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will be. Who then is he, who as son of man received inalienable authority over all? Certainly no mere man, but Christ the God-man, concerning whom also David spoke to God the Father: O God, give your judgment to the king, and your righteousness to the king's son. For Christ is both king as God, and a king's son. And as man he has become a king, and a son of king David, wherefore he also later said, All authority in heaven and on earth has been given to me. To whom the Father, after he received the kingdom as man, said, Sit at my right hand. For it says, The Lord said to my Lord: Sit at my right hand, until I make your enemies your footstool. Or who are the two lords of David, of whom the word speaks, if you will not say these? And David, having said, O God, give your judgment to the king, and so forth, added that His name remains before the sun, that is, of his divinity, or of his sonship. For he was always both.

Who then is such a king, if not this one? and to whom did all the nations serve, and were blessed, and called blessed, if not to Christ alone? But if you are still awaiting him, for whom Elijah will run before, you speak of the second coming of the Savior, when there will also be the end of the world. For there being two comings, the one according to his incarnation, the other according to the future universal judgment, the one has already happened, whose forerunner was John, the second Elijah; the other will happen, having Elijah as a forerunner, the second John. For both are of the same Spirit, and of the same grace, and power, insofar as running before Christ. The anointed one and messiah, whom you await, is he a mere man, or a God-man? For if he is a mere man, he is not the one whom the prophets proclaimed. For they attach to him signs of divinity, distinguishing him from mere men. And from where else, having learned, do you expect this one?

But if he is a God-man, behold, you are unknowingly confessing another person of the Godhead. For you will surely not say he is the Father. For, it says, a child is born to us, a Son, but not the Father. And since anointing and christening signify the same thing, the same one is the anointed one, and Christ. Understand now, you foolish among the people, and you fools, at last be wise. And Isaiah also says to you, You blind, look up, and you deaf, hear. Or at least you are obviously willfully blind, or you are completely insensible. When then will you distinguish the homonymy of names, or the meanings of words, or the properties of expressions, by which the truth is apprehended?

{1Concerning the passions of Christ.}1 David says in the person of Christ: An assembly 130.272 of the wicked has surrounded me. They pierced my hands, and my feet. They have numbered all my bones. They divided my garments among themselves, and for my clothing they cast lots. To whom else will you apply these things besides Christ, concerning all of which the Gospel harmoniously relates? and through Isaiah Christ also foretold such things: I gave my back to the whips, and my cheeks to blows, and I did not turn my face away from the shame of spitting. And again David: They gave me gall for my food, and for my thirst they gave me vinegar to drink. But if you should understand these things concerning the people in captivity, the fact that it is nowhere written that they suffered these specific things will silence you, but many other and difficult things. And concerning his slaying, Isaiah foretold: He was led as a sheep to the slaughter. And that you may know that this has become our salvation, the same one says again, By his stripe we were all healed. And that you may learn that on account of his slaughter the race of the Jews was delivered to destruction, he added, And I will give the wicked for his burial. For what is more wicked than the Jews who slew the one who had benefited them so much?

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σεται. Τίς οὖν ἐστιν, ὁ ὡς υἱὸς ἀνθρώπου λαβὼν τὴν ἐξουσίαν ἀναφαίρετον κατὰ πάντων; Ἄνθρωπος μὲν πάντως οὐδεὶς, ὁ θεάνθρωπος δὲ Χριστὸς, περὶ ὁ καὶ οὗ δαβὶδ εἴρηκε πρὸς τὸν Θεὸν καὶ Πα τέρα· Ὁ Θεὸς, τὸ κρίμα σου τῷ βασιλεῖ δὸς, καὶ τὴν δικαιοσύνην σου τῷ υἱῷ τοῦ βασιλέως. Ὁ Χριστὸς γὰρ καὶ ὡς Θεὸς βασιλεύς ἐστι, καὶ υἱὸς βασιλέως. Καὶ ὡς ἄνθρωπος βασιλεὺς γέγονε, καὶ υἱὸς βασιλέως τοῦ ∆αβὶδ, διὸ καὶ ὕστερον ἔλεγεν, Ἐδόθη μοι ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ γῆς. Πρὸς ὃν ὁ Πατὴρ μετὰ τὸ λαβεῖν τὴν βασιλείαν, ὡς ἄν θρωπον ἔλεγε, Κάθου ἐκ δεξιῶν μου. Εἶπε γὰρ, φη σὶν, ὁ Κύριος τῷ Κυρίῳ μου· Κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν πο δῶν σου. Ἢ τίνες εἰσὶν δύο κύριοι τοῦ ∆αβὶδ, περὶ ὧν ὁ λόγος, εἰ μὴ τούτους ἐρεῖς; Εἰπὼν δὲ ὁ ∆αβὶδ, Ὁ Θεὸς, τὸ κρίμα σου τῷ βασιλεῖ δὸς, καὶ τὰ ἑξῆς, προσεπήγαγεν ὅτι Πρὸ τοῦ ἡλίου διαμένει τὸ ὄνομα αὐτοῦ, τὸ τῆς θεότητος, ἢ τῆς υἱότητος δηλονότι. Ἀεὶ γὰρ ἦν ἀμφότερα.

