but high things as it truly is. And if we say, "I will exalt you, O Lord," we do not say this, that we bring you up from the low to the lofty. To exalt is to confess his height.
λοιπὸν ἐπινικίως ᾄδει–ἐπὶ βασιλέως γὰρ μόνου δυναστεία λέγεται, καὶ τούτου δὲ τοῦ
βασιλέως εἰσὶν δυναστεῖαι–, ἃ δύναται βασιλικῶς. 23 1 εἰς τὸ τέλος, ὑπὲρ τῆς ἀντιλήμψεως τῆς ἑωθινῆς· ψαλμὸς τῷ Δαυίδ. ἐστὶν ἡμέρα πνευματικὴ γινομένη ὑπὸ τοῦ "ἡλίου τῆς δικαιοσύνης", περὶ ἧς πολλὰ ἐν ταῖς γραφαῖς καὶ μάλιστα ἐν τῇ καινῇ κεῖται· "ὡς ἐν ἡμέρᾳ", φησίν, "εὐσχημόνως περιπατήσωμεν". οἶδας ὅτι καὶ κατὰ τὸ ῥητὸν οἱ ἀσχήμονά τινα ποιοῦντες ἐν σκότει αὐτὰ ποιοῦσιν καὶ μάλιστα τότε, ὅτε ἐνῆσαν πολλοὶ καλοὶ ἄνθρωποι. ὁ ἐν ἀγνοίᾳ οὖν τῶν καλῶν ὑπάρχων ἐν σκότει ἐστὶν καὶ πράττει πολλὰ τῶν ἀσχημοσύνην φερόντων. ὅταν δέ τις καταυγασθῇ ὑπὸ τοῦ φωτὸς τοῦ ἀληθινοῦ "ἐν ἡμέρᾳ περιπατῶν", τουτέστιν προκόπτων–ὁ γὰρ περίπατος προκοπὴν δηλοῖ–, εὐσχημόνως πάντα πράττει καὶ φρονεῖ οὐδὲν τῶν φερόντων ἀσχημοσύνην. ταύτην τὴν κατάστασιν παριστὰς καὶ ὁ προφήτης Ἰσαίας λέγει· "ἐκ νυκτὸς ὀρθρίζει τὸ πνεῦμά μου πρὸς σέ, ὁ θεός". αὕτη οὖν ἡ ἑωθινὴ ἀντιλήμψεως χρῄζει· κἂν γὰρ ἔχωμεν φωτισμὸν καὶ ἀρχὴν ἡμέρας, δεόμεθα τοῦ φωτὸς παρεῖναι, ἵνα μὴ ἐπιλείψῃ ἡ ἡμέρα, ἵνα μὴ δύνῃ. "εἰς τὸ τέλος" οὖν, "ὑπὲρ τῆς ἀντιλήμψεως τῆς ἑωθινῆς"· ἀρξαμένης γὰρ τῆς ἡμέρας κατὰ ἀντίλημψιν θεοῦ, ἐὰν ὁ ἀντιλαμβανόμενος μένῃ ἐν τῇ αὐτῇ προθέσει π̣ρὸς τὸν βοηθουμενόν, καὶ μέχρι ὅλης τῆς ἡμέρας ἐν τῇ ἀντιλήμψει μένει· εἰ γὰρ ἐν τῇ ἀρχῇ τῇ βραχὺ φέγγος ἐχούσῃ ἀντιλαμβάνεται, πολλῷ πλέον, ὅταν μεσημβρία γένηται. εὑρίσκεις οὖν πολλὰ τοιαῦτα καὶ ἐν ταῖς γραφαῖς κείμενα. ὁ θεὸς ὤφθη τῷ Ἀβραὰμ οὐκ ἄλλῳ καιρῷ ἢ τῷ μεσημβρινῷ·
For the rest he sings in triumph—for dominion is spoken of in relation to a king alone, and the dominions belong to this king—doing what is fitting for a king. 23 1 For the end, concerning the help of the morning; a psalm of David. There is a spiritual day, brought into being by the "sun of righteousness," about which many things are set down in the Scriptures, and especially in the New Testament: "as in the day," he says, "let us walk decently." You know that even according to the literal sense, those who do something shameful do it in darkness, and especially at that time when many good people were present. The one, then, who is in ignorance of good things is in darkness and does many things that bring shame. But when someone is illumined by the true light, "walking in the day," that is, making progress—for walking indicates progress—he does all things decently and thinks nothing that brings shame. Setting forth this condition, the prophet Isaiah also says: "From the night my spirit rises early toward you, O God." This morning, then, needs help; for even if we have illumination and the beginning of the day, we need the light to be present, so that the day may not fail, so that it may not set. "For the end," then, "concerning the help of the morning"; for when the day has begun with God's help, if the one who helps remains in the same disposition toward the one being helped, he remains in that help until the whole day; for if he helps at the beginning, which has but a little light, much more when midday comes. You will find many such things set down in the Scriptures. God appeared to Abraham at no other time than at midday.
τότε γὰρ ἀκμαῖον γέγονεν τὸ φῶς. καὶ λοιπὸν κατὰ κορυφῆς γέγονεν ὁ ἥλιος ὡς ἄσκιον εἶναι τὸν περὶ ἡμᾶς ἀέρα. ταῦτα δὲ ἀλληγορικώτερον λέγει, ἐπεὶ καὶ τὸ ῥητὸν χειραγωγεῖ εἰς τοῦτο. τοῦτό τοι καὶ ἡ νύμφη πρὸς τὸν ἑαυτῆς νυμφίον λέγει· "ἀπάγγειλόν μοι, ὃν ἠγάπησεν ἡ ψυχή μου, ποῦ ποιμαίνεις καὶ ποῦ κοιτάζεις ἐν μεσημβρίᾳ"; ἐν ἀρχῇ τῆς ἡμέρας, καθ' ἣν ποιμαίνεις, γέγονα. τὸν μεσημβρινὸν δὲ καιρόν, ὅτε ἀκμάζει τὸ φῶς, ζητῶ. "ποῦ ποιμαίνεις, ποῦ κοιτάζεις"; ἵν' ἐκεῖ γενομένη ὡς σύμβιος σὺν σοὶ ἐργάζωμαι τὸ ἔργον· κἀγὼ γὰρ βούλομαι ἐκεῖνα τὰ πρόβατα, ἃ ποιμαίνεις, νέμειν. καὶ σύμβολον τῆς τοιαύτης καταστάσεως φέρουσιν αἱ ἅγιαι γυναῖκες αἱ ποιμαίνουσαι, οἵα ἦν ἡ Ῥεβέκκα. "ὑπὲρ τῆς" οὖν "ἀντιλήμψεως τῆς ἑωθινῆς". τίς δὲ ἔχει τὴν ἑωθινὴν καὶ τὴν ἀρχὴν τῆς ἡμέρας ἢ ὁ δυνάμενος εἰπεῖν· "ἡ νὺξ προέκοψεν, ἡ ἡμέρα ἤγγισεν"; διὰ τοῦτο καὶ αἱ γυναῖκες αἱ ζητοῦσαι τὸν Ἰησοῦν, ὅτε ἐσταυρώθη, ἐν τῷ μεσημβρινῷ καιρῷ οὐχ εἶδον αὐτόν, ἀλλ' ἕωθεν πρωίας. οἴδατε οὖν καὶ τὸ τῆς ἱστορίας τῆς κατὰ τὸν σωτῆρα ἀληθῶς ἔχειν καθόλου μὲν περὶ παντὸς σπουδαίου, οὗ λάμπει τὰ ἔργα ἔνπροσθεν τῶν ἀνθρώπων οἷα φῶς. λέγομεν, ὅτι ἐν ἑωθινῷ καιρῷ γίνεται, ὅταν ἀρχὴν λάβῃ τοῦ φωτισμοῦ ὥστε εἰπεῖν· "τὸ πρωὶ παραστήσομαί σοι καὶ ἐφόψομαι". τοιοῦτόν ἐστιν καὶ τό· "ἦτε γὰρ σκότος, νῦν δὲ ἐν φωτὶ κυρίου". "εἰς τὸ τέλος" οὖν, ἐπεὶ τέλος ἀπέλαβεν τὸ προσδοκώμενον, ὃ ἡ οἰκονομία τοῦ σωτῆρος κατώρθωσεν καὶ ἡ τελεία ἀρετή. ἄκουε λοιπόν· ὁ ψαλμὸς οὗτος μονοπρόσωπός ἐστιν.
For then the light has reached its full strength, and thereafter the sun has come to its zenith, so that the air around us is without shadow. He speaks these things more allegorically, since the literal sense also leads us to this. This is what the bride also says to her own bridegroom: "Tell me, you whom my soul has loved, where you pasture, where you make your flock lie down at midday." At the beginning of the day in which you pasture, I have come to be. But the midday hour, when the light is at its full strength, I seek. "Where do you pasture, where do you make your flock lie down?" so that, having come there, I may labor at the work together with you as a consort; for I too wish to tend those sheep which you pasture. And the holy women who pasture are a symbol of such a state, such as Rebecca was. Therefore "for the help of the morning." But who has the morning and the beginning of the day except the one who can say: "The night is far spent, the day is at hand"? For this reason also the women who were seeking Jesus when he was crucified did not see him at the midday hour, but early in the morning. You know, then, that the account of the history concerning the Savior truly holds, both generally for every earnest man, whose works shine before men like light. We say that it comes to be in the morning hour, when it receives the beginning of illumination, so as to say: "In the morning I will present myself to you and I will look upon you." Such also is this: "For you were darkness, but now you are in the light of the Lord." "For the end," then, since the expected thing has received its end, which the dispensation of the Savior accomplished and perfect virtue. Hear now: this psalm is of a single person.
τὸ λέγον πρόσωπον ἀπὸ τῆς ἀρχῆς μέχρι τοῦ τέλους τὸ αὐτό ἐστιν. γίνονται δὲ πολλάκις καὶ ἐν ψαλμοῖς καὶ ἐν προφητείαις μεταβολαὶ προσώπων, καὶ τῶν λεγόντων καὶ πρὸς ἃ λέγεται καὶ περὶ ὧν λέγεται· πᾶς γὰρ ὁ λέγων πρόσωπον φέρει τοῦ ἀπαγγέλλοντος. καὶ ἐπεὶ οὐχ ὡς ἔτυχεν λέγει, ἀλλὰ τισὶν λέγει, ἔστιν καὶ πρόσωπον δεύτερον τὸ ἀκοῦον τοῦ λέγοντος καὶ πρᾶγμα περὶ οὗ ἀπαγγέλλει. τὸ λέγον οὖν πρόσωπον ἐνταῦθα ἕν ἐστιν. ἐλήφθη δὲ ἀπὸ τοῦ ψαλμοῦ τούτου ἐν τῇ καινῇ διαθήκῃ πολλὰ ῥητά, ὡς ἐκ προσώπου τοῦ σωτῆρος τοῦ ψαλμοῦ εἰρημένου. ὅλως αὐτὸ τοῦτο τό· "ὁ θεὸς ὁ θεός μου"· ὁ σωτὴρ ἐν τῷ σταυρῷ τυγχάνων εἶπε τὴν φωνήν. ἐλέχθη καὶ τὸ "διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς" ἀπὸ τοῦ σωτῆρος εἰρημένον ἐν τοῖς εὐαγγελίοις. καὶ τό· "ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου"· Παῦλος ἐν τοῖς Ἑβραίοις ἐκ προσώπου τοῦ σωτῆρος αὐτὸ εἰρῆσθαι
ἔγραψεν. ἐπεὶ τοίνυν τρεῖς μαρτυρίαι κεῖνται ἀπὸ τοῦ ψαλμοῦ, ὅτι πρόσωπον τοῦ σωτῆρός ἐστιν τὸ λέγον, ὅλον τὸν ψαλμὸν ἐκ προσώπου αὐτοῦ ἀπαγγελθέντα δεῖ λαβεῖν. καὶ ἀναγκαίως τοῦτο λέγω–παρεθέμην δὲ αὐτὸ καὶ ἐν τοῖς περὶ τῆς ἐνανθρωπήσεως· ἐπεὶ δὲ ἀεὶ φέρουσιν ἡμῖν ῥη τὰ ὡς σῶμα ἐσχηκότος τοῦ σωτῆρος οἷον· "σῶμα δὲ κατηρτίσω μοι", καί· "Χριστοῦ παθόντος ὑπὲρ ἡμῶν σαρκί", ἐλέγομεν ὅτι· εἰ προσέκειτο "μόνον"· "σῶμα δὲ μόνον κατηρτίσω μοι". ἔστιν ποτὲ ἱμάτια πλείονα φορεῖν. ἐὰν περί τινός τις λέγῃ, φέρε, ὅτι ἔχω φᾶρον, ἔχω λώπιον, ἱμάτιον, μὴ προσθῇ δὲ ὅτι "μόνον", οὐ κεκώλυται ἔχειν καὶ τὰ ἄλλα. πάλιν ἐχέτω τις, φέρε, ἀσπίδα καὶ ξίφος καὶ περικεφαλαίαν καὶ θώρακα.
The speaking persona is the same from the beginning to the end. But often, both in psalms and in prophecies, there are changes of personae—both of those who speak, and of those to whom things are said, and of those about whom things are said. For everyone who speaks bears the persona of the one who delivers the message. And since he does not speak at random, but speaks to certain people, there is also a second persona—that of the one who hears the speaker—and a subject about which he delivers the message. Here, then, the speaking persona is one. Many utterances were taken from this psalm in the New Covenant, as though the psalm had been spoken in the persona of the Savior. In particular, this very phrase: "O God, my God"—the Savior, being on the cross, uttered this cry. And "they divided my garments among themselves" was also cited as spoken by the Savior in the Gospels. And: "I will proclaim your name to my brothers"—Paul wrote in Hebrews that this was said in the persona of the Savior. Since, therefore, three testimonies from the psalm stand, showing that the speaking persona is that of the Savior, one must take the entire psalm as delivered in his persona. And I say this necessarily—I also set it forth in the treatises on the Incarnation—since they always bring us utterances as though the Savior had possessed a body, such as: "But a body you prepared for me," and: "Christ having suffered for us in the flesh." We used to say that if "only" had been added—"but only a body you prepared for me"—then it would be so. Sometimes it is possible to wear more garments. If someone says about someone, for instance, "I have a cloak, I have a mantle, I have a garment," and does not add "only," he is not prevented from having the others as well. Again, let someone have, for instance, a shield and a sword and a helmet and a breastplate.
ἐὰν χρεία ἀπαιτήσῃ εἰπεῖν ὅτι ἔχω ἀσπίδα, μὴ προσθῇ δὲ ὅτι "μόνην", οὐκ ἀναιρεῖται τὸ προσεῖναι αὐτῷ τὰ ἄλλα. ἔχομεν οὖν ἐνταῦθα ὑπ' αὐτοῦ λεγόμενον τοῦ προσώπου τό· "ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου". εἰ καὶ ἐν ἄλλῳ εἶ25 πεν· "σῶμα δὲ κατηρτίσω μοι", καὶ μνήμη ψυχῆς οὐ γέγονεν, καὶ ὧδε μνήμη ψυχῆς γέγονεν, καὶ οὐκ ἤδη ὅτι λέγει· "ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου", περὶ μόνης τῆς ψυχῆς ἑαυτοῦ εἴρηκεν. ὁ θεὸς ὁ θεός μου, πρόσχες μοι· ἵνα τί ἐνκατέλιπές με; τὸ τῆς ἐνκαταλείψεως ὄνομα κυριολεκτούμενον οὐ δηλοῖ τὸ ἐν σκυθρωποῖς γενέσθαι. οἱ μάρτυρες γοῦν οὐκ ἐνκατελείφθησαν λεβητισθέντες πυρὶ παραδοθέντες. οἱ δὲ θύσαντες κἂν μηδὲν πάθωσιν, ἐνκατελείφθησαν. ὅτε τις οὖν αἰτεῖται μὴ ἐνκαταλειφθῆναι, τοῦτο αἰτεῖ ται τὸ μὴ ἐκπεσεῖν τῆς προθέσεως αὐτοῦ. δοκοῦντος μὴ ἐμπίπτειν εἰς ἐνκατάλειψιν τοῦ μηδὲν πάσχοντος, ἀλλ' ἐνίοτε τότε διὰ κακίαν αὐτῷ γίνεται, ὡς εἶπον, οἱ θύσαντες. ἐνκατάλειψις οὖν ἐστιν τὸ ἀποστῆναι τὸν θεὸν ἀπὸ τοῦ ἐνκαταλειπομένου. ὅπερ πέπονθεν ὁ Σαούλ· "οὐκ ἐπακήκοές μου", φησίν, "οὐδὲ ἐν τοῖς ἐνυπνίοις"· καὶ ἀπῆλθεν πρὸς τὴν ἐνγαστρίμυθον. ἐάν ποτε οὖν ἴδῃς πλούσιον Χριστιανὸν πάντα προσηνῶς ἔχοντα, πρὸς ἀστρολόγους δὲ τὴν καταφυγὴν ἢ πρὸς νεκυίας ἢ πρὸς τοιαῦτα τὴν σπουδὴν ἔχοντας, οὗτοι ἐνκατελείφθησαν. καὶ ἐὰν ἴδῃς πένητα καὶ πλούτου ἐκπεσόντα, ἐχόμενον δὲ τοῦ θεοῦ, οἷος ἦν ὁ Ἰώβ, οὐκ ἐνκατελείφθη οὗτος. ἐπεὶ τοίνυν εἰς σταυρὸν ἐλήλυθεν ὁ σωτήρ, δοκεῖ δὲ τοῖς ἀνθρώποις ἐνκατάλειψις εἶναι τὸ ὑποπεσεῖν τοιούτῳ θανάτῳ, ὡς πρὸς τὴν ἐκείνων ὑπόλημψιν τοῦτο λέγει·
If need demands that one say, "I have a shield," but he does not add "only," it is not thereby denied that the other things are present with him. We have here, then, spoken by the persona himself, the words: "Deliver my soul from the sword." Even if elsewhere he said, "But a body you prepared for me," and no mention of the soul was made, yet here mention of the soul has been made; and it is not immediately the case that because he says, "Deliver my soul from the sword," he has spoken about his soul alone. O God, my God, attend to me; why have you forsaken me? The word "forsaken," used in its proper sense, does not signify merely being in gloomy circumstances. At any rate, the martyrs were not forsaken when they were put in the cauldron and handed over to fire. But those who sacrificed, even if they suffer nothing, were forsaken. Whenever, then, someone asks not to be forsaken, he asks for this: not to fall away from his own purpose. While it seems that the one who suffers nothing does not fall into forsakenness, yet sometimes this very thing happens to him because of wickedness, as I said—those who sacrificed. Forsakenness, then, is God's departing from the one who is forsaken. This is what Saul suffered: "You did not listen to me," he says, "nor in dreams"; and he went off to the ventriloquist. If ever, then, you see a rich Christian who is altogether affable, but whose refuge is with astrologers, or with necromancers, or who has his zeal set on such things—these have been forsaken. And if you see a poor man who has lost his wealth but clings to God, such as Job was, this man has not been forsaken. Since, therefore, the Savior has come to the cross, and it seems to men that to fall under such a death is forsakenness, he says this with a view to their supposition:
"ὁ θεὸς ὁ θεός μου, πρόσχες μοι". τάχα δὲ καὶ ἐνκατάλειψιν λέγει τοῦ ὡσανεὶ σώματος αὐτοῦ· σῶμα γὰρ ἦσαν αὐτοῦ πρὸ τούτου οἱ Ἑβραῖοι. ἐνκατελείφθη οὖν ἐκεῖνος ὁ λαός. καὶ ἑαυτοῦ ἐνκατάλειψιν λέγει, ἐπεὶ κεφαλὴ ἦν αὐτῶν. "ὁ θεὸς ὁ θεός μου, πρόσχες μοι· ἵνα τί ἐνκατέλιπές με"; τὴν αἰτίαν καὶ τὸ τέλος τῆς ἐνκαταλείψεως ἀπαιτεῖ, ὃ γὰρ ἔστιν. "ἐπὶ τίνι με ἐνκατέλειψας"; ἀπαιτοῦντός ἐστιν τέλος, οὐχ ἵνα αὐτῷ γνωσθῇ, ἀλλ' ἵνα τῷ σώματι αὐτοῦ, τοῖς αὐτοῦ ἀνθρώποις. μακρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν παραπτωμάτων μου. ὧδε ἵνα μὴ δόξωμεν μυθολογεῖν, ἀναγκαζόμεθα βαθυτέρας θεωρίας ἅψασθαι. οὐ ταὐτόν ἐστιν πρᾶγμα καὶ ὁ τοῦ πράγματος λόγος. οἱ πολλοὶ ἴσασιν τὰ αἰσθητά, λόγον δὲ αὐτῶν οὐκ ἔχουσιν. μεγάλων ἐστὶν τὸ ἔχειν λόγον τῶν πραγμάτων. οὕτω γὰρ καὶ λόγῳ χωρίζομεν πρᾶγμα ἀπὸ πράγματος. καὶ ἐμνημόνευσα τοῦ χρώματος καὶ τῆς ἐπιφανείας. ἄλλο δέ ἐστιν τὸ χρῶμα καὶ ἄλλο ἡ ἐπιφάνεια, ἀχώριστα μέντοι ἑαυτῶν. λόγῳ οὖν χωρίζομεν αὐτά. τὸ χρῶμα ἐπιδέχεται τὸ μᾶλλον καὶ τὸ ἧττον. ἡ δὲ ἐπιφάνεια οὐ δέχεται τὸ μᾶλλον καὶ τὸ ἧττον, ὥστε ἕτερόν ἐστιν τὸ χρῶμα τῆς ἐπιφανείας, κἂν μηδέποτε χωρίζηται αὐτῆς, κἂν μηδέποτε ὑπάρχῃ ἄνευ αὐτῆς. ταῦτα δὲ λέγουσιν οἱ περὶ ἀπόδειξιν ἔχοντες ἐξ ἀφαιρέσεως. ἀφαιροῦμεν λόγῳ τόδε ἀπὸ τοῦδε, οὐκ αἰσθήσει, οὐχ ὑπάρξει. ὅταν οὖν λέγωμεν ὅτι ἡ γραμμὴ μῆκος ἀπλατές ἐστιν, ἡ αἰσθητὴ οὔκ ἐστιν ἀπλατής. πάντως ἔχει πλάτος. λόγῳ δὲ
O God, my God, attend to me." Perhaps he also speaks of the abandonment of what is, as it were, his body; for before this the Hebrews were his body. That people, then, was abandoned. And he speaks of his own abandonment, since he was their head. "O God, my God, attend to me; why have you abandoned me?" He asks the cause and the purpose of the abandonment, that is, what it is. "For what reason have you abandoned me?" It belongs to one asking the purpose, not that it be known to him, but to his body, to his own people. Far from my salvation are the words of my transgressions. Here, lest we seem to be telling myths, we are compelled to touch on deeper contemplation. A thing and the account of the thing are not the same. The many know perceptible things, but they do not have the account of them. It belongs to great men to have the account of things. For in this way we also separate thing from thing by reason. And I mentioned color and surface. Color is one thing and surface another, yet they are inseparable from each other. By reason, then, we separate them. Color admits of the more and the less. But surface does not admit of the more and the less, so that color is different from surface, even if it is never separated from it, even if it never exists without it. Those who are concerned with demonstration speak these things by abstraction. We abstract this from that by reason, not by perception, not by existence. When, then, we say that a line is breadthless length, the perceptible line is not breadthless. It certainly has width. But by reason
ἀφαιροῦμεν. λέγω· οἱ αἰσθήσει καὶ ὑπάρξει παραπτώματα ἔχοντες οὐκ ἴσασιν αὐτῶν τοὺς λόγους· εἰ γὰρ ᾔδεσαν ὅτι βλαπτικά ἐστιν, ὅτι εἰς ὄλεθρον καταστρέφει, οὐκ ἐνήργουν αὐτά. ἔστιν δὲ λόγον ἔχειν παραπτώματος· οἷον ἔστω παράπτωμα παρὰ τὸν νόμον τοῦ θεοῦ πραττόμενον τὸ ὅπως ποτὲ φονεύειν ἄνθρωπον. ὅταν δὲ δικαςτική τις ἐξουσία καὶ ὑπηρετῶν τῷ ὀρθῷ νόμῳ τὸν ἄξιον θανάτου ἀποκτέννῃ, ὡς ὁ Ἀγὰγ ἐφονεύθη ὑπὸ τοῦ Σαμουήλ, λόγον παραπτώματος εἶχεν ὁ Ἠλίας, οὐ παράπτωμα, καὶ Σαμουήλ. λέγει γοῦν ὁ σωτὴρ κατὰ τὸν ἄνθρωπον· αὐτὸς γάρ ἐστιν ὁ ἀφελπισθεὶς ὁ λέγων ταῦτα· "μακρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν παραπτωμάτων μου". οὐ "μακρὰν ἀπὸ τῆς σωτηρίας μου εἰσίν"· οὐκ ἔγνων γὰρ ἁμαρτίαν, οὐκ ἐποίησα αὐτήν. ἔχω δὲ αὐτὴν λόγῳ, οἶδα τί ἐστιν ἁμαρτία. καὶ οἱ λόγοι οὖν παραπτωμάτων μακρὰν ἔστωσαν ἀπὸ τῆς σωτηρίας μου. ἡ σωτηρία μου μὴ παράμειγμά τι λαβέτω ὥστε ἀμαυρωθῆναι. ἐνίοτε γὰρ σῴζεταί τις καὶ διά τι ἐνυπάρχον αὐτῷ καλόν· εἰ κακόν, ἐλαττοῦται αὐτοῦ ἡ σωτηρία. πολλοὶ γοῦν πολλάκις ἐζήτησαν ὅτι· ἐὰν ποιήσῃ τις πολλὰ κακά, ποιήσῃ δὲ ὀλίγα ἀγαθά, ἀπόλλυσιν ἐκεῖνα; τὸ εἰπεῖν ὅτι ἀπόλλυσιν, ἀφαίρεσιν ἐλπίδος τῶν προσώπων σημαίνει. εἶπον πολλάκις εἰς τοῦτο ὅτι ἐλαττοῦται ἡ κόλασις. φέρε εἰπεῖν, ἀδικείτωσαν πλείονες· ἐκ τούτων δέ τινες μὴ ἀδικείτωσαν, ἀλλὰ ἐλεάτωσαν. ἐλαττοῦται αὐτοῦ ἡ τιμωρία καὶ οὐκ ἀργῶς πέπρακται αὐτῷ ταῦτα. ὅταν τις προηγουμένως ἁμαρτήσῃ, ἔχει τὰ ἔργα "προάγοντα εἰς κρίσιν". προτρέχουσιν αὐτοῦ, χειραγωγοῦσιν αὐτὸν ἐπὶ τὴν κρίσιν. ἄλλοις δὲ ἐπακολουθοῦσιν τὰ ἁμαρτήματα.
We remove. I say: those who have transgressions in sensation and in substance do not know their reasons; for if they had known that they are harmful, that they lead to destruction, they would not have practiced them. But it is possible to have the reason of a transgression; for example, let there be a transgression committed against the law of God, such as to kill a man at some time. But when some judicial authority, serving the right law, kills the one worthy of death—as Agag was killed by Samuel—Elijah had the reason of a transgression, not a transgression, and Samuel too. At any rate the Savior says in accordance with the man—for he is the one who was abandoned in hope, who says these things: "Far from my salvation are the words of my transgressions." Not "they are far from my salvation"; for I did not know sin, I did not commit it. But I have it in reason; I know what sin is. And so let the words of transgressions be far from my salvation. Let my salvation receive no admixture, so as to be darkened. For sometimes someone is saved also because of some good that is in him; if evil, his salvation is diminished. Many, then, have often asked: if someone does many evil things, but does a few good things, does he destroy those? To say that he destroys them signifies the removal of hope for persons. I have often said on this point that the punishment is diminished. For instance, let more people do injustice; but let some of these not do injustice, but show mercy. His punishment is diminished, and these things have not been done by him in vain. When someone sins beforehand, he has works that "go before into judgment." They run ahead of him, they lead him by the hand to judgment. But for others, their sins follow after.
ὅταν τις πράττων καλὰ ποιῇ καὶ ὀλίγα ἁμαρτήματα, ἐπακολουθεῖ ταῦτα. "ὡσαύτως", φησίν, "καὶ τὰ καλὰ ἔργα". ὡς εἶπον περὶ τῶν ἁμαρτημάτων, καὶ περὶ τῶν καλῶν ἔργων ἐρῶ. ὅμως οὐδεὶς πράξας καλὸν ἀνωφελὴς μένει. ἐξ αὐτοῦ μειουμένην ἔχει τὴν κόλασιν. ὁ δὲ "ἁμαρτίαν μὴ γνοὺς μηδὲ ποιήσας αὐτὴν" καὶ τοὺς λόγους τῶν παραπτωμάτων πόρρω ἔχει ἀπὸ τῆς ἑαυτοῦ σωτηρίας, καθαρὰν ἔχει τὴν σωτηρίαν, οὐδὲ ἁμάρτημα ἢ παράπτωμα παραμέμεικται αὐτῇ, ἀλλ' οὐδὲ αὐτὸ τοῦτο, λόγος παραπτώματος. ὁ θεός μου, κεκράξομαι ἡμέρας πρός σε, καὶ οὐκ εἰσακούσῃ, καὶ νυκτός, καὶ οὐκ εἰς ἄνοιαν ἐμοί. ἡ κατάστασις τοῦ βίου τῶν ἀνθρώπων διάφορός ἐστιν. ἔχει καὶ ἐπωφελῆ τινα, ἔχει δὲ καὶ σκυθρωπά. καὶ ἐν αὐτοῖς τούτοις τοῖς ἀνθρωπίνοις εἰσὶν ἡδέα, καὶ καλεῖται ταῦτα "ἡμέρα", καὶ σκυθρωπά, ἃ ὀνομάζεται "νύξ". τοῦτο οὖν λέγει· καὶ ἐν τοῖς ἡδέσιν καὶ λαμπροῖς πρός σε κράζω, καὶ εἰσακούεις, καὶ ἐν νυκτὶ τοῦτο ποιῶ, καὶ οὐκ εἰς ἄνοιαν ἐμοὶ γίνεται· ἐπινεύσαντος γάρ σου καὶ τῶν σκυθρωπῶν μηκέτι ἀσαφῶν ὄντων, γέγονέν μοι φανερόν. εἰσακούει ἡμέρας ἡμῶν βοώντων· καὶ νυκτὸς δέ, τουτέστιν ἐν τῇ σκυθρωπῇ καταστάσει ὄντες, ἔχομεν αὐτὸν βοηθοῦντα καὶ τῷ πράγματι ἐλάβομεν γνῶσιν ὅτι βοηθεῖ· τοῦτο γάρ ἐστιν τό· "καὶ νυκτός, καὶ οὐκ εἰς ἄνοιαν ἐμοί". κἂν ἄλλοις ἦν ὅτι οὗτος, εἰ ἦν "ὁ ἄνθρωπος παρὰ θεοῦ" οὗτος, ἐνκατελείπετο, αὐτῷ οὐκ εἰς ἄνοιαν ἦν τοῦτο· ἑκουσίως γὰρ εἰς τοῦτο ἐλήλυθεν· "πορεύσομαι ἐμαυτῷ πρὸς τὸ ὄρος τῆς σζμύρνης"· σζμύρνη γὰρ αὐτοῦ τὸ σῶμα.
When someone who practices good things also commits a few sins, these things follow. "Likewise," he says, "also the good works." As I spoke about sins, I will also speak about good works. Nevertheless, no one who has done a good thing remains without benefit. From it he has his punishment diminished. But he who "knew no sin nor did it" also keeps the reasons for his transgressions far from his own salvation; he has his salvation pure, and no sin or transgression is mixed into it, nor even this very thing, the reason for a transgression. My God, I will cry out by day to you, and you will not hear, and by night, and it is not folly to me. The condition of human life is varied. It has some things that are beneficial, and it has gloomy things too. And in these very human things there are pleasant things, and these are called "day," and gloomy things, which are named "night." So this is what he says: both in pleasant and bright things I cry out to you, and you hear, and in the night I do this, and it does not become folly to me; for when you have nodded assent and the gloomy things are no longer unclear, it has become clear to me. He hears us by day when we cry out; and by night too, that is, when we are in a gloomy condition, we have him as a helper, and in the matter itself we received knowledge that he helps; for this is the meaning of "and by night, and it is not folly to me." And even if it was to others that this one—if this one was "the man from God"—was abandoned, to him this was not folly; for he came to this willingly: "I will go for myself to the mountain of myrrh"; for his body is myrrh.
πρὸς τὸ ὄρος πεπόρευται, ὅτι ὑπὲρ πάντων τῶν σζμυρνισθέντων ἀνεδέξατο τὸν θάνατον. ὅτι δὲ τοῦθ' οὕτως ἔχει, καὶ ἐξ ἄλλου ψαλμοῦ μάθωμεν, ὅτι τὰ σκυθρωπὰ ἄγνοιά ἐστιν καὶ νύξ· "ἡμέρας", φησίν, "ἐντελεῖται κύριος τὸ ἔλεος αὐτοῦ, καὶ νυκτὸς δηλώσει". ὅτε φανερῶς καὶ προχείρως ἐλεουμένους ἀνθρώπους ὁρῶμεν, ἡμέρας ἐνετείλατο ὁ θεὸς τὸ ἔλεος αὐτοῦ. "καὶ νυκτὸς" δὲ "δηλώσει"· ἐὰν γὰρ εἰδῇς ὅτι καὶ κολάσει παραδίδωσιν θεός, ἵνα δηλώσῃ τὸ ἔλεος ἑαυτοῦ –οὐδὲ γὰρ ὠμῶς παραδίδωσιν κολάσεσιν τοὺς ἀνθρώπους–, ἐν ταύτῃ τῇ νυκτί, τῇ σκυθρωπῇ καταστάσει, δηλωθήσεται τὸ ἔλεος τοῦ θεοῦ. καὶ ἡμέρας δὲ ἐντέλλεται τὸν ἔλεον, ὅταν φανερὰ ᾖν ἡ ἐλεημοσύνη αὐτοῦ,
καὶ νυκτός· δύναται διὰ τὸ σκυθρωπὸν τῆς καταστάσεως τῶν κολαζομένων. πλὴν εἰ κἀκεῖνοι ἀφελπίζουσιν, ἀλλ' αὐτὸς δηλώσει καὶ ἐν τῇ νυκτὶ τὸν ἔλεον αὐτοῦ. "καὶ οὐκ εἰς ἄνοιαν ἐμοί"· οὐκ ἀγνοῶ κράζων νυκτός, οὐκ ἀγνοῶ ὅτι ἐπακούεις. σὺ δὲ ἐν ἁγίοις κατοικεῖς, ὁ ἔπαινος τοῦ Ἰσραήλ. θεώρει τί λέγει· σὺ ὁ ἐν ἁγίοις κατοικῶν καὶ ἔπαινος ὢν πάντων τῶν καθαρὰν καρδίαν ἐχόντων καὶ ὁρώντων σε –οἱ τοιοῦτοι γάρ εἰσιν ὁ Ἰσραήλ–οὐκ ἐνκατέλειψάς με· εἰ γὰρ ἐν ἁγίοις κατοικεῖς, πάσχουσιν δέ τι οἱ ἅγιοι, οὐκ ἐνκατελείφθησαν ἐκεῖνοι· πῶς γὰρ ἐν αὐτοῖς ἦς ἄν, καὶ οὐχ ἁπλῶς, ἀλλ' ἔπαινος τοῦ Ἰσραήλ; δυνατὸν δὲ καὶ τὸ "σὺ δὲ ἐν ἁγίοις κατοικεῖς" οὕτως· εἰ καὶ οἰκτρῷ θανάτῳ περιέβαλόν μέ τινες καὶ δοκεῖς κατὰ τοῦτο ἀπεσχοινίσθαι μου, ἀλλ' ἐν τοῖς ἁγίοις, ἐν τοἷς διδάσκω, ἐν οἷς φρονῶ, κατοικεῖς. εἰ δὲ ἐν τούτοις πάρει, οὐκ ἐνκατελείφθην.
He has gone to the mountain, because he accepted death on behalf of all who had been embalmed with myrrh. And that this is so, let us learn also from another psalm, that gloomy things are ignorance and night: "By day," it says, "the Lord will command his mercy, and by night he will declare it." When we see people openly and readily receiving mercy, God has commanded his mercy by day. "And by night" he "will declare it"; for if you know that God also hands people over to punishment so that he may declare his own mercy—for he does not hand people over to punishments cruelly—in this night, in this gloomy condition, the mercy of God will be declared. And by day he commands mercy, when his compassion is manifest,
and by night: this can be understood because of the gloomy condition of those being punished. Yet even if those people despair, he himself will declare his mercy even in the night. "And it is not folly to me": I am not ignorant when I cry out by night, I am not ignorant that you hear. But you dwell among the holy ones, the praise of Israel. Consider what he says: you who dwell among the holy ones and are the praise of all who have a pure heart and see you—for such people are Israel—you have not abandoned me; for if you dwell among the holy ones, and the holy ones suffer something, those people have not been abandoned; for how could you be among them, and not merely so, but as the praise of Israel? It is also possible to take "But you dwell among the holy ones" in this way: even if certain people have surrounded me with a pitiable death and you seem to have been separated from me in this respect, nevertheless you dwell among the holy ones, in those whom I teach, in those whose mind I share. And if you are present in these, I have not been abandoned.
δύναται δὲ καθόλου τὰ ἅγια ληφθῆναι καὶ ἐπὶ τῶν μακαρίων λογικῶν καὶ ἐπὶ τῶν ἁγίων ἀνδρῶν καὶ ἐπ' αὐτῶν τῶν μυστηρίων τῆς βασιλείας τῶν οὐρανῶν. πανταχοῦ δὲ παρὼν θεὸς ἐν τοῖς τοιούτοις εὑρίσκεται, καὶ πάντα τὰ τοιαῦτα ναὸς αὐτοῦ εἰσιν, πολύτροπος ναός. ἔπαινος εἶ οὖν ἐν Ἰσραήλ· ὁ γὰρ ἀληθῶς διορατικὸς καὶ "νοῦν Χριστοῦ ἔχων", ἐν ᾧ ὁρᾷ τὸν θεόν, οὐ θλίβεται. σὺ δὲ εἶ "ὁ ἔπαινος τοῦ Ἰσραήλ"· "ἐν σοὶ ἐπαινεθησόμεθα ὅλην τὴν ἡμέραν". ἐπὶ σοὶ ἤλπισαν οἱ πατέρες ἡμῶν. οἱ πατέρες ἡμῶν ἐπὶ σοὶ ἐλπίσαντες εἰσηκούσθησαν "καὶ οὐ κατῃσχύνθησαν"· ἀεὶ γὰρ τὰς εὐχὰς αὐτῶν δεχόμενος εἰς εὐμένειαν αὐτοὺς ἔφερες, κἂν θλίψεσιν ἐναπέθανον· τὸ γὰρ ἐπακοῦσαί σε αὐτῶν βοώντων οὐ τοῦτό ἐστιν τὸ ἐκτὸς θλιβηρῶν αὐτοὺς ποιῆσαι, ἀλλὰ τὸ ἐκτὸς τῆς βλάβης τῆς ἐπιφερομένης ὑπὸ τῶν θλιβηρῶν· οὕτω γὰρ ἑρμηνεύθη καὶ τό· "μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν". κἂν δοκῶσιν οὖν μὴ ἐπακούεσθαι οἱ ἅγιοι εὐχόμενοι, τότε μᾶλλον ἐπακούονται, ὅτι ἐνμένοντες τοῖς θλιβηροῖς ἀθληταὶ ἀποδείκνυνται. ἐπεὶ ποῖον κατόρθωμα, ἐὰν εὐχόμενος ἀποστῇ ἀπὸ τῶν θλιβηρῶν; ἐπερ· ἐκ προσώπου τοῦ σωτῆρος τὸ "οἱ πατέρες ἡμῶν"; –οἶδας ὅτι ἐν πολλοῖς ἀριθμεῖ ἑαυτὸν κατὰ τὸν ἄνθρωπον. 5–6 ἤλπισαν, καὶ ἐρύσω αὐτούς· πρὸς σὲ ἐκέκραξαν καὶ ἐσώθησαν. οὐ τῷ μηδὲν σκυθρωπὸν ἐπάγειν, ἀλλὰ τῷ ταῖς θλίψεσιν νικᾶν. "πρὸς σὲ ἐκέκραξαν". βοήσαντες ἐσώθησαν. τὴν βοὴν δὲ τὴν ἐπιτεταμένην εὐχὴν λαμβάνομεν· οὐδὲ γὰρ ἐν γεγωνῷ φωνῇ κράζομεν· ἡ νόησις γὰρ λόγος ἐστὶν ψυχῆς, φωνή ἐστιν τοῦ ἔσω ἀνθρώπου. 6– 7 ἐπὶ σοὶ ἤλπισαν καὶ οὐ καταισχύνθησαν.
But "the holy things" can be understood generally both of the blessed rational beings and of holy men and of the very mysteries of the kingdom of heaven. And God, being present everywhere, is found in such things, and all such things are his temple, a manifold temple. You are therefore praise in Israel; for the one who truly sees clearly and "has the mind of Christ," in whom he sees God, is not afflicted. But you are "the praise of Israel": "in you we shall be praised all the day long." In you our fathers hoped. Our fathers, having hoped in you, were heard "and were not put to shame"; for always receiving their prayers you brought them into favor, even if they died in afflictions; for your hearing them when they cried out is not this—to make them be outside afflictions—but to be outside the harm brought on by afflictions; for thus also this was interpreted: "Do not lead us into temptation." So even if the saints seem not to be heard when they pray, then rather are they heard, because by remaining in afflictions they are shown to be athletes. For what achievement is it, if one who prays departs from afflictions? Moreover: is "our fathers" spoken in the person of the Savior? —You know that in many places he counts himself among them according to the man. 5–6 They hoped, and he delivered them; they cried out to you and were saved. Not by bringing on nothing gloomy, but by conquering in afflictions. "They cried out to you." Having shouted, they were saved. And by the shout we understand earnest prayer; for we do not cry out with a loud voice; for thought is the word of the soul, it is the voice of the inner man. 6–7 They hoped in you and were not put to shame.
ἐγὼ δέ εἰμι σκώληξ καὶ οὐκ ἄνθρωπος. οἱ πατέρες κράξαντες πρὸς σὲ οὐ καταισχύνθησαν· τετυχήκασιν γὰρ ὧν προσεδόκουν, ὧν ἤλπιζον. ὧδε ἀτυφίαν διδάσκει· "ἐγὼ σκώληξ καὶ οὐκ ἄνθρωπός εἰμι". οὐκ ἀρνεῖται ἑαυτὸν τὸ ἄνθρωπον εἶναι, ἀλλὰ τὸ ἄνθρωπον τοιόνδε εἶναι, ἐπεὶ οὐδὲ σκώληκα ἑαυτὸν αἰσθητῶς λέγει. οὔκ εἰμι οὖν ὁ ἄνθρωπος ἐκεῖνος, περὶ οὗ λέγεται· "ὅπου γὰρ ἔρις καὶ ζῆλος ἐν ὑμῖν, οὐχὶ ἄνθρωποί ἐστε"; ἀλλ' ἐγὼ ἔχομαι τῆς αὐτῆς πρὸς αὐτοὺς διαθέσεως, ὑπὲρ αὐτῶν πάντα ἀναντλῶ. δυνατὸν δὲ καὶ τοῦτο λαβεῖν· ἐπεὶ οὐκ ἐκ καταβολῆς σπερμάτων ἀνδρὸς γέγονεν αὐτῷ τὸ σῶμα, ἀλλ' ἐκ μόνης τῆς ὕλης τῆς ἐκ τῆς κυούσης λαμβανομένης, κατὰ τοῦτο σκώληκα αὐτὸν λέγει· ὁ γὰρ σκώληξ οὐκ ἐκ συνδυασμοῦ γίνεται, ἀλλ' ἐξ ἁπλῆς ὕλης. καὶ ὧδε ἀπὸ τῆς ἁπλῆς ὕλης τῆς ὑποκειμένης τῇ θηλείᾳ συνανέστη αὐτῷ τὸ σῶμα. "ἐν αὐτῇ" γοῦν "γεγέννηται" καὶ "ἐξ αὐτῆς γεγέννηται". τὰ δὲ ἄλλα σώματα "διὰ γυναικῶν" λέγεται τὴν πλάσιν δέχεσθαι. ἐπεὶ οὖν αὕτη οὐκ ἐκ σπέρματος ἀνδρὸς ἔσχεν τὴν γονήν, οὐ δι' αὐτῆς γέγονεν, ἀλλ' ἐξ αὐτῆς. ὄνειδος ἀνθρώπων καὶ ἐξουδένημα λαοῦ. ὄνειδος δέ εἰμι οὐχ ἁπλῶς τῶν ἀνθρώπων, ἀλλὰ τῶν "ἀνθρώπων". πάντες οἳ θεωροῦντές με ἐξεμυκτήρισάν με. τινὲς τὸ καθόλου πολλάκις ψευδοποιεῖν βούλονται· τέμνεται γάρ ποτε τὸ καθόλου καὶ ἄλλως γίνεται καθόλου. ἐὰν λέγω· "πάντες οἱ ἄνθρωποι θνητοί εἰσιν", καθόλου τοῦτο λέγω. ἐὰν δὲ λέγω ὅτι· "πάντες οἱ γραμματικοί",
But I am a worm and not a man. The fathers cried out to you and were not put to shame, for they obtained what they expected, what they hoped for. Here he teaches freedom from pride: "I am a worm and not a man." He does not deny that he is a man, but that he is a man of a certain kind, since he does not call himself a worm in a perceptible sense. I am not, then, that man of whom it is said: "For where there is strife and jealousy among you, are you not men?" But I am possessed by the same disposition toward them, and for their sake I endure all things. And it is possible to take this also in another way: since his body did not come into being from the sowing of a man's seed, but from the matter alone that was taken from the woman who conceived, in this respect he calls himself a worm; for a worm does not come into being from union, but from simple matter. And here, from the simple matter that underlies the female, his body rose up together with him. "In her," then, "he was begotten," and "from her he was begotten." But other bodies are said to receive their formation "through women." Since, then, she did not receive her offspring from a man's seed, he did not come into being through her, but from her. A reproach of men and despised by the people. And I am a reproach not simply of men, but of "men." All who saw me mocked me. Some wish often to falsify the universal; for the universal is sometimes divided and otherwise becomes universal. If I say, "All men are mortal," I say this as a universal. But if I say that "all the grammarians,
ἀνθρώπους τινὰς λέγω, καὶ τὸ καθόλου ἐκ τοῦ γραμματικοῦ γέγονεν, οὐκ ἐκ τοῦ ἀνθρώπου. "πάντες οἱ σπουδαῖοι δίκαιοι". οὐ τοῦτο λέγω ὅτι "πάντες οἱ ἄνθρωποι". οὕτω καὶ ἐνταῦθα· οὐ πάντες οἱ θεωροῦντες αὐτὸν ἐξεμυκτήρισαν αὐτόν–οἱ ἀπόστολοι γοῦν θεωροῦντες οὐκ ἐξεμυκτήρισαν–, ἀλλὰ πάντες οἱ οὕτω με θεωροῦντες ὡς ἐξουθένημα λαοῦ, ὡς ὄνειδος· οἱ γὰρ ἄλλοι οὐχ οὕτως αὐτὸν ἐθεώρουν. ἐλάλησαν ἐν χείλεσιν, ἐκίνησαν κεφαλήν. εἰ λελαλήκεισαν ἀπὸ καρδίας, οὐκ ἂν ἐκίνουν τὴν κεφαλήν. ἐν χείλεσιν πολλοῖς ἐλάλησαν. καὶ οὐ θαυμαστόν, εἰ περὶ τοῦ πεπονθότος καὶ ὁρωμένου κρεμαμένου ταῦτα εἰρήκασιν. καὶ αὐτὸς ὁ θεὸς αἰτιᾶται αὐτοὺς λέγων· "ὁ λαὸς οὗτος τοῖς χείλεσίν με τιμᾷ". πάντες οὖν οἱ ἐπιχαιρέκακοι ὅτε ἁγίοις καὶ δικαίοις ἐπιχαίρουσιν, χείλεσιν μόνοις λαλοῦσιν. καὶ οἱ ἐπὶ τοῦ σωτῆρος γοῦν μεγαλορημονοῦντες τοῦτο ἐποίουν· "οὐὰ ὁ καταλύων τὸν ναὸν καὶ ἐν τρισὶν ἡμέραις οἰκοδομῶν αὐτόν". ἐπερ· τὸ κινεῖν κεφαλήν; –ἴσως μὲν καὶ ἐπὶ τῆς ἱστορίας· ἐπικερτομοῦντες ἐποίουν τοῦτο. πολλαχοῦ δὲ σημαίνει ἡ κεφαλὴ τὸν νοῦν. ὅταν τις τοίνυν οὕτως ἐν χείλεσιν κατὰ τοῦ σωτῆρος λέγῃ μὴ θεωρήσας αὐτὸν ὡς δεῖ, σαλευόμενον ἔχει τὸν νοῦν, κλονούμενον ἔχει τὸν νοῦν. ὅτι δὲ σημαίνει τὸν νοῦν ἡ κεφαλή· "τὰς ὁδοὺς αὐτῶν ἔδωκα εἰς κεφαλάς", καὶ οὐ δήπου ἡ κεφαλὴ αὕτη ἔσχεν τι. "καὶ ἐντεῦθεν ἐξελεύσῃ, καὶ αἱ χεῖρές σου ἐπὶ τῆς κεφαλῆς σου· λέγεις· οὐχ ἥμαρτον· ἰδοὺ γὰρ ἐγὼ κρίνομαι πρὸς σέ". καὶ τούτου τοῦ ζῆν ἐξελευσόμενος ἕξεις τὰς πράξεις σου ἐπὶ τῆς κεφαλῆς σου. καὶ ἔτι·
I mean certain men, and the statement has come about from the grammarian's usage, not from the man. "All the earnest are righteous." I do not say this: "all men." So also here: not all who saw him mocked him—the apostles, at any rate, saw him and did not mock—but all who saw me thus, as a contempt of the people, as a reproach; for others did not see him in this way. They spoke with their lips, they shook the head. If they had spoken from the heart, they would not have shaken the head. With many lips they spoke. And it is no wonder if they said these things about the one who suffered and was seen hanging. And God himself accuses them, saying: "This people honors me with their lips." All who rejoice in evil, then, whenever they rejoice over saints and righteous men, speak with lips only. And those who spoke boastfully against the Savior did this: "Alas, you who destroy the temple and build it in three days." Why then the shaking of the head? —Perhaps also in the historical sense: they did this in mockery. But in many places the head signifies the mind. Whenever someone, then, speaks thus with his lips against the Savior, not having seen him as one ought, he has his mind shaken, he has his mind unsettled. And that the head signifies the mind: "I gave their ways into their heads," and surely that head did not have anything. "And from here you shall go out, and your hands shall be upon your head; you say, I have not sinned; behold, for I am judged against you." And going out from this life, you shall have your deeds upon your head. And further:
"ἐπιστρέψει ὁ πόνος αὐτοῦ εἰς κεφαλὴν αὐτοῦ". ἀλλὰ καὶ ἐπαινετῶς· "τοῦ σοφοῦ οἱ ὀφθαλμοὶ ἐν κεφαλῇ αὐτοῦ". καὶ ὁ ἐκ μὴ σοφοῦ σοφὸς γεγενημένος οὐκ ἔχει μεταφερομένους τοὺς ὀφθαλμοὺς εἰς ἕτερον τόπον. τοῦτο οὖν λέγει, ὅτι τὸ διορατικὸν τοῦ σοφοῦ ἐν τῇ κεφαλῇ αὐτοῦ ἐστιν κατὰ Χριστόν· τὸ γάρ· "κεφαλὴ αὐτοῦ ἐστιν ὁ Χριστός". ἤλπισεν ἐπὶ κύριον, ῥυσάσθω αὐτόν· σωσάτω αὐτόν, ὅτι θέλει αὐτόν. χλευάζοντες λέγουσιν. εἶπον ὅτι καὶ περὶ τῶν θλιβομένων δικαίων εἰώθασιν οἱ ἄνθρωποι τοιαῦτα λέγειν· "εἰ θελητὸς αὐτῷ ἐστιν, σωσάτω αὐτόν". καὶ ῥύσεται αὐτόν, οὐχ ὅτι ἐκεῖνοι τοῦτο λέγουσιν· θελητὸς γὰρ αὐτῷ ἐστιν. αὐτοῦ οἰκονομίας ἐκτελεῖ. ἐλήλυθεν πληρῶσαι τὸ βούλημα τοῦ πατρός· "καταβέβηκα" γὰρ "ἀπὸ τοῦ οὐρανοῦ οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμόν". εἰ τοίνυν τὸ θέλημα τοῦ πατρὸς αὐτοῦ ποιεῖ, θέλει αὐτόν. ὅτι σὺ εἶ ὁ ἐκσπάσας με ἐκ γαστρός. καὶ ἐπὶ τῆς ἱστορίας ῥηθείη ἄν τι πιθανόν. ἡ Μαρία συνείληφεν "τοῦ πνεύματος τοῦ ἁγίου ἐπελθόντος ἐπ' αὐτὴν καὶ τῆς δυνάμεως τοῦ ὑψίστου ἐπισκιασάσης αὐτήν". καὶ ὥσπερ αὐτὸς ὁ θεὸς̣ ὁ πλάττων ἐν τῇ κοιλίᾳ τὰ σώματα–ὡς τὸν Ἰηρεμίαν ἔπλασεν καὶ τὸ σῶμα τοῦτο ἐν τῇ ὑστέρ̣ᾳ̣ τῆς Μαρίας. ἐπεὶ τοίνυν ἡ αὐτὴ περὶ τὸ σῶμα ἦν ἁγνεία καὶ καθαρότης, αὐτὸς ἐξέσπασεν αὐτὸν ἐκ μήτρας. οὐ μέγα τοῦτο πεποίηκεν, ἀλλ' ὥσπερ πλάσας τὸν Ἀδὰμ ἔδειξεν αὐτὸν ἄνθρωπον, οὕτω πλάσας αὐτὸν ἐξήγαγεν αὐτόν. ἡ ἐλπίς μου ἀπὸ μαστῶν τῆς μητρός μου. ἔτι θηλάζων ἔδειξά σε, ὅτι ἐλπίς μου εἶ, καλέσας τοὺς μάγους–ἔτι γὰρ νήπιος ὢν ἐσκύλευσεν τὴν μαγείαν–.
His trouble shall return upon his own head." But also in a laudatory sense: "The eyes of the wise man are in his head." And he who has become wise from being unwise does not have his eyes transferred to another place. This, then, is what he says: that the clear-sightedness of the wise man is in his head according to Christ; for "his head is Christ." "He hoped in the Lord; let him deliver him; let him save him, because he wills him." They say this mockingly. I said that people are also accustomed to say such things about the righteous who are afflicted: "If he is dear to him, let him save him." And he shall deliver him—not because those men say this; for he is dear to him. He fulfills the plan of his economy. He has come to fulfill the will of the Father; for "I have come down from heaven, not to do my own will." If, then, he does the will of his Father, he wills him. "Because you are the one who drew me out from the womb." And in the historical sense something plausible may be said. Mary conceived "when the Holy Spirit came upon her and the power of the Most High overshadowed her." And just as God himself is the one who forms bodies in the womb—as he formed Jeremiah and this body in the womb of Mary. Since, then, the same purity and cleanness was around the body, he himself drew him out from the womb. He has not done this as something great, but just as, having formed Adam, he showed him to be a man, so having formed him he brought him forth. "My hope from my mother's breasts. While still nursing I showed you, because you are my hope," having called the magi—for while still an infant he despoiled the magic.
ἐν τῷ δέχεσθαι γάλα οὐκ ἤμη̣ν νηπιάζων ὡς τὰ ἄλλα βρέφη ἀγνο30 ῶν θεόν, ἀλλὰ ἐλπίδα σὲ εἶχον. ἐπὶ σὲ ἐπερίφην ἐκ μήτρας. ὁ ἁμαρτίαν μὴ ποιήσας μηδὲ δόλον σχὼν ἐν τῇ καρδίᾳ, ὁ "πρὶν γνῶναι καλεῖν πατέρα καὶ μητέρα" λαβὼν "δύναμιν Δαμασκοῦ καὶ σκῦλα Σαμαρείας", ὁ "πρὶν προελέσθαι πονηρὰ" ἐκλεξάμενος "τὸ ἀγαθόν"· τοῦτο γὰρ δείκνυσιν ὅτι ἁμαρτίαν οὔτε ἐποίησεν οὔτε ἔγνω. πάντες ἄνθρωποι μετὰ τὴν αἵρεσιν τῶν πονηρῶν ἐκλέγονται τὸ ἀγαθόν. οὗτος πρὶν προελέσθαι πονηρὰ ἐξελέγη τὸ ἀγαθόν. καὶ τοῦτό ἐστιν τὸ ἀναμάρτητον αὐτὸν εἶναι, τὸ μὴ ἐγνωκέναι ἁμαρτίαν, ὅτι οὐδὲ κατὰ τὴν παιδικὴν ἡλικίαν ἐκεῖνα ἥμαρτεν, ἃ οὔκ εἰσιν πάνυ χαλεπά, ὅμως δὲ πρὸ ἀρετῆς προυφίστανται. ῥηθείη ἂν καὶ περὶ παντὸς ἁγίου τοῦτο τοῦ εἰς τὸν βίον δι'
αὐτὸ τοῦτο γενομένου. "ἐγένετο ἄνθρωπος, ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάννης". "καὶ πνεύματος ἁ γίου πλησθήσεται ἔτι ἐκ κοιλίας μητρὸς αὐτοῦ". ἕκαστος τούτων δύναται τὰς φωνὰς ταύτας εἰπεῖν τό· "ἐπὶ σὲ ἐπερίφην ἐκ μήτρας", τό· "ἐκ κοιλίας μητρός μου θεός μου εἶ σύ". ἐὰν δὲ περὶ τοῦ Σαμουὴλ λέγηται· "καὶ Σαμουὴλ πρὶν ἢ γνῶναι θεόν", δοκεῖ μάχεσθαι τοῖς εἰρημένοις. λοιπὸν ἴδωμεν αὐτὸ φρονιμώτερον, ὡς ὁ θεὸς βούλεται λόγος. ὁ Ἰὼβ λέγει· "εἰ δὲ καὶ τὸν ψωμόν μου ἔφαγον μόνος καὶ ὀρφανῷ οὐ μετέδωκα, εἰ μὴ ὡς πατὴρ ὡδήγουν αὐτοὺς ἐκ κοιλίας μητρός μου"· πῶς γὰρ ἠδύνατο ἐκ κοιλίας μητρὸς ὀρφανῶν προνοεῖσθαι καὶ φροντίζειν ὀρφανῶν; οὕτω τοίνυν λαμβάνω· πρᾶξιν ἐπαινετὴν διέξεισιν· τότε δὲ ἀρχὴν λαμβάνει ἡ πρᾶξις, ὅταν συνπληρωθῇ ὁ λόγος. δύναμαι οὖν τοῦτο·
When I was receiving milk I was not foolish like other infants, ignorant of God, but I had hope in you. I was cast upon you from the womb. He who did not commit sin nor have guile in his heart, he who "before he knew how to call father and mother" received "the power of Damascus and the spoils of Samaria," he who "before he chose evil" chose "the good"—for this shows that he neither committed nor knew sin. All men, after choosing evil things, choose the good. But this one, before choosing evil, was chosen for the good. And this is what it means for him to be sinless, to have not known sin: that not even in childhood did he sin in those things which are not altogether difficult, yet nonetheless precede virtue. This could also be said of every saint who came into life for this very purpose. "There was a man sent from God, whose name was John." "And he shall be filled with the Holy Spirit even from his mother's womb." Each of these can say these words: "I was cast upon you from the womb," and "from my mother's womb you are my God." But if it is said of Samuel, "And Samuel before he knew God," it seems to conflict with what has been said. So then let us consider it more wisely, as God's word intends. Job says: "If I also ate my morsel alone and did not share it with the orphan, if I did not guide them as a father from my mother's womb"—for how could he provide for orphans and care for orphans from his mother's womb? So then I understand it thus: he is recounting a praiseworthy action; and the action then takes its beginning when the account is completed. I can therefore [say] this:
λέγει ὅτι· τὰ καλὰ ἔπραξα οὐ μετὰ τὰ κακά, ἀλλὰ ὁ λόγος μοι συνπληρωθεὶς ἀπὸ τῶν ἐπαινετῶν ἤρξατο· ἵνα ἐκεῖνα τέως ἐάσωμεν τὸ ἄλλοθέν ποθεν κεκομικέναι τὴν τοιαύτην κατάστασιν τὴν "εὐάρεστον τῷ θεῷ". ἐπεὶ τοίνυν ἔστιν ἄλλη γένεσις παρὰ τὴν πρόχειρον, κἀκείνη μὲν ἡ γένεσις τρόπον τινὰ μήτηρ ἐστίν, ἐκσπᾶταί τις ἐκ μήτρας, ἐκ ταύτης τῆς μήτρας· οὐδὲ γὰρ δύναται ἐκ ταύτης τῆς μήτρας ἄνθρωπος ἀγαγεῖν εἰς φῶς ἢ θεὸς μόνος. καὶ ἀπὸ τῶν μαστῶν τῶν καταλλήλων τῷ γάλακτι ᾧν δέχονται οἱ ἄρτι θεοσεβεῖν ἀρχόμενοι, ἐκ μαστῶν ἐκείνων τὴν ἐλπίδα πρ̣ὸς θεὸν ἔχουσιν. σημαίνει δὲ πολλάκις τὸ γάλα καὶ ἕτερόν τι· "οἱ ἀπεσπασμένοι ἀπὸ γάλακτος; ἐλπίδα ἐπὶ θλῖψιν προσεδέχου". μὴ ὁ ἄρτι τοῦ γάλακτος παυσάμενος καὶ ἀποσπασθεὶς τῶν μαστῶν τῆς μητρὸς δύναται ἐλπίδα ἐπὶ θλῖψιν προσδέχεσθαι. πολλάκις πρὸς τὸν τέλειον ἄνδρα ὁ νήπιος λέγεται παρασιωπωμένων τῶν μεταξὺ ἡλικιῶν· "ὅτε ἤμην νήπιος, ὅτε γέγονα ἀνήρ". γέγονεν δὲ ἀνὴρ οὐ κατὰ πρώτην καὶ μίαν μεταβολήν, ἀλλὰ κατὰ πολ31 λῶν μεταβολήν. ὁ τοίνυν νηπίου κατάστασιν φέρων καὶ ἀσθενεστέραν διάθεσιν ἔχων γαλακτοδοτεῖται. ὅταν δὲ δυνηθῇ μέγας τις γενέσθαι, τότε ἀποσπᾶται ἀπὸ τοῦ γάλακτος καὶ τότε παρασκευάζεται εἰς ἀθλητικὴν δύναμιν, τὴν "θλῖψιν ἐπὶ θλίψει καὶ ἐλπίδα ἐπ' ἐλπίδι" μεταδιώκειν καὶ κατορθοῖν. "καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον, πάλιν χρείαν ἔχετε τοῦ διδάσκεσθαι ὑμᾶς, καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, οὐ στερεᾶς τροφῆς". ὁρᾷς, ὅτι τὰ μέσα παρεσιώπησεν, τὰ δὲ ἄκρα ἔλαβεν.
He says: "I did good things not after evil things, but the word, having been fulfilled in me, began from things praiseworthy" — so that for now we may leave those things aside, [namely] that from somewhere else he had received such a condition, the one "well-pleasing to God." Since, then, there is another birth besides the ordinary one, and that birth is in a certain way a mother, one is drawn out from a womb, from this womb; for a man cannot bring [anything] to light from this womb, but God alone. And from the breasts suited to the milk which those who are just beginning to worship God receive, from those breasts they have their hope toward God. But "milk" often signifies something else too: "You who have been weaned from milk? You were expecting hope upon affliction." Surely the one who has just ceased from milk and been weaned from his mother's breasts cannot expect hope upon affliction. Often the infant is spoken of in relation to the perfect man, with the intermediate ages passed over in silence: "When I was an infant, when I have become a man." And he has become a man not by a first and single change, but by a change of many [stages]. So the one who bears the condition of an infant and has a weaker disposition is fed with milk. But when he is able to become great, then he is weaned from milk, and then he is prepared for athletic strength, to pursue and accomplish "affliction upon affliction and hope upon hope." "For though by this time you ought to be teachers, you again have need that you be taught, and you have come to need milk, not solid food." You see that he passed over the intermediate things in silence, but took up the extremes.
πολλάκις οὖν λέγεται τὰ τοιαῦτα παρασιωπωμένων τῶν μέσων. ἐκ κοιλίας μητρός μου θεός μου εἶ σύ. ὡς ἐκ κοιλίας μητρὸς κατὰ τὴν κατὰ τὴν προτέραν ἀπόδοσιν ἐκ κοιλίας μητρὸς ὡδήγει Ἰὼβ ὀρφανούς· τουτέστιν ἐκ κοιλίας μητρός, τουτέστιν ἀφ' οὗ ἠρξάμην γνῶσιν ἔχειν, οὐκ ἄλλῳ θεῷ ἐλάτρευσα, οὐ τῇ κοιλία μου, οὐ τῷ μαμωνᾷ. ἐὰν δὲ τὸ ἄλλο, ὅτι οὕτω κατῆλθον θεὸν ἔχων τὸν θεόν. οὐ περὶ πάντων δὲ τοῦτο λέγομεν, ἀλλὰ περὶ τῶν βεβοημένων ἐν τῇ γραφῇ ὅτι οὐδέποτε σχεδὸν ἐν ἁμαρτίᾳ γεγένηνται, οἷον Ἰωάννου, Ἰηρεμίου. "ὅτι σὺ εἶ ὁ ἐκσπάσας με ἐκ γαστρός". εἶπον τὸ ἐκσπάσαι καὶ κατὰ προτέραν πιθανὴν διάνοιαν ὅτι· ἐπεὶ οὐκ ἦν διέξοδον ἔχον τὸ μέλος τῆς Μαρίας, ἐν ᾧ τίκτει, θεοῦ συνεργείᾳ τέτοκεν. "ἡ ἐλπίς μου ἀπὸ μαστῶν τῆς μητρός μου". οὐ μετὰ τὴν τελείωσιν ἠρξάμην ἐλπίζειν, ἀλλὰ ἀπὸ τῶν μαστῶν τῆς μητρός μου σὲ ἐλπίδα ἔσχον. ἐὰν περὶ τοῦ ἁγίου ἐκλαμβάνηται, λέγομεν ὅτι· μήτηρ τῶν ἁγίων ἐστὶν ἡ ἄνω Ἰερουσαλήμ. ἀπὸ τῶν μαστῶν ταύτης ἐλπίδα λαμβάνουσιν οἱ ἐλπίζοντες, ἀπὸ τῶν μαθητευσαμένων αὐτούς· πολλάκις γὰρ ὁ μαστὸς οὐ τὸ μέλος σημαίνει, ἀλλ' αὐτὸ τὸ γάλα. "ἐπὶ σὲ ἐπερίφην ἐκ μήτρας, ἐκ κοιλίας μητρός μου θεός μου εἶ σύ". ἐπὶ σὲ ἐπερίφην· οὐ πρὸς ἄλλον ἐπερίφην, εἶτα μετ' ἐκεῖνον ἐπὶ σέ. ἀποδέδοται τοῦτο, ὅτι ἀφ' οὗ ἠρξάμην εἰδέναι θεοσέβειαν, σὲ ἔσεψα, σοὶ ἐλάτρευσα. κατὰ δὲ τὸν βαθύτερον λόγον, ὅτι οὕτως ἦλθον μετὰ τοῦ θεὸν σὲ ἔχειν ὡς ὁ Ἰωάννης. τὸ "ἔτι πλησθήσεται"· οὐ λέγεται γὰρ τὸ "ἔτι" περὶ τοῦ μηδ' ὅλως
Often, then, such things are said with the intermediate matters passed over in silence. "From my mother's womb you are my God." As from my mother's womb, according to the earlier interpretation, from my mother's womb Job guided orphans; that is, from my mother's womb, that is, from the time I began to have knowledge, I did not serve another god, not my belly, not mammon. But if [we take] the other sense, that I came down thus, having God as my God. We do not say this about all, but about those who have been helped in the Scripture, that almost never have they been in sin, such as John, Jeremiah. "For you are the one who drew me out of the womb." I spoke of "drawing out" also according to the earlier plausible sense, that since the member of Mary through which she gives birth had no passage, she gave birth by the cooperation of God. "My hope from my mother's breasts." Not after perfection did I begin to hope, but from my mother's breasts I had you as hope. If this is taken concerning the saint, we say that the mother of the saints is the Jerusalem above. From her breasts those who hope receive hope, from those who have been made her disciples; for often "breast" does not signify the member, but the milk itself. "On you I was cast from the womb, from my mother's belly you are my God." On you I was cast: I was not cast upon another, and then after him upon you. This has been interpreted, that from the time I began to know piety, I revered you, I served you. But according to the deeper meaning, that I came thus, having you as God, as John did. The phrase "still shall be filled": for "still" is not said concerning what is not at all
ἐσχηκότος. μὴ ἀποστῇς ἀπ' ἐμοῦ, ὅτι θλῖψις ἐγγύς. περὶ τοῦ πάθους λέγει. χρῄζω δὲ τῆς παραστάσεώς σου. ὅταν δὲ ταῦτα λέγηται ἐκ προσώπου τοῦ ἐνανθρωπήσαντος, οὐχ ἱδίως πρὸς τὸν πατέρα λέγεται οὐδὲ πρὸς τὸν υἱόν, ἀλλὰ πρὸς τὸν θεόν–μία δὲ θεότης πατρὸς καὶ υἱοῦ–ε̣ἴπομεν. ἐὰν οὖν λέγωμεν ὅτι· "κεφαλὴ παντὸς ἀνδρὸς ὁ Χριστός ἐστιν, κεφαλὴ δὲ τοῦ Χριστοῦ"–οὐκ εἶπεν "ὁ πατήρ", ἀλλ' "ὁ θεός"· ὡς ἀρχιερέα γὰρ λαμβάνει νῦν καὶ ὡς βασιλέα τὸν Χριστόν. κεφαλὴ οὖν ἡ θεότης ἐστίν· εἰ γὰρ εἰρ̣ήκει "ὁ πατήρ", παρῄρει τὸν υἱόν, εἰ εἰρήκει "ὁ υἱός", παρεσιώπα τὸν πατέρα· "θεὸν" γὰρ εἰρηκώς, ἐπεὶ μία θεότης πατρὸς καὶ υἱοῦ, καὶ θεὸς εἷς· θεὸς μὲν εἷς, πατὴρ δὲ καὶ υἱὸς οὐχ εἷς. ὁ Ἀβραὰμ καὶ ὁ Ἰσὰχ ἄνθρωπος εἷς· ἀλλ' ὁ μὲν πατήρ, ὁ δὲ υἱός. ὅθεν οὐχ εἷς κατὰ τὴν σχέσιν, κατὰ δὲ τὴν οὐσίαν εἷς. ὅτι οὐκ ἔστιν ὁ βοηθῶν. ἄλλος οὐ δύναται βοηθῆσαι. δύναται καὶ οὕτως· "ὅτι οὐκ ἔστιν"· οὐκ ἔριψα τὴν μέριμναν ἐπὶ βοηθὸν ἄλλον. δύναται δὲ καὶ τό· "ὅτι οὐκ ἔστιν μοι βοηθῶν"· ἐπεὶ πάντες κατ' ἐμοῦ εἰσιν, οὐκ ἔστιν νῦν, ὅσον ἧκεν εἰς ἀνθρώπινον λογισμόν, ὁ βοηθῶν. διὰ τοῦτο σὺ μὴ ἀποστῇς μου. δυνατὸν δὲ καὶ οὕτω· οὐδὲ ἄγγελος βοηθῆσαι τῷ τηλικούτῳ οἷός τέ ἐστιν. οὐ τολμᾷ βοηθῆσαι διὰ τὸ σὲ τὸν πάντων μείζονα, τουτέστιν τὴν θεότητα, αὐτῷ παρεῖναι, ἄλλου οὐχ οἵου τε ὄντος βοηθῆσαι εἰς τοῦτο τὸ πρᾶγμα. περιεκύκλωσάν με μόσχοι πολλοί, ταῦροι πίονες περιέσχον με. λοιπὸν τάγματα τὰ διάφορα τῶν Ἰουδαίων λέγει, Φαρισαίων, Σαδδουκαίων, τῶν ἄλλων λεγομένων Ἰουδαίων Γραμματέων·
having had. Do not depart from me, for tribulation is near. He speaks concerning the passion. And I need your assistance. But when these things are said in the person of the one who became man, it is not said idly to the Father nor to the Son, but to God—and the divinity of the Father and the Son is one—we said. If, then, we say that "the head of every man is Christ, and the head of Christ"—he did not say "the Father," but "God"; for he takes Christ now as high priest and as king. The head, then, is the divinity; for if he had said "the Father," he would have passed over the Son; if he had said "the Son," he would have kept silent about the Father; for having said "God," since the divinity of the Father and the Son is one, and God is one; God is one, but the Father and the Son are not one. Abraham and Isaac are one man; but the one is father, the other son. Whence they are not one according to relation, but one according to essence. For there is no one who helps. Another cannot help. It can also be taken thus: "For there is not"—I did not cast my care upon another helper. And this too can be taken: "For there is no one to help me"; since all are against me, there is not now, as far as human reasoning extends, the one who helps. Therefore do not depart from me. And it is possible also thus: not even an angel is able to help one so great. He does not dare to help because you, the greater than all, that is, the divinity, are present with him, since another is not able to help in this matter. Many calves encircled me, fat bulls surrounded me. Henceforth he speaks of the various factions of the Jews, of the Pharisees, Sadducees, and the others called Jewish scribes.
οὗτοι γὰρ τῷ μέγα φρονεῖν τούτοις τοῖς ζῴοις παραβάλλονται, μάλιστα ὅτι καὶ γεωπόνα εἰσὶν τὰ ζῷα. δυνατὸν δὲ καὶ μόσχους μὲν αὐτοὺς εἰρῆσθαι, ταύρους δὲ πίονας τοὺς ἐνεργοῦντας αὐτούς, οἷον· "λαοὶ ἐμελέτησαν κενά"· οὗτοι οἱ μόσχοι. "παρέστησαν οἱ βασιλεῖς τῆς γῆς". οὐ πάντως δὲ αἰσθητοὺς λαμβάνομεν βασιλέας καὶ ἄρχοντας· εἷς γὰρ βασιλεὺς καὶ αὐτὸς μικροφυὴς καὶ οὐκέτι βασιλείαν ἔχων· διειλήφει γὰρ λοιπὸν ἡ Ῥωμαίων ἀρχή. Παῦλος δὲ ἑρμήνευσεν, τίνες εἰσὶν οἱ ἄρχοντες· οἱ αἴτιοι γενάμενοι τοῦ σταυρωθῆναι τὸν κύριον, ὧν σοφίας πολλὰς εἶναι λέγει. καὶ λέγει· "εἰ ἦσαν ἐγνωκότες, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν". εἰ ᾔδεσαν, ὅτι ἐπὶ καταλύσει τῇ ἑαυτῶν τοῦτο ποιοῦσιν, οὐκ ἂν ἐτόλμησαν τοῦτο ποιῆσαι. ὡς τὸ μικρῷ πρότερον προφητικὸν ἐλέγομεν τό· "ὁ ἁπτόμενος ὑμῶν ὡς ὁ ἁπτόμενος τῆς κόρης". κἀκεῖνοι ἁψάμενοι τοῦ σωτῆρος ἑαυτοὺς κατέλυσαν· καὶ ὡρμήθησαν ἐπὶ τὸ θανατῶσαι αὐτὸν τῷ οἴεσθαι ὅτι καταπαύσουσιν αὐτοῦ τὴν πολιτείαν. τοὐναντίον δὲ αὐτοῖς ἀπέβη· αὐτοὶ κατελύθησαν. ταῦροι πίονες περιέσχον με ἤνοιξαν ἐπ' ἐμὲ τὸ στόμα αὐτῶν ὡς λέων ἁρπάζων καὶ ὠρυόμενος. ἐτάχθησαν ἐπὶ τῷ μόσχοι εἶναι. μετέβαλον δὲ εἰς θηριωδίαν ὡς ἐπ' ἐμὲ τὸ στόμα αὐτῶν ἀνοῖξαι κατὰ τὸν ὠρυόμενον λέοντα· τότε γὰρ̣ μάλιστα βλάπτει μεγάλως, ὅτε ὠρύεται. τὴν ἀγριότητα οὖν αὐτῶν καὶ τὸν κατὰ τοῦ σωτῆρος ἐπίχαρμον σημαίνει, ὅτι "ὡς ὠρυόμενος", λέγει, "λέων ἤνοιξαν τὸ στόμα αὐτῶν", οὐκέτι ἡσυχάζων, οὐκέτι προςποιούμενος ἥσυχος εἶναι. οὗτοι οὖν οἱ δοκοῦντες ἥσυχοι εἶναι τῷ μελετᾶν νόμον θεοῦ μόσχοι ἦσαν γεωπόνοι.
For by being high-minded they are compared to these animals, especially since these animals are also farmers. And it is possible that they themselves are called calves, and the fat bulls those who work them, for example: "The peoples meditated on vain things"—these are the calves. "The kings of the earth stood by." But we do not altogether take kings and rulers in the sensible sense; for there was one king, and he too of small stature and no longer having a kingdom, for by that time the Roman empire had taken over. But Paul interpreted who the rulers are: those who became the cause of the Lord's being crucified, whose many "wisdoms" he says there are. And he says: "If they had known, they would not have crucified the Lord of glory." If they had known that they do this for their own destruction, they would not have dared to do it. As we said a little earlier was the prophetic saying: "The one who touches you is as the one who touches the pupil." And those men, by touching the Savior, destroyed themselves; and they rushed to put him to death in the belief that they would put an end to his way of life. But the opposite happened to them: they themselves were destroyed. Fat bulls surrounded me; they opened their mouth against me like a lion snatching and roaring. They were appointed to be calves. But they changed into beastliness, so as to open their mouth against me like the roaring lion; for then especially does he do great harm, when he roars. He signifies, then, their savagery and their rejoicing against the Savior, that "like a roaring lion," he says, "they opened their mouth"—no longer keeping quiet, no longer pretending to be quiet. These men, then, who seemed to be quiet by meditating on the law of God, were calves, farmers.
ὅτε δὲ ἠθέλησαν κατ' ἐμοῦ ἀνοῖξαι τὸ στόμα καὶ εἰπ̣εῖν· "αἶρε, αἶρε, σταύροι αὐτόν· οὐκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα", κατὰ τὸν λέοντα τὸν οὐ κορεσθέντα τοῦτο πεποίηκαν. ἐπερ· οὐδέπω ἦν τὸ πάθος; –προφητικῶς λέγεται ὅλα ταῦτα. τὰ ἐνδεχόμενα πρὶν ὑπαρχθῇ, πρὶν κατ' ἐνέργειαν γένηται, ἐνδεχομένως ἔχει καὶ γενέσθαι καὶ μή. καὶ οὐκ ἔχει τις διαβεβαιώσασθαι πότερον γενήσεται ἢ οὐ γενήσεται· εἰς ἀμφότερα γὰρ ἴσην ἔχει τὴν ῥοπήν. ὅταν δὲ πρόγνωσίν τις ἔχων ἢ αὐτὸς ὁ θεὸς προκαταλάβοι ὅτι τῶν ἐνδεχομένων τόδε ἔσται, ὡς ἐφ' ἡμῶν γίνεται, ὅταν ἤδη ὑπαρχθῇ· ἐπὶ τῶν ὄντων γὰρ καὶ γεγονότων ἤδη ἔχομεν εἰπεῖν ποῖον ἀληθὲς καὶ ποῖον ψευδές, πότερον γέγονεν ἢ οὐ γέγονεν. ἐπὶ δὲ τῶν μελλόντων οὐκ
ἔχομεν τοῦτο ἢ μόνον εἰπεῖν ὅτι τὸ ἕτερον ἔσται, οὐ μὴν τόδε. ἐπεὶ τοίνυν καὶ ἐνταῦθα θεῖος ὀφθαλμὸς προκατείληφεν τὰ μέλλοντα, οὐκέτι ὡς ἐνδεχόμενα αὐτῷ ἐστιν. διὰ τοῦτο λέγει· "ὤρυξαν χεῖράς μου καὶ πόδας μου". εἰ ἄλλος ἔλεγεν, τοῦτο οὐκ εἶπεν, ἀλλὰ τὸ "ὀρυχθήσονται" ἢ "οὐκ ὀρυχθήσονται". ὡσεὶ ὕδωρ ἐξεχύθην, καὶ διεσκορπίσθη πάντα τὰ ὀστᾶ μου. τὸν σκορπισμὸν ἐνταῦθα λέγει τοῦ σώματος, αὐτῶν τῶν μαθητῶν, ὅτε ἐσκανδαλίσθησαν πάντες καὶ πεπλήρωται τό· "πάντες ὑμεῖς σκανδαλισθήσεσθε". καὶ ἐλεύσεται ὥρα ὅτε πάντες φεύξεσθε, εἰς τὰ ἴδια ἀπελεύσεσθε καὶ ἐμὲ μόνον καταλείψετε. ὥσπερ οὖν τὸ ὕδωρ τὸ ἐκχυννόμενον ἀεὶ τρέχει καὶ οὐχ ἵσταται, οὕτω καὶ ὧδε "ὡσεὶ ὕδωρ ἐξεχύθησαν". οὐκ εἶπεν "ἐκχύννονται"· οὐδὲ γὰρ ἀεὶ μένουσιν οὕτω.
But when they wished to open their mouth against me and say, "Away, away, crucify him; we have no king but Caesar," they did this in the manner of the lion that is not satisfied. Perhaps the passion had not yet happened? — All these things are said prophetically. Things that are possible, before they come to pass, before they come into actuality, are possible both to happen and not to happen. And no one can assert with certainty whether it will happen or not; for it has equal inclination toward both. But when someone with foreknowledge, or God himself, has grasped beforehand that this particular one of the possible things will be, as happens in our case when it has already come to pass—for concerning things that exist and have already happened we can say which is true and which is false, whether it has happened or not—but concerning future things we cannot say this, except only that one of the two will be, but not specifically this one. Since, then, here too the divine eye has grasped beforehand the future things, they are no longer possible for him. Therefore he says: "They dug my hands and my feet." If another had said it, he would not have said this, but "they will be dug" or "they will not be dug." I was poured out like water, and all my bones were scattered. Here he speaks of the scattering of the body, of the disciples themselves, when they were all scandalized and that saying was fulfilled: "You will all be scandalized." And the hour will come when you will all flee, you will go each to his own home, and you will leave me alone. Just as water that is poured out always runs and does not stand still, so also here "they were poured out like water." He did not say "they are poured out"; for they do not always remain so.
ἃ λέγει περὶ ἑαυτοῦ, περὶ τοῦ σώματος λέγει ἑαυτοῦ τοῦ κατὰ τὸ ἄθροισμα τῶν πιστῶν τῆς ἐκκλησίας. "τὰ ὀστᾶ μου"· οἱ εὔτονοι τοῦ σώματός μου· τῶν γὰρ πιστευόντων εὐτονώτεροι ἦσαν οἱ ἀπόστολοι. καὶ οὗτοι διεσκορπίσθησαν. ἐγενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος ἐν μέσῳ τῆς κοιλίας μου ἐπερ· τὰ ὀστᾶ διεσκορπίσθησαν αὐτοῦ; –ὅτε ἐσκανδαλίσθησαν οἱ μαθηταί. τοῦτο τὸ ἐκχυθὲν ὕδωρ εἰ μή που κώλυμα γένηται, ἀεὶ φέρεται. καὶ οἱ μαθηταὶ οὖν διεσκορπίσθησαν, ὡς ὕδωρ ἦσαν ἐκχυθέντες. ὅτε περὶ αὐτὸν ἦσαν, συνεστραμμένον ἦσαν ὕδωρ ποταμῷ ἐοικός, πηγὴ τυγχάνον. ἐπειδὴ δὲ ἔξω αὐτοῦ γέγοναν πρὸς ὥραν, ὡς τὸ ὕδωρ τὸ ἐκχυθέν ἐστιν. στήσεται δέ ποτε τὸ ὕδωρ· οὐ γὰρ ἀεὶ φέρεται. οὕτω καὶ ἡ ταραχὴ καὶ τὸ σκάνδαλον τῶν μαθητῶν εὐθέως πεπαύσεται, ὅπερ καὶ γέγονεν. ἐγενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος ἐν μέσῳ τῆς κοιλίας μου. καρδία τοῦ σώματος τούτου τοῦ συνισταμένου ἐκ τοῦ ἀθροίσματος τῶν πεπιστευκότων οἱ νοηματικοί εἰσιν. καὶ οὗτοι οὖν ὡς κηρὸς τηκόμενος γέγοναν, ὅσοι καρδία αὐτοῦ τυγχάνουσιν. πλὴν εἰ καὶ ἐτάκη ὁ κηρός, οὐκ ἔξω τῆς κοιλίας αὐτοῦ γέγονεν· περὶ τὴν κοιλίαν γὰρ αὐτοῦ τυγχάνουσιν, ἵνα τεχθῶσιν πάλιν. μετὰ τὴν ταραχὴν γοῦν τὴν ὑπάρξασαν πάλιν ἀπεδείχθησαν υἱοὶ τοῦ σωτῆρος. ἐπερ· ποταπὴν ταραχήν; –τὴν προπάθειαν ἐκταθεῖσαν πρὸς ὀλίγον, οὐχ ὥστε παραμεῖναι. ἡ δὲ τῆξις τοῦ κηροῦ οὐκ ἀεὶ γίνεται, ἀλλ' ὅταν τακῇ, μεταβάλλει εἴς τι σκεῦος ἢ χρήσιμον ἄλλο, καὶ πάλιν συνστρέφεται οὐ πόρρω τῆς κοιλίας οὐ τοῦ γεννήσαντος γινομένη ἡ καρδία αὕτη. ἐπερ· ἵνα τὴν κοιλίαν τί;
What he says about himself, he says about his own body, which is according to the gathering of the faithful of the church. "My bones"—the strong members of my body; for the apostles were stronger than the believers. And these were scattered. My heart became like wax melting in the midst of my belly. Why? His bones were scattered—when the disciples were scandalized. This poured-out water, unless some obstacle arises, is always carried along. So the disciples too were scattered; they were like water poured out. When they were around him, they were water gathered together, like a river, being a spring. But since they came to be outside him for a time, they are like water poured out. But the water will one day be stopped; for it is not always carried along. So too the disturbance and scandal of the disciples will quickly cease, which indeed happened. My heart became like wax melting in the midst of my belly. The heart of this body that is constituted from the gathering of those who have believed are the spiritual ones. And these too, as many as are his heart, have become like melting wax. Yet even if the wax melted, it has not gone outside his belly; for they are around his belly, so that they may be born again. At any rate, after the disturbance that occurred, they were again shown to be sons of the Savior. Why? What sort of disturbance? The initial passion extended for a little while, not so as to remain. And the melting of the wax does not always happen, but when it has melted, it changes into some vessel or other useful thing, and again it is gathered together—this heart not being far from the belly of the one who begot it. Why? For what purpose the belly?
–αὐτὴν τὴν τοῦ σωτῆρος δύναμιν καθ' ἣν μορφοῖ καὶ τεκνοῖ. εἰ πάλιν τοὺς γεννητικοὺς τοῦ σώματος, Παῦλος τοῦ σώματος ὢν ἐγέννα λέγων· "διὰ τοῦ εὐαγγελίου ἐγέννησα ὑμᾶς". καί· "οὓς ὠδίνω, μέχρι οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν". οὐκ ἔξω γίνονται τῆς κοιλίας, οὐκ ἀπορφανοῦνται. ἐπερ· "ἐγενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος"; –εἶπον ὅτι τὰ λεγόμενα περὶ αὐτοῦ κατὰ τὸν ἄνθρωπον ῥηθείη ἂν καὶ περὶ παντὸς δικαίου. ἡ καρδία αὐτοῦ ὅταν μὴ φῶς ᾖ, ἀλλ' ἔχῃ τι ὑλικὸν ἀναμεμιγμένον, τήκεται. πρὸς καλοῦ δὲ ἡ τῆξις γίνεται· τηκόμενος γὰρ ὁ κηρὸς οὐκ ἔξω γίνεται τοῦ ἔχοντος αὐτόν. "ἐν μέσῳ" οὖν "τῆς κοιλίας μου". ἐπὶ τῶν νοητῶν διάφορα ὀνόματα τὸ αὐτὸ σημαίνουσιν. νοητὸν λέγω πρόβατον τὸ ὑπὸ τὸν ποιμένα τὸν ἀληθινὸν ὄντα. τοῦτο τὸ πρόβατον κατὰ ἄλλον τρόπον καὶ φῶς λέγεται. ποτὲ γοῦν ἐρωτηθεὶς παρὰ φιλοσόφου, εἰ ἔχω ἀπὸ τῆς γραφῆς εἰπεῖν ὅτι ἀσώματός ἐστιν ἡ ψυχή, ταῦτα εἶπον ὅτι· ἕκαστον ὄνομα σώματος δηλωτικὸν ἐκεῖνο μόνον σημαίνει καθ' οὗ λέγεται. οἷον ἡ αἰσθητὴ ἄμπελος οὐδὲν ἕτερόν ἐστιν ἢ ἄμπελος, καὶ ὁ σωματικῶς ὀνομαζόμενος λίθος οὐκ ἄλλο τί ἐστιν ἢ λίθος. ὅταν δὲ κατὰ τῆς αὐτῆς οὐσίας πολλὰ λέγηται ἀνομοίων δηλωτικά, φανερὸν ὅτι νοητὴ οὐσία ἐστὶν ἐκείνη. οὕτω γοῦν καὶ περὶ θεοῦ λέγομεν ὅτι ἀσώματος, ἐπεὶ καὶ φῶς καὶ πῦρ καὶ πνεῦμα καὶ πηγὴ ὀνομάζεται. ταῦτα δὲ σωματικῶς οὐ δύναται εἶναί τι, ἀλλὰ κατ' ἐπινοίας. αἱ ἐπίνοιαι δὲ περὶ νοητὰ γίνονται αἱ τοιαῦται. ἐὰν οὖν τοίνυν ὁ ἄνθρωπος ἢ ἡ ψυχὴ λέγηται φῶς,
—that very power of the Savior by which he forms and begets. If again we take the generative members of the body, Paul, being of the body, was begetting when he said: "Through the gospel I begot you." And: "whom I travail in birth until Christ is formed in you." They do not come outside the womb, they are not orphaned. And: "My heart became like wax melting"? —I said that the things spoken about him in respect of the man might be said also about every righteous man. His heart, when it is not light but has something material mixed in, melts. And the melting is for the good; for wax, when it melts, does not go outside of what contains it. "In the midst," then, "of my womb." In the case of intelligible things, different names signify the same thing. I mean the intelligible sheep, the one under the true shepherd. This sheep is called, in another way, also light. Once, then, when I was asked by a philosopher whether I could say from the Scripture that the soul is incorporeal, I said this: each name that is indicative of a body signifies only that of which it is said. For example, the perceptible vine is nothing other than a vine, and the stone named bodily is nothing other than a stone. But when many names indicative of dissimilar things are said of the same substance, it is clear that that substance is intelligible. Thus, then, we also say about God that he is incorporeal, since he is named both light and fire and spirit and fountain. These things cannot be something bodily, but only according to notions. And such notions come to be about intelligible things. If, therefore, then, the man or the soul is called light,
λέγηται δὲ καὶ πρόβατον καὶ φυτόν–καὶ αὐτὴ γὰρ λέγεται καὶ φυτὸν καὶ πρόβατον–, οὐ δύναται σωματικῶς ταῦτα εἶναι πάντα, ὥστε νοητὴ οὐσία ἐστίν. ἐὰν τοίνυν ἀκούῃς ἐπὶ ψυχῆς ἀκούεις καρδίαν, νόησιν, κοιλίαν, πηγήν, καὶ αὐτὴ γὰρ λέγεται καὶ φυτὸν καὶ πρόβατον μὴ ἐπὶ αἰσθήσεως λάμβανε. τὸ δοχεῖον τοίνυν τῆς ψυχῆς, ἐν ᾧ λαμβάνει τὰς πνευματικὰς τροφάς, κοιλία λέγεται. εἶτα ἐπεὶ καὶ γεννητική ἐστιν, πάλιν ἔχων ταύτην τὴν κοιλίαν ὁτὲ μὲν ὡς χωροῦσαν τροφὰς λαμβανομένην, ὁτὲ δὲ ὡς γεννῶσαν. οἶδας ὅτι ὁ κηρὸς ἐπακολούθημά ἐστιν τοῦ μέλιτος. ἡ σύνστασις προηγουμένως τοῦ μέλιτος γέγονεν, καὶ διὰ τὸ μέλι ὁ κηρός, οὐ διὰ τὸν κηρὸν τὸ μέλι. καὶ ὥσπερ ἐπὶ φυτοῦ οὐχ ὁ καρπὸς διὰ τὸ φύλλον, ἀλλὰ τὸ φύλλον διὰ τὸν καρπόν–φυλακτικὸν γάρ ἐστιν τοῦ καρποῦ–, οὕτω ὁ κηρὸς οὔκ ἐστίν τι προηγούμενον, ἀλλ' ἐπακολούθημα. ἐὰν οὖν ἡ ψυχὴ τὰς προηγουμένας ἔχῃ ἀρετάς, μέλι ἐστίν. ἐὰν δὲ τὰς ἑπομέναις αὐταῖς, παραμέμικταί τι ὑλικόν, κηρός ἐστιν. διὰ τοῦτο τοὺς ἁμαρτωλοὺς λέγει τήκεσθαι ὡς κηρὸν "ἀπὸ προσώπου πυρός". τὸ μέντοι μέλι ἐπαινετόν ἐστιν, προηγουμένη οὐσία ἐστίν, γλυκύτητα σημαίνει. ὥσπερ ἔχει τὸ γλυκαίνειν, ἔχει καὶ τὸ ἰατικόν. τὰ προηγούμενα οὖν τῆς ψυχῆς ἀγαθὰ καὶ κινήματα καὶ ἐνεργήματα μέλιτι ἔοικεν, τὰ δὲ δεύτερα καὶ ἔχοντά τι παραμεμιγμένον τῶν αἰσθητῶν καὶ ὑλικῶν κηρός ἐστιν. τήκεται οὖν ποτε ὁ ἄνθρωπος, τὸ ὑλικόν ποτε ἀποπίπτει τῆς νοήσεως καὶ τῆς καρδίας, ὥστε τὸν νοῦν μηκέτι ἔχειν τι προσπεπλεγμένον, ἀλλὰ πάντῃ ἄϋλον εἶναι ὡς καὶ τὴν ἀρχὴν ὑπῆρκται. ἐξηράνθη ὡς ὄστρακον ἡ ἰσχύς μου.
It is also called a sheep and a plant—for it is itself called both a plant and a sheep—these things cannot all be bodily, so that it is an intelligible substance. If, then, you hear of a heart, understanding, belly, or fountain in relation to the soul, do not take it in a sensory way; for it is itself called both a plant and a sheep. The receptacle of the soul, then, in which it receives spiritual nourishment, is called a belly. Then, since it is also generative, it again has this belly, sometimes taken as containing nourishment, sometimes as generating. You know that wax is a consequence of honey. The constitution of honey came first, and wax exists because of honey, not honey because of wax. And just as in the case of a plant, the fruit is not for the sake of the leaf, but the leaf for the sake of the fruit—for it is protective of the fruit—so wax is not something primary, but a consequence. If, then, the soul has the primary virtues, it is honey. But if it has those that follow them, with something material mixed in, it is wax. For this reason he says that sinners melt like wax "from the face of fire." Honey, however, is praiseworthy; it is a primary substance; it signifies sweetness. Just as it has the property of sweetening, it also has the property of healing. The primary goods and movements and activities of the soul, then, resemble honey, while the secondary ones, which have something of the sensory and material mixed in, are wax. So at some point a person melts, at some point the material element falls away from the understanding and the heart, so that the mind no longer has anything entangled with it, but is entirely immaterial, as it was in its beginning. My strength was dried up like a potsherd.
ἡ ἰσχύς μου πᾶσαν νοτίδα καὶ πᾶσαν πιότητα ἀποβέβληκεν ὡς ὀστράκῳ παραβληθῆναι. δυνατὸν δὲ καὶ ἑτέρως εἰπεῖν· τὸ ἐν ἡμῖν πηλῶδες–ἴστε δὲ τί ἐστιν–ἐὰν μένῃ πηλός, παρεμπεσούσης ὑγρότητος διαλύεται. ὅταν δὲ ξηρότητα ἀναλάβῃ καὶ πᾶσαν τὴν ὑγρότητα τὴν ἔξωθεν ἐκ τῆς ὕλης ἀποβάλῃ, ξηραίνεται κατὰ τὸ ὄστρακον. ἕκαστον τῶν λαμβανομένων παραδειγμάτων κατά τι λαμβάνεται. τοῦτο δὲ πολλάκις εἴρηται· εἰ γὰρ ἐξ ὅλων λαμβάνοιτο, οὔκ ἐστιν παράδειγμα, ἀλλ' αὐτὸ ἐκεῖνο ὃ δεῖξαι βουλόμεθα. ψέγεται οὖν πολλάκις τὸ ὄστρακον διὰ τόνδε τὸν τρόπον· τὸ ἐξ ὀστράκου πεποιημένον σκεῦος συντριβὲν ἴασιν οὐ δέχεται, οὐ δύναται κολληθῆναι. κατ' ἄλλον δὲ τρόπον λέγω ὅτι τὸ ἐκ πηλοῦ κατασκευασθὲν ὅταν στομωθῇ διὰ πυρὸς καὶ καμίνου, ἀποβάλλει τὸ εὐμάλακτον, τὸ εὔθλαστον. "ἡ ἰσχύς μου" οὖν "ἐξηράνθη ὡσεὶ ὄστρακον". ἑκατέρως δὲ λαμβάνομεν αὐτό· οὐδεμίαν ἔτι ὑγρότητα ἔχει, οὐ πηλώδη κατάστασιν. δυνατὸν δὲ καὶ ἄλλως λαβεῖν ὅτι· πᾶσαν πικρότητα ἀπὸ τῆς πολλῆς προσούσης θλίψεως ἀποβέβληκεν. καὶ ἡ γλῶσσά μου κεκόλληται τῷ λάρυγγί μου. ἔθος τῇ γραφῇ ἐστιν τὴν κόλλαν τῆς γλώσσης πρὸς τὸν λάρυγγα λέγειν τὴν σιωπήν. οὐκ ὄντων ἔτι τῶν ὄντων μου μελῶν καὶ περὶ ἐμὲ ὄντων καὶ ἀκροατῶν μου ὅπως μὴ δοκῶ κατὰ κενοῦ φέρειν τὸν λόγον, σεσιώπηκα, "κεκόλληται ἡ γλῶσσά μου τῷ λάρυγγί μου". οὐ κεκόλληται δὲ ὅτε διαλεγόμεθα. ἐν κινήσει τῆς γλώττης ὁ λόγος προφέρεται. ὅταν δὲ κολληθῇ τῷ λάρυγγι, σιωπή ἐστιν. ἡ σιωπὴ δὲ αὕτη οὐ παρὰ τὸν σιωπῶντα γίνεται, ἀλλὰ παρὰ τοὺς μὴ τυγχάνοντας ἀκροατάς.
My strength has cast off all moisture and all fatness, so as to be compared to a potsherd. But it is possible to speak in another way as well: the clay-like element in us—and you know what it is—if it remains clay, is dissolved when moisture falls upon it. But when it takes on dryness and casts off all the moisture from outside that comes from matter, it is dried like a potsherd. Each of the examples taken is taken with respect to some particular point. And this has often been said; for if it were taken as covering the whole, it would not be an example, but that very thing which we wish to demonstrate. The potsherd, then, is often censured in this way: a vessel made of potsherd, once shattered, does not admit of healing, cannot be glued together. But in another way I say that what is fashioned from clay, when it has been hardened by fire and furnace, casts off its softness and its brittleness. "My strength," then, "has dried up like a potsherd." And we take it in both ways: it has no moisture any longer, nor a clay-like condition. But it is possible to take it in another way too: that it has cast off all bitterness from the great affliction that was upon it. And my tongue has been glued to my throat. It is a custom of Scripture to call the gluing of the tongue to the throat silence. Since my members that exist are no longer present, both those around me and my hearers, so that I might not seem to be bringing my word to nothing, I have fallen silent: "my tongue has been glued to my throat." But it is not glued when we converse. In the movement of the tongue the word is uttered. But when it is glued to the throat, there is silence. And this silence does not come about on account of the one who is silent, but on account of those who do not happen to be hearers.
λέγει γοῦν ἐν ἑνὶ τῶν προφητῶν ἐν τῷ Ἀμώς· "πολὺς ὁ πεπτωκὼς ἐν παντὶ τόπῳ, ἐπιρίψω σιωπήν". ἐὰν φεύγωσιν, ἐπιρίπτω σιωπήν, ὅπως μὴ δόξω προφέρειν τὴν διδασκαλίαν. καὶ τοῦτο δὲ ἓν τῶν βοηθημάτων ἐστίν. αὐτίκα γοῦν ἐν Ἰσαίᾳ ἐντέλλεται ταῖς νεφέλαις μὴ ῥεῖν ὑετὸν ὅταν ὁ ἀμπελὼν ἀντὶ σταφυλῆς ἀκάνθας φέρῃ, ὅταν μείναντος τοῦ ποτίζο̣ντος ἵνα ποιήσῃ δικαιοσύνην, ποιήσῃ ἀνομίαν. ἡ σταφυλή ἐστιν ἡ δικαιοσύνη, ἡ ἀνομία ἡ ἄκανθα. καὶ ἐπειδὴ ποτιζόμενος οὐ τοὺς καταλλήλους ἠγίοχεν καρπούς, ἀλλὰ μερίμνας, βιωτικὰς ἡδονάς, οὐκέτι λαλεῖ· ὡς ἐπὶ τὸ πλεῖστον γὰρ οἱ φαῦλοι τὸν τρόπον ἐκ τῶν λόγων τῶν περὶ ἀρετῆς ἐπιτρίβονται, καταφρονεῖν αὐτῶν μανθάνουσιν. ποτὲ γοῦν ἀνέχει τὸν ὑετόν. ὁ
ὑετὸς δὲ καὶ ἡ φωνὴ ἐνταῦθα ταὐτὸν σημαίνει· τὴν διδασκαλίαν γὰρ τὴν θείαν δηλοῖ. ὥσπερ οὖν οὐκέτι ὕει ὅταν μὴ καλοὶ καρποὶ φέρωνται, οὕτως οὐκέτι λαλεῖ οὐδὲ ὁμιλεῖ ὅταν οἱ ἀκούοντες περὶ ἄλλα ἔχωσιν. καὶ τοῦτο δὲ ἀνθρώποις λαλεῖ. κατὰ τὴν ἐπίνοιαν γοῦν τοῦ διδασκάλου λέγονται μαθηταὶ οἱ ἀκροαταί, ὅταν δὲ ποιμὴν αὐτός, αὐτοὶ πρόβατα. ἐπειδὴ δὲ οὔτε πρόβατα ἔτι εἰσὶν οὐδὲ ἄνθρωποι, ἀλλὰ σκορπίοι γέγοναν κατὰ τὸ λεχθέν· "υἱὲ ἀνθρώπου, ἐν μέσῳ σκορπίων σὺ κατοικεῖς". "πολὺς" οὖν "ὁ πεπτωκὼς ἐν παντὶ τόπῳ, ἐπιρίψω σιωπήν". διαφόρως δὲ ἀναγιγνώσκεται· ἀμφίβολος γάρ ἐστιν ἡ λέξις. δυνατὸν οὕτω λαβεῖν· "πολὺς ὁ πεπτωκὼς ἐν παντὶ τόπῳ· ἐπιρίψω σιωπήν"· ἐν παντὶ βαθμῷ· ὧδε γὰρ τὸν βαθμὸν ὁ τόπος σημαίνει, ὡς καὶ ἐν ἄλλοις. περὶ Ἰούδα γοῦν λέγεται ὅτι παρέβη ἀπὸ τοῦ τόπου τῆς διακονίας ἧς ἐνεχειρίσθη.
He says, then, in one of the prophets, in Amos: "Many are those who have fallen in every place; I will cast silence upon them." If they flee, I cast silence upon them, so that I may not seem to be offering teaching. And this too is one of the aids. For instance, in Isaiah he commands the clouds not to rain rain when the vineyard bears thorns instead of grapes, when, though the one who waters has remained so as to produce righteousness, it produces lawlessness. The grape is righteousness, lawlessness is the thorn. And since, being watered, it did not bring forth the fitting fruits, but cares and worldly pleasures, he no longer speaks; for for the most part, those who are base in character are rubbed raw by words about virtue and learn to despise them. At some point, then, he withholds the rain. And the rain and the voice here signify the same thing; for it indicates the divine teaching. Just as, therefore, he no longer rains when good fruits are not borne, so he no longer speaks or converses when the hearers are occupied with other things. And this too he speaks to human beings. At any rate, according to the teacher's conception, the hearers are called disciples, but when he is a shepherd, they are sheep. But since they are no longer sheep nor human beings, but have become scorpions, according to what was said: "Son of man, you dwell in the midst of scorpions." "Many," then, "are those who have fallen in every place; I will cast silence upon them." But it is read in different ways; for the expression is ambiguous. It is possible to take it thus: "Many are those who have fallen in every place; I will cast silence upon them"—in every rank; for here "place" signifies rank, as also in other passages. For it is said of Judas that he transgressed from the place of the ministry with which he was entrusted.
"πολὺς" οὖν "ὁ πεπτωκὼς ἐν παντὶ τόπῳ". ἐν παντὶ τάγματι τῶν ὀφειλόντων σωφρονεῖν καὶ νήφειν καὶ τὰ τῆς ἀρετῆς λέγειν "πολύς ἐστιν ὁ πεπτωκώς", πλὴν οὐ πάντες. "ἐπιρίψω σιωπήν". δυνατὸν δὲ καὶ οὕτω στίξαι· "πολὺς ὁ πεπτωκώς. ἐν παντὶ τόπῳ ἐπιρίψω σιωπήν". οὐ μόνον ἀπὸ τῶν μυστικῶν σιωπῶ, ἀλλὰ καὶ ἀπὸ τῶν ἠθικῶν· ἐν παντὶ γὰρ τόπῳ ἐν ᾧ ἔδει ἑστάναι καὶ ἱδρυθῆναι καὶ ἕτοιμον εἶναι πρὸς ἀκρόασιν, πτῶσις γέγονεν, καὶ πανταχοῦ τὴν σιωπὴν ἐπιρίπτω. σιωπὴν οὖν δηλοῖ ἡ κόλλησις τῆς γλώττης εἰς τὸν λάρυγγα. "ἐὰν ἐπιλάθωμαί σου, Ἰερουσαλήμ, κολληθείη ἡ γλῶσσά μου τῷ λάρυγγί μου, ἐὰν μή σου μνησθῶ". ἐὰν μή σου μνησθῶ, σιωπὴν λάβοιμι. καὶ εἰς χοῦν θανάτου κατήγαγές με. κἂν ἐκ προσώπου τοῦ Ἰησοῦ ᾖν ἡ φωνή, κἂν ἐκ προσώπου τῶν ἁγίων ἀνδρῶν τῶν ἐγνωκότων οἷ κακῶν γεγόνασιν εἰς τὸν τόπον τῆς κακώσεως ταπεινωθέντες– "ἐταπείνωσας" γὰρ "ἡμᾶς ἐν τόπῳ κακώσεως". ἅγιοι δέ εἰσιν οἱ λέγοντες, ὡς ἡ σύνφρασις σημαίνει τοῦ ψαλμοῦ. "σῶμα θανάτου" λέγεται ὃ περικείμεθα, λέγεται δὲ καὶ "χοῦς θανάτου". οὐ κατ' οὐσίαν δέ ἐστιν "χοῦς θανάτου", ἀλλὰ ἐπεὶ οἱ ἀναγκασθέντες ἀπὸ τῆς ζωῆς τῆς ἔξω σώματος εἰς τοῦτο ἔρχονται, θανάτου ὀνομάζεται σῶμα. "εἰς χοῦν" οὖν "θανάτου κατήγαγές με". εἰ ἦν ζωῆς, ἀνήγετο μᾶλλον· ἀναγομένων γάρ ἐστιν τὸ εἰς ζωὴν καὶ μακαριότητα καὶ ἀθάνατον κατάστασιν ἄγεσθαι. κἂν ὁ σωτὴρ οὖν τοῦτο λέγῃ, τοῦτο· τὸ φῶς "εἰς χοῦν θανάτου κατήγαγές με". κατῆλθον εἰς σῶμα ἵνα ἀποθάνω ὑπὲρ πάντων, ἵνα "χάριτι θεοῦ ὑπὲρ παντὸς" γεύσωμαι "θανάτου".
Many" then "are those who have fallen in every place." In every rank of those who ought to be sober and vigilant and to speak the things of virtue, "many are those who have fallen"—except not all. "I will cast silence upon them." But it is also possible to punctuate it thus: "Many are those who have fallen. In every place I will cast silence." I am silent not only concerning the mystical things but also concerning the ethical; for in every place where one ought to have stood and been established and been ready for hearing, a fall has occurred, and everywhere I cast silence upon them. The cleaving of the tongue to the throat, then, signifies silence: "If I forget you, Jerusalem, let my tongue cleave to my throat, if I do not remember you." If I do not remember you, may I receive silence. And you brought me down to the dust of death. Whether the voice is spoken in the person of Jesus, or in the person of the holy men who have known into what evils they have come, being humbled in the place of affliction—for "you humbled us in the place of affliction." And holy are those who speak, as the composition of the psalm indicates. "Body of death" is said of that which we are clothed with, and "dust of death" is also said. "Dust of death" is not by essence, but since those compelled from the life outside the body come to this, it is called a body of death. "To the dust" then "of death you brought me down." If it were of life, it would rather be led up; for it belongs to those being led up to be led into life and blessedness and an immortal state. So even if the Savior says this, this: the light "to the dust of death you brought me down." I came down into a body that I might die for all, that "by the grace of God I might taste death for every man.
ἑτέρως οὖν τῶν ἀνθρώπων τῶν ἄλλων λέγεται "χοῦς θανάτου" καὶ "σῶμα θανάτου", ἑτέρως δὲ τοῦ σωτῆρος· εἰ γὰρ τὸ σῶμα γίνεται θανάτου ὅταν ὁ χρώμενος αὐτῷ ἁμαρτήσῃ, οὐχ ἥμαρτεν δὲ Ἰησοῦς, εἰς χοῦν ἐλήλυθεν θανάτου δυνάμενον θάνατον ὑποστῆναι. διὸ σφάλλονται οἱ λέγοντες αὐτὸν καὶ τῷ δοκεῖν ἄνθρωπον ἢ σῶμα οὐράνιον ἐνηνοχέναι καὶ προσ37 άπτοντες αὐτῷ θάνατον. οὐ πέφυκεν. ἡ θεότης ἄνευ τινὸς τοιούτου θάνατον οὐχ ὑφίσταται· ἀθανασία γάρ ἐστιν. καὶ ὥσπερ τοῦ θεοῦ φωτὸς ὄντος κατὰ ἀλήθειαν καὶ κατ' οὐσίαν οὔκ ἐστιν οὗτος αὐτῷ σκοτία, οὕτως οὐδὲ ἐν τῇ ζωῇ οὔκ ἐστιν θάνατος. ἀδύνατόν ἐστιν τὴν ζωὴν θάνατον ἀναδέξασθαι. ἀνέλαβεν δέ τι δυνάμενον ὑποστῆναι θάνατον καὶ διαίρεσιν, καὶ λέγεται αὐτῆς θάνατος τοῦτο οὐσιώδης· καὶ γὰρ πολλὰ ἄλλα λέγεταί τινων οὐκ ὄντα αὐτῶν οὐσιώδη, οἷον "ἱμάτιον, τὸ ὑπόδημά μου". οὕτω τὸ σῶμα οὔκ ἐστιν οὐσιῶδες. ἐὰν οὖν ζωὴ λέγῃ δέχεσθαι θάνατον, κατὰ τὸ ἔξω λέγει ἀναδέχεσθαι. καὶ παράδοξον ἐρῶ· ὡς τὸ σῶμα δέχεται θάνατον, οὕτως ἡ ζωὴ ζωοποιεῖ τὸ σῶμα. καὶ ἡ κοινὴ δὲ αὕτη ζωή, ἡ συνπλοκὴ τῆς ψυχῆς πρὸς τὸ σῶμα, τὰ ζωτικὰ κινήματα τῷ σώματι παρέχει. πόσῳ λοιπὸν μᾶλλον αὐτὴ ἡ ζωὴ ἢ ἡ ζωοποιηθεῖσα ψυχὴ ὑπὸ τῆς προηγουμένης καὶ μακαρίας ζωῆς; εὖ δὲ καὶ τὸ φάναι· "εἰς χοῦν θανάτου κατήγαγές με". οὐκ αὐτὸς κατῆλθεν εἰς τὸν χοῦν τοῦ θανάτου, οὐχ ἡ ψυχὴ ἦλθεν εἰς τὸν χοῦν τοῦ θανάτου. τοῦτο δὲ συμβαίνει τοῖς διὰ κακίαν
In another sense, then, "dust of death" and "body of death" are said of other men, and in another sense of the Savior. For if the body becomes a body of death when the one who uses it sins, but Jesus did not sin, he has come into dust of death that was able to undergo death. Therefore those who say that he was a man only in appearance, or that he bore a heavenly body, are mistaken, and they attach death to him. It is not so by nature. The Godhead, without any such thing, does not undergo death, for it is immortality. And just as, since God is light in truth and in essence, there is no darkness in him, so neither is there death in life. It is impossible for life to receive death. But it took up something that was able to undergo death and division, and this is called its death—not essentially. For many other things are said to be someone's, though they are not essential to them, as "my garment, my sandal." So the body is not essential. If, then, life is said to receive death, it means that it receives it in the outward part. And I will say something paradoxical: as the body receives death, so life gives life to the body. And this common life too, the union of the soul with the body, provides the vital movements to the body. How much more, then, does life itself—or the soul made alive by the preceding and blessed life? And well said is the phrase: "You brought me down into dust of death." He himself did not go down into the dust of death; the soul did not come into the dust of death. But this happens to those who through wickedness
ἐνσωματουμένοις. ἐπειδὴ δὲ αὐτὸς οἰκονομίας ἕνεκα καὶ σωτηρίας τῶν πάντων σῶμα ἐδέξατο καὶ σῶμα κατηρτίσατο αὐτῷ ὁ θεός, λέγει ὑπὸ θεοῦ εἰς τὸν χοῦν τοῦ θανάτου κατενηνέχθαι. ὅταν δὲ ἄνθρωποι ἦσαν, οἳ ἐξομολογούμενοι λέγουσιν ὅτι· "ἐκολλήθη εἰς γῆν ἡ γαστὴρ ἡμῶν". ὅταν τις μὴ τρέφηται τοὺς οὐρανίους ἄρτους, τὴν τροφὴν τὴν οὐρανίαν, ἀλλὰ τὴν γηικήν–οὐ τὴν γηικὴν τὴν αἰσθητήν, ἀλλὰ τὴν ἐναντίαν τῷ ἀληθινῷ ἄρτῳ–, αὕτη ἡ τροφὴ ἑνοῖ τῇ ὕλῃ τὴν τρεφομένην ψυχήν, καὶ γίνεται ταπείνωσις εἰς τὸν χοῦν τῆς ψυχῆς. ἐνταῦθα δὲ οὐκ ἐταπεινώθη τοῦ Ἰησοῦ ἡ ψυχὴ εἰς τὸν χοῦν, ἀλλὰ κατήχθη ὑπὸ τοῦ θεοῦ. οἰκονομικῷ τρόπῳ εἰς τοῦτο ἐλήλυθεν· οὐδαμῶς γὰρ πεποίηκεν τὴν ἁμαρτίαν καίτοι δεκτικὴ οὖσα· ἐὰν γὰρ μὴ ᾖ δεκτική, οὐδὲ ἐπαινεῖται ὅλως. αἱ ἀποχαὶ οὖν τῶν ἁμαρτιῶν ἐπαίνους ἀναφέρουσιν τῷ ἀπεσχημένῳ ὅταν πεφυκὼς ᾖ πρὸς τὸ πρᾶξαι. ἐπερ· χοῦς καὶ θάνατος ταὐτόν ἐστιν; –οὔ· μὴ γὰρ εἴρηκεν· "καὶ εἰς χοῦν θάνατον κατήγαγές με". εἰ δὲ ἦν ταὐτὸν ὁ χοῦς καὶ ὁ θάνατος, εἶπεν ἄν· "εἰς χοῦν θάνατον κατήγαγές με"· ἀλλά· "εἰς χοῦν θανάτου". τὸ σῶμα τὸ θνητὸν τὸ δυνάμενον διαλυθῆναι ἀπὸ τῆς φορούσης αὐτὸ οὐσίας "χοῦς θανάτου" ἐστίν. τάχα δὲ καὶ κατὰ δεύτερον λόγον χοῦς θανάτου ἐστίν, ἐπεὶ θάνατον ἐπιφέρει τῇ φιλοσωμάτῳ ψυχῇ. ὅτι ἐκύκλωσάν με κύνες πολλοί τὸ τῶν ἁγίων σῶμα νεκρόν ἐστιν· "πάντοτε" γὰρ "τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέρουσιν". τὸ νεκρὸν δὲ σῶμα οὐκ ἔχει ἐπιθυμίας· πῶς γὰρ οἷόν τε; τὸ θνητὸν ζῶν ἐστιν; ζῇ δὲ τότε ὅταν συνπεπλεγμένον ᾖ τῇ ψυχῇ. τότε ἔχει ἐπιθυμίας.
For those who are embodied. But since he himself, for the sake of the economy and the salvation of all, received a body, and God prepared a body for him, he says that by God he was brought down to the dust of death. But when they were men, who confessing say, "Our belly has cleaved to the earth." When one is not nourished on the heavenly breads, the heavenly food, but on the earthly—not the perceptible earthly, but that which is contrary to the true bread—this food unites the soul that is nourished to matter, and becomes an abasement into the dust of the soul. But here the soul of Jesus was not abased into the dust, but was brought down by God. In an economic manner he came to this; for in no way did he commit sin, although he was capable of it; for if he were not capable, he would not be praised at all. Therefore abstentions from sins bring praises to the one who has abstained, when he is naturally disposed toward the deed. Is dust also the same as death? No; for he has not said, "And you brought me down into dust, death." But if the dust and death were the same, he would have said, "You brought me down into dust, death"; but rather, "into dust of death." The mortal body, which is able to be dissolved from the substance that bears it, is "dust of death." And perhaps also in a second sense it is dust of death, since it brings death to the soul that loves the body. Because many dogs encircled me—the body of the saints is dead; for "always" they "carry about the dying of Jesus in the body." But the dead body does not have desires; for how is it possible? Is the mortal thing alive? But it lives then when it is intertwined with the soul. Then it has desires.
τεθνηκὼς οὐκ ἔχει ἐπιθυμίας. νεκρώσας τὰ μέλη τὰ ἐπὶ τῆς γῆς οὐκ ἔχει ἐπιθυμίαν. ἐπερ· εὑρίσκεται οὖν ἡ ψυχὴ αἰτία τῆς ἁμαρτίας; ἡ τοῦ ἁμαρτάνοντος ψυχὴ αἰτία ἐστὶν τῆς ἁμαρτίας· οὐδὲν γὰρ ἕτερόν ἐστιν ἁμαρτία ἢ παρακοὴ ἐντολῆς, παράβασις νόμου. τὸ σῶμα οὐδὲ ἐντολῇ ὑπόκειται ἵνα καὶ παραβῇ. ἡ ψυχὴ παραβαίνουσα ἄγει τὸ σῶμα εἰς τὸ ὑπηρετῆσαι ταῖς ἁμαρτητικαῖς ὄψεσιν· ὡς ὄργανόν ἐστιν. μὴ λέγομεν ἄρτι φονέα εἶναι τὸ ξίφος τὸ ἀναιροῦν, οὐ τὸν χρώμενον; πῶς γὰρ οἷόν τε; εἰ γὰρ τῷ ἀλόγῳ ζῴῳ ψυχὴν ἔχοντι οὐ προσάπτομεν ἁμαρτίαν ἢ δικαιοσύνην, τῷ σώματι τῷ ἀψύχῳ προσάπτομεν ταῦτα; τῷ ἰδίῳ λόγῳ τὸ σῶμα ἄψυχόν ἐστιν. ὅτι ἐκύκλωσάν με κύνες πολλοί, συναγωγὴ πονηρευομένων περιέσχον με, ὤρυξαν χεῖράς μου καὶ πόδας μου. οὕτως στίξον· "ὅτι ἐκύκλωσάν με κύνες πολλοί, συναγωγὴ πονηρευομένων περιέσχον με", διὰ τοῦτο "ὤρυξαν χεῖράς μου καὶ πόδας μου". τὸ "ὅτι" αἰτιολογικὸς σύνδεσμός ἐστιν. οὐ προσάπτεται δὲ τοῖς ἔνπροσθεν· "εἰς χοῦν θανάτου κατήγαγές με", "ὅτι ἐκύκλωσάν με κύνες πολλοί". οὐχί, ἀλλ'· ἐπεὶ "ἐκύκλωσάν με κύνες πολλοὶ καὶ συναγωγὴ πονηρευομένων περιέσχον με", διὰ τοῦτο "ὤρυξαν χεῖράς μου καὶ πόδας μου". ἄνθρωποι μένοντες οὐκ ἂν ἐποίησαν τοῦτο. κύνας δὲ ἐνταῦθα λέγει τοὺς τὸν κυνώδη τρόπον ἐσχηκότας ἀνθρώπους. περὶ πολλὰ δὲ διαβάλλεται τὰ κινήματα τοῦ κυνός. ὅλως κατωφερῆ εἰσιν πρὸς ὀχείαν. εἰώθασιν οὖν ἐν τῇ συνηθείᾳ κύνας λέγειν τοὺς ἀκολάστους καὶ τὰς γυναῖκας οὕτω ὀνομάζειν. ἀμέλει γοῦν καὶ ὁ νόμος τὴν ἔννοιαν ταύτην ὑποβάλλων σὺν πόρνῃ τὸν κύνα ἠρίθμησεν·
One who is dead has no desires. Having put to death the members that are on the earth, he has no desire. It is found, then, that the soul is the cause of sin? The soul of the one who sins is the cause of sin; for sin is nothing other than disobedience of a commandment, transgression of the law. The body is not even subject to a commandment, so that it might also transgress. The soul, transgressing, leads the body to serve the sinful sights; it is like an instrument. Do we not say that the sword that kills is the murderer, rather than the one who uses it? For how could that be? For if we do not attribute sin or righteousness to the irrational animal that has a soul, do we attribute these to the soulless body? By its own account the body is soulless. For many dogs encircled me, a gathering of evildoers surrounded me, they dug my hands and my feet. Punctuate thus: "For many dogs encircled me, a gathering of evildoers surrounded me"; for this reason "they dug my hands and my feet." The "for" is a causal conjunction. But it is not attached to what comes before: "you brought me down to the dust of death," "for many dogs encircled me." No, but: since "many dogs encircled me and a gathering of evildoers surrounded me," for this reason "they dug my hands and my feet." Men who remained would not have done this. But here he calls "dogs" the men who have had a dog-like manner. For the dog's impulses are slandered in many respects. In general they are prone to mating. So in customary usage they are wont to call the licentious "dogs" and to name women thus. At any rate, the law also, suggesting this notion, counted the dog along with the prostitute.
"οὐκ εἰσοίσεις ἄλλαγμα κυνὸς καὶ μίσθωμα πόρνης". οὐκ εἴρηκεν ἄλλαγμα ὄνου ἢ ἵππου· καὶ τούτων γὰρ ἀλλάγματα εἰσήγετο εἰς τὸν οἶκον τοῦ κυρίου. ἐστὶν δὲ καὶ ἀναιδές–"καὶ οἱ κύνες ἀναιδεῖς τῇ ψυχῇ"–καὶ κολακευτικόν. οἱ ἄνθρωποι οὖν οἱ ἔχοντες τοιαῦτα κινήματα ἐν δίκῃ κύνες ὀνομάζον ται. οὗτοι οὖν ἐκύκλωσαν τὸν σωτῆρα. ὅτε ἦσαν πρόβατα θεοῦ, τὸ τηνικάδε ἐκτὸς ἦσαν τῆς κυνικῆς καταστάσεως. ὅτε δὲ πρόβατα ἀπολωλότα γέγονεν ὁ λαός, ἡ ἀπώλεια οὐκ εἰς τὸ μὴ ὂν αὐτὰ κατέστρεψεν, ἀλλ' εἰς κυνώδη κατάστασιν καὶ ὀφειώδη καὶ σκορπιώδη. πάντα δὲ ταῦτα περὶ τῶν Ἑβραίων λοιπὸν ἐλέγετο· "καὶ πάντες κύνες ἐνεοὶ εἰδότες ὑλακτεῖν". ὅτε οὖν ἀπενοήθησαν κατὰ τοῦ σωτῆρος οἱ Ἰσραηλῖται,
τότε κύνες γέγοναν. ἠκολούθησεν δὲ τῷ κύνας αὐτοὺς γενέσθαι τὸ "συναγωγὴ πονηρευομένων" εἶναι· ὅτε γὰρ πρόβατα ἦσαν, ποίμνη θεία ἦσαν. κύνες οὖν γέγοναν περὶ ἐμὲ καὶ συναγωγὴ πονηρευομένων. διὰ τοῦτο σταυρῷ με ὑπέβαλαν· τὸ γὰρ ὀρύττειν χεῖρας καὶ πόδας τοῦ σωτῆρος οὐδὲν ἕτερον ἢ σταυρὸν σημαίνει. λοιπὸν τὰ καθέκαστα σκόπει· οὔκ ἐστιν ἀναιδῶν ψυχῶν καὶ ἀκολάστων καὶ ὑλακτικῶν, διὰ λοιδοριῶν ὑλακτούντων, τὸν ποιήσαντα ἀνάστασιν νεκρῶν καὶ ἀνάβλεψιν τυφλῶν καὶ καθαιρομένους λεπροὺς μισεῖν καὶ θανάτῳ θέλειν ὑποβαλεῖν, οὐ πονηρευομένη ἐστὶν αὕτη συναγωγή; ἔστιν δὲ συναγωγὴ ἐπαινετή. ὤρυξαν χεῖράς μου καὶ πόδας μου καὶ ἐπὶ τῆς ἱστορίας δέ τινες εἴρηκαν τοῦτο. πολλοὶ νομεῖς γέγοναν ἀλόγων ζῴων, καὶ οὐδέποτε ἱστορήθη, ὅτι βουκόλιον ἐπέθετο βουκόλῳ οὐδὲ αἰπόλιον αἰπόλῳ οὐδὲ ποιμένι ποίμνιον οὐδὲ ἵπποι ἱπποτρόφῳ.
You shall not bring the exchange of a dog or the wages of a prostitute." He did not say the exchange of a donkey or a horse; for even these exchanges were brought into the house of the Lord. And it is also shameless—"and the dogs are shameless in soul"—and flattering. People, then, who have such impulses are rightly called dogs. These, then, surrounded the Savior. When they were sheep of God, at that time they were outside the canine condition. But when the people became lost sheep, the loss did not destroy them into non-being, but into a dog-like condition and a serpent-like and scorpion-like one. And all these things were henceforth said about the Hebrews: "and all dogs are mute, knowing how to bark." When, then, the Israelites became senseless against the Savior,
then they became dogs. And to their becoming dogs there followed their being "a congregation of evildoers"; for when they were sheep, they were a divine flock. They have become dogs, then, around me, and a congregation of evildoers. For this reason they subjected me to the cross; for the digging of the hands and feet of the Savior means nothing other than the cross. Henceforth consider the particulars: is it not the mark of shameless and dissolute and barking souls—barking through revilings—to hate the one who wrought the resurrection of the dead and the recovery of sight for the blind and the cleansing of lepers, and to wish to subject him to death? Is this not an evildoing congregation? But there is also a praiseworthy congregation. They dug my hands and my feet, and some have spoken this also in the historical sense. Many herdsmen have become herdsmen of irrational animals, and it has never been recorded that a herd of cattle attacked a cowherd, nor a herd of goats a goatherd, nor a flock a shepherd, nor horses a horse-breeder.
μόνοι ἄνθρωποι ἐπέθεντο ἄρχουσιν, καὶ πολλοὺς φέρει ἡ ἱστορία ἄρχοντας καὶ χρηστοὺς τὸ ἦθος καὶ σπουδαίους τὴν γνώμην ἀναιρεθέντας ὑπὸ τῶν ἀρχομένων. μένοντες οὖν πρόβατα οὐκ ἂν ἀνῄρουν. ὅτε οὖν κύνες γέγοναν καὶ αὐτὸ τοῦτο ἄνθρωποι κυνώδεις τῷ τρόπῳ καὶ τῷ βίῳ καὶ τῇ καταστάσει, "συναγωγὴ πονηρευομένων" ἐλέχθησαν. πονηρευομένων δέ ἐστιν τὸ ἐγείρεσθαι κατὰ τοῦ εὐεργέτου, τὸ κατὰ τοῦ νομέως ἐπανίστασθαι. ἐξηρίθμησαν πάντα τὰ ὀστᾶ μου. τὸ ὅσον ἧκεν εἰς αὐτούς, ἀριθμῷ ὑπέβαλαν τὰ ὀστᾶ μου καίπερ οὐκ ὄντα ἀριθμητά. λοιπὸν συνπλέκει τὴν διάνοιαν. ὑπῆρκται μὲν καὶ τοῦτο κατ' ἱστορίαν τὸ μερίσασθαι αὐτοὺς τὰ ἱμάτια αὐτοῦ καὶ βαλεῖν κλῆρον περὶ τοῦ ὑφαντοῦ δι' ὅλου χιθῶνος. τρόπον τινὰ ὅμως μάχεται τὸ ῥητὸν ἐν τῷ εὐαγγελίῳ τῇ παρούσῃ λέξει· οἱ στρατιῶται γὰρ ταῦτα πεποίηκαν. οὐκ ἦσαν δὲ οἱ στρατιῶται Ἑβραῖοι· ὅλως γὰρ Ἰουδαῖος οὐκ ἐπετρέπετο στρατεύεσθαι· ἀλλ' ἐπεὶ τρόπον τινὰ αὐτοὶ αἴτιοι γέγοναν τοῦ καὶ στρατιώταις αὐτὸν παραδοθῆναι, αὐτοῖς τὸ ἔνκλημα προσάπτουσιν. αὐτοὶ δὲ κατενόησάν με καὶ ἐπεῖδόν με. ἐπερ· κατανοήσαντες ἐπεῖδόν με; –ἐπιστήσαντες εἶδον τὸν σκορπισμὸν τῶν ὀστῶν μου. καὶ τὸ "ἐπιδεῖν" δὲ πολλάκις ἐπὶ τῶν ἐπιχαιρεκάκων λέγεται. καὶ τὰς δυνάμ̣εις τῆς διδαςκαλίας αὐτοῦ δυνατὸν ὀστᾶ εἰπεῖν. διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς. εἰς τοῦτο οὐκέτι ὧδε ἐπὶ τῆς ἱστορίας μεῖναι θέλομεν· ἤδη γὰρ ἐλέχθη ὅτι καὶ ἐμερίσαντο οἱ στρατιῶται τέσσερα μέρη πεποιηκότες καὶ κλῆρον ἔβαλον ἐπὶ τὸν ἄραφον τὸν ἄνωθεν ἐκ τῶν ὅλων ὑφαντὸν χιθῶνα. λέγω·
Only human beings attacked rulers, and history records many rulers, both good in character and earnest in purpose, who were killed by their subjects. If they had remained sheep, they would not have killed them. When, then, they became dogs—and this very thing, human beings dog-like in manner, life, and condition—they were called "a gathering of evildoers." And it belongs to evildoers to rise up against their benefactor, to rebel against their shepherd. They counted all my bones. As far as it depended on them, they subjected my bones to number, although they are not countable. For the rest, he weaves together the meaning. This too has been fulfilled in the historical sense—that they divided his garments and cast lots for the tunic woven throughout. Yet in a certain way the literal statement in the Gospel conflicts with the present phrase; for the soldiers did these things. But the soldiers were not Hebrews; for in general a Jew was not permitted to serve as a soldier. But since in a certain way they themselves were the cause of his being handed over even to soldiers, they attach the charge to them. But they considered me and looked upon me. Considered and looked upon me?—They fixed their attention and saw the scattering of my bones. And "to look upon" is often said of those who rejoice in evil. And the powers of his teaching can be called bones. They divided my garments among themselves. At this point we no longer wish to remain here with the historical sense; for it has already been said that the soldiers also divided them, having made four parts, and cast lots for the seamless tunic woven from above out of the whole. I say:
ὥσπερ σῶμα Χριστοῦ ἐλέγετο κατά τινα λόγον τὸ ἄθροισμα τῶν πιςτῶν, ὡς αἱ μαρτυρίαι αἱ ἀποστολικαὶ ἐσήμαινον, καὶ ἐλέγαμεν τοὺς εὐτόνους τούτου τοῦ σώματος ὀστᾶ εἶναι, οὕτω πάλιν λέγομεν ὅτι αὐτὴ ἡ θεόπνευστος γραφὴ σῶμα τοῦ σωτῆρός ἐστιν, ὀστᾶ δὲ τούτου τοῦ σώματος τὰ εὔτονα νοήματα, τὰ περὶ τῶν ἄλλων ὑπερτέρων νοημάτων θεωρήματα. ἱμάτια δὲ αἱ λέξεις εἰσίν· ἐνδιδύσκεται γὰρ ὁ λόγος ὁ κατὰ τὴν νόησιν ὑπὸ τῶν λέξεων. εἰ καὶ ἐξηρίθμησαν οὖν τὰ ὀστᾶ αὐτοῦ, ἀλλ' οὐκ ἐμερίσαντο αὐτά· μόνον εἶδον αὐτὰ ὡς οὔκ εἰσιν· εἰ γὰρ ὥς εἰσιν θεασάμενοι ἦσαν, ἐνεδυναμοῦντο ἐν αὐτοῖς καὶ ἐξιδιοποιοῦντο αὐτὰ ἑαυτοῖς ὡς λέγειν· "πάντα τὰ ὀστᾶ μου ἐροῦσιν· κύριε, τίς ὅμοιός σοι"; οὐ γὰρ τὰ αἰσθητὰ ὀστᾶ ταῦτα λέγουσιν. διαμερίζονται οὖν τὰ ἱμάτια τοῦ λόγου πάντες οἱ ἑτερογνωμονοῦντες, οἱ ψευδοδοξοῦντες. ἕλκουσιν δὲ τὰς λέξεις εἰς ὃ βούλονται καὶ ἐξιδιοποιοῦνται αὐτάς, οἷον· "κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ". ἡ λέξις ἱμάτιόν ἐστιν τοῦ θεωρήματος. ἕλκουσιν αὐτὸ οἱ Ἀριανοὶ ὡς θέλουσιν καὶ ἴδιον αὐτῶν αὐτὸ νομίζουσιν. οἱ ἐκκλησιαστικοὶ πάλιν δέχονται αὐτὸ ὡς φορεῖ αὐτὸ ἡ Σοφία ἡ τοῦτο λέγουσα, καὶ ἄλλοι ἄλλα. καὶ ὅλως εὑρεῖν ἔστιν τὰ αὐτὰ ῥητὰ σχεδὸν παρὰ πᾶσιν τοῖς ἑτεροδόξοις ἄλλως καὶ ἄλλως μεταχειριζόμενα. ἐμερίσαντο ἄρα αὐτά, ἐξέδυσαν τὸν λόγον τὰς λέξεις καὶ εἵλκυσαν αὐτὰς γυμνὰς τοῦ λόγου εἰς τὸ ἑαυτῶν βούλημα. καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον. οὐδεὶς
Just as the body of Christ was said, in a certain sense, to be the assembly of the faithful, as the apostolic testimonies indicated, and we said that the strong members of this body are its bones, so again we say that the God-inspired Scripture itself is the body of the Savior, and the bones of this body are the strong thoughts, the contemplations concerning the other, higher thoughts. And the garments are the words; for the Word according to the meaning is clothed by the words. If, then, they counted his bones, they did not divide them; they only saw them as they are not. For if they had beheld them as they are, they would have been strengthened in them and would have appropriated them to themselves, so as to say: "All my bones shall say: Lord, who is like you?" For they do not say this of the bones perceived by the senses. All those, then, who think differently, who hold false opinions, divide the garments of the Word. And they drag the words to whatever they wish and appropriate them, for example: "The Lord created me as the beginning of his ways." The word is a garment of the contemplation. The Arians drag it as they wish and consider it their own. The churchmen again receive it as the Wisdom that says this wears it, and others otherwise. And in general one can find the same sayings handled differently and in various ways by almost all the heterodox. They divided them, therefore; they stripped the Word of the words and dragged them, naked of the Word, to their own will. And upon my clothing they cast a lot. No one
κεκτημένος τι κλῆρον ἐπ' αὐτοῦ βάλλει, ἀλλ' ὅταν δύνηταί τι εἰς πολλοὺς κοινωνοὺς ἐλθεῖν, περὶ ἐκείνων κλῆρον βάλλουσιν. ἐάν τις καταλείψῃ μονογενῆ υἱὸν καὶ αὐτῷ χρήσηται διαδόχῳ, ἐκείνου ἐστὶν πάντα τὰ τοῦ τεθνεῶτος ὑπάρχοντα, καὶ οὐ βάλλεται κλῆρος. ὅταν δὲ πολλοὶ ἐπέλθωσιν τῷ ἀληθῶς κληρονόμῳ λέγοντες ὅτι· "καὶ ἡμεῖς τέκνα ἐσμὲν ἐκείνου", μερισμὸς γίνεται τῶν ἱματίων ἐκείνου. μερίζονται δὲ οὐκ αὐτόν, ἀλλὰ τὰς λέξεις μόνας· μὴ γὰρ σὺν τῷ αὐτῷ νοῒ ἡ αὐτὴ λέξις διαφόρως παρὰ αἱρεθικοῖς κεῖται. ἕκαστος πρὸς τὸ ἑαυτοῦ φρόνημα καὶ βούλημα ἕλκει τὴν λέξιν. ὁ σπουδαῖος οὖν καὶ πιστὸς ἀληθῶς ἔχει ὅλον τὸν χιθῶνα τοῦ Ἰησοῦ, οὐκ ἔχει αὐτὸν περιεσχισμένον· διὸ οὐδὲ κλῆρον βάλλει· αὐτοῦ ἐστιν ὅλος· κἂν γὰρ κλῆρον βάλωσιν ἐκεῖνοι καὶ χρήσωνται ταῖς λέξεσιν, οὐκ αὐτῶν γίνονται, οὐ κύριοι αὐτῶν γίνονται· παρέρχεται γὰρ εἰς μέσον σοφὸς ἀνὴρ κατὰ Χριστὸν καὶ δείκνυσιν ὅτι οὐκ αὐτοῦ ἐστιν ὃ νομίζει αὐτοῦ εἶναι. ἐπερ· ἱμάτια καὶ ἱματισμός; –ὅλα ὁμοῦ τὰ ἱμάτια ἱματισμὸς λέγεται· ἕκαστον δὲ καθ' ἑαυτὸ οὐ λέγεται ἱματισμός. καὶ ὥσπερ τὰ ἅμα πολλὰ συνειλεγμένα πρόβατα ἀγέλη λέγεται, ἕκαστον δὲ οὐ λέγεται ἀγέλη, καὶ οἱ ἄνθρωποι οἱ εἰς ταὐτὸ συνεληλυθότες δῆμος λέγονται, ἕκαστος δὲ οὐ λέγεται δῆμος. σὺ δέ, κύριε, μὴ μακρύνῃς τὴν βοήθειάν μου. εἰ ἐκεῖνοι ταῦτα ἐσπούδασαν, εἰ καὶ θλῖψίν μοι ἐπιφέρουσιν, παρεκάλεσα δέ σε μὴ ἀποστῆναι, "ὅτι θλῖψις ἐγγύς".
If someone has obtained an inheritance, he casts a lot over it; but when something can come to many sharers, they cast a lot concerning those things. If someone leaves an only-begotten son and uses him as successor, all the possessions of the deceased belong to him, and no lot is cast. But when many come forward against the true heir, saying, "We too are children of that one," a division of his garments takes place. They divide not him, but the words only; for the same word does not lie in the same sense among heretics in different ways. Each draws the word to his own mind and will. The earnest and truly faithful man, then, has the whole tunic of Jesus; he does not have it torn in pieces; therefore he does not cast a lot either—the whole is his. For even if those men cast a lot and make use of the words, they do not become theirs, they do not become their masters; for a wise man according to Christ comes into the midst and shows that what he thinks is his is not his. Further: garments and clothing—all the garments together are called clothing, but each one by itself is not called clothing. And just as many sheep gathered together are called a flock, but each one is not called a flock, and men who have come together into the same place are called a people, but each one is not called a people. But you, Lord, do not remove your help far from me. If those men were zealous for these things, even if they bring affliction upon me, I have exhorted you not to depart, "for affliction is near.
ἡ θλῖψις δὲ εἰ ἐγγὺς γέγονεν ἀπὸ τῶν κυκλωσάντων με μόσχων καὶ ταύρων, ἀπὸ τῶν διασκορπισάντων τὰ ὀστᾶ μου, ἀπὸ τῶν αἰτίων γεναμένων μοι ὥστε τὴν γλῶττάν μου κολληθῆναι τῷ λάρυγγι, ἀλλὰ σὺ μὴ μακρύνῃς τὴν βοήθειάν σου. εὐθέως οὖν ἡ ἀνάστασις γέγονεν τοῦ σωτῆρος, εὐθέως ἐπεστράφησαν πρὸς αὐτὸν οἱ σκανδαλισθέντες. οὐ γέγονεν οὖν μακρὰν ἡ βοήθεια. ταῦτα δὲ ὁ ἄνθρωπος, κατὰ τὴν ἐπίνοιαν τοῦ ἀνθρώπου ὁ Ἰησοῦς λέγει· "μὴ μακρύνῃς τὴν βοήθειάν μου". ἡ βοήθεια ἣν ἀπαιτεῖ οὐ παρ' ἄλλου τινὸς γίνεται ἢ παρὰ θεοῦ. εἶπον δὲ ὅτι, ὅταν θεὸς λέγηται, οὐ πάντως τὸν πατέρα σημαίνει ἀπομερίζων τὸν υἱὸν οὐδὲ τὸν υἱὸν ἀποσχίζων τὸν πατέρα· μία γάρ ἐστιν ἡ θεότης. καὶ ὅτι τοῦθ' οὕτως ἔχει, τὴν βοήθειαν εἴπομεν τὴν ἐκ νεκρῶν ἀνάστασιν. ὅπου μὲν λέγεται ἑαυτὸν παραδεδωκέναι καὶ ἐγηγερκέναι, ὅπου δὲ ὁ πατὴρ λέγεται παραδεδωκέναι αὐτὸν καὶ ἀνεστακέναι, ἐξ οὗ παρίσταται ὅτι ἡ μία ἀνάστασις καὶ τὸ ἓν ἔργον ὑπὸ πατρὸς καὶ υἱοῦ γινόμενον κατὰ μόνην μίαν θεικὴν ἐνέργειαν γίνεται. κἂν ὁ πατὴρ ποιῇ, ω῾̣ς θεὸς ἐνεργῶν τοῦτο ἐργάζεται, κἂν ὁ υἱός, τοῦτο ποιεῖ ὡς θεός. εἰς τὴν ἀντίλημψίν μου πρόσχες. ἐὰν γὰρ προσχῇς τῇ ἀντιλήμψει μου, ἡ βοήθεια οὐ μεμάκρυνται, ἀλλ' ὡς ἐγγὺς οὖσα ἐνήργησεν· λέγει γὰρ προηγουμένως ταῦτα περὶ τῶν ἀνθρώπων· ἐλήλυθεν γὰρ οὐχ ἵνα προηγουμένως αὐτὸς ἀπο̣θ̣άνῃ καὶ ἀναστῇ ἀλλὰ δι' ἄλλους. "χάριτι θεοῦ ὑπὲρ παντὸς ἐγεύσατο θανάτου". πάντες ὑπὲρ αὐτῶν ἀπέθανον. οὗτος χάριτι θεοῦ ὑπὲρ πάντων ἐγεύσατο.
But if the affliction has come near from the calves and bulls that encircled me, from those that scattered my bones, from those that became causes to me so that my tongue clung to my throat, yet do not put your help far off. Immediately, then, the resurrection of the Savior took place; immediately those who had been scandalized were turned back to him. So the help did not become far off. But these things the man says, and Jesus says according to the conception of the man: "Do not put my help far off." The help that he demands comes from no other than from God. But I said that when God is spoken of, it does not altogether signify the Father, separating the Son, nor the Son, cleaving apart the Father; for the Godhead is one. And that this is so, we said that the help is the resurrection from the dead. Where it is said that he handed himself over and raised himself, and where the Father is said to have handed him over and raised him, from this it is established that the one resurrection and the one work done by the Father and the Son comes about according to one single divine operation. And if the Father does it, he works it as God operating; and if the Son, he does this as God. Give heed to my help. For if you give heed to my help, the help has not been put far off, but being near it has worked; for he says these things primarily concerning men; for he came not in order primarily that he himself might die and rise, but for the sake of others. "By the grace of God he tasted death for every man." All died for themselves. This one by the grace of God tasted death for all.
"ἡ ἀγάπη τοῦ θεοῦ συνέχει ἡμᾶς, κρίναντας αὐτὸ τοῦτο ὅτι εἰ εἷς ὑπὲρ πάντων ἀπέθανεν, ἄρα οἱ πάντες ἀπέθανον", ἵνα οἱ ἀποθανόντες μηκέτι ὦσιν νεκροί, "ἀλλὰ ζῶσιν ἐκείνῳ τῷ ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἀναστάντι". ὄφλημά τις ἀνθρώπινον δύναται ἀποδοῦναι ὑπὲρ ἄλλου καὶ μέμψιν δύναται ὑπὲρ ἄλλου ἀναδέξασθαι καὶ ἔλεγχον. θάνατον δὲ ἄλλος ὑπὲρ ἄλλου οὐδεὶς δύναται ἀναδέξασθαι. καὶ ὅρα γε· ἐγεύσατο μόνον, οὐκ ἐρόφησεν αὐτόν, οὐ κατέφαγεν αὐτόν. ὁ δὲ καταπινόμενος ὑπὸ θανάτου καὶ αὐτὸς αὐτὸν καταπίνει. "κατέπιεν ὁ θάνατος ἰσχύσας". οὗτος κατέπιεν τὸν θάνατον ὁ καταποθεὶς ὑπ' αὐτοῦ. ἐπειδὴ δὲ Ἰησοῦς "ἁμαρτίαν οὐκ ἐποίησεν", διὰ δὲ τῆς ἁλώσεως τῆς ἁμαρτίας καταπίνεται ὁ θάνατος καὶ καταπίνει τὸν ἁμαρτάνοντα–, ὑπὲρ παντὸς οὖν ἐγεύσατο· πλὴν ἐγεύσατο. καὶ τὴν αἰτίαν ἀποδέδωκεν· "ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου". ἐν θανάτῳ θάνατον
κατέλυσεν. ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου. Ἰησοῦς ἐστιν καὶ τοῦτον τὸν στίχον ὁ λέγων, καὶ δύναται καὶ περὶ τῆς ἑαυτοῦ ψυχῆς τοῦτο λέγειν ἧς ἔσχεν ἐξ ουσίαν θεῖναι καὶ λαβεῖν αὐτήν, καὶ περὶ πάσης οἰκειωθείσης αὐτῷ ψυχῆς. ὡς δὲ λέγεται ἕκαστος τῶν ἁγίων οὐχ ἁπλῶς ἔτι ἄνθρωπος, ἀλλὰ θεοῦ ἄνθρωπος, οὕτως ἡ εὐαρεστεῖν προθεμένη θεῷ ψυχὴ οὐχ ἁπλῶς ἔτι ψυχὴ λέγεται, ἀλλὰ θεοῦ ψυχή. ἑκατέρως οὖν περὶ τῆς ἑαυτοῦ ψυχῆς ταῦτα λέγει καὶ ἧς ἀνείληφεν, καὶ πάσης τῆς οἰκειωθείσης αὐτῷ. σημαίνει δέ ποτε ἡ ῥομφαία τὴν κόλασιν· ὡς ἐὰν λέγηται· "ἐν ῥομφαίᾳ τελευτήσουσιν πάντες ἁμαρτωλοὶ λαοῦ"·
The love of God constrains us, having judged this very thing, that if one died for all, then all died," so that those who have died may no longer be dead, "but may live to him who died for them and rose again." A human debt one person can pay on behalf of another, and he can take upon himself on behalf of another both blame and reproach. But death no one else is able to take upon himself on behalf of another. And observe: he only tasted it, he did not gulp it down, he did not consume it. But he who is swallowed by death himself also swallows it. "Death swallowed, having prevailed." This one who was swallowed by it has swallowed death. But since Jesus "committed no sin," and through the capture of sin death is swallowed and swallows the one who sins—for every man, then, he tasted; yet he only tasted. And he has given the reason: "that through death he might destroy him who has the power of death." In death he destroyed death. Deliver my soul from the sword. It is Jesus who says this verse also, and he can say this both about his own soul, which he had authority from his own essence to lay down and to take up again, and about every soul that has been made his own. And just as each of the saints is said to be no longer simply a man, but a man of God, so the soul that has set before itself to please God is no longer called simply a soul, but a soul of God. In both ways, then, he says these things about his own soul—both the one he assumed and every soul that has been made his own. And sometimes the sword signifies punishment, as when it is said: "In the sword all the sinners of the people shall die.
μὴ γὰρ γέγονέν ποτε ἐπὶ ἱστορίας ὥστε ξίφει πάντα τὸν λαὸν ἀναιρεθῆναι. τινὲς ἐξ αὐτοῦ ἀπέθνῃσκον, οὐ μὴν πάντες. λέγει δὲ τοῦτο· οἱ ἁμαρτωλοὶ πάντες πειρασθήσονται κολάσεως. δηλοῖ δὲ ἐνίοτε καὶ πονηρὰν δύναμιν καὶ αὐτὸν τὸν διάβολον· ὅταν γὰρ λέγηται πρὸς τὴν Μαρίαν· "καὶ σοῦ αὐτῆς τὴν ψυχὴν διελεύσεται ῥομφαία", τὸν ἀντικείμενον λέγει. ὅταν δὲ ὑποβάλῃ τινὶ ἢ θελήσῃ ὑποβαλεῖν ἐνθυμήματα, μὴ παραδέξηται δὲ ἡ ψυχὴ ἐκείνη, διέρχεται αὐτήν. ὡς τὸ βέλος τὸ πεμπόμενον ὅταν μὴ κατὰ σκοπὸν πεμφθῇ, διε´̣ρχεται τὸν τοξευόμενον. ἔβαλεν εἰς τὸν Ἰούδαν, ἐπετόλμησεν κατὰ τοῦ Ἰούδα. οὐκ ἠσφαλίσατο ἐκεῖνος, οὐκ ἐφύλαξεν τό· "μὴ δῶτε τόπον τῷ διαβόλῳ", καὶ οὐ παρελήλυθεν αὐτόν· εἰς αὐτὸν γὰρ̣ εἰσῆλθεν. ὁ δὲ λέγων· "ἐκκλίνοντος ἀπ' ἐμοῦ τοῦ πονηροῦ οὐκ ἐγίγνωσκον", παρερχομένην εἶχεν τὴν ῥομφαίαν. τὸ μὴ γνῶναι δὲ ὧδε οὐ τὴν ἄγνοιαν λέγει, ἀλλὰ τὸ μὴ πεπειρᾶσθαι. εἰώθασ̣ιν̣ οὖν καὶ οἱ εὐτελίζοντές τινα λέγειν, εἰ καὶ πάρεστιν, εἰ καὶ ἔστιν· "οὐκ οἶδα". ἐπερ· τὸ "ῥῦσαι"; –μήτ̣ο̣ι τὸ "ῥῦσαι" πάντως τοῦτο σημαίνει ὅτι· "ἑαλωκότα με καὶ ὑπ' αὐτὴν ὄντα ῥῦσαί με". ῥῦσαί με ἵνα μὴ πάθω τι ὑπ' αὐτῆς. ἐπερ· τίς λέγει; –ἐκεῖνοι τοῦτο βούλονται λέγειν ὅτι· "εἰ περὶ ψυχῆς λέγει ἑαυτοῦ, τίς ἐστιν ὁ λέγων; σῶμά ἐστιν τὸ λέγον". σφάλλονται δὲ οἱ τοιαῦτα λέγοντες. ἐν τοῖς συνθέτοις ἕκαστον τῶν ἐν τῇ συνθέσει ὅλης τῆς συνθέσεως λέγεται. "ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα". ἦ ἄλλο ἐστὶν τὸ πνεῦμα παρὰ τοὺς ἀνθρώπους καὶ ἡ ψυχὴ ἄλλη καὶ τὸ σῶμα; τιθεῖσιν οὖν αὐτοί.
For it has never happened in history that an entire people was destroyed by the sword. Some of them died, but certainly not all. He means this: all sinners will be tried by punishment. Sometimes it indicates also an evil power, and the devil himself; for when it is said to Mary, "and a sword will pass through your own soul," he means the adversary. But when he suggests thoughts to someone, or wishes to suggest them, and that soul does not accept them, it passes through it—as an arrow that is sent but not sent to its mark passes through the one shot at. He shot into Judas, he dared against Judas. That man did not secure himself, did not keep the command "do not give place to the devil," and so it did not pass him by; for it entered into him. But the one who says, "When the evil one turned aside from me, I did not know it," had the sword passing by. And "not to know" here does not mean ignorance, but not to have experienced it. So those who treat someone with contempt are accustomed to say, even if he is present, even if he exists, "I do not know him." Question: What of "deliver"? —By no means does "deliver" mean simply this: "Deliver me, who have been captured and am under her." Deliver me so that I suffer nothing from her. Question: Who is it that says this? —They want to say this: "If he is speaking about his own soul, who is the one who says it? It is the body that says it." But those who say such things are mistaken. In composite things, each of the things in the composition is spoken of as the whole composition: "your spirit and soul and body whole." Is the spirit something other than the human beings, and the soul another, and the body another? So they themselves posit.
λέγομεν πολλάκις περὶ πόλεως, ὅτι κακὴ πόλις κακοὺς ἄρχοντας ἔχει, κακὸν δῆμον, κακοὺς νόμους, οὐκ ὀρθούς. τίς ἐστιν ἡ πόλις παρὰ τοὺς ἄρχοντας τοὺς κακοὺς καὶ τοὺς βουλευτὰς καὶ τὸν δῆμον; καὶ ὥσπερ περὶ τοῦ σώματος τοῦ ἀνθρωπείου λέγομεν, ὅτι κεφαλὴ σώματος, πρόσωπον σώματος, χεὶρ σώματος, πούς, μὴ ἄλλο ἐστὶν τὸ σῶμα παρὰ ταῦτα, ἕκαστον δὲ ἄλλο παρ' αὐτό ἐστιν. οἱ τὰ λογικὰ καλῶς πεποιηκότες ῥᾳδίως ταῦτα νοοῦσιν. ἴδε· πάντα τὰ αἴσθησιν καὶ ψυχὴν ἔχοντα ζῷά ἐστιν, καὶ λέγω ὅτι οὐκ ἔστιν ἄνθρωπος τὸ ζῷον οὐδὲ ἵππος οὐδὲ βοῦς. τοῦτο δὲ λέγω ὅτι ὁ ἄνθρωπος οὐκ ἔστιν ὅλον τὸ γένος, οὐκ ἔστιν ὅλον τὸ ζῷον. καὶ λέγω τὰ καθέκαστα εἴδη ἕτερα εἶναι τοῦ ζῴου. πάντα δὲ ἅμα οὐ λέγω ἄλλα αὐτοῦ λέγω, ἀλλὰ αὐτὸ εἶναι. οὕτω καὶ ἐπὶ σώματος τὴν χεῖρα λέγω ἄλλην εἶναι παρὰ τὸ σῶμα τοῦ ἀνθρώπου, καὶ τὸν πόδα, τὴν κεφαλήν. πάντα δὲ οὔκ εἰσιν ἄλλα τοῦ σώματος, ἀλλ' ἕκαστον τοῦ ὅλου σώματος ἕτερόν ἐστιν. οὕτως ἔχει καὶ ἐπὶ τοῦ ἀνθρώπου. ἐὰν λέγῃ· "ἡ ψυχή μου καὶ τὸ σῶμά μου καὶ τὸ πνεῦμά μου", ἕκαστον ἄλλο ἐστὶν παρὰ τὸν σύνθετον ἄνθρωπον. ἅμα δὲ πάντα οὐχ ἕτερα αὐτοῦ ἐστιν. ἐὰν τοίνυν λέγῃ "ἡ ψυχή μου"–μὴ γὰρ περὶ τοῦ Ἰησοῦ μόνου τοῦτο κεῖται. καὶ ἕκαστος τῶν ἀνθρώπων τοῦτο λέγει· "ἵνα τί περίλυπος εἶ, ἡ ψυχή μου"; "ἡ σάρξ μου ἠλλοίωται δι' ἔλαιον". καὶ "τὸ πνεῦμά μου"· "καὶ ἔσκαλλεν τὸ πνεῦμά μου". ἕκαστον οὖν ἕτερόν ἐστιν παρὰ τὸ σύνθετον. πάντα δὲ ἅμα λαμβανόμενα οὐ τοῦ συνθέτου λέγω ἕτερα, ἀλλ' ἕκαστον–ἐὰν οὖν λέγῃ "ἡ ψυχή μου", ὁ σύνθετος ἄνθρωπός ἐστιν ὁ λέγων ταῦτα. ἰδοὺ γοῦν εἶπεν·
We often say about a city that it is a bad city, having bad rulers, a bad people, bad and unjust laws. What is the city apart from the bad rulers and the councillors and the people? And just as we say about the human body that the head is of the body, the face of the body, the hand of the body, the foot, and the body is not something other than these, but each is other than it. Those who have made logical studies well understand these things. See: all things that have sensation and soul are living beings, and I say that the living being is not man, nor horse, nor ox. And I say this: man is not the whole genus, nor the whole living being. And I say that the particular species are other than the living being. But all together I do not say are other than it, but that they are it. So too with the body: I say the hand is other than the body of the man, and the foot, the head. But all together they are not other than the body, but each is different from the whole body. So it is also with man. If he says, "My soul and my body and my spirit," each is other than the composite man. But all together they are not other than him. If, then, he says "my soul"—for this is not said about Jesus alone. And each of men says this: "Why are you deeply grieved, my soul?"; "My flesh is changed because of oil"; and "my spirit": "and my spirit was digging." Each, then, is other than the composite. But all together taken, I do not say they are other than the composite, but each—if, then, he says "my soul," it is the composite man who says these things. For behold, he said:
"καὶ ὀστᾶ μου καὶ ψυχή μου", ἴδε, "καὶ πνεῦμά μου". καὶ ἐκ χειρὸς κυνὸς τὴν μονογενῆν μου. εἶπεν· "ὅτι ἐκύκλωσάν με κύνες πολλοί".
τοὺς πολλοὺς τούτους κύνας ἰδικῶς ἕνα λέγει κύνα. ὁ ῥυσθεὶς ἀπὸ τῶν καθέκαστα ἀνθρώπων ἐπιβουλεύειν βουλομένων ἀπὸ ἀνθρώπου ἐρύσθη. χεῖρα δὲ τοῦ κυνὸς λέγει τὴν πρᾶξιν αὐτοῦ. "καὶ ἐγένετο λόγος κυρίου ἐν χειρὶ Ἀγγαίου". ἐπὶ τῶν φαύλων δὲ εἴρηται· "ἄκανθαι φύονται ἐν χειρὶ τοῦ μεθύσου". ἐκ χειρὸς οὖν, ἐκ τῆς πράξεως τῶν κυνῶν τῶν κυκλωσάντων με, κατὰ τὸ εἶδος κυνὸς ἑνὸς ὄντων, ῥῦσαι τὴν ψυχήν μου. λέγονταί τινες εἶναι μονότροποι· "ὁ θεὸς κατοικίζει μονοτρόπους ἐν οἴκῳ". καὶ δυνατὸν μὲν λεχθῆναι ὅτι πάντες οὗτοι οἱ κατοικιζόμενοι ἕνα τρόπον ἔχουσιν καὶ ταύτῃ μονότροποι εἴρηνται, ὡς τό· "τῷ αὐτῷ νοῒ καὶ τῇ αὐτῇ γνώμῃ κατήρτισθε". δυνατὸν δὲ καὶ οὕτως· ὁ ἔχων γνώμην μὴ μεταβάλλουσαν, τρόπον μὴ ἐξ ἑτέρου ἕτερον γινόμενον, μονότροπός ἐστιν· οὐ γὰρ ἀλλοιοῦται κατὰ τὸν ἄφρονα ὁ σοφός, ἀλλὰ ἐκλάμπει ὡς ὁ ἥλιος. ὁ ἥλιος δὲ οὐκ ἔχει μεταβολὰς φωτισμῶν. μονογενὴς οὖν ἐστιν αὐτῷ αὕτη ἡ ψυχή. εἶπον ὅτι καὶ ἄλλαι οἰκειωμέναι αὐτῷ διὰ ἀρετῆς γίνονται ψυχαί. οὐκ ἔχουσιν δὲ τὸ στάσιμον, τὸ βέβαιον. μόνη αὕτη ἁμαρτίαν μὴ ποιήσασα μηδὲ γνοῦσα μονογενής ἐστιν. πολλὰς ἔχει ψυχάς· ταύτην δὲ μονογενῆ ἔχει· ἄτρεπτος γάρ ἐστιν. ἄτρεπτον δὲ λέγω οὕτω· μὴ τρεπομένην· τὸ γὰρ ἄτρεπτον ἀπολελυμένως λ̣εγόμενον τὸ ἀμετάβλητον δηλοῖ. ὅταν δὲ λέγω ὅτι ὁ δίκαιος οὐ τρέπεται πρὸς ἀδικίαν, λέγω δίκαιο̣ν̣ ἄτρεπτον εἶναι ἐν ὅσῳ τὴν δικαιοσύνην ἔχει· τὸ μὲν γὰρ ἄτρεπτον οὐ τρέπεται.
And my bones and my soul," behold, "and my spirit." And from the hand of the dog my only-begotten one. He said: "For many dogs have encircled me."
These many dogs he specifically calls one dog. He who was rescued from individual men who wished to plot was rescued from man. And he calls the hand of the dog its action. "And the word of the Lord came by the hand of Haggai." And it is said concerning the wicked: "Thorns grow in the hand of the drunkard." From the hand, then—from the action of the dogs that encircled me, which are one in the form of a single dog—rescue my soul. Some are said to be of single manner: "God settles the single-minded in a house." And it is possible to say that all these who are settled have one manner and in this way are called single-minded, as in: "Be perfected in the same mind and the same judgment." But it is also possible in this way: he who has a judgment that does not change, a manner that does not become different from another, is single-minded; for the wise man is not altered like the fool, but shines like the sun. And the sun has no changes of illuminations. This soul, then, is only-begotten to him. I said that other souls also become closely related to him through virtue. But they do not have the stable, the firm. This one alone, having not committed sin nor known it, is only-begotten. He has many souls; but this one he has as only-begotten; for it is immutable. And I call it immutable in this way: not being turned; for "immutable," said absolutely, signifies "unchangeable." But when I say that the righteous man is not turned toward injustice, I say that the righteous man is immutable for as long as he has righteousness; for the immutable is not turned.
οὐ πάντως δὲ τ̣ο`̣ μὴ τρεπόμενον ἄτρεπτόν ἐστιν. μονογενὴς οὖν αὐτῷ ἐστιν αὕτη ἡ ψυχὴ παρὰ τὰς ἄλλας ὅτι μόνη ἔχει τὸ ἀεὶ συνεῖναι αὐτῷ. οὐ χωρίζει αὐτὴν οὐ λογισμός, οὐκ ἐνθύμημα, οὐ ταραχή· κἂν γὰρ τ̣αραχθῇ, μέχρι προπαθείας ἵσταται ἡ ταραχή· τοῦτο γὰρ διὰ τοῦ "νῦν" ἐδηλώθη, ὅτι οὐ τὸν κατὰ πλάτος χρόνον σημαίνει διὰ τοῦ "νῦν", ἀλλὰ τὸ σημειῶδες, τὸ μὴ ὂν χρόνον. πᾶς χρόνος τὰς τρεῖς ἔχει δ̣ι̣αστάσεις. τὸ δὲ "νῦν" τοῦτο οὐκ ἔχει· πέρας γάρ ἐστιν χρόνου. "ἤρξατο θαμβεῖσθαι καὶ ἀδημονεῖν". μέχρι τοῦ ἄρξασθαι μὴ ἀντὶ ἀνανδρίας δύναται λαβεῖν προπάθειαν· φύσεως γὰρ ἔλεγχός ἐστιν ἡ προπάθεια, οὐ ποιότης φαῦλον ἢ σπουδαῖον ποιοῦσα, εἰ μὴ προσλάβοι τὰ ἑξῆς ὥστε μηκέτι εἶναι προπάθειαν. πολλάκις ἡμῖν διεστάλη ταῦτα ὅτι τέσσερά ἐστιν· ἡ προπάθεια μόνη ἀπολύει ἐνκλήματος, οὐχ ὑποβάλλει ἐνκλήματι· τὸ πάθος δὲ μετρίῳ ἐνκλήματι· ἡ δὲ διάθεσις κακία ἐστὶν λοιπόν· πολλῷ πλέον καὶ ἡ πρᾶξις προσλημφθεῖσα. σῶσόν με ἐκ στόματος λέοντος. ἐνταῦθα δύναται καὶ τὸν διάβολον "λέοντα" λέγειν· καὶ γὰρ ἐπέθετο ἐν τῷ καιρῷ τοῦ πάθους. ἀμέλει γοῦν ὅτε ἐν τῇ τεσσερακονθημέρῳ τοῦ πειρασμοῦ εἴρηται ὅτι· "ἀπέστη ὁ διάβολος ἀπ' αὐτοῦ", πρόσκειται ἐν τῷ εὐαγγελίῳ· "ἄχρι καιροῦ". τότε πάλιν ἐλήλυθεν ὅτε τὸ πάθος. καὶ ἐπεὶ ἔλεγον τὰς ἐπιβουλὰς ὁτὲ μὲν αὐτῷ τῷ ἀνθρώπῳ τοῦ σωτῆρος προσάγεσθαι ὁτὲ δὲ τοῖς αὐτοῦ, ὅταν ὁ Πέτρος λέγῃ ἢ ὁ σωτὴρ λέγῃ τῷ Πέτρῳ· "ἰδοὺ ὁ σατανᾶς ἐξῃτήσατο ἡμᾶς", τρόπον τινὰ κατὰ τοῦ σωτῆρος ὁρμ̣ῶν τὰ μέλη αὐτοῦ ἤθελεν καταφαγεῖν. λέγει γοῦν ὅτι· "σῶσόν με ἐκ στόματος τοῦ λέοντος".
But what is not turned is not in every way unturnable. Therefore this soul is only-begotten to him beyond the others, because it alone has the always being with him. No reasoning, no thought, no disturbance separates it; for even if it be disturbed, the disturbance stands only up to propatheia; for this was indicated by "now," that he does not signify extended time by "now," but the point-like, the non-existent time. Every time has three dimensions. But this "now" does not have them; for it is the limit of time. "He began to be amazed and to be distressed." Up to the beginning it cannot take propatheia in place of cowardice; for propatheia is a proof of nature, not a quality making one base or virtuous, unless it takes on what follows so that it is no longer propatheia. Often these things have been distinguished by us, that there are four: propatheia alone releases from blame, does not subject to blame; but passion with moderate blame; but disposition is henceforth vice; much more also the action when added. Save me from the mouth of the lion. Here he can also mean the devil as "lion"; for he also attacked at the time of the passion. At any rate, when in the forty days of temptation it was said that "the devil departed from him," it is added in the gospel: "until a time." Then again he came when the passion was. And since they were speaking of the plots, sometimes brought against the man of the Savior himself, sometimes against his own, when Peter says or the Savior says to Peter: "Behold, Satan has demanded us," in a certain way rushing against the Savior he wished to devour his members. He says, then, that: "Save me from the mouth of the lion.
δύναται δ̣ὲ καὶ τὸν λαὸν ἐκεῖνον "λέοντα" καλεῖν· "ἐγενήθη" γὰρ "ἡ κληρονομία μου ἐμοὶ ὡς λέων ἐν δρυμῷ". μὴ τ̣αῦτα πάθοιμι ἃ ἐκεῖνοι βούλονταί με διαθεῖναι. ταῦτα δὲ λέγει διὰ τὸ πᾶσαν λογικὴν οὐσίαν, κἂν τελεία ᾖ, χρῄζειν τῆς παρὰ θεοῦ συμμαχίας. "σῶσόν με ἐκ στόματος λέοντος". καὶ ἀπὸ κεράτων μονοκερώτων τὴν ταπείνωσίν μου δύναται λέγειν ἐνταῦθα λέοντα τὸ πλῆθος τῶν Ἰουδαίων, τὸν τοῦ Ἰσραὴλ λαόν· εἶπεν γὰρ ἐν Ἰηρεμίᾳ· "ἐνκατέλιπα τὸν οἶκόν μου, ἀφῆκα τὴν κληρονομίαν μου. ἐγενήθη ἡ κληρονομία μου ἐμοὶ ὡς λέων ἐν δρυμῷ". λαὸν ὄντα αὐτοὺς ἐν παραδείσῳ ἔθηκα, ἔνθα καρποφορία πολλή. ὅτε δὲ εἰς ἀγριότητα μεταβεβλήκασιν, τότε λοιπὸν ἐν ἀκάρποις ξύλοις φωλ̣ε̣υ´̣ουσιν–ὁ γὰρ δρυμὸς οὐδὲν ἕτερόν ἐστιν ἢ τόπος ἀκάρπων ξύλων–. λοιπὸν οὖν ἐκεῖ λοχ̣ῶσιν. καὶ ἡ κληρονομία μου, ἣν ἔσχον
ἵνα λαὸς ᾖν καὶ μερὶς κυρίου, εἰς τοσοῦτον ἐξηγριώθη κ̣α̣τ' ἐμοῦ ὡς λέοντι παραβληθῆναι, οὐδὲ λέοντι τιθασευθέντι–πολλάκις γὰρ εἰς ἀνθρώπων τόπους ἐρχόμενοι οἱ λέοντες τιθασεύοντ̣α̣ι–, ἀλλὰ ὡς ἐν δρυμῷ, ὡς ἄγριος θήρ. δύναται δὲ καὶ περὶ τοῦ διαβόλου λελέχθαι· εἴπομεν γὰρ καὶ τοῦτο, ὅτι μετὰ τὸν πειρασμὸν τὸν ἐν τῇ ἐρήμῳ εἴρηται ὅτι· "ἀπέστη ἄχρι καιροῦ". καὶ ἀπὸ κεράτων μονοκερώτων τὴν ταπείνωσίν μου. ἰσχυρὸν λέγει ζῷον τὸν μονοκέρωτα. οὐχ ὑπόκειται ἀν θρώπῳ, οὐ τιθασεύεται̣ ὑπὸ ἀνθρώπου. "ἀπὸ κεράτων" οὖν μονοκερώτων τὴν ταπείνωσίν μου", ταπείνωσιν ἑαυτοῦ λέγων τὸν σταυρὸν καὶ τὸν θάνατον. "ἑαυτὸν ἐταπείνωσεν ὑπήκοος γενόμενος μέχρι θανάτου, θανάτου δὲ σταυροῦ".
But he can also call that people a "lion"; for "my inheritance has become to me as a lion in a thicket." May I not suffer the things they wish to bring upon me. He says this because every rational essence, even if it is perfect, needs the alliance that comes from God. "Save me from the mouth of the lion." And from the horns of unicorns he can speak of his humiliation here, calling the multitude of the Jews, the people of Israel, a lion; for he said in Jeremiah: "I have forsaken my house, I have abandoned my inheritance. My inheritance has become to me as a lion in a thicket." When they were a people, I placed them in a paradise, where there is much fruitfulness. But when they changed into wildness, then at last they make their lairs in fruitless trees—for the thicket is nothing other than a place of fruitless trees—. So then they lie in wait there. And my inheritance, which I held
so that it might be a people and a portion of the Lord, was so greatly embittered against me as to be compared to a lion, and not even to a tamed lion—for often lions, coming into the places of men, are tamed—but as in a thicket, as a wild beast. But it can also be said concerning the devil; for we have said this too, that after the temptation in the desert it was said: "he departed until a time." And from the horns of unicorns my humiliation. He calls the unicorn a strong animal. It is not subject to man, it is not tamed by man. "From the horns," then, "of unicorns my humiliation," calling his humiliation the cross and death. "He humbled himself, becoming obedient unto death, even death on a cross.
τὴν ταπείνωσίν μου οὖν τότε ἀπὸ τῶν μονοκερώτων τούτων ῥύῃ–πονηροὶ δὲ καὶ οὗτοί εἰσίν τινες ἐχθροί–, τότε, ὅταν ἀναστῶ ἐκ νεκρῶν· "παρέστησαν" μὲν γὰρ "οἱ βασιλεῖς τῆς γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτό", ἵνα περιβάλωσιν αὐτὸν θανάτῳ. τότε δὲ ῥύεται θεὸς αὐτὸν ἀπὸ τῆς ταπεινώσεως εαὐτοῦ· ἀνίσταται ἐκ νεκρῶν. ταῦτα δὲ πάντα περὶ τοῦ ἀνθρώπου λέλεκται. ἀμέλει γοῦν ἐπήγαγεν εὐθύς· διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου. "ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου· καὶ πάλιν· ἰδοὺ ἐγὼ ἔσομαι πεποιθὼς ἐπ' αὐτόν, ἰδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι δέδωκεν ὁ θεός". καὶ ἔτι· "ὅθεν ὤφειλεν κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι". οὐ κατὰ μόνον τὸ σῶμα, ἀλλὰ κατὰ πάντα. κατὰ τη`̣ν θεότητα ὁ μονογενὴς τοῦ θεοῦ υἱὸς ἀδελφὸν οὐκ ἔχει· εἰ γὰρ εἶχεν ἀδελφόν, οὐκ ἦν μονογενη´̣ς̣. ἀντίκειται δὲ τὸ ἔχειν ἀδελφοὺς τῷ μονογενῆ τινα εἶναι. ὁ μονογενὴς ἀδελφοὺς οὐκ ἔχει. ὁ ἔχων ἀδελφοὺς οὔκ ἐστιν μονογενής. "ἀδελφοὺς" λέγει τοὺς ἀποστόλους καὶ πάντας τοὺς ἐκ περιτομῆς πιστεύσαντας αὐτῷ· πολλοὶ γὰρ ἐπίστευσαν ἐκ τῶν Ἰουδαίων. καὶ οἱ δώδεκα καὶ οἱ ἑβδομήκοντα ἀπ' αὐτῶν ἦ45 σαν. κατὰ σάρκα οὖν ἀδελφοὶ αὐτοῦ ἐκεῖνοι ἐτύγχανον. γίνονται δὲ αὐτοῦ πάλιν ἀδελφοὶ κατὰ πνεῦμα οἱ τὸ τῆς "υἱοθεσίας πνεῦμα" ἀπολαμβάνοντες· εἰ γὰρ "ὁ ποιῶν δικαιοσύνην ἐκ τοῦ θεοῦ γεγέννηται" καὶ "ὁ πιστεύων ὅτι Ἰησοῦς ὁ χριστός ἐστιν ἐκ τοῦ θεοῦ γεγέννηται", εἰσὶν υἱοὶ θεοῦ τινες. ο̣ὗτ̣οι δὲ ἀδελφοὶ πάλιν οὐ μονογενοῦς, οὐ κατὰ τὴν θεότητά εἰσιν, ἀλλὰ κατὰ τὸν ἐνανθρω̣πήσαντα.
Therefore he then rescues my lowliness from these unicorns—and these too are certain evil enemies—then, when I rise from the dead; for "the kings of the earth stood by and the rulers were gathered together" so that they might encompass him with death. But then God rescues him from his lowliness; he rises from the dead. And all these things have been said concerning the man. At any rate, he added immediately: I will declare your name to my brothers. "I will proclaim your name to my brothers; and again: Behold, I will be trusting in him; behold, I and the children whom God has given me." And further: "Therefore he was obligated to be made like his brothers in all things." Not only according to the body, but in all things. According to divinity the only-begotten Son of God has no brother; for if he had a brother, he would not be only-begotten. But having brothers is opposed to being someone only-begotten. The only-begotten has no brothers. The one who has brothers is not only-begotten. He calls "brothers" the apostles and all those from the circumcision who believed in him; for many of the Jews believed. And the twelve and the seventy were from among them. According to the flesh, then, those were his brothers. But again they become his brothers according to the spirit, those who receive the "spirit of adoption"; for if "the one who does righteousness has been begotten of God" and "the one who believes that Jesus is the Christ has been begotten of God," there are some who are sons of God. But these are again brothers not of the only-begotten, not according to his divinity, but according to the one who became man.
ὁ ἀπόστολος οὖν ταύτῃ συνχρησάμενος τῇ λέξει ἐπὶ τοῦ ἀνθρώπου αὐτὴν ἔλαβεν· "δι' ἣν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν"· οὐδὲν γὰρ ἀφῆκεν τῶν ἐξ ὧν συνπληροῦται ὁ ἄνθρωπος ἔχειν. ἐπεὶ εἰ μὴ πάντα ἔχει, οὔκ ἐστιν ἄνθρωπος. εἶπον πολλάκις ὅτι εἰσὶν μικτά τινα, οἷον τὸ ὑδρόμ̣ελι. ἐὰν ἀφαιρεθῇ τοῦ ὕδατος, ἢ μόνον μέλι ἐστὶν ἤ, κἂν μετ' ἄλλου μιγῇ, οὔκ ἐστιν ὑδρόμελι. εἰ οὖν ἔχοι σῶμα μόνον, οὐ κατὰ πάντα τοῖς ἀδελφοῖς ὡμοιώθη· ἄλογος γάρ ἐστιν ἡ ὀρεκτικὴ ψυχή. ἡ χωρὶς νοῦ ψυχὴ ἄλογός ἐστιν οὐδὲ ὑφισταμένη τὴν ἀρχήν, εἰ μὴ ἐν τῇ συνθέσει· συνφθείρονται γὰρ αἱ ὀρεκτικαὶ ψυχαὶ τοῖς σώμασιν ὧν εἰσιν ψυχαί. "κατὰ πάντα" οὖν "τοῖς ἀδελφοῖς ὡμοιώθη", οὐ κατά τι̣, κατά τι δὲ οὔ. λέγει ὁ ἀπόστολος πάλιν· "εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς, οὓς προέγνω καὶ προώρισεν συνμόρφους". ὁρᾷς ὅτι ἐπὶ κτήσεως ἔσχεν τὸ εἶναι πρωτότοκος ἐν πολλοῖς ἀδελφοῖς, ὅτε ἐνηνθρώπησεν, ὅτε τὸν ἐκ τῶν ἀδελφῶν ἀνέλαβεν ἄνθρωπον. πρωτότοκον δὲ ἐνταῦθα ἐὰν λέγῃ, τιμιώτερον λέγει. οὕτω δὲ καὶ "ἐκκλησία πρωτοτόκων" ὀνομάζεται. οὐχ οἷόν τέ ἐστιν π̣α´̣ντας πρωτοτόκους εἶναι, τιμίους δὲ πάντας εἶναι, δυνατόν. διὰ τοῦτο καὶ ὁ Ἰακὼβ ἀπῄτ̣ησεν τὰ πρωτοτόκια τὸν Ἠσαῦ, τὴν τιμὴν τοῦ πρωτοτόκου. πρωτότοκος οὖν ἐστιν ἐν πολλοῖς ἀδελφοῖς, ὡς καὶ "πρωτότοκος ἐκ τῶν νεκρῶν". παντὸς νεκροῦ πρῶτός ἐστιν· αὐτοῦ γὰρ ἀναστάντος δεδύνηταί τις ἄλλος ἀναστῆν̣αι. λέγει οὖν ἀπαγγέλλειν τὸ ὄνομα τοῦ πατρός, τουτέστιν φανεροῖν αὐτό.
The apostle, then, using this expression, applied it to the man: "For which cause he is not ashamed to call them brothers." For he left nothing out of the things from which man is constituted, so as to have it. Since if he does not have all things, he is not a man. I have said many times that there are certain mixed things, such as hydromel. If the water is taken away, it is either only honey or, even if it is mixed with something else, it is not hydromel. If, then, he had only a body, he would not have been made like the brothers in all things; for the appetitive soul is irrational. The soul without mind is irrational and does not even subsist in the first place, except in the composite; for the appetitive souls are destroyed together with the bodies of which they are souls. "In all things," then, "he was made like the brothers," not in some respects and not in others. The apostle says again: "that he might be the firstborn among many brothers, whom he foreknew and predestined to be conformed." You see that it was in respect of possession that he had being firstborn among many brothers, when he became man, when he took up the man from among the brothers. And if here he calls him firstborn, he calls him more honored. And so also "the church of the firstborn" is named. It is not possible for all to be firstborn, but for all to be honored is possible. For this reason Jacob also demanded the birthright from Esau, the honor of the firstborn. He is firstborn, then, among many brothers, as also "firstborn from the dead." He is first of every dead man; for when he had risen, someone else was able to rise. He says, then, to proclaim the name of the Father, that is, to make it manifest.
ὅταν δὲ γνῶσιν τὸν πατέρα καὶ τὸ ὄνομα τοῦ πατρὸς γνῶσιν, τότε συνεισαγομένην ἔχουσιν καὶ τὴν γνῶσιν τοῦ υἱοῦ·
ταῦτα γὰρ συνεισάγει ἄλληλα. καὶ κατὰ ὕπαρξιν τὰ πρός τι λέγω καὶ κατὰ γνῶσιν. ἀδύνατόν ἐστιν τὸν εἰδότα θάτε̣ρ̣ον τῶν πρός τι τὸ λοιπὸν μὴ εἰδέναι. "καὶ ἀπὸ κεράτων μονοκερώτων". καλεῖται καὶ ῥινοκέρως. καὶ ἐν εἰκοστῷ ὀγδόῳ ψαλμῷ τοῦτο, τό· "καὶ ὁ ἠγαπημένος ὡς υἱὸς μονοκερώτων". τοῦτο τὸ ζῷον λέγεται μέγεθος ἔχειν οὐκ ἐλάττω μεγάλου μόσχου. πάνυ δὲ συνεστραμμένον ἐστίν, παχύ ἐστιν, καὶ ἔχει ἐπάνω τῆς ῥινὸς κέρας, καὶ ἰσχυρότατόν ἐστιν τὸ ζῷον, καὶ ὅταν θυμωθῇ, ἰσχυρότατον γίνεται αὐτοῦ τὸ κέρας οὕτως ὡς παντὸς εἶναι σκληρότερον̣ ἐλέφαντος. ὅταν δὲ μὴ θυμοῦται, ἁπαλόν ἐστιν ὡς σάρξ. καὶ ἐνίοτε, ὅταν καῦμα ᾖν̣, ε᾿̣κβάλλει πέτρας μεγάλας, ἵνα εἰς ἐκεῖνον τὸν τόπον θῇ ἑαυτόν, ψυχρὸν ὄντα. τοῦτο οὖν τὸ ζῷον ὡς εἶπον θυμωθέν, ἔχει τὸ κέρας σκληρότατον. ἠρεμοῦν δὲ οὐκ ἔχει. πειρῶνται οὖν τὸ κέρας αὐτοῦ λαμβάνειν· ἐστὶν γὰρ τίμιον. ἐπεὶ οὖν τοιοῦτο αὐτὸ βούλονται, οὐκ ἀπροοράτ̣ως τοξεύουσιν αὐτό, οὐχ ὑποπίπτει θήρᾳ, οὐχ ἁλίςκεται γαλεάγρᾳ ἤ τινι ἄλλῳ. το´̣ξ̣ῳ̣ δὲ αὐτὸ βάλλουσιν. ὅταν οὖν θυμωθῇ, τότε τιτρώςκουσιν τῷ βέλει. ἐπερ· εἰς ποῖον πρόσωπον αὐτὸ λαμβάνομεν; εἰς τὸν Χριστόν; –ἐὰν ἐπαινετῶς ληφθῇ. λαμβάνεται δὲ ἐπαινετῶς ἐν εἰκοστῷ ὀγδόῳ ψαλμῷ· "καὶ ὁ ἠγαπημένος ὡς υἱὸς μονοκερώτων". μονογενῆν β̣ασιλείαν ἔχον σημαίνει. ἡ τοῦ σωτῆρος οὖν βασιλεία οὐκ ἔχει διπλόην, ἀλλὰ ἁπλή ἐστιν οἷα ἐπιδημήσαντος θεοῦ. καὶ κατὰ τοῦτο μονοκέρως λέγεται.
But when they know the Father and know the name of the Father, then they also have the knowledge of the Son brought in along with it; for these things introduce one another. And I speak of things relative to something both in respect of existence and in respect of knowledge. It is impossible for one who knows one of two correlatives not to know the other. "And from the horns of unicorns." It is also called rhinoceros. And this is in the twenty-eighth psalm: "And the beloved one as a son of unicorns." This animal is said to have a size not less than that of a large calf. But it is altogether compact, it is thick, and it has a horn above its nose, and the animal is very strong, and when it is enraged, its horn becomes so very strong that it is harder than any elephant. But when it is not enraged, it is soft like flesh. And sometimes, when there is heat, it casts out great stones, so as to place itself in that place, since it is cold. This animal, then, as I said, when enraged, has a very hard horn. But when at rest, it does not have one. They try, then, to take its horn; for it is precious. Since, then, they want it to be like this, they do not shoot it without foresight; it does not fall into a hunt, it is not caught in a snare or by anything else. But they strike it with a bow. When, then, it is enraged, then they wound it with the arrow. But—to what person do we take this? To Christ?—if it is taken in a praiseworthy sense. And it is taken in a praiseworthy sense in the twenty-eighth psalm: "And the beloved one as a son of unicorns." It signifies a kingdom having a single offspring. The kingdom of the Savior, then, has no duplicity, but is simple, such as when God has come among us. And in this respect he is called a unicorn.
ὅταν δὲ ψεκτῶς̣ λ̣α̣μβάνεται, διὰ τὴν ἀγριότητα λαμβάνεται, οὐ διὰ τὸ κέρας. λέγουσιν δέ τινες ὡς ἐν ἀπο̣κ̣ρύφῳ τὸ "ἀπὸ κεράτων μονοκερώτων" ἐπαινετῶς, ὅτι τὰ ἄκρα τὰ ἄνω τοῦ σταυροῦ σχῆμα εἶχον κεράτων. διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου ἐν μέσῳ ἐκκλησίας ὑμνήσω σε. ἐν μέσῳ ἐκκλησίας ὑμνεῖ τὸν θεὸν ὁ μετὰ παρρησίας καὶ κοσμίως ἀναφέρων τοὺς ὕμνους. δεῖ τὸν ὑμνοῦντα θεὸν δίκαιον εἶνα̣ι· "τοῖς" γὰρ "εὐθέσιν πρέπει αἴνεσις". καί· "οὔκ ἐστιν ὡραῖος αἶνος ἐν στόματι ἁμαρτωλοῦ". κ̣α̣ι`̣ ὥσπερ τὸν λόγον λέγομεν τὸν θεῖον ἐν ἐξουσίᾳ λέγεσθαι –ὅταν τις διδάσκῃ περὶ σωφ̣ροσύνης σώφρων ὤν, ἐν ἐξ ουσίᾳ ἔχει τὸν λόγον. ἐὰν δὲ ἀκόλαστος ᾖ καὶ ῥυπαρός, οὐ πεπληρωμένως αὐτὸν προφέρει. ἡ συνείδησις αὐτοῦ ἐνποδίζει αὐτόν– ὥσπερ οὖν ἐν ἐξουσίᾳ τ̣ὸν λόγον ἔχει ὁ κατάλληλα οἷς λέγει ἔργα φέρων καὶ συνφυῆ τῷ θεωρητικῷ βίῳ τὸν πρακτικὸν ἔχων, οὕτως ἐν μέσῳ ἐκκλησίας ὑμνεῖ τὸν θεὸν ὁ μὴ ἔχων ὑποστολήν τινα. οἷον διδάσκει περὶ σωφροσύνης, ἵνα σώφρων ᾖ· τότε γὰρ ἐν μέσῳ τῆς ἐκκλησίας ὑμνεῖ τὸν θεόν, ἵνα διδάσκων περὶ ἐλεημοσύνης τοιοῦτος ᾖ, ἱ´̣ν̣α λέγων περὶ ἀνδρείας τοιοῦτος ᾖ. ὅταν οὖν ἴδῃς τινὰ περὶ ἀνδρείας διεξερχόμενον λόγους δειλὸν ὄντα, οὐκ ἐν μέσῳ ἐκκλησίας τοῦτο ποιεῖ. ὅτι δὲ τὴν παρρησίαν τὸ "μέσον" σημαίνει, καὶ ἐξ ἄλλου ψαλμοῦ ἔστιν μαθεῖν· "οὐ κατῴκει ἐν μέσῳ τῆς οἰκίας μου ποιῶν ὑπερηφανίαν". οὐδεὶς ὑπερήφανος ἤθελεν φαίνεσθαί μοι. ἐν γωνίᾳ τοῦτο ἔπραττεν ὑποστελλόμενος, ἐρυθριῶν. ἐν μέσῳ οὖν ἐκκλησίας ὑμνεῖ τὸν πατέρα ὁ σωτήρ. ὅταν δὲ λέγω τὸν πατέρα, καὶ τὸν υἱὸν ἄκουε.
But when it is taken in a blameworthy sense, it is taken because of the wildness, not because of the horn. And some say that in an apocryphal writing the phrase "from the horns of unicorns" is meant in a laudatory sense, because the upper extremities of the cross had the shape of horns. I will declare your name to my brothers; in the midst of the assembly I will sing your praise. In the midst of the assembly he sings praise to God who brings his hymns with boldness and in good order. The one who sings praise to God must be righteous; for "praise is fitting for the upright." And: "praise is not beautiful in the mouth of a sinner." And just as we say that the divine word is spoken with authority—when someone teaches about chastity while being chaste, he has his word with authority. But if he is unchaste and filthy, he does not bring it forth in fullness. His conscience hinders him—so then, just as he has his word with authority who brings works corresponding to what he says and has the practical life conjoined to the contemplative life, so in the midst of the assembly he sings praise to God who has no reticence. For example, he teaches about chastity so that he may be chaste; for then he sings praise to God in the midst of the assembly, so that when teaching about almsgiving he may be such a person, so that when speaking about courage he may be such a person. When, then, you see someone discoursing about courage while being cowardly, he does not do this in the midst of the assembly. And that "midst" signifies boldness can also be learned from another psalm: "he who practices arrogance did not dwell in the midst of my house." No arrogant person wished to appear to me. He did this in a corner, holding back, blushing. In the midst of the assembly, then, the Savior sings praise to the Father. And when I say the Father, hear the Son also.
θεὸν δὲ ὑμνεῖ, θεότης δὲ μία πατρὸς καὶ υἱοῦ. οἱ φοβούμενοι τὸν κύριον, αἰνέσατε αὐτόν. οὐχ ὁ τυχὼν αἰνεῖ τὸν θεόν, ἀλλ' ὁ φόβον ἔχων τὸν εἰς αὐτόν. οὐ πᾶς δὲ φόβος θεοῦ ἐστιν· ἔστιν γὰρ φόβος κολάσεως. οὗτος οὔκ ἐστιν θεοῦ. ἀμέλει γοῦν "ἡ τελεία" πρὸς θεὸν "ἀγάπη ἔξω βάλλει τὸν φόβον". ὁ πρὸς θεὸν ἔχων ἀγάπην ἐξ ὅλης καρδίας, ἐξ ὅλης διανοίας, οὐκ ἔχει τὸν παθητικὸν φόβον. οὕτω γοῦν οἱ Ἰησοῦ μαθ̣η̣ταὶ ἐκτὸς τοῦ παθητικοῦ φόβου ἐκαλοῦντο ὑπὸ τοῦ σωτῆρος λέγοντος· "μὴ φοβεῖσθε τοὺς ἀποκτεννόντας τὸ σῶμα". καὶ οἱ λέγοντες· "κύριος ἐμοὶ βοηθός, οὐ φοβηθήσομαι· τί ποιήσει μοι ἄνθρωπος"; τὸν παθητικὸν φόβον ἐξέβαλον· ὁ γὰρ τοῦ θεοῦ φόβος οὔκ ἐστιν παθητικός, οὐ κολάσεώς ε᾿̣στιν, ἀλλὰ σεβασμοῦ. "φόβος κυρίου πάντα ὑπερέβαλεν", οὐδενὸς δεύτερός ἐστιν, οὐδὲ αὐτῆς τῆς ἀγάπ̣η̣ς. καί· "οὐκ ἔστιν
ὑστέρημα τοῖς φοβουμένοις αὐτόν". ἅπαν τὸ σπέρμα Ἰακώβ, δοξάσατε αὐτόν. δύναται δὲ καὶ πρὸς ῥητὸν λέγεσθαι ὅτι· ἐπειδὴ ἐκλήθη ὁ λαὸς ἐκεῖνος ὁ ἐκ τῶν πατριαρχῶν εἰς τὸ ὑμνεῖν καὶ δουλεύειν θεῷ, εἰκότως πᾶσιν προστάττεται τοῦτο ποιεῖν. ἐπειδὴ γὰρ πολλοὶ γέγοναν ἐξ αὐτῶν ἁμαρτωλοί, οὕτω λαμβάνομεν "ἅπαν τὸ σπέρμα τοῦ Ἰακὼβ" οὐ τὸ πονηρόν–ἐλέχθη γὰρ περὶ αὐτοῦ· "σπέρμα πονηρόν"–, ἀλλ' ὅταν ἔξω πάσης πονηρίας ᾖ, ὡς καὶ αὐτὸς ὁ οὗ σπέρμα ἐστίν. καὶ λαμβάνομεν ἐνταῦθα τὸν Ἰακὼβ τὸν πατριάρχην καὶ λέγομεν ὅτι·
He sings of God, and the Godhead of the Father and of the Son is one. You who fear the Lord, praise him. Not just anyone praises God, but the one who has fear toward him. Yet not every fear is of God; for there is a fear of punishment. This is not of God. Indeed, at any rate, "perfect love" toward God "casts out fear." The one who has love toward God with his whole heart, with his whole mind, does not have the passionate fear. Thus, at any rate, the disciples of Jesus were called outside of passionate fear by the Savior when he said: "Do not fear those who kill the body." And those who say: "The Lord is my helper, I will not fear; what will man do to me?"—they have cast out passionate fear; for the fear of God is not passionate, it is not of punishment, but of reverence. "The fear of the Lord surpasses all things"; it is second to nothing, not even to love itself. And: "There is no
lack to those who fear him." All the seed of Jacob, glorify him. But it can also be said with respect to the literal sense that, since that people from the patriarchs was called to sing hymns and to serve God, it is reasonably commanded of all to do this. For since many from among them have become sinners, we thus understand "all the seed of Jacob" not as the evil—for it was said concerning it: "an evil seed"—but when it is outside of all evil, as is he whose seed it is. And here we take Jacob the patriarch and say that:
ἐπειδὴ οὗτος πτερνιστὴς γέγονεν καὶ ἐκ τούτου τοῦ κατορθώματος τὴν προσηγορίαν ἔσχεν, πάντες οἱ πτερνίζοντες τὴν κακίαν περιγινόμενοι τῶν ἀντικειμένων δυνάμεων, πονηρῶν ἀντιπάλων οὐσῶν, οὗτοι Ἰακώβ εἰσιν· ἐν τοῖς ἀνδραγαθήμασιν γὰρ αὐτοῦ ὁ Ὡσηὲ ἔταξεν τοῦτο λέγων ὅτι· "ἐν τῇ κοιλίᾳ ἐπτέρνισεν τὸν ἀδελφὸν αὐτοῦ καὶ ἐνίσχυσεν μετὰ θεοῦ καὶ ἠδυνάσθη". τὸ ἐνισχῦσαι μετὰ θεοῦ καὶ δυνηθῆναι μέγα ἀνδραγάθημά ἐστιν. οὕτω γοῦν συνηρίθμησεν τὸν ἐν τῇ κοιλίᾳ ἐπτερνικέναι τὸν ἀδελφόν. ἐλέχθη δὲ καὶ ὁ σωτὴρ ἐν Ἰσαίᾳ Ἰακώβ· "Ἰακὼβ ὁ παῖςμου, ἀντιλήμψομαι αὐτοῦ". καὶ ταύτην τὴν λέξιν πεπληρῶσθαι ὑπὸ Χριστοῦ ὁ Μαθαῖος εἶπεν. φοβηθήτωσαν αὐτὸν ἅπαν τὸ σπέρμα Ἰσραήλ. οὐχ ὁ παθητικὸς φόβος δόξα ἐστίν, ἀλλ' ὁ τοῦ θεοῦ φόβος ὁ μετὰ πολλὰ παραγινόμενος τοῖς σπουδάσασιν αὐτὸν ἔχειν. "υἱέ, ἐὰν δεξάμενος ῥῆσιν ἐμῆς ἐντολῆς κρύψῃς παρὰ σεαυτῷ, ἐπακούσεται σοφίας τὸ οὖς σου, παραβαλεῖς δὲ τὴν καρδίαν σου εἰς σύνεσιν". καὶ μεθ' ὁλίγα· "καὶ ἐὰν ζητήσῃς αὐτὴν ὡς ἀργύριον καὶ ὡς θησαυροὺς ἐξερευνήσῃς αὐτήν, τότε συνήσεις φόβον κυρίου". ὅρα, μετὰ πολ̣λ̣ὰ κατ48 ορθ̣ώματα καὶ τελείας ἀρετάς. πώς ποτε δὲ ἡμεῖς ἁπλῶς λέγομεν. ἐὰν δε`̣ εἰδῇς τὰ ἀνδραγαθήματα καὶ τὰς ἀριστείας καὶ τὰ κατορθώματα τοῦ Ἐλισαίου, ὄψει τίνα τρόπον ὁ φοβ̣ούμενος τὸν κύριον οὐχ ὁ τυχών ἐστιν. ἅπαν τὸ σπέρμα Ἰακώβ, δοξάσατε αὐτόν ὅτι οὐκ ἐξουδένωσεν οὐδὲ προσώχθισεν τῇ δεήσει τοῦ πτωχοῦ. πτωχὸν ἐνταῦθα λέγει τὸν ἐπιδημήσαντα σωτῆρα τὸν ἡμῶν ἕνεκα πτωχεύσαντα.
Since this one became a supplanter and from this achievement received the name, all who supplant evil, prevailing over the opposing powers—which are wicked adversaries—these are Jacob. For in his mighty deeds Hosea set this down, saying: "In the womb he supplanted his brother, and he prevailed with God and was made strong." To prevail with God and to be made strong is a great mighty deed. Thus, then, he counted it among his deeds that he supplanted his brother in the womb. And the Savior was also called Jacob in Isaiah: "Jacob my servant, I will help him." And Matthew said that this saying was fulfilled by Christ. Let all the seed of Israel fear him. It is not the passive fear that is glory, but the fear of God that comes after many things to those who have earnestly sought to have it. "Son, if receiving the utterance of my commandment you hide it within yourself, your ear will listen to wisdom, and you will apply your heart to understanding." And shortly after: "And if you seek her as silver and search for her as treasures, then you will understand the fear of the Lord." See—after many right actions and perfect virtues. But how is it that we sometimes say simply: if you know the mighty deeds and the exploits and the successes of Elisha, you will see in what manner the one who fears the Lord is not just anyone. All the seed of Jacob, glorify him, because he did not despise nor was he angered at the petition of the poor man. Here he calls "poor" the Savior who came to dwell among us, who for our sake became poor.
καὶ ὥσπερ κατάρα γέγονεν οὐχ ἁπλῶς, ἀλλ' "ἵνα εἰς τὰ ἔθνη ἡ εὐλογία τοῦ Ἀβραὰμ γένηται"–ποιητικὴ δὲ εὐλογίας κατάρα οὔκ ἐστιν κατάρα τῷ ὄντι. τὰ δὲ ποιητικὰ τῶν καλῶν καλά ἐστιν. τὰ ποιητικὰ τῶν θεῷ ἀρεσκόντων καὶ αὐτὰ θεῷ ἀρέσκει. σημαίνει δὲ τὸ ὄνομα τῆς κατάρας τὸν σταυρόν, ὡς αὐτὸς ὁ ἀπόστολος ὁ τὴν φωνὴν ταύτην γράψας ἀπέδειξεν. εἶπεν· "ὅτι γέγραπται· ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου"–, καὶ ὥσπερ νεκρὸς γέγονεν, ἵνα τοὺς νεκροὺς ζῶντας ἀποδείξῃ καὶ ποιήσῃ, καὶ γέγονεν ἐν θανάτῳ, ἵνα τὸν θάνατον καταλύσῃ καὶ τοὺς κατεχομένους ὑπ' αὐτοῦ ἐλευθερώσῃ, οὕτω καὶ πτωχὸς γέγονεν, ἵνα τῇ αὐτοῦ πτωχείᾳ πλούσιοι γένωνται ὑπὲρ ὧν πτωχὸς γέγονεν. καὶ ὅρα γε τὴν διαφοράν· "γιγνώσκετε τὴν χάριν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὅτι πλούσιος ὢν δι' ὑμᾶς ἐπτώχευσεν". τὸ πτωχεῦσαι δι' ἡμᾶς, τὸ πλούσιος εἶναι οὐ δι' ἡμᾶς· οὐ γὰρ εἴρηται γεγονέναι πλούσιος ὥσπερ γεγονέναι πτωχός, ἀλλὰ "πλούσιος ὢν δι' ἡμᾶς ἐπτώχευσεν". καὶ ὥσπερ μορφὴν θεοῦ ἔχων καὶ ὑπάρχων ἐν μορφῇ θεοῦ, λαβὼν τὴν δούλου θεοῦ οὐκ ἀπέβαλεν τὴν θεοῦ μορφήν, οὕτω πτωχὸς διὰ ἄλλους γενόμενος τὸν πλοῦτον οὐκ ἀπέβαλεν· πλοῦτον γὰρ αὐτοῦ λέγομεν οὐχ ὡς ἐπὶ τῶν ἁγίων α᾿̣ν̣δρῶν τὰς ἀρετάς· αὐτὸς γάρ ἐστιν ὁ χορηγὸς τῶν ἀρετῶν, αὐτός ἐστιν, οὗ τῇ μετοχῇ ὑφίστανται αἱ α᾿̣ρ̣εταί. μένων οὖν πλούσιος πτωχὸς γέγονεν. διὰ ἄλλους δὲ πτωχὸς γέγονεν, ἵνα πλουτήσωσιν ἐκεῖνοι. καὶ ὅταν ἡμεῖς ἐν τῇ προλαβούσῃ πτωχείᾳ μένωμεν καὶ μὴ σπεύδωμεν τὸν πλοῦτον ἐκεῖνον ἀναλαβεῖν, ὃν χαρίζεται ἡ πτωχεία ἐκείνου, τὸ ὅσον εἰς ἡμᾶς, μένει πτωχός·
And just as he became a curse, not simply so, but "in order that the blessing of Abraham might come to the Gentiles"—and a curse that produces blessing is not truly a curse. For the things that produce good things are good. The things that produce what is pleasing to God are themselves also pleasing to God. And the name of the curse signifies the cross, as the apostle himself who wrote this phrase demonstrated. He said: "For it is written: Cursed is everyone who hangs on a tree"—and just as he became a dead man, in order to show and make the dead alive, and became in death, in order to destroy death and free those held by it, so also he became poor, in order that by his poverty those for whom he became poor might become rich. And observe the difference: "You know the grace of our Lord Jesus Christ, that though he was rich, for your sakes he became poor." The becoming poor was for our sakes; the being rich was not for our sakes. For it is not said that he became rich as it is said that he became poor, but "though he was rich, for our sakes he became poor." And just as, having the form of God and existing in the form of God, when he took the form of a servant of God he did not cast off the form of God, so too, having become poor for the sake of others, he did not cast off his wealth. For we speak of his wealth not as we speak of the virtues of holy men; for he himself is the provider of the virtues, he himself is the one by participation in whom the virtues subsist. Remaining rich, then, he became poor. And he became poor for the sake of others, in order that those others might become rich. And whenever we remain in our former poverty and do not hasten to take up that wealth which his poverty bestows, as far as it depends on us, he remains poor.
εἰ γὰρ ἄλλων ἕνεκα, ἵνα πλουτήσωσιν, πτωχὸς γέγονεν, ὅταν πλουτήσωσιν ἐκεῖνοι, οὐκέτι πτωχός ἐστιν. πτωχὸς γέγονεν γενόμενος σάρξ. ὅταν θεασώμεθα "τὴν δόξαν αὐτοῦ, δόξαν ὡς
μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας", ἐκ πτωχῶν πλούσιοι γεγόναμεν, καὶ αὐτὸς ἐκ πτωχοῦ πλούσιος ἀνεδείχθη, οὐ πλούσιος γέγονεν. ἡ δόξα γοῦν αὐτοῦ φανερὰ γέγονεν, ὅτι "ὡς μονογενής" ἐστιν "παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας". "οὐ προώχθισεν οὐδὲ ἐξουδένωσεν τὴν δέησιν τοῦ πτωχοῦ"· ὑπὲρ σωτηρίας γὰρ τῶν ὅλων ἀνεπέμπετο. "καὶ ἐάν τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν πατέρα Ἰησοῦν Χρισ49 τὸν δίκαιον", ἵνα ἀφῇ ἡμῖν τὰς ἁμαρτίας ἡμῶν. οὐκοῦν ὅσον ἐν ἁμαρτίαις ἐσμέν, παράκλητον αὐτὸν ἔχομεν. ὅταν δὲ παυσώμεθα τοῦ ἔχειν ἁμαρτίας, οὐδὲ ἀ´̣ρα περὶ τούτου παρακαλεῖ ὅλως. "ὅθεν καὶ σῴζειν εἰς τὸ παντελὲς δύναται τοὺς δι' αὐτοῦ προσερχομένους τῷ θεῷ, ζῶν πάντοτε εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν". εἰ ἐντυγχάνει ὑπὲρ αὐτῶν, ἵνα ζήσωσιν, ὅταν ζήσωσιν, οὐκέτι ἀναφέρει ταύτην τὴν περὶ αὐτῶν εὐχήν, ἀλλ' ἢ ἄρα περὶ φυλακῆς αὐτῆς, περὶ τοῦ παραμένειν αὐτῇ. ταύτην οὖν τὴν δέησιν τοῦ πτωχοῦ οὐκ ἐξουδένωσεν οὐδὲ προσώχθισεν τῷ ἀναφέροντι αὐτήν. "οὐδὲ ἀπέστρεψεν αὐτοῦ τὸ πρόσωπον". ἀποστρέφεται δέ τινος τὸ πρόσωπον εὐχομένου, ὅταν μὴ ἐπινεύῃ θεός, ἀλλὰ καὶ κωλύῃ τὴν εὐχὴν ἀναπέμπεσθαι. τὸν ᾿Ι̣ηρεμίαν ποτὲ ἐκώλυσεν εὔχεσθαι ὑπὲρ τοῦ λαοῦ. διὰ τί; οἱ γὰρ πρεσβευταὶ καὶ παράκλητοι ὑπὲρ μετανοησάντων καὶ μηκέτι ἁμαρτανόντων ὀφείλουσιν πρεσβείαν ἀναφέρειν. λέγει γοῦν· "οὐχ ὁρᾷς τί αὐτοὶ ποιοῦσιν;
For if for the sake of others he became poor, in order that they might become rich, when those others become rich, he is no longer poor. He became poor by becoming flesh. When we behold "his glory, glory as of the only-begotten from the Father, full of grace and truth," we have become rich out of poor, and he himself was shown forth as rich out of poor—he did not become rich. His glory, then, has become manifest, because he is "as the only-begotten from the Father, full of grace and truth." "He did not despise nor treat with contempt the supplication of the poor man"; for it was sent up for the salvation of all. "And if anyone sins, we have an advocate with the Father, Jesus Christ the righteous," so that he may forgive us our sins. Therefore, insofar as we are in sins, we have him as an advocate. But when we cease to have sins, then he no longer intercedes at all concerning this. "Therefore he is also able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them." If he intercedes for them so that they may live, when they have come to life, he no longer brings up this prayer concerning them—except perhaps for their guarding, for their remaining in it. This supplication of the poor man, then, he did not treat with contempt nor was he angry with the one who brought it up. "Nor did he turn away his face from him." He turns away his face from someone praying when God does not assent, but even prevents the prayer from being sent up. He once prevented Jeremiah from praying for the people. Why? For ambassadors and advocates ought to bring up their embassy on behalf of those who have repented and are no longer sinning. For he says: "Do you not see what they themselves are doing?
οἱ πατέρες αὐτῶν" πανπληθεὶ εἰς τὴν εἰδωλολατρείαν ἔρεψαν καὶ οὐ μένουσιν. οὕτω καὶ τοῦ Σαμουὴλ ἀπεστράφη τὸ πρόσωπον, ὅτε ἤκουσεν· "ἕως πότε πενθεῖς ἐπὶ Σαούλ, κἀγὼ ἐξουδένωσα αὐτόν"; παρρησίαν δὲ τῶν πρεσβευομένων ἔχει τὸ πρόσωπον, ἐὰν συντρέχωσιν τῇ προαιρέσει αὐτοῦ οἱ περὶ ὧν πρεσβεύουσιν. ὅτι οὐκ ἐξουδένωσεν οὐδὲ προσώχθισεν τῇ δεήσει τοῦ πτωχοῦ οὐδὲ ἀπέστρεψεν τὸ πρόσωπον αὐτοῦ ἀπ' ἐμοῦ. αὐτὸς ὁ πτωχὸς λέγει περὶ ἑαυτοῦ. τοῦ προσώπου μεταβολὴ γέγονεν. τὸ συνγραφικὸν πνεῦμα λέγει· "οὐκ ἐξουδένωσεν οὐδὲ προσώχθισεν τῇ δεήσει τοῦ πτωχοῦ". εἶτα αὐτὸς ἐκεῖνος ὁ πτωχός, οὗ ἡ προσευχὴ οὐκ ἐβδελύχθη, οὐκ ἀπεστράφη, λέγει· "οὐκ ἀπέστρεψεν τὸ πρόσωπον αὐτοῦ ἀπ' ἐμοῦ καὶ ἐν τῷ κεκραγέναι με πρὸς αὐτὸν εἰσήκουσέν μου". καὶ ἐν τῷ κεκραγέναι με πρὸς αὐτὸν εἰσήκουσέν μου. μέγ̣α ε᾿̣σ̣τ̣ὶν τὸ εἰπεῖν τοῦτο. οὐ ψιλῇ μὲν προφορᾷ λέγεται τοῦτο, ἀλλ' ὅταν δειχθῇ ὑπάρξαν τὸ ὑπὲρ οὗ ηὔξατο. γέγονεν οὖν τοῦτο. παρὰ σοῦ ὁ ἔπαινός μου ἐν ἐκκλησίᾳ μεγάλῃ. ἰδοὺ τὸ ἔργον τῆς κραυγῆς κατώρθωσα· ἐκκλησίαν με γάλην παρέστησα αὐτήν, "ἔνδοξον, μὴ ἔχουσαν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων". ἔπαινός μου οὖν ἐστιν οὗτος τὸ ταύτην κατορθῶσαι. ὥσπερ οὖν οὔκ ἐστιν μέγα τὸν τέλειον ἐπαινεῖν, ἐν ᾧ σοφία λαλεῖται, ἐπὶ τῷ γαλακτοποτεῖν, οὕτως οὐ μέγα ἐστὶν οὐδὲ ἔπαινον φέρει τῷ ὑπερβάλλοντα βίον ἔχοντι. οὐκ ἐπὶ τοιούτοις οὖν, οὐκ ἐπὶ πράξεσιν ἄλλαις ἐπαινεῖται, ἀλλ' ἐπὶ τῷ κατορθῶσαι ὅλην ἐκκλησίαν, καὶ οὐ τὴν τυχοῦσαν, ἀλλὰ μεγάλην. δύναται δὲ καὶ τοῦτο· τὸ ἐμὸν κατόρθωμα ἔπαινος τῇ ἐκκλησίᾳ μέγας ἐστίν.
Their fathers rushed in full multitude into idolatry and do not remain. Thus also the face of Samuel was turned away, when he heard: "How long will you mourn over Saul, when I have rejected him?" But the face of those who intercede has boldness, if those on whose behalf they intercede concur with his purpose. For he did not reject nor was he angered at the petition of the poor man, nor did he turn his face away from me. The poor man himself says concerning himself. There has been a change of face. The Spirit that wrote the Scriptures says: "He did not reject nor was he angered at the petition of the poor man." Then that very poor man, whose prayer was not abhorred, was not turned away, says: "He did not turn his face away from me, and when I cried to him he heard me." And when I cried to him he heard me. It is a great thing to say this. This is not said by mere utterance, but when that for which he prayed is shown to have come to pass. This has therefore happened. From you is my praise in the great assembly. Behold, I have accomplished the work of the cry: I presented her as a great assembly, "glorious, not having spot or wrinkle or any such thing." This, then, is my praise—to have accomplished this. Just as it is not a great thing to praise the perfect man, in whom wisdom is spoken, for drinking milk, so it is not a great thing nor does it bring praise to one who has a surpassing manner of life. He is not praised, then, for such things, nor for other deeds, but for having accomplished the whole assembly—and not just any assembly, but a great one. And this too is possible: my accomplishment is a great praise to the assembly.
παρὰ σοῦ ὁ ἔπαινός μου ἐν ἐκκλησίᾳ μεγάλῃ ἐξομολογήσω σοι τὰς εὐχάς μου ἀποδώσω ἐνώπιον τῶν φοβουμένων αὐτόν. αἱ εὐχαὶ ἐπὶ εὐχαριστουμένοις καὶ προγεγονόσιν ἀποδίδονται. λέγεται προσευχὴ ἡ πρὸς θεὸν ἀναπεμπομένη παράκλησις. ὅταν δὲ μετὰ ὁμολογίας ἀναπέμπεται, ὅτι ἐὰν τάδε μοι ὑπάρξῃ, τάδε ἀποδώσω, προσευχή ἐστιν αὕτη δέησις εὐχή ἐστιν. ἀμέλει γοῦν καὶ ὁ Ἰακὼβ ἔλεγεν· "ἐὰν δῷ μοι ὁ θεὸς ἄρτον φαγεῖν, πάντων, ὅσα ἐὰν δῷ μοι, δεκάτην ἀποδεκατώσω". αὕτη εὐχή ἐστιν. οὐδεὶς προσε̣υ̣ξ̣άμενος περί τινος καὶ μὴ λαβὼν αὐτὸ καιρίως ἐρεῖ· "τὰς εὐχάς μου ἀποδώσω". ἐπερ· "ἐνώπιον τῶν φοβουμένων αὐτόν"; –τοῦτο, ἵνα ὠφεληθῶσιν· μαθήσονται γὰρ καὶ αὐτοὶ τὰς εὐχὰς ἃς εὔχονται ἀποδιδόναι. δύναται δὲ καὶ "ἐνώπιον τῶν φοβουμένων", οὐκ ἐπίπροσθεν τῶν θυόντων–οὐδὲ γὰρ οἱ θύοντες δύνανται γνῶναι ποία εὐχαριστία
πεπλήρωται, ποία εὐχὴ ἀποδέδοται–, ἀλλὰ ἐπίπροσθεν τῶν φοβουμένων. φάγονται πένητες καὶ ἐνπλησθήσονται. "πλούσιος ὢν" πτωχὸς διὰ τὴν ἡμῶν πτωχείαν γέγονεν. οὐ μόνον οὖν πτωχοὺς ἠλευθέρωσεν τούτους ὧν ἕνεκα ὑπέστη ἃ εἴρηκεν, ἀλλὰ καὶ ἐκ πεινώντων κεκορεσμένους αὐτοὺς ἀπέδειξεν· ἐστὶν γὰρ καὶ "ἄρτος ζωῆς", ἐστὶν καὶ ἡ σὰρξ αὐτοῦ ἀνβροσία τροφὴ καὶ τὸ αἷμα αὐτοῦ θεῖον πόμα. ὅταν οὖν τούτων μετάσχωσιν οἱ πλούσιοι ἐκ πτωχῶν διὰ τὴν ἐκείνου πτωχείαν γενάμενοι, φάγονται καὶ ἐνπλησθήσονται. ὅμοιόν ἐστιν τούτῳ τό· "μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται"· οὐ παυσάμενοι τοῦ ἐσθίειν τὸν τῆς ζωῆς ἄρτον, ἀλλ' ἐν τῷ μασᾶσθαι καὶ αἰσθητῶς αὐτὸν ἔχουσιν.
From you is my praise; in the great congregation I will confess to you; I will pay my vows before those who fear him. Vows are paid upon those who have given thanks and upon things that have already happened. The petition sent up to God is called prayer. But when it is sent up with a confession, that if such-and-such things come to me, I will pay such-and-such, this is prayer, petition, a vow. Indeed, Jacob also said: "If God gives me bread to eat, of all that he gives me I will tithe a tenth." This is a vow. No one who has prayed concerning something and has not received it at the right time will say: "I will pay my vows." And why "before those who fear him"? — So that they may be benefited; for they too will learn to pay the vows that they vow. But "before those who fear him" can also mean not in front of those who sacrifice — for those who sacrifice cannot know what thanksgiving has been fulfilled, what vow has been paid — but in front of those who fear him. The poor shall eat and be filled. Though he was rich, he became poor for our poverty. So then he not only freed the poor, for whose sake he endured the things that have been said, but he also showed them filled from being hungry; for he is also "the bread of life," and his flesh is ambrosial food and his blood a divine drink. When, therefore, those who have become rich from poor because of his poverty partake of these things, they shall eat and be filled. Similar to this is the saying: "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied" — not having ceased to eat the bread of life, but in chewing it they also possess it perceptibly.
τῷ ἐνπίνπλασθαι δόξει ἐναντιοῦσθαι τὸ ἐν τῇ Σιρὰ Σοφίᾳ λεγόμενον· ἡ Σοφία γὰρ ἐκεῖ· "ὁ τρώγων πάλιν πεινάσει, καὶ ὁ πίνων με πάλιν διψήσει". οὐ τὸ ἀπλήρωτον ὧδε σημαίνει, ἀλλὰ τὸ ἐράσιμον τοῦ πόματος καὶ τῆς τροφῆς. ὁ ἐςθίων τὴν σοφίαν οὐ κορέννυταί ποτε, ἀλλὰ ἀεὶ ἐν τῷ πεινᾶν ἐστιν. καὶ ὁ πίνων αὐτὴν ὡς θεῖον νᾶμα ἢ οἶνον τρυγηθέντα ἐκ τῆς ἀληθινῆς ἀμπέλου, πάλιν διψᾷ, τουτέςτιν ἀεὶ ἐρᾷ. αὐτὸ οὖν τὸ πάλιν ποθεῖν καὶ ὀρέγεσθαί ἐστιν τὸ ἐμπλησθῆναι. διαφορὰ πτωχοῦ καὶ πένητος ἐλέχθη πολλάκις· ὁ ἐκ πλούτου εἰς πενίαν ἐλθών, ἐκεῖνος πτωχὸς λέγεται. καὶ ἔχεις καὶ ἀπὸ τῆς γραφῆς αὐτό· "πλούσιοι ἐπτώχευσαν καὶ ἐπείνασαν". πένης δέ ἐστιν ὁ ἐκ πενήτων, ὁ ἀεὶ ἐν τῷ πονεῖν πορίζων τὰ ἀναγκαῖα. κατὰ ἄλλην οὖν καὶ ἄλλην ἐπίνοιαν διαφέρουσιν, ἐπεὶ ὅσον ἐπὶ τῷ λείπεσθαι τῆς δαψιλείας τῶν ποθητῶν ὅμοιοί εἰσιν. καὶ αἰνέσουσιν κύριον οἱ ἐκζητοῦντες αὐτόν ὡς ἔλεγον περὶ τῆς σοφίας, ὅτι πινομένη πάλιν παρασκευάζει διψᾶν τοὺς πεπωκότας, καὶ ὑπὸ θείας τροφῆς–τροφή τίς ἐστιν καὶ ἡ εἰσπνοὴ τοῦ ἀέρος. ὅτε δὲ ζῶμεν, τότε εἰσπνέομεν, οὐκ ἐνπνεύσαντες ζῶμεν. οὕτως ἔχει καὶ ἡ θεία τροφὴ καὶ τὸ ἱερὸν πόμα· ἐν τῷ προσάγεσθαι καὶ χορηγεῖσθαι παρασκευάζει τὴν ὠφέλειαν. καὶ αἰνέσουσιν κύριον οἱ ἐκζητοῦντες αὐτόν. λέγω· ὁ θεὸς ἀεὶ ἐν τῷ ζητεῖσθαί ἐστιν· κἂν γὰρ εὕρῃ τις· εἴρηται γάρ· "εὑρίσκεται τοῖς ἐκζητοῦσιν αὐτόν". τρόπον οὖν τινα ἀεὶ ἐν τῷ ζητεῖσθαί ἐστιν. κἂν μαίνηται Εὐνόμιος ἔστιν δὲ εὑρεῖν αὐτὸν κατὰ τὴν ἐκ μέρους γνῶσιν καὶ κατὰ τὴν ἐκ μέρους προφητείαν, καὶ πάλιν ζητούμενός ἐστιν.
What is said in the Wisdom of Sirach will seem to be opposed to being filled full: for Wisdom there says, "The one who eats will hunger again, and the one who drinks me will thirst again." This does not signify insatiability here, but the desirability of the drink and the food. The one who eats Wisdom is never satiated, but is always in a state of hunger. And the one who drinks it as a divine stream or wine trodden out from the true vine thirsts again—that is, always loves. So then, this very longing again and reaching out is the being filled. The difference between a poor man and a needy man has often been stated: the one who has come from wealth into poverty, that one is called poor. And you have this also from the Scripture: "The rich became poor and hungered." But a needy man is one from needy parents, who always procures the necessities by toiling. According to one conception, then, and another, they differ, since as far as being lacking in the abundance of desirable things they are alike. And those who seek him will praise the Lord, as they said about Wisdom, that when drunk it again causes those who have drunk to thirst, and by divine food—the inhalation of air is also a kind of food. But when we live, then we inhale, not having inhaled and then living. So it is also with the divine food and the sacred drink: in being brought near and supplied, it provides the benefit. And those who seek him will praise the Lord. I say: God is always in being sought; for even if someone finds him—for it is said, "He is found by those who seek him"—yet in a certain way he is always in being sought. And even if Eunomius raves, he can be found according to knowledge in part and according to prophecy in part, and again he is being sought.
καὶ αὐτὸ δὲ τὸ ἐκζητῆσαι τὸν θεὸν ὠφελεῖ. τελειότης ἐστὶν τὸ ὅλως ἐν τῷ ἐκζητεῖν θεὸν εἶναι. κἂν μαίνηται δὲ Εὐνόμιος λέγων, ὅτι οὕτω τὸν θεὸν ἐπιστάμεθα ὡς αὐτὸς ἑαυτόν. ὁ ἐπιστάμενος τὸν θεὸν ὡς αὐτὸς ἑαυτὸν ἐπίσταται ὁ θεός, οὐκ ἐκ μέρους γιγνώσκει, καὶ ψεύδονται οἱ εἰρηκότες· "ἐκ μέρους γιγνώσκομεν". ὁ γιγνώσκων τὸν θεὸν ὡς αὐτὸς ἑαυτὸν ἐπίσταται, οὔκ ἐστιν ἐν τῷ ἐκζητεῖν αὐτόν· ἔσχεν γὰρ αὐτὸν καὶ ἔχει. ψεύδη οὖν λέγουσιν οἱ οὕτω φρονοῦντες. ὅταν οὖν γνῶμεν αὐτὸν ἐν τῷ μέλλοντι αἰῶνι ἢ μετὰ πάντας τοὺς αἰῶνας ἐν τῷ ἐσχάτῳ ὀρεκτῷ, ὡς ἐνδέχεται γιγνώσκομεν αὐτόν. "ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμεν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν". οὐ καθώς ἐστιν αὐτός, ἀλλὰ καθώς ἐστιν τελείῳ γνῶναι. ὅμως κἂν κατὰ τὸ ἐφικτὸν τῇ γενέσει φύσει εἰς εὕρεσιν ἑαυτὸν παράσχῃ, τὸ γνωστὸν αὐτοῦ κατειλήφαμεν, "διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτῷ", οὐχ ἁπλῶς αὐτός, ἀλλὰ τὸ γνωςτόν. γιγνώσκομεν αὐτόν, ὅτι δημιουργός ἐστιν, ὅτι προνοητής, ὅτι ἄτρεπτος, ἀναλλοίωτος. καὶ θέλω λογικοῦ θεωρήματος ἅψασθαι. αἱ ἀποδείξεις ἐπιστημονικαὶ θεωρίαι εἰσίν· δύο γάρ εἰσιν εἴδη συλλογισμῶν–παρείσθω νῦν μνημονεύειν τοῦ ἐριστικοῦ, τοῦ σοφιστικοῦ–· ἐξ ἐνδόξων ἐστὶν ὁ διαλεκτικός, ὃν καλοῦσιν ἐπιχειρηματικόν. ἐκ τῶν δοκούντων τοῖς ἀνθρώποις γίνεται ἡ ἀπόδειξις αὕτη, οὐκ ἐκ τῆς φύσεως τῶν πραγμάτων. ὁ ἀποδεικτικὸς ἐξ αὐτῶν τῶν πραγμάτων, οὐκ ἐκ τῆς ἐπικρίσεως τῶν ἀνθρώπων, ἀλλ' ἐκ τῆς ὑπάρξεως τῶν ὑποκειμένων, περὶ
And the very act of seeking God is beneficial. Perfection consists in being wholly engaged in seeking God. And even if Eunomius is mad when he says that we know God as he knows himself—the one who knows God as God knows himself does not know in part, and those who have said "we know in part" are lying. The one who knows God as he knows himself is not in the state of seeking him, for he has obtained him and holds him. Therefore those who think this way speak falsely. When, then, we know him in the age to come, or after all the ages in the final object of desire, we know him as far as is possible. "Beloved, now we are children of God, and it has not yet been revealed what we shall be. We know that if it is revealed we shall be like him, because we shall see him as he is." Not as he is himself, but as it is possible for a perfect being to know. Nevertheless, even if by the measure attainable to created nature he offers himself for discovery, we have grasped what is knowable of him, "because what is knowable of God is manifest in him"—not simply he himself, but what is knowable. We know him, that he is creator, that he is provider, that he is unchanging, immutable. And I wish to touch upon a rational speculation. Demonstrations are scientific contemplations; for there are two kinds of syllogisms—let the mention of the contentious and the sophistical be set aside for now—the dialectical is from reputable opinions, which they call the tentative. This demonstration comes from what seems right to human beings, not from the nature of things. The demonstrative one comes from the things themselves, not from human judgment, but from the existence of the underlying subjects, concerning
ὧν τὴν θεωρίαν τὴν ἐπιστημονικὴν λαβεῖν θέλομεν. ἀδύνατον οὖν ἐστιν ἐξ ἀποφάσεων ἀπόδειξιν ἀναντίρρητον γενέσθαι. ἐκ καταφάσεών εἰσιν αἱ ἀποδείξεις· μὴ γὰρ ἐὰν θέλω ἀποδεῖξαι ὅτι ὁ ἄνθρωπος λογικός ἐστιν, λέγω ὅ52 τι· οὐκ ἄψυχός ἐστιν· καὶ τὰ μὲν ἄλλα γὰρ πολλά εἰσιν μὴ ἄψυχα, καὶ τὰ ἄλογα. δεῖ με τοίνυν ἀποδεῖξαι τοῦτο· ὁ ἄνθρωπος δεκτικός ἐστιν ἐπιστημῶν. πᾶν τὸ ἐπιστημῶν δεκτικόν, λογικόν. ὁ ἄρα ἄνθρωπος λογικός ἐστιν. κἂν οὖν ἔχωμεν περὶ θεοῦ γνῶσιν, κἂν τελεία ᾖν, ἐξ ἀποφάσεων αὐτὴν ἔχομεν λέγοντες ὅτι ἀσώματος. τὸ ἀσώματον δέ ἐστιν ἀπόφασις σώματος. ἐστὶν ἀθανασία, ἄναρχος, ἀναλλοίωτος. κἂν ἐπὶ τέλει οὖν τῶν πραγμάτων ὑπαρχθῇ γνῶσις τελεία περὶ θεοῦ, οὐκ ἐκείνη ἐστίν, ἣν αὐτὸς ὁ θεὸς περὶ ἑαυτοῦ ἔχει· μὴ γὰρ ἀναιρέσει γενητοῦ οἶδεν ἑαυτὸν ἀγένητον, ὡς βούλονται αὐτοὶ οἱ Εὐνομιανοί· μὴ γὰρ στερήσει θανάτου οἶδεν ἑαυτὸν ἀθάνατον. ἡμεῖς ἐκ στερήσεως ὧν ἴσμεν οἴδαμεν τί ἐστιν ἀθάνατος. οὐκ ἔχομεν δὲ κατὰ ἐπιστημονικὴν γνῶσιν ἐπιβαλεῖν εἰς τὸ ἀντικειμένως τῷ θανάτῳ λεγόμενον, καὶ στερήσει θανάτου λέγομεν αὐτόν, ἀποφάσει θανάτου, καὶ πάντα, οἷον ἀόρατος· οὐ κατὰ κατάφασίν τινα μανθάνομεν αὐτὸν ἀόρατον, ἀλλ' ἐπεὶ ἴσμεν τί ἐστιν ὁρατόν, αἴσθησιν ἔχοντες καὶ ὄψιν ἔχοντες, στερήσει τῆς καταστάσεως ταύτης λαμβάνομεν τὸ ἀόρατον. ταῦτα λέγω διὰ τοὺς Εὐνομίου, ὅτι ἀδύνατον τὴν αὐτὴν θεοῦ γνῶσιν ἔχειν περὶ θεοῦ. οὐκ ἐκείνη ἐστίν, ἣν αὐτὸς ὁ θεὸς περὶ ἑαυτοῦ ἔχει. καὶ ἄλλο· ἡ ἡμετέρα γνῶσις διάθεσίς ἐστιν ψυχῆς. αἱ δὲ διαθέσεις δέχονται τὸ μᾶλλον καὶ τὸ ἧττον.
...whose scientific contemplation we wish to receive. It is impossible, then, for an irrefutable demonstration to arise from negations. Demonstrations are from affirmations. For if I wish to demonstrate that man is rational, I do not say this: he is not soulless; for many other things are also not soulless, including irrational things. I must, then, demonstrate this: man is receptive of knowledge. Everything receptive of knowledge is rational. Therefore man is rational. So even if we have knowledge concerning God, and even if it is perfect, we have it from negations, saying that he is incorporeal. But "incorporeal" is a negation of body. It is immortality, unoriginate, unchangeable. And even if at the end of things perfect knowledge concerning God should come to exist, it is not that which God himself has concerning himself. For he does not know himself as unoriginate by the removal of the originated, as the Eunomians themselves wish; for he does not know himself as immortal by the privation of death. We, from the privation of the things we know, know what "immortal" is. But we cannot, by scientific knowledge, attain to that which is spoken of in opposition to death, and we call him [immortal] by the privation of death, by the negation of death, and all such things—for example, "invisible": we do not learn that he is invisible by some affirmation, but since we know what visible is, having sensation and having sight, we grasp the invisible by the privation of that condition. I say these things on account of the followers of Eunomius, that it is impossible to have the same knowledge of God as God has concerning God. It is not that which God himself has concerning himself. And another point: our knowledge is a disposition of the soul. But dispositions admit of the more and the less.
ἡ δὲ θεοῦ γνῶσις, ἣν ἔχει ἤτε περὶ ἑαυτοῦ ἢ περὶ ἄλλου τινός, οὔκ ἐστιν διάθεσις· οὐσιώδης ἐστίν. καὶ ὥσπερ θερμὸν λέγω καὶ τὸ πῦρ, λέγω καὶ τὸ ὕδωρ τὸ θερμανθέν, ἀλλὰ τὸ ὕδωρ δέχεται τὸ μᾶλλον καὶ τὸ ἧττον. διὸ καὶ ἀποβαλεῖν αὐτό ποτε δύναται καὶ ἀναλαβεῖν. τὸ δὲ ἐν τῷ πυρὶ θερμὸν οὐ δέχεται τὸ μᾶλλον καὶ τὸ ἧττον· οὐσιῶδες γάρ ἐστιν. ἡ τοῦ θεοῦ γνῶσις οὐσιώδης ἐστὶν ὥστε ἀσύνκριτός ἐστιν τῇ κατὰ διάθεσιν γνώσει. τὰ δὲ ἀσύνκριτα οὐ δέχονται ὁμοιότητα. ταῦτα δὲ οὐ ματαίως λέγουσιν· ἐπεὶ γὰρ κατασκευάζει ὁ λόγος ὁμοούσιον τῷ πατρὶ τὸν υἱὸν εἶναι καὶ τῆς αὐτῆς θεότητος ἐκ τοῦ γιγνώσκεσθαι ὑπὸ τοῦ πατρὸς καὶ γιγνώσκειν τὸν πατέρα, θέλουσιν κοινοποιῆσαι τὴν γνῶσιν αὐτοῦ τῇ ἡμετέρᾳ λέγοντες ὅτι· "ὡς ἡμεῖς γιγνώσκομεν τὸν θεόν, καὶ ἐκεῖνος γιγνώσκει, ὅτι ἡμεῖς τελείως αὐτὸν ἐπιστάμεθα, ὡς αὐτὸς ἑαυτόν. καὶ ὁ υἱὸς οὕτως ἔχει περὶ αὐτοῦ τὴν γνῶσιν. ὅθεν οὐ διοίσει ἡμῶν". ζήσονται αἱ καρδίαι αὐτῶν εἰς αἰῶνα αἰῶνος. πολλάκις τὰ συμβεβηκότα ὁμωνύμως καλεῖται ἐκείνοις οἷς συμβέβηκεν. λέγομεν οὐσίαν εἶναι ψυχῆς· ὅταν λέγῃ ὁ θεὸς λόγος· "μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεννόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι". τὸ ὄνομα οὖν τὸ ψυχὴ οὐσίαν ὧδε δηλοῖ. καὶ ὅταν λέγῃ· "πνεύματα καὶ ψυχαὶ δικαίων, εὐλογεῖτε τὸν κύριον", οὐσίαν δηλοῖ. σημαίνει γὰρ τὸ ὄνομα τῆς ψυχῆς πολλάκις συμβεβηκός τι τῇ ψυχῇ· ὅταν γὰρ λέγηται ἐν τῇ Ἰησοῦ Σοφίᾳ· "ψυχὴ πονηρὰ ἀπολεῖ τὸν κτησάμενον αὐτήν", τὴν διάθεσιν καὶ τὴν νόησιν "ψυχὴν" ὀνομάζει· ὁ γὰρ κτησάμενος αὐτὴν ἡ ψυχή ἐστιν, ὁ ἄνθρωπός ἐστιν. καὶ ἔτι·
The knowledge of God, which he has either about himself or about anything else, is not a disposition; it is substantial. And just as I call both fire and heated water "hot," but water admits of the more and the less—therefore it can at some point lose it and take it up again—whereas the heat in fire does not admit of the more and the less, for it is substantial. The knowledge of God is substantial, so that it is incomparable to knowledge that is by disposition. And things that are incomparable do not admit of likeness. But these people do not say this in vain; for since the argument establishes that the Son is consubstantial with the Father and of the same divinity, from the fact that he is known by the Father and knows the Father, they wish to make his knowledge common with ours, saying: "As we know God, so he also knows, because we know him perfectly, as he knows himself. And the Son has knowledge of him in this way. Therefore he will not differ from us." Their hearts shall live for ever and ever. Often the accidents are called by the same name as those things to which they belong. We say that the soul is a substance, when God the Word says: "Do not fear those who kill the body but cannot kill the soul." The name "soul" here, then, indicates substance. And when he says: "Spirits and souls of the righteous, bless the Lord," he indicates substance. For the name of the soul often signifies some accident belonging to the soul; for when it is said in the Wisdom of Jesus: "An evil soul will destroy the one who acquired it," he calls the disposition and the thought "soul"; for the one who acquired it is the soul, that is, the man. And further:
"τὰς ψυχὰς ὑμῶν ἐν ἠγγικόσιν ἡγνικότες ἐν τῇ ὑπακοῇ τῆς ἀληθείας". ἀπὸ τούτου παρωνόμασται κἀκεῖνο· "σὺ δέ, ἄνθρωπε ἰσόψυχέ μου", ὁ ἴσην μου ἔχων προαίρεσιν. καὶ πάλιν ἐὰν λέγηται ὅτι· "καὶ φάγῃ σταφυλὴν ὅσον ἐμπλήσεις ψυχήν", ψυχὴν ὧδε τὴν ὀρεκτικὴν λέγει δύναμιν. οὐ πάντα οὖν τὰ λεγόμενα τὰς ὑποκειμένας οὐσίας δηλοῖ, ἀλλ' ἔστιν ὅτε καὶ τὰ συμβεβηκότα αὐταῖς σημαίνει. συμβέβηκεν δὲ ἀνθρώπῳ τὸ γιγνώσκειν θεόν. διὸ γνῶσις οὐ λέγεταί ποτε ὁ ἄνθρωπος, ἀλλὰ γιγνώσκων. οὐχ ὁμωνυμεῖ ὧδε τὸ συμβεβηκὸς τῷ ὑποκειμένῳ. ὁ δὲ σωτὴρ λέγεται καὶ σοφὸς καὶ σοφία, καὶ γνῶσις καὶ γνῶσιν ἔχων, καὶ δικαιοσύνη καὶ δίκαιος, καὶ οὐ λέγω ὧδε συμβεβηκὸς καὶ ὑποκείμενον, ἀλλ' ἐκ παραλλήλου διὰ δύο ὀνομάτων τὸ αὐτὸ
σημαίνεται· ἐὰν γὰρ λέγω ὅτι ὁ σωτὴρ δικαιοσύνη ἐστίν, οὐχ ἕξιν αὐτὸν λέγω, οὐ διάθεσιν, καὶ ἐὰν λέγω αὐτὸν δίκαιον–"ὑμεῖς δὲ τὸν δίκαιον ἠρνήσασθε"–, οὐ τὸν ποιὸν λέγω, ἀλλὰ τὴν δικαιοσύνην. δίκαιον οὕτω καὶ ἐπὶ τοῦ θεοῦ καθόλου λέγομεν. οὐ λέγω τὸν θεὸν δίκαιον εἶναι τῷ μετέχειν δικαιοσύνης, ἀλλὰ τῷ χορηγεῖν δικαιοσύνην. καὶ ἡ ψυχὴ δὲ ἡ κατ' οὐσίαν οὐ δέχεται τὸ μᾶλλον καὶ τὸ ἧττον. ἐκείνη δὲ ἡ ψυχή, καθ' ἣν λέγονταί τινες καλόψυχοι, δέχεται. ἡ διάθεσις ἄρα ὁμωνύμως τῇ οὐσίᾳ "ψυ χὴ" καλεῖται. ἡ καρδία καὶ ὁ νοῦς ταὐτὸν σημαίνει· ὅταν γὰρ λέγῃ· "ὅπου ὁ θησαυρός, ἐκεῖ καὶ ἡ καρδία σου ἔσται", ἐκεῖ καὶ ὁ νοῦς σου. "μακάριοι οἱ καθαροὶ τῇ καρδίᾳ". ταὐτὸν οὖν ἐστιν εἰπεῖν νοῦν καὶ καρδίαν. οὐκ ἐπὶ πάντων δέ, ἀλλ' ἐπὶ τῶν ἀνθρώπων. ἴδε· ἡ τοῦ ἀνθρώπου ψυχὴ καὶ ὁ νοῦς ἀθάνατά ἐστιν.
Having purified your souls in your obedience to the truth." From this the other saying is also derived by a play on words: "But you, O man, equal in soul to me," that is, the one who has a purpose equal to mine. And again, if it is said, "and you shall eat a grape, as much as you would fill your soul," here he calls the appetitive power "soul." Not all things, then, that are spoken reveal the underlying substances, but sometimes they also signify the accidents belonging to them. And it is an accident of man to know God. Therefore man is never called "knowledge," but "one who knows." Here the accident is not homonymous with the subject. But the Savior is called both wise and wisdom, and both knowledge and one who has knowledge, and both righteousness and righteous; and here I do not speak of an accident and a subject, but by parallel expression the same thing is signified through two names. For if I say that the Savior is righteousness, I do not call him a habit or a disposition; and if I call him righteous—"but you denied the righteous one"—I do not mean the qualified one, but righteousness. It is in this way that we speak of God as righteous in general. I do not say that God is righteous by partaking of righteousness, but by supplying righteousness. And the soul according to substance does not admit of the more and the less. But that soul according to which some are called noble-souled does admit it. The disposition, then, is called "soul" homonymously with the substance. "Heart" and "mind" signify the same thing. For when he says, "Where your treasure is, there your heart will be also," there your mind will be also. "Blessed are the pure in heart." It is the same, then, to say "mind" and "heart." Not in all cases, however, but in the case of human beings. See: the soul of man and the mind are immortal.
εἰ ἀθάνατόν ἐστιν, ζητεῖται, ἢ ἕτερον καὶ ἕτερόν ἐστιν. καὶ ὁ ἁμαρτωλὸς δὲ ἀθάνατον ἔχων ψυχὴν οὐδέποτε ἀπόλλυται· οὐ γὰρ προσεκτέον τοῖς λέγουσιν ὅτι αἱ τῶν φαύλων ψυχαὶ εἰς τὸ μὴ ὂν καταστρέφουσιν, ὡς βούλονται παρ' Ἕλλησιν Στοϊκοί, παρὰ δὲ δῆθεν Χριστιανοῖς οἱ Ἱερακαῖται. ἀθάνατος οὖν ἐστιν ἡ ψυχὴ καὶ ἔχει φυσικὸν ζῆν καθ' ὃ κινεῖται. ἔστιν δὲ καὶ τὸν ἁμαρτωλὸν ἔχειν ταύτην τὴν ζωὴν καθ' ἣν ἀθάνατός ἐστιν. οὐ περὶ ταύτης νῦν τῆς ζωῆς τῆς φυσικῆς λέγει ὅτι· "ζήσονται αἱ καρδίαι αὐτῶν", ἀλλὰ κατὰ τὴν ζωὴν ἐκείνην, ἣν ὁ πιστεύων ἔχει καὶ ὁ γιγνώσκων τὸν θεὸν ἔχει. εἰ ζῶσιν αἱ καρδίαι εἰς τὸν αἰῶνα τοῦ αἰῶνος κατὰ τὴν μακαρίαν ζωήν, φανερὸν ὅτι καὶ καὶ κατὰ τὴν οὐσιώδη ζωὴν ἀεὶ μένουσιν, ἥτις κοινὴ ἁμαρτωλῶν καὶ σπουδαίων ἐστίν. καὶ ὥσπερ λέγω πάντας ὄψιν ἔχειν, ὅταν ζῷα ὦσιν ὄψιν ἔ χοντα, λέγω δὲ ὄψιν ἔχειν προηγουμένως τὸν καλῶς ὁρῶντα, οὐκ ἂν δὲ καλῶς ἐθεώρει, εἰ μὴ εἶχεν τὸ ὁρᾶν, καὶ πάλιν οὐκ ἂν κακῶς ἐθεώρει, εἰ μὴ εἶχεν τὸ ὁρᾶν. ἔχει τοίνυν καὶ ἡ ψυχὴ καὶ ἡ καρδία τὸ ζῆν ἀεί, κἂν φαύλη κἂν σπουδαία ᾖ. προλαμβάνει δὲ τὸ φυσικὸν ζῆν· οὐκ ἂν γὰρ ἠδύνατο κατὰ θεὸν ζῆν καὶ κατὰ πίστιν ζῆν, εἰ μὴ ἦν ἀθάνατος, εἰ μὴ εἶχεν ζωὴν οὐσιώδη. αἱ καρδίαι οὖν αὐτῶν τούτων τῶν φαγόντων καὶ ἐνπλησθέντων, τῶν φοβουμένων τὸν θεὸν καὶ αἰνούντων αὐτόν, ζήσονται οὐκ ἐπὶ ἕνα αἰῶνα, ἀλλ' "εἰς τὸν αἰῶνα τοῦ αἰῶνος". πλῆθος δὲ αἰώνων σημαίνεται· οὐ γὰρ εἶπεν· "εἰς τὸν αἰῶνα τοῦ αἰῶνος".
If it is immortal, it is asked whether it is one thing and another. And the sinner, having an immortal soul, never perishes; for one must not attend to those who say that the souls of the wicked are destroyed into non-being, as the Stoics among the Greeks wish, and among those supposedly Christians, the Hieracites. The soul, then, is immortal and has a natural life according to which it is moved. And it is also possible for the sinner to have this life according to which he is immortal. He does not now speak of this natural life when he says, "Their hearts shall live," but according to that life which the believer has and which the one who knows God has. If their hearts live forever and ever according to the blessed life, it is clear that they also always remain according to the essential life, which is common to sinners and to the virtuous. And just as I say that all have sight, when they are living beings having sight, and I say that the one who sees well has sight pre-eminently—and he would not see well if he did not have the faculty of seeing, and again he would not see badly if he did not have the faculty of seeing—so too the soul and the heart have the faculty of living always, whether it be wicked or virtuous. But natural life comes first; for it could not live according to God and live according to faith if it were not immortal, if it did not have essential life. Therefore the hearts of these very ones who have eaten and been filled, who fear God and praise him, shall live not for one age, but "forever and ever." For a multitude of ages is signified; for he did not say, "forever and ever.
καὶ ὥσπερ "σάββατα σαββάτων" λέγεται καὶ "ἐνιαυτὸς ἐνιαυτῶν" ὁ τοσαῦτα ἔτη ἔχων ὅσαι εἰσὶν ἡμέραι τοῦ ἐνιαυτοῦ, ζήσεται "εἰς τὸν αἰῶνα τοῦ αἰῶνος". μνησθήσονται καὶ ἐπιστραφήσονται πρὸς κύριον πάντα τὰ πέρατα τῆς γῆς. προφητεύει περὶ τῆς σωτηρίας πάντων τῶν ἀνθρώπων· δεῖ γὰρ ὑπαρχθῆναι ἐκεῖνο, περὶ οὗ πάλιν ἐν ἄλλῳ ψαλμῷ οὗτος ὁ ἅγιος λέγει· "πάντα τὰ ἔθνη, ὅσα ἐποίησας, ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιόν σου"· μὴ γὰρ ἐποίησεν ὁ θεὸς τὰ λογικά, ἵνα ἁμαρτάνωσιν, ἵνα ἀντιθέους ἀναστήσαντες τούτοις λατρεύωσιν, ἀλλὰ ἵνα θεὸν τιμῶσιν. καὶ ἐπεὶ ἡ πρόθεσις τοῦ πεποιηκότος αὕτη, ἐμεσολάβησεν δὲ πρόθεσις τῶν γεγενημένων, δεῖ τὴν τοῦ θεοῦ κρατῆσαι. ὅταν οὖν μνησθῇ, ἡμεῖς δὲ παρέχομεν τὴν αἰτίαν τοῦ μνησθῆναι· μνημονεύει γὰρ τῶν μνημονευόντων, ὡς γιγνώσκει τοὺς ἐπισταμένους. ὅταν ἡμεῖς μνησθῶμεν, τότε μνημονεύει ἡμῶν καὶ καλεῖ ἡμᾶς εἰς σωτηρίαν. τὸ "ἐπιστραφήσονται" δείκνυσιν ὅτι οὐδεὶς κατὰ οὐσίαν κακός ἐστιν, ἀλλὰ κατὰ προαίρεσιν. εἰ δὲ ἴσχυσεν τὸ κακὸν ἐλάσαι τὴν προαίρεσιν εἰς ἄλλο τι ἄλλως, ἰσχύσει τὸ ἀγαθὸν ἀνακαλέσασθαι αὐτὴν εἰς τὴν προτέραν κατάστασιν. καὶ προσκυνήσουσιν ἐνώπιον αὐτοῦ πᾶσαι αἱ πατριαὶ τῶν ἐθνῶν. μετὰ τὸ ἐπιστραφῆναι προσκυνοῦσιν. οὐ πρῶτον προσκυνοῦσιν, εἶτα ἐπιστρέφονται. προκοπὴν οὖν αὐτῶν σημαίνει. μέγα δέ ἐστιν τὸ ἐνώπιον θεοῦ προσκυνῆσαι. ἐκεῖνος ἐνώπιον αὐτοῦ προσκυνεῖ ὁ προσκυνῶν αὐτὸν ὡς δεῖ. λοιπὸν τὴν αἰτίαν· "ὅτι" αὐτοῦ ἐστιν "ἡ βασιλεία". βασιλείαν ὧδε λέγει οὐ τὴν ἀρχήν, ἀλλὰ τοὺς βασιλευομένους, καθ' ὃ
And just as "sabbaths of sabbaths" is said, and "a year of years" — the one having as many years as there are days in a year — he will live "unto the age of the age." All the ends of the earth will remember and turn to the Lord. He prophesies concerning the salvation of all human beings; for that must come to pass about which this same holy man again says in another psalm: "All the nations, as many as you have made, will come and worship before you"; for God did not make rational beings so that they might sin, so that having raised up adversaries they might serve them, but so that they might honor God. And since this is the purpose of the one who made them, but the purpose of those who have come to be has intervened, the purpose of God must prevail. When, then, he remembers, we supply the cause of the remembering; for he remembers those who remember, as he knows those who understand. When we remember, then he remembers us and calls us to salvation. The word "they will turn" shows that no one is evil by essence, but by choice. And if evil has had the strength to drive the choice in one way or another toward something else, good will have the strength to recall it to its former state. And all the families of the nations will worship before him. After turning, they worship. They do not first worship, then turn. He signifies, then, their progress. And it is a great thing to worship before God. That one worships before him who worships him as one ought. As for the reason: "for" his "is the kingdom." He calls kingdom here not the rule, but those who are ruled, according to which
λέγεται· "ἐν τῷ συναχθῆναι λαοὺς ἐπὶ τὸ αὐτὸ καὶ βασιλείας τοῦ δουλεύειν τῷ κυρίῳ". εἰ ἦσαν ἐκ κατασκευῆς φαῦλοι, ἄλλου ἦσαν. καὶ αὐτὸς δεσπόζει τῶν ἐθνῶν. ἐπεὶ αὐτοῦς ἐστιν ἡ βασιλεία καὶ αὐτὸς τὰ ἔθνη πεποίηκεν, καὶ δεσπότης αὐτῶν ἐστιν. πρὸς τὸν δεσπότην οὖν ἑαυτῶν ὑποστρέφουσιν. οὐ πλουτίζουσιν τὸν θεὸν ἐπιστρέψαντες· αὐτοῦ γάρ εἰσιν.
57 1–2 Κύριος ποιμανεῖ με, καὶ οὐδέν με ὑστερήσει. εἰς τόπον χλοῆς, ἐκεῖ με κατεσκήνωσεν. ἡ τοῦ ἀνθρώπου ψυχὴ διὰ πολλῶν ὀνομάτων σημαίνεται· λέγεται γὰρ εἶναι καὶ πρόβατον καὶ ἄνθρωπος καὶ φυτὸν καὶ ἄλλα πολλά, ὡς καὶ λίθος· ἐὰν γὰρ γράφῃ ὁ Πέτρος· "καὶ αὐτοὶ ὡς λίθοι ζῶντες ἀνοικοδομεῖσθε", λίθους λέγει τοὺς ἀνθρώπους. οὐδὲν δὲ τούτων κατ' οὐσίαν ὑπάρχει ὁ ἄνθρωπος, ὥστε ἀλληγορικῷ τρόπῳ πάντα περὶ αὐτοῦ ἐκλαβεῖν προσήκει. αὐτὴ ἡ ψυχὴ αὐξάνει καὶ πληθύνεται οὐ κατ' οὐσίαν, ἀλλὰ κατὰ πρακτικὸν καὶ θεωρηματικὸν βίον. διανοητικὴν ἔχει ἀρετήν, πρακτικὴν δύναται κατορθῶσαι. λέγεται γοῦν προκοπὴ τῆς ψυχῆς ὡς ἀνθρώπου· ὁτὲ μὲν γὰρ ὀνομάζεται νήπιον, ὁτὲ παῖς, ὁτὲ νεανίσκος, ὁτὲ ἀνήρ. καὶ ταῦτα οὐκ ἐπὶ τῶν χαρακτήρων τοῦ σώματος ἢ τῶν ἡλικιῶν λαμβάνομεν· ψυχὴ γὰρ οὐ μεθηλικιοῦται εἰ μὴ κατὰ ἀρετήν, κατὰ προκοπήν, κατὰ βελτίωσιν. εἰσίν τινες οὖν νήπιοι οὐκ ἄλλῃ τροφῇ δυνάμενοι βελτιοῦσθαι ἢ γάλακτι. γράφει γοῦν ὁ ἀπόστολος· "γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα". καὶ Πέτρος· "ὡς ἀρτιγέννητα βρέφη τὸ λογικὸν ἄδολον γάλα ἐπιποθήσατε". λογικὸν δὲ γάλα οὐ τὸ αἰσθητόν ἐστιν, οὐ τὸ σωματικόν, ἀλλ' ἡ κατάλληλος τῇ λογικῇ οὐσίᾳ τροφή.
It is said: "when peoples are gathered together and kingdoms, to serve the Lord." If they were evil by constitution, they would belong to another. And he himself is master of the nations. Since the kingdom is his and he himself has made the nations, he is also their master. Therefore they turn back to their own master. They do not enrich God by turning back; for they are his.
57 1–2 The Lord will shepherd me, and nothing will be lacking to me. In a place of green pasture, there he settled me. The soul of man is signified by many names; for it is said to be both a sheep and a man and a plant and many other things, as also a stone; for when Peter writes, "and you yourselves as living stones are being built up," he calls men stones. But none of these is man in essence, so that it is fitting to take all things concerning him in an allegorical manner. The soul itself grows and is multiplied not in essence, but in the practical and contemplative life. It has intellectual virtue, and is able to achieve practical power. At any rate, the progress of the soul is spoken of as of a man; for sometimes it is called an infant, sometimes a child, sometimes a young man, sometimes a man. And we do not take these things in reference to the features of the body or of the ages; for the soul does not advance in age except in virtue, in progress, in improvement. There are some, then, who are infants, able to be improved by no other food than milk. At any rate the apostle writes: "I gave you milk to drink, not solid food." And Peter: "as newborn babes, desire the rational, guileless milk." And the rational milk is not the perceptible, not the bodily, but the nourishment suited to the rational essence.
καὶ Ἑβραίοις οὖν ἐπιστέλλει ὁ ἀπόστολος λέγων· "καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον"–πολλῷ γὰρ χρόνῳ ἦσαν ἀνατραφέντες ἐν ταῖς γραφαῖς–"πάλιν χρείαν ἔχετε τοῦ διδάσκεσθαι ὑμᾶς, τίνα τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ θεοῦ". ὀφείλοντες εἶναι διδάσκαλοι αὐτοὶ ἄλλοις προσάγειν τελείαν διδασκαλίαν εἰς τοσοῦτον ἐσμικρύνθητε κατὰ τὸν ἔσω ἄνθρωπον ὡς νήπιοι εἶναι γάλακτος. γάλα δὲ λέγει τὴν ἀρχὴν τῶν λογίων τοῦ θεοῦ, τοὺς εἰσαγωγικοὺς λόγους, τοὺς στοιχειώδεις. καὶ λέγει· "πᾶς ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστιν". οὐκ ἔχει τὸν λόγον τῆς δικαιοσύνης. "διὸ ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον ἐπὶ τὴν τελειότητα φερώμεθα". ἄφετε τὸν στοιχειώδη λόγον· ἀρχὴ γὰρ τῆς τοῦ Χριστοῦ διδασκαλίας ἐστίν. ἐνεχθῶμεν ἐπὶ τὴν τελειότητα, ἵν' οὕτω τέλειοι γεγενημένοι τέλειοι Χριστοῦ ἀκροαταὶ δυνώμεθα εἶναι· "σοφίαν" γὰρ "λαλοῦμεν ἐν τοῖς τελείοις". λέγεταί ποτε ἡ ψυχή, ὡς εἶπον ἤδη, καὶ πρόβατον. ὅταν πρόβατον ᾖ, χλοῆς χρῄζει, οὐ κρεῶν, οὐ τῶν σαρκῶν Ἰησοῦ, οὐκ ἄρτου. οὔπω δὲ δύναται τούτων τῶν τροφῶν ἢ ὄρεξιν ἔχειν ἢ διοικεῖν αὐτάς, κἂν προσαχθῶσιν αὐτῷ. χρῄζει βοτάνης· βοτάνης δὲ πνευματικῆς. ποτὲ καὶ φυτὸν λέγεται καὶ δεῖται ὑετοῦ, χρῄζει γεωργικῆς τέχνης, ἵνα αὐξήσασα τέλειον καρπὸν ἀγάγῃ καὶ εἴ58 πῃ· "ἐγὼ δὲ ὡσεὶ ἐλαία κατάκαρπος ἐν τῷ οἴκῳ τοῦ θεοῦ. καὶ ἐνταῦθα τοίνυν τὴν προβατώδη κατάστασιν τὴν ὡσανεὶ ἀλογωτέραν μετὰ πραότητός τε καὶ εὐσταθείας σημαίνει διὰ τοῦ φάναι· "κύριος ποιμαίνει με, καὶ οὐδέν με ὑστερήσει".
And so the apostle also writes to the Hebrews, saying: "For indeed, though by this time you ought to be teachers"—for over a long time they had been nurtured in the Scriptures—"you again have need that someone teach you what are the elements of the beginning of the oracles of God." Though you ought to be teachers and to bring perfect teaching to others, you have been diminished to such an extent in the inner man as to be infants needing milk. And he calls milk the beginning of the oracles of God, the introductory words, the elementary ones. And he says: "Everyone who partakes of milk is unskilled in the word of righteousness, for he is an infant." He does not have the word of righteousness. "Therefore, leaving the word of the beginning of Christ, let us be carried on to perfection." Leave the elementary word, for it is the beginning of the teaching of Christ. Let us be carried on to perfection, so that having thus become perfect we may be able to be perfect hearers of Christ; for "we speak wisdom among the perfect." The soul, as I have already said, is sometimes also called a sheep. When it is a sheep, it needs grass, not meat, not the flesh of Jesus, not bread. Nor can it yet have a desire for these foods or manage them, even if they are set before it. It needs vegetation—and spiritual vegetation. Sometimes it is also called a plant and needs rain; it needs the farmer's skill, so that having grown it may bear perfect fruit and perhaps say: "But I am like a fruitful olive tree in the house of God." And here, then, he signifies the sheep-like condition, the one that is, as it were, more irrational, together with gentleness and stability, by saying: "The Lord shepherds me, and nothing will be lacking to me.
ἀκαθυστέρητός εἰμι, ἀκαθυστέρητος δὲ ὡς πρόβατον. ὡς εἰ καὶ βρέφος λέγοι ὅτι· "τρέφει με ἡ τροφός, καὶ οὐδέν με ὑστερήσει", δηλονότι τῶν νηπιωδῶν τροφῶν. ἑρμηνεύων λέγει· "εἰς τόπον χλοῆς, ἐκεῖ με κατεσκήνωσεν". ἔστιν διδασκαλία χλοώδης προβάτοις ἁρμόζουσα. καὶ τάχα οὐκ ἄλλη ἐστὶν αὕτη τῆς τοῦ Χριστοῦ φωνῆς· λέγει γάρ· "τὰ πρόβατα τὰ ἐμὰ τῆς ἐμῆς φωνῆς ἀκούουσιν". οἱ Χριστοῦ μαθηταὶ οἱ τέλειοι κατὰ τὴν παίδευσιν αὐτοῦ
γεγενημένοι οὐκέτι πρόβατα ὄντες οὐ φωνῆς ἀκούουσιν, ἀλλὰ διδασκάλῳ αὐτῷ χρῶνται· "ὑμεῖς" γὰρ "φωνεῖτέ με· ὁ κύριος καὶ ὁ διδάσκαλος, καὶ καλῶς λέγετε· εἰμὶ γάρ". "εἰς τόπον" οὖν "χλοῆς, ἐκεῖ με κατεσκήνωσεν". οὐ "κατοίκισεν", ἀλλὰ "κατεσκήνωσεν". ἡ σκηνὴ δὲ προκοπὴν σημαίνει· "διελεύσομαι ἐν τόπῳ σκηνῆς θαυμαστῆς ἕως τοῦ οἴκου τοῦ θεοῦ". ὁ προκόπτων οἰκίαν ἔχει φορητήν, αὐτὴν τὴν ἀρετήν. ὅταν δὲ ἐπ' αὐτὸ τὸ τέρμα καὶ τὸ τέλος αὐτῆς φθάσῃ, οὐκέτι κατασκηνοῖ, ἀλλὰ κατοικεῖ. ταύτην ὁ ἅγιος ἐπιστάμενος τὴν μεγαλειότητα καὶ τὴν προκοπὴν ἔλεγεν· "μίαν ᾐτησάμην παρὰ κυρίου, ταύτην ἐκζητήσω· τοῦ κατοικεῖν με ἐν οἴκῳ κυρίου" –οὐ παροικεῖν–"πάσας τὰς ἡμέρας τῆς ζωῆς μου". ἔχει δὲ καὶ ὁ εἰσαγόμενος ζωὴν καὶ ὁ προκόπτων καὶ ὁ τελειούμενος. διὸ πλῆθος οἶδεν ζωῶν ὁ λέγων· "κρεῖττον τὸ ἔλεός σου ὑπὲρ ζωάς"· ἐν ὁποίᾳ γὰρ ἐὰν γένωμαι ζωῇ, ἐλέῳ σου κατέχομαι καὶ βοηθοῦμαι. 2–3 ἐπὶ ὕδατος ἀναπαύσεως ἐξέθρεψέν με, τὴν ψυχήν μου ἐπέστρεψεν. ὡδήγησέν με ἐπὶ τρίβους δικαιοσύνης. πόμα ἐστὶν κατάλληλον τὸ ὕδωρ τοῖς προβάτοις.
I am not left behind, and I am not left behind as a sheep. It is as if one were to say even of an infant: "The nurse feeds me, and nothing will be lacking to me"—evidently of the foods suited to infancy. Interpreting, he says: "In a place of green grass, there he made me to dwell." There is a grassy teaching suited to sheep. And perhaps this is none other than the voice of Christ; for he says: "My sheep hear my voice." The disciples of Christ, having become perfect through his instruction, are no longer sheep, and do not hear a voice, but have him himself as teacher; for "you call me"—he says—"Lord and Teacher, and you speak rightly; for so I am." "In a place," then, "of green grass, there he made me to dwell." Not "he settled me," but "he made me to dwell"—for the tent signifies progress: "I will pass through the place of the wondrous tent until the house of God." He who is making progress has a portable house—virtue itself. But when he reaches the very goal and end of it, he no longer dwells in a tent, but has his settled dwelling. The saint, knowing this greatness and progress, said: "One thing I asked of the Lord, this I will seek: to dwell in the house of the Lord"—not to sojourn as a stranger—"all the days of my life." And he who is being led in has a life, and he who is making progress, and he who is being perfected. Therefore he who says, "Your mercy is better than lives," knows a multitude of lives; for in whatever life I may be, I am held and helped by your mercy. 2–3 He fed me on the water of rest, he converted my soul. He guided me on the paths of righteousness. Water is a drink suited to sheep.
οἱ νομὴν προσφερόμενοι καὶ τρεφόμενοι ὕδατι ποτίζονται οὐκ οἴνῳ ἔνθα γὰρ ἄρτος, ἐκεῖ καὶ ὁ οἶνος ὀνομάζεται· "ἄρτος στηρίζει καρδίαν ἀνθρώπου"– τελεία δὲ τροφὴ διὰ τοῦ ἄρτου δηλοῦται–, "καὶ οἶνος εὐφραίνει καρδίαν ἀνθρώπου". ἔνθα οὖν χλοή, ἐκεῖ καὶ τὸ ὕδωρ, καὶ ὅπου ἄρτος, εὑρίσκεται καὶ οἶνος. ἡ δὲ εὐωχία ἡ τελεία ἐξ ἄρτου καὶ οἴνου συνπληροῦται· ἡ γὰρ προβατώδης κατάστασις ἐκ χλοῆς καὶ ὕδατος βοηθεῖται. δύναται τὸ "ὕδωρ τῆς ἀναπαύσεως" εἰρῆσθαι διὰ τὸ μὴ κάμνειν τὸν ἀρυόμενον αὐτό· "ὁ πίνων" γὰρ "ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω", ἕξει "πηγὴν ἁλλομένην εἰς ζωὴν αἰώνιον". οὐ κάτω ὂν τὸ ὕδωρ ἀνιμᾶται, ἀλλ' αὐτὸ ἁλλόμενον ἔρχεται πρὸς τὸν πίνοντα. ὅθεν "ὕδωρ ἀναπαύσεώς" ἐστιν. τοῦτο τὸ ὕδωρ πρὸς τῷ τρέφειν καὶ καθαίρει. καὶ ἐπεὶ ἡ ψυχὴ καθαιρομένη ἀποβάλλει τὴν ἁμαρτίαν– αὕτη γὰρ "ταλάντῳ μολίβδου" παρεβάλλετο–, ἀνάπαυσιν παρέχει τὸ ὕδωρ. ἀμφότερα ἐκβάλλει καὶ τὸ δίψος καὶ τὸν ῥύπον. εἶτ', ἐπεὶ περὶ ποιμάνσεως καὶ χλοῆς καὶ ὕδατος μνημονεύει, εὐθέως μετάγει εἰς τὸν ἔσω ἄνθρωπον τὸν λόγον καὶ λέγει· "τὴν ψυχήν μου ἐπέστρεψεν". τῇ ἐπιστροφῇ ἡ μεταβολὴ δηλοῦται. οὐκέτι πρόβατον μένω, οὐκέτι ὑπὸ ποι μένα εἰμί, οὐχ ὕδατος ὄρεξιν ἔχω. "τὴν ψυχήν μου ἐπέστρεψεν". τί δὲ ὑπῆρκται ἐπιστραφείσῃ τῇ ψυχῇ μου; "ὡδήγησεν" αὐτὴν ὁ θεὸς "ἐπὶ τρίβους δικαιοσύνης". αἱ τρίβοι τῆς δικαιοσύνης αἱ κατ' εἶδός εἰσιν ἀρεταὶ ἢ αἱ πράξεις τῶν ἀρετῶν. πολλαχοῦ τῶν θείων παιδευμάτων τὸ τῆς δικαιοσύνης ὄνομα τὴν καθόλου ἀρετὴν σημαίνει· ἔστιν μὲν γὰρ καὶ εἰδ̣ικὴ ἀρετὴ οὕτω καλουμένη δικαιοσύνη.
Those who are offered pasture and are nourished are given water to drink, not wine. For where there is bread, there also wine is named: "Bread strengthens the heart of man"—and perfect food is signified through the bread—"and wine gladdens the heart of man." Where, then, there is green grass, there also is water; and where there is bread, wine is found as well. And the perfect feast is fulfilled from bread and wine; for the sheep-like condition is helped by grass and water. The "water of rest" can be spoken of because the one who draws it does not grow weary; for "the one who drinks from the water that I will give" will have "a spring leaping up into eternal life." The water is not drawn up as though it were below, but it comes leaping of itself to the one who drinks. Hence it is "water of rest." This water, besides nourishing, also cleanses. And since the soul, being cleansed, casts off sin—for this soul was compared to "a talent of lead"—the water provides rest. It casts out both thirst and filth. Then, since he has made mention of shepherding and grass and water, he immediately transfers the discourse to the inner man and says: "He converted my soul." By the conversion the change is signified. I no longer remain a sheep, I am no longer under a shepherd, I no longer have a craving for water. "He converted my soul." And what has been granted to my soul when it was converted? God "guided" it "on the paths of righteousness." The paths of righteousness are the virtues according to species, or the actions of the virtues. In many places of the divine teachings the name of righteousness signifies the virtue as a whole; for there is also a specific virtue that is thus called righteousness.
ἐὰν λέγωμεν ὅτι τέσσαρές εἰσιν αἱ γενικαὶ ἀρεταὶ, ἀνδρεία, δικαιοσύνη, σωφροσύνη, φρόνησις, ἡ μία τῶν ἀρετῶν σημαίνεται διὰ τοῦ "δικαιοσύνη". καὶ ὅταν λέγῃ ὅτι· "καὶ ὑμεῖς, οἱ δεσπόται, τὴν ἰσότητα καὶ τὸ δίκαιον", ὧδε τὸ κατ' ἀξίαν δίκαιον σημαίνεται. καὶ ὅταν λέγῃ ὅτι· "στάθμια δίκαια καὶ ζυγὸν δίκαιον", ποιητικὸν δικαιοσύνης μνημονεύει. καὶ παρονομάζει ἀπ' αὐτῆς τὸ δίκαιον τὸ κατ' ἀξίαν ἀπονεμητικὸν καὶ τὸ ὡς λέγο̣υ̣σ̣ιν ἐπανορθωτικόν· διττῶς γὰρ ἡ δικαιοσύνη λέγεται ἤτοι ἐπανορθωτικὴ ἢ τοῦ κατ' ἀξίαν ἀπονεμητική. τοῦτο οὖν ἐπανορθωτικὸν λέγεται δίκαιον καὶ ἵνα ἀπὸ τῶν γραφῶν αὐτὸ παραστήσω· προστάττει ὁ νόμος· "ὀδόντα ἀντὶ ὀδόντος καὶ ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ". ὁ βίᾳ ἐπελθών τινι καὶ ἐκκόψας αὐτοῦ τὸν ὀφθαλμὸν ἥδεται ἀμυνόμενος ἐχθρόν. ὁ ἀφαιρεθεὶς τὸν ὀφθαλμὸν λυπεῖται ἢ τὸν ὀδόντα. δίδωσιν ὁ θεὸς νόμος τὸ αὐτὸ παθεῖν τὸν κακῶς προσδια τεθεικότα. καὶ ἀπὸ τῆς ἡδονῆς αὐτοῦ ἀφαίρεσις γίνεται καὶ προστίθεται τῷ ὀδυνωμένῳ διὰ τὸ παθεῖν τὰ ἐπίπονα, καὶ γίνεται ἰσότης. τοῦτο οὖν ἐπανορθωτικὸν λέγεται δίκαιον. τὸ διανεμητικὸν οὐκ ἐν τῇ ἰσότητι τῆς φύσεως τοῦ πρ̣άγματος φαίνεται, ἀλλ' ἐν τῇ ἀναλογίᾳ τῆς διανομῆς. τρίβοι οὖν δικαιοσύνης
If we say that there are four generic virtues—courage, justice, temperance, and prudence—one of the virtues is signified by "justice." And when he says, "And you, masters, [show] equality and justice," here the justice that is according to desert is signified. And when he says, "Just weights and a just balance," he mentions that which produces justice. And from it he derives the name "just," meaning that which distributes according to desert and, as they say, that which is corrective; for justice is spoken of in two ways: either corrective or distributive according to desert. This corrective justice is therefore called just, and so that I may establish it from the Scriptures: the law commands, "An eye for an eye and a tooth for a tooth." He who by force attacks someone and gouges out his eye takes pleasure in avenging himself on an enemy. He who has been deprived of an eye or a tooth is grieved. The law of God grants that the one who has done evil to another suffer the same. And a removal is made from his pleasure, and it is added to the one who is in pain because he suffered distressing things, and equality results. This, then, is called corrective justice. Distributive justice is not seen in the equality of the nature of the matter, but in the proportion of the distribution. Tracks of justice, therefore
εἰσὶν αἱ κατημαξευμέναι ὁδοὶ αὐτῆς, αἱ πεπατημέναι ὑπὸ πολλῶν. δύνανται δὲ καὶ τρίβοι δικαιοσύνης εἶναι αἱ πρακτικαὶ τῆς δικαιοσύνης ἐνέργειαι· τότε γὰρ μάλιστα πατεῖται καὶ τρίβεται ἡ δικαιοσύνη, ὅταν πράττηται. ὅτι δὲ ἡ πρακτικὴ ἀρετὴ σημαίνεται τούτῳ τῷ ὀνόματι τῆς δικαιοσύνη̣ς, πιστοῦται ἐκ τούτου· "πορευόμενος ἄμωμος καὶ ἐργαζόμενος δικαιοσύνην, λαλῶν ἀλήθειαν ἐν καρδίᾳ αὐτοῦ, ὃς οὐκ ἐδόλωσεν ἐν γλώςσῃ αὐτοῦ καὶ οὐκ ἐποίησεν τῷ πλησίον αὐτοῦ κακόν". καὶ μεθ' ὁλίγα· "ὁ ποιῶν ταῦτα οὐ μὴ σαλευθῇ εἰς τὸν αἰῶνα". θεωρεῖς ὅτι τὰ εἴδη τῆς ἀρετῆς πάντα συναγαγὼν εἰς ταὐτὸν γενικῶς εἶπεν αὐτὴν δικαιοσύνην. "ὡδήγησέν με" οὖν "ἐπὶ τρίβους δικαιοσύνης". καὶ οἱ πρὸ τοῦ νόμου τοῦ γραπτοῦ ταύτην ὥδευσαν τὴν δικαιοσύνην. περὶ οὖν τοῦ Ἀβραὰμ εἴρηται ὅτι "ἐφύλαξεν πάντα τὰ δικαιώματα καὶ προστάγματα" τοῦ κυρίου. καίτοι οὔπω ἦν δοθέντα, ἀλλ' ἐφύλαξεν αὐτά, κατ' αὐτὰ ἔζη. καὶ ὁ Ἅβελ οὖν ἐπὶ δικαιοσύνῃ μαρτυρεῖται. ἡ ἐπιστροφὴ οὖν τῆς ψυχῆς ἡ ὅδευσίς ἐστιν ἡ ἐπὶ τὰς τρίβους τῆς δικαιοσύνης ἀπάγουσα, ἵνα μηκέτι ᾖν πρόβατον. ὡδήγησέν με ἐπὶ τρίβους δικαιοσύνης ἕνεκεν τοῦ ὀνόματος αὐτοῦ. οὐ τοσοῦτον διὰ τὴν ἐμὴν ἀξίαν, ὅσον διὰ τὴν ἑαυτοῦ προσηγορίαν τοῦτό μ̣οι παρ̣έσ̣χ̣εν· κἂν γάρ τις τρέχῃ ἐπὶ τὰ καλά, κἂν πόθον αὐτῶν ἔχῃ, ἐὰν μὴ ἐλεήσῃ θεός, οὐκ ἀνύεται τὰ σπουδαζόμενα. αὐτίκα γοῦν καὶ ἐν τῷ ἑκατὸν ὀκτωκαίδεκα ψαλμῷ λέγεται· "ὁδὸν ἐντολῶν σου ἔδραμον, ὅταν ἐπλάτυνας τὴν καρδίαν μου". σοῦ πλατύναντος τὴν καρδίαν μου καὶ εὖρος τῇ νοήσει μου δεδωκότος ἔδραμον τὴν ὁδὸν τῶν ἐντολῶν σου.
Her ways are well-trodden roads, trodden by many. And the practical activities of justice can also be paths of justice; for justice is especially trodden and worn as a path when it is practiced. That practical virtue is signified by this name of justice is confirmed from this: "He who walks blamelessly and works justice, speaking truth in his heart, who has not deceived with his tongue and has not done evil to his neighbor." And a little later: "He who does these things shall never be shaken." You see that, having gathered all the forms of virtue into one, he called it generically justice. "He led me," then, "in the paths of justice." And those before the written law walked this justice. Concerning Abraham, then, it is said that "he kept all the statutes and commandments" of the Lord. And yet they had not yet been given, but he kept them, he lived according to them. And Abel too is testified to for justice. The conversion of the soul, then, is the journey that leads away onto the paths of justice, so that it may no longer be a sheep. "He led me in the paths of justice for the sake of his name." Not so much because of my worth as because of his own name did he grant me this; for even if someone runs toward good things, even if he has a longing for them, unless God has mercy, the things he strives for are not accomplished. For instance, indeed, in the one hundred eighteenth psalm it is said: "I ran the way of your commandments, when you enlarged my heart." When you enlarged my heart and gave breadth to my understanding, I ran the way of your commandments.