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about to show himself a beginning, (in which sense Adam is also called, so that through him and the rest of the risen men he might become the beginning of that eternal life, in the same way that Adam happened to become the author of this temporary and mortal life), he prefigured in himself all things concerning us; for just as he died and rose again because we were also going to, so, since we were necessarily going to be typically transferred through baptism from the present life and established into the life to come, he took care for this to be fulfilled first in himself. And by being the first to receive this baptism of adoption according to the economy through water and spirit, he showed baptism to be great and honorable by truly being the first to receive it upon himself. And he himself also lived the life of grace outside the law, which we also ought to live. Therefore it was fitting for the Lord, humbling himself as one man from the people, to be subject to the prophet and baptist for baptism, in order that he might sanctify the waters and prefigure in himself the regeneration through washing, and adoption, and remission of sins, and whatever other good things he has granted us from our baptism, he himself being in need of none of these things, as God and the one who takes away the sin of the world. For this reason Christ was baptized by John, not as one guilty of sin, but in order that as a man he might fulfill all righteousness; second, that he might bear witness to John, that he was sent from God to baptize; third, that through the descent of the Holy Spirit he might sanctify the waters of the Jordan and all who are baptized in it might be sanctified. And the heavens are opened and the Spirit descends when he is baptized and a voice comes, so that no one might suppose John to be greater than him; for the one baptizing is not in every way superior to the one being baptized; for neither was Ananias than Paul. 15 Mt 3, 16 For this reason the Holy Spirit was likened to a dove, because of the tender love which he has for us, because God, though rejected by men, no less again draws near to men through his own goodness; for so also the dove does not depart from its familiar places, even if those who tear away her young from her wrong her. In the form of a dove the Holy Spirit appeared as both tenderly loving and philanthropic, and though often rejected by you, he again holds to us and does good through his own goodness; for the dove, being a tenderly loving and philanthropic creature, though wronged by men who tear away and eat its young, does not depart from its familiar places, but holds to them in every way. 16 Mt 3, 17 Through the witness of the Father and the descent of the Spirit, the hypostases of the Holy Trinity are shown; for the Father testified from above that the one being baptized was God, but the one baptizing was a man. This, so that no one might suspect that John was greater than Christ because he was baptizing him. And the one testifying was the Father, the Son was the one being testified to, and the Holy Spirit was the one pointing out the one being testified to.

17 Mt 4, 1-2 For since Adam in paradise, while partaking of luxury, turned aside for the

worse through deceit, he necessarily leads this one into the desert so as to release the tension of the devil by greater endurance, and he fasts for forty nights and days. 18 Mt 4, 2 When Christ was hungry, as it is written, then the devil attacks to tempt him, since he was not at all amazed at the forty-day fast, knowing that Elijah had fasted for so many days. Therefore, taking courage, he attacked, thinking him to be like that one and not God. 19 Mt 4, 4 We are taught from the divine scriptures that not only does bread know how to nourish the flesh, but also a mere word of God; for if he should declare and command me to live even without food, it is possible for him, if he wishes, to do this also. Mt 4, 7 If as God Jesus

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μέλλων ἑαυτὸν ἀποφαίνειν ἀρχήν, (καθ' ὃ καὶ ὁ Ἀδὰμ καλεῖται, ὥστε δι' αὐτοῦ καὶ τῶν λοιπῶν ἀναστάντων ἀνθρώπων ἀρχὴν αὐτὸν τῆς ἀϊδίου γενέσθαι ζωῆς ἐκείνης, ὃν τρόπον ταύτης δὴ τῆς προσκαίρου ζωῆς καὶ θνητῆς ἀρχηγὸν τὸν Ἀδὰμ συνέβη γενέσθαι), ἅπαντα τὰ καθ' ἡμᾶς ἐπ' αὐτοῦ προετύπωσεν· ὥσπερ γὰρ ἀπέθανέ τε καὶ ἀνέστη ἐπειδὴ ἐμέλλομεν καὶ ἡμεῖς, οὕτως ἐπειδὴ τυπικῶς διὰ τοῦ βαπτίσματος ἀπὸ τοῦ παρόντος βίου μετοικιζόμενοι εἰς τὴν μέλλουσαν καθίστασθαι ζωὴν ἀναγκαίως ἐμέλλομεν, ἐφρόντισε τοῦτο πρότερον ἐπ' αὐτοῦ πληρωθῆναι. καὶ τοῦτο δὴ τὸ τῆς υἱοθεσίας βάπτισμα οἰκονομικῶς τὸ δι' ὕδατος καὶ πνεύματος πρῶτος ἀναδεξάμενος μέγα μὲν καὶ τίμιον ἔδειξε τὸ βάπτισμα ἐφ' ἑαυτοῦ πρῶτος ὡς ἀληθῶς καταδεξάμενος. ἐπολιτεύσατο δὲ καὶ αὐτὸς τὴν ἔξω τοῦ νόμου τῆς χάριτος πολιτείαν, ἣν καὶ ἡμᾶς πολιτεύεσθαι ἔδει. πρέπον οὖν ἦν τὸν κύριον ταπεινοφρονοῦντα ὡς ἄνθρωπον ἕνα ἐκ τοῦ λαοῦ τῷ προφήτῃ καὶ βαπτιστῇ ὑποταγῆναι εἰς τὸ βάπτισμα, ἵνα ἁγιάσῃ τὰ ὕδατα καὶ τὴν διὰ λουτροῦ ἡμῖν παλιγγενεσίαν καὶ υἱοθεσίαν καὶ ἄφεσιν ἁμαρτημάτων καὶ ὅσα ἄλλα ἐκ τοῦ βαπτίσματος ἡμῶν ἀγαθὰ ἐδωρήσατο ὡς ἐν ἑαυτῷ προτυπώσῃ, αὐτὸς τούτων μηδενὸς ἐπιδεόμενος ὡς θεὸς καὶ τὴν ἁμαρτίαν αἴρων τοῦ κόσμου. διὰ τοῦτο ἐβαπτίσθη ὁ Χριστὸς παρὰ Ἰωάννου οὐχ ὡς ἁμαρτίας ἔνοχος, ἀλλ' ἵνα ὡς ἄνθρωπος πληρώσῃ πᾶσαν δικαιοσύνην· δεύτερον, ἵνα μαρτυρήσῃ τῷ Ἰωάννῃ, ὅτι παρὰ θεοῦ ἀπέσταλτο πρὸς τὸ βαπτίζειν· τρίτον, ἵνα διὰ τῆς καθόδου τοῦ ἁγίου πνεύματος ἁγιάσῃ τὰ τοῦ Ἰορδάνου ὕδατα καὶ πάντες οἱ βαπτιζόμενοι ἐν αὐτῷ ἁγιασθῶσιν. ἀνοίγονται δὲ οἱ οὐρανοὶ καὶ τὸ πνεῦμα κάτεισι βαπτισθέντος αὐτοῦ καὶ φωνὴ ἔρχεται, ἵνα μὴ μείζονα αὐτοῦ τὸν Ἰωάννην ὑπολαμβάνοι τις· οὐ κρείσσων δὲ πάντως ὁ βαπτίζων τοῦ βαπτιζομένου· οὐδὲ γὰρ Ἀνανίας Παύλου. 15 Mt 3, 16 ∆ιὰ τοῦτο περιστερᾷ ὡμοιώθη τὸ πνεῦμα τὸ ἅγιον, διὰ τὸ φιλόστοργον, ὃ ἔχει περὶ ἡμᾶς, ὅτι ἀθετούμενος παρὰ τῶν ἀνθρώπων ὁ θεὸς οὐδὲν ἧττον πάλιν διὰ τὴν οἰκείαν ἀγαθότητα πλησιάζει τοῖς ἀνθρώποις· οὕτω γὰρ καὶ ἡ περιστερὰ οὐκ ἀφίσταται τῶν συνήθων, κἂν ἀδικῶσιν αὐτὴν ἐκεῖνοι τὰ ἔκγονα αὐτῆς ἀποσπῶντες ἐξ αὐτῆς. Ἐν εἴδει περιστερᾶς ἐφάνη τὸ πνεῦμα τὸ ἅγιον ὡς φιλόστοργόν τε καὶ φιλάνθρωπον καὶ πολλάκις ὑφ' ὑμῶν ἀθετούμενον πάλιν ἔχεται ἡμῶν καὶ εὐεργετεῖ διὰ τὴν αὐτοῦ ἀγαθότητα· ἡ γὰρ περιστερὰ φιλόστοργον οὖσα καὶ φιλάνθρωπον ζῷον ὑπὸ τῶν ἀνθρώπων ἀδικουμένη τὰ ἐκείνης ἔκγονα ἀποσπώντων τε καὶ ἐσθιόντων οὐκ ἀφίσταται τῶν συνήθων, ἀλλ' ἔχεται παντοίως. 16 Mt 3, 17 ∆ιὰ τῆς τοῦ πατρὸς μαρτυρίας καὶ τῆς τοῦ πνεύματος καθόδου δείκνυνται τῆς ἁγίας τριάδος αἱ ὑποστάσεις· ἐμαρτύρησε γὰρ ἄνωθεν ὁ πατήρ, ὅτι ὁ μὲν βαπτιζόμενος θεὸς ἦν, ὁ δὲ βαπτίζων ἄνθρωπος. τοῦτο δέ, ἵνα μή τις ὑποπτεύσῃ, ὅτι Ἰωάννης μείζων ἦν τοῦ Χριστοῦ ὡς βαπτίζων αὐτόν. καὶ ἦν ὁ μὲν μαρτυρῶν ὁ πατήρ, ὁ δὲ υἱὸς ὁ μαρτυρούμενος, τὸ δὲ πνεῦμα τὸ ἅγιον τὸ ὑποδεικνύον τὸν μαρτυρούμενον.

17 Mt 4, 1-2 Ἐπειδὴ γὰρ ὁ Ἀδὰμ ἐν παραδείσῳ καὶ τρυφῆς τυγχάνων ἐπὶ τὸ

χεῖρον διὰ τῆς ἀπάτης ἐξέκλινεν, ἀναγκαίως τοῦτον εἰς τὴν ἔρημον ἀνάγει ὥστε μείζονι τῇ καρτερίᾳ τοῦ διαβόλου τὸν τόνον ἐκλῦσαι καὶ νηστεύει μὲν νύκτας καὶ ἡμέρας τεσσαράκοντα. 18 Mt 4, 2 Ὅτε ὁ Χριστὸς ἐπείνασεν, ὡς γέγραπται, τότε ὁ διάβολος ἐπιτίθεται πειράσων, ἐπεὶ οὐδὲ πάνυ τεθαύμακε τὴν ἐν τεσσαράκοντα ἡμέραις νηστείαν γινώσκων τὸν Ἠλίαν τοσαύτας ἡμέρας νηστεύσαντα. διὸ καὶ θαρρήσας προσέβαλεν ὅμοιον ἐκείνῳ νομίσας εἶναι καὶ οὐ θεόν. 19 Mt 4, 4 Παιδευόμεθα ἐκ τῶν θείων γραφῶν, ὅτι μὴ μόνον ἄρτος οἶδεν τρέφειν τὴν σάρκα, ἀλλὰ καὶ ῥῆμα θεοῦ ψιλόν· εἰ γὰρ ἀποφήναιτο καὶ προστάξειεν ζῆν με καὶ ἄνευ τῆς τροφῆς, δυνατὸν αὐτῷ καὶ τοῦτο βουλομένῳ ποιεῖν. Mt 4, 7 Εἰ ὡς θεὸς ὁ Ἰησοῦς