Τίς οὖν ὁ τοιοῦτος βασιλεὺς, εἰ μὴ οὗτος; τίνι δὲ καὶ πάντα τὰ ἔθνη ἐδούλευσαν, καὶ ἐνευλογήθησαν, καὶ ἐμακάρισαν, εἰ μὴ μόνον τὸν Χριστόν; εἰ δ' ἔτι περιμένεις αὐτὸν, ὅτε ὁ Ἠλίας προδραμεῖται τούτου, τὴν δευτέραν κάθοδον τοῦ Σω τῆρος λέγεις, ὅτε καὶ ἡ τοῦ κόσμου συντέλεια. ∆ύο γὰρ οὐσῶν καθόδων, τῆς μὲν κατὰ τὴν ἐνανθρώπησιν αὐ τοῦ, τῆς δὲ κατὰ τὴν μέλλουσαν παγκόσμιον κρίσιν, ἡ μὲν ἤδη γέγονεν, ἧς πρόδρομος Ἰωάννης, ὁ δεύτε ρος Ἠλίας· ἡ δὲ γενήσεται πρόδρομον ἔχουσα Ἠλίαν τὸν δεύτερον Ἰωάννην. Ἀμφότεροι γὰρ τοῦαὐτοῦ Πνεύματος, καὶ τῆς αὐτῆς χάριτος, καὶ δυνάμεως, ὅσον εἰς τὸ προτρέχειν Χριστοῦ. Τὸν ἠλειμμένον καὶ μεσσίαν, ὃν ἀπεκδέχεσθε, ψι λός ἐστιν ἄνθρωπος, ἢ θεάνθρωπος; Εἰ μὲν γὰρ ψι λὸς ἄνθρωπος, οὐκ ἔστιν ὂν οἱ προφῆται κατήγγει λαν. Οὗτοι γὰρ σημεῖα θεότητος αὐτῷ προστιθέασι, διαστέλλοντες ἀπὸ τῶν ψιλῶν ἀνθρώπων. Καὶ πό θεν ἄλλοθεν μαθόντες προσδοκᾶτε τοῦτον;

Εἰ δὲ θεάνθρωπός ἐστιν, ἰδοὺ καὶ ἄλλο πρόσωπον θεότη τος ὁμολογοῦντες λανθάνετε. Οὐ γὰρ τὸν Πατέρα πάντως ἐρεῖτε. Παιδίον γὰρ, φησὶν, ἐγεννήθη ἡμῖν, Υἱὸς, ἀλλ' οὐχ ὁ Πατήρ. Τοῦ ἀλείφειν δὲ καὶ τοῦ χρίειν ταυτὸ σημαινόντων, ὁ αὐτός ἐστιν ἠλειμμέ νος, καὶ Χριστός. Σύνετε δὴ, ἄφρονες ἐν τῷ λαῷ, καὶ μωροί ποτε φρονήσατε. Καὶ ὁ Ἡσαΐας δέ φησι πρὸς ὑμᾶς, Οἱ τυφλοὶ, ἐμβλέψατε, καὶ οἱ κωφοὶ, ἀκούσατε. Ἢ γοῦν προδήλως ἐθελοτυφλώττετε, ἢ παντελῶς ἀναισθητεῖτε Πότε οὖν ὀνομάτων ὁμω νυμίας, ἢ ῥημάτων σημασίας, ἢ λέξεων ἰδιότητας διαστελεῖτε, δι' ὧν καταλαμβάνεται ἡ ἀλήθεια;

{1Περὶ τῶν παθῶν τοῦ Χριστοῦ.}1 Φησὶν ὁ ∆αβὶδ ἐκ προσώπου τοῦ Χριστοῦ· Συνα 130.272 γωγὴ πονηρευομένων περιέσχον με. Ὤρυξαν χεῖ ράς μου, καὶ πόδας μου. Ἐξηρίθμησαν πάντα τὰ ὀστᾶ μου. ∆ιεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον. Ταῦτα τίνι ἄλλῳ προσαρμόσεις παρὰ τὸν Χριστὸν, περὶ ὧν ἁπάντων συνωδὰ τὸ Εὐαγγέλιον ἱστορεῖ; καὶ διὰ τοῦ Ἡσαΐου δὲ προείρηκε περὶ τῶν τοιούτων ὁ Χριστός· Τὸν νῶτόν μου δέδωκα εἰς μάστιγας, τὰς δὲ σιαγόνας μου εἰς ῥαπίσματα, τὸ δὲ πρόσ ωπόν μου οὐκ ἀπέστρεψα ἀπὸ αἰσχύνης ἐμπτυσ μάτων. Καὶ πάλιν ∆αβίδ· Ἔδωκαν εἰς τὸ βρῶμά μου χολὴν, καὶ εἰς τὴν δίψαν μου ἐπότισάν με ὄξος. Εἰ δὲ περὶ τοῦ ἐν αἰχμαλωσίᾳ λαοῦ ταῦτα νοήσεις, ἐπιστομίσει σε τὸ μηδαμοῦ γεγράφθαι κατ' εἶδος αὐτὰ ταῦτα τούτους παθεῖν, ἕτερα δὲ πολλὰ καὶ χαλεπά. Περὶ δὲ τῆς ἀναιρέσεως αὐτοῦ προείρη κεν Ἡσαΐας· Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη. Ἵνα δὲγνῷς, ὅτι σωτήριος ἡμῖν αὕτη γεγένηται, φησὶ πάλιν ὁ αὐτὸς, Τῷ μώλωπι αὐτοῦ πάντες ἰάθημεν. Καὶ ἵνα μάθῃς, ὅτι διὰ τὴν σφαγὴν αὐτοῦ παρ εδόθη τὸ γένος τῶν Ἰουδαίων εἰς ἐξολόθρευσιν, προσ έθηκε, Καὶ δώσω τοὺς πονηροὺς ἀντὶ τῆς ταφῆς αὐτοῦ. Τί γὰρ Ἰουδαίων πονηρότερον ἀνελόντων τὸν τοσαῦτα τούτους εὐεργετήσαντα;