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Marcellus says that he said he had come down from heaven. he teaches that he was God and was seen in the flesh and that his flesh is life-giving. 233 {3Jο 6, 63}3Meaning, they are spiritual. they do not have a physical sequence, but are outside of such a necessity. here he calls the flesh 'spirit', being filled with the life-giving energy of the Spirit; for the flesh remains flesh. 234 {3Jο 6, 64}3Even if as God he knew that they were going to disbelieve, nevertheless he says what is for the common good. 235 {3Jο 6, 66}3Many of his disciples, he does not mean the twelve. 236 {3Jο 6, 70-71}3Jesus, knowing the future as God, does good and bestows admirable things, however, he does not overturn our free will; for he does his part, but it is in our power to keep it. Therefore one must not blame God for the things in which he does good, but those who voluntarily lost the gifts, such as were Adam, Eve, Judas and as many as are of that sort. even if I chose you, nevertheless matters of virtue and vice are by choice in humans. He calls 'devil' the one who cleaves to the devil and becomes like him and does the things pleasing to him. 237 {3Jο 6, 71}3As if in astonishment the evangelist said 'one of the twelve', because the devil fights so much as to be able to snatch away one of the twelve who had raised the dead and cast out demons and enjoyed the life-giving and spiritual teaching of the Lord. 238 {3Jο 7, 1}3He shows the things of his humanity by fleeing the Jews and refuting Marcion and Paul who said that not

the Son of God became man in truth. 239 {3Jο 7, 3-4}3His brothers seemed to blame him as cowardly and as one who did signs in secret, but as one ambitious wanting to be in public. 240 col 1 {3Jο 7, 7}3Here he calls 'world' the people who mind the things of the world.He calls 'world' those who mind the things in the world. 241 {3Jο 7, 8}3You do what you want without consideration, but I do not, because I manage each thing for what is beneficial. I await the passion, so that having risen I may make manifest to all

my own power. 242 {3Jο 7, 8-10}3It was not proper to wait at the beginning of the feast while the Jews were boiling with anger; therefore after this, when the feast was about to end, he goes up, not having done the opposite of what he said; for he did not go up to celebrate the feast, but to give counsel. Therefore he also went up secretly, not with the cheerfulness which those who celebrate festivals use. And in the Old [Testament] too, having said to Moses, 'I will not go up with you,' later, when Moses pleaded, he promised to journey with them. 244 {3Jο 7, 15}3From their perplexity they ought to have known that he is God. 245 {3Jο 7, 16}3Because of the extreme likeness he says his teaching is the Father's, or because he himself is the 'wisdom' of the Father, through which the Father says all things, or also as a man, according to the economy, he attributes the teaching to the Father because of the unbelief of the Jews. And he says he was sent on account of the flesh, or as the Word from the Mind, that is from the Father, or as 'radiance' from the sun. 246 {3Jο 7, 18}3Meaning, in a private and separate way; for I would not speak otherwise, except according to the will of the Father. 247 {3Jο 7, 18}3Keeping silent about what concerns himself for the sake of the economy, because of the Jews' being easily scandalized and for the sake of being blameless, he proclaims the Father's glory. He weaves this argument, so that they might know that he does not desire glory. 248 {3Jο 7, 19}3Being Lord of Moses and of the law, because of the weakness of the Jews he as it were alienates himself from the law, calling it 'of Moses'; for they were not able to hear that he was God by nature, nor the deep mystery of the economy. 249 {3Jο 7, 23}3Why are you troubled? For healing the paralytic did not constitute a breaking of the sabbath, but not healing him would have. When, he says, a man receives a sign that causes pain, no one is indignant at the law being broken, but here, when a whole man has been made well, you are displeased as if a transgression had occurred. 252 {3Jο 7, 24}3If you do not find fault with those who circumcise or sacrifice or make war on the sabbath, neither should you with me; for this

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Μάρκελλός φησιν λέγων ἑαυτὸν ἐξ οὐρανοῦ καταβεβηκέναι. διδάσκει, ὅτι θεὸς ἦν καὶ ἐν σαρκὶ ὡρᾶτο καὶ ὅτι ἡ σὰρξ αὐτοῦ ζωοποιός ἐστιν. 233 {3Jο 6, 63}3Ἀντὶ τοῦ πνευματικά ἐστιν. οὐκ ἔχουσιν ἀκολουθίαν φυσικήν, ἀλλ' ἔξω ἐστὶ τῆς τοιαύτης ἀνάγκης. πνεῦμα ὧδε καλεῖ τὴν σάρκα πεπληρωμένην τῆς ζωοποιοῦ τοῦ πνεύματος ἐνεργείας· μένει γὰρ ἡ σὰρξ σάρξ. 234 {3Jο 6, 64}3Εἰ καὶ ὡς θεὸς ᾔδει, ὅτι ἔμελλον ἀπιστεῖν, ἀλλ' ὅμως λέγει τὰ κοινωφελῆ. 235 {3Jο 6, 66}3Πολλοὶ τῶν μαθητῶν αὐτοῦ, οὐ τοὺς δώδεκα λέγει. 236 {3Jο 6, 70-71}3Εἰδὼς τὸ ἐσόμενον ὁ Ἰησοῦς ὡς θεὸς ποιεῖ τὸ ἀγαθὸν καὶ δωρεