3

doing? For do not look at the present situation, but consider that then for the first time man saw that one dead, and he was filled with much dread, and with much turmoil. But yet with this God also devised the things of consolation; for He did not wish only for the fear of death to be increased, but also for man to reap some comfort. What comfort was this? That which comes from the resurrection. But He did not give it immediately, but immediately He opened up the hopes of it dimly and as in a riddle. For when the fear was well increased, and it had shaken the mind of man, and it was shown what death was, how heavy and burdensome and oppressive, not only from the sight that then occurred, but also from the things after the sight, the worms, the stench, the discharge, the dust, all the other things that attend a dead body; when, therefore, the fear was increased, and had shaken the mind, see how He then introduces the hope of the resurrection, dim and unclear, but He introduces it nonetheless. For Enoch, who came after these things, He did not permit to die; and Paul says, "By faith Enoch was translated that he should not see death, and was not found, because God had translated him." He translated him, and did not permit him to die; yet for the time being He did not make him immortal, so as not to dissolve the fear, but he remains not having died, yet he is not immortal, but in his mortal body He granted a length of life; opening up, as I said, dimly the hopes before the resurrection. For this very reason He also permitted the first righteous man to die; for along with the aforementioned reason, one would not be wrong in stating this one also. What is this? That of the resurrection. For since death was not to hold sway perpetually, for this reason He caused its first foundation and first root to be fixed in a righteous man, so that the foundation might be made unsound.

For just as sin is the food of death, so righteousness is the undoing and destruction of death. He permitted, therefore, the first one who was to die to be righteous, speaking to us from the beginning, and suggesting good hopes and showing that He will not allow our race to remain in death; for which reason He laid for it a more unsound foundation.

3. Then after Enoch, in the case of Noah, again in another way a vision of resurrection

He showed us. For in what way was Noah, shut up in so great a depth and darkness and prison, better off than the dead? But yet those boundless seas, which covered the tops of the mountains, did not submerge the one in the ark; but as if rising from the dead, so Noah then came out from that long storm, showing the vision of the resurrection in his own salvation. Again after him (for as time went on, the images of the resurrection were shown more clearly) He also did this same thing in the case of Jonah. For the three days in the whale were a symbol 63.476 of the three days in death, and the release from the whale was a pre-proclamation of the resurrection of the Lord's body; for which reason He himself said, "This generation seeks a sign, and no sign will be given to it, except the sign of Jonah; for just as Jonah was in the belly of the whale for three days and three nights, so will the Son of Man be in the heart of the earth for three days and three nights." And one would not be wrong to call the birth of Isaac a type of the resurrection.

For this very reason Paul also, having recounted the things concerning his birth from the barren woman, and having said that his father against hope believed in hope, and that "not being weak in faith, he considered his own body as good as dead and the deadness of Sarah's womb;" "but he did not waver through unbelief regarding the promise of God, but was strengthened in his faith, giving glory to God," and being fully persuaded that what

3

πράττοντα; Μὴ γὰρ δὴ τὴν παροῦσαν κατάστασιν ἴδῃς, ἀλλ' ἐννόησον, ὅτι τότε πρῶτον ἐκεῖνον νεκρὸν εἶδεν ὁ ἄνθρωπος, καὶ πολλοῦ μὲν τοῦ δέους, πολλῆς δὲ ἐπληροῦτο τῆς ταραχῆς. Ἀλλ' ὅμως μετὰ τούτου καὶ τὰ τῆς παρακλήσεως ἐπενόησεν ὁ Θεός· οὐδὲ γὰρ τὸν φόβον αὐξηθῆναι τοῦ θανάτου μόνον ἠβούλετο, ἀλλά τινα καὶ παραμυθίαν τὸν ἄνθρωπον καρπώσασθαι. Ποίαν δὴ ταύτην; Τὴν ἀπὸ τῆς ἀναστάσεως. Ἀλλ' εὐθέως μὲν αὐτὴν οὐκ ἔδωκεν, εὐθέως δὲ αὐτῆς τὰς ἐλπίδας ἀμυδρῶς καὶ ὡς ἐν αἰνίγματι διήνοιξεν. Ἐπειδὴ γὰρ ὁ φόβος ηὐξήθη καλῶς, καὶ τοῦ ἀνθρώπου τὴν διάνοιαν κατέσεισε, καὶ ἐδείχθη τί ποτε ἦν ὁ θάνατος, πῶς βαρὺ καὶ ἐπαχθὲς καὶ φορτικὸν, οὐκ ἀπὸ τῆς ὄψεως τῆς τότε γενομένης μόνον, ἀλλὰ καὶ ἀπὸ τῶν μετὰ τὴν ὄψιν, τῶν σκωλήκων, τῆς δυσωδίας, τοῦ ἰχῶρος, τῆς τέφρας, τῶν ἄλλων ἁπάντων τῶν τῷ νεκρῷ παρακολουθούντων σώματι· ἐπειδὴ οὖν ὁ φόβος ηὐξήθη, καὶ κατέσεισε τὴν διάνοιαν, ὅρα πῶς καὶ τὴν ἀπὸ τῆς ἀναστάσεως εἰσάγει λοιπὸν ἐλπίδα, ἀμυδρὰν μὲν καὶ ἀσαφῆ, εἰσάγει δὲ οὖν ὅμως. Τὸν γὰρ Ἐνὼχ μετὰ ταῦτα γενόμενον οὐκ ἀφῆκεν ἀποθανεῖν· καί φησι Παῦλος· Πίστει Ἐνὼχ μετετέθη τοῦ μὴ ἰδεῖν θάνατον, καὶ οὐχ ηὑρίσκετο, διότι μετέθηκεν αὐτὸν ὁ Θεός. Μετέθηκεν, καὶ οὐκ ἀφῆκεν ἀποθανεῖν· οὐ μὴν ἀθάνατον τέως ἐποίησεν, ὥστε μὴ ἐκλῦσαι τὸν φόβον, ἀλλὰ μένει μὲν οὐκ ἀποθανὼν, οὐ μήν ἐστιν ἀθάνατος, ἀλλ' ἐν τῷ θνητῷ σώματι μῆκος ζωῆς ἐχαρίσατο· παρανοίγων, ὡς εἶπον, ἀμυδρῶς πρὸ τῆς ἀναστάσεως τὰς ἐλπίδας. ∆ιά τοι τοῦτο καὶ πρῶτον δίκαιον συνεχώρησεν ἀποθανεῖν· μετὰ γὰρ τῆς εἰρημένης αἰτίας οὐκ ἄν τις ἁμάρτοι καὶ ταύτην εἰπών. Ποίαν δὴ ταύτην; Τὴν τῆς ἀναστάσεως. Ἐπειδὴ γὰρ οὐκ ἔμελλε διηνεκῶς ὁ θάνατος κρατεῖν, διὰ τοῦτο τὸν πρῶτον αὐτοῦ θεμέλιον καὶ τὴν πρώτην ῥίζαν ἐν δικαιώματι παγῆναι ἐποίησεν, ἵνα σαθρὸς ὁ θεμέλιος γένηται.

Ὥσπερ γὰρ ἁμαρτία θανάτου τροφὴ, οὕτω δικαιοσύνη θανάτου ἀναίρεσις καὶ ἀφανισμός. Συνεχώρησε τοίνυν τὸν πρῶτον μέλλοντα τελευτᾷν δίκαιον εἶναι, ἐκ προοιμίων ἡμῖν διαλεγόμενος, καὶ χρηστὰς ὑποφαίνων ἐλπίδας καὶ δεικνὺς, ὅτι οὐκ ἀφήσει τὸ γένος ἡμῶν ἐναπομεῖναι τῇ τελευτῇ· διὸ δὴ καὶ σαθρότερον κατεβάλετο αὐτῷ τὸν θεμέλιον.

γʹ. Εἶτα μετὰ τὸν Ἐνὼχ ἐπὶ τοῦ Νῶε ἑτέρῳ πάλιν τρόπῳ ἀναστάσεως ὄψιν

ἡμῖν ἔδειξε. Τί γὰρ τῶν τετελευτηκότων ἄμεινον διέκειτο ἐν τοσούτῳ βυθῷ καὶ σκότῳ καὶ δεσμωτηρίῳ κατακεκλεισμένος ὁ Νῶε; Ἀλλ' ὅμως τὰ πελάγη ἐκεῖνα τὰ ἄπειρα, τὰ καλύψαντα τὰς κορυφὰς τῶν ὀρῶν, τὸν ἐν τῇ κιβωτῷ οὐ κατεπόντισεν· ἀλλ' ὥσπερ ἐκ θανάτου ἀναστὰς, οὕτως ἐκ τοῦ μακροῦ χειμῶνος ἐξῄει τότε ἐκείνου ὁ Νῶε, τῆς ἀναστάσεως τὴν ὄψιν ἐπὶ τῆς οἰκείας δεικνὺς σωτηρίας. Πάλιν μετ' ἐκεῖνον (ὅσῳ γὰρ ὁ χρόνος προῄει, τοσούτῳ τρανότεραι καὶ αἱ εἰκόνες τῆς ἀναστάσεως ἐδείκνυντο) καὶ ἐπὶ τοῦ Ἰωνᾶ τὸ αὐτὸ τοῦτο εἰργάσατο. Αἱ γὰρ τρεῖς ἡμέραι αἱ ἐν τῷ κήτει τῶν τριῶν ἡμερῶν τῶν ἐν τῷ θανάτῳ σύμβολον 63.476 ἦσαν, καὶ ἡ ἀπαλλαγὴ τοῦ κήτους τῆς ἀναστάσεως τοῦ ∆εσποτικοῦ σώματος προανακήρυξις ἦν· διὸ καὶ αὐτὸς ἔλεγε, Σημεῖον ἐπιζητεῖ ἡ γενεὰ αὕτη, καὶ σημεῖον οὐ δοθήσεται αὐτῇ, εἰ μὴ τὸ σημεῖον τοῦ Ἰωνᾶ· ὥσπερ γὰρ Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας ἐποίησεν· οὕτως ἔσται ὁ Υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας. Καὶ τὴν γέννησιν δὲ τοῦ Ἰσαὰκ οὐκ ἄν τις ἁμάρτοι ἀναστάσεως τύπον προσειπών.

∆ιά τοι τοῦτο καὶ ὁ Παῦλος διηγησάμενος τὰ κατὰ τὰς γονὰς αὐτοῦ ἀπὸ τῆς στείρας, καὶ εἰπὼν ὅτι ὁ πατὴρ αὐτοῦ παρ' ἐλπίδα ἐπ' ἐλπίδι ἐπίστευσε, καὶ ὅτι Μὴ ἀσθενήσας τῇ πίστει, κατενόησε τὸ ἑαυτοῦ σῶμα νενεκρωμένον καὶ τὴν νέκρωσιν τῆς μήτρας Σάρας· εἰς δὲ τὴν ἐπαγγελίαν τοῦ Θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ, ἀλλ' ἐνεδυναμώθη τῇ πίστει, δοὺς δόξαν τῷ Θεῷ, καὶ πληροφορηθεὶς ὅτι καθ' ὃ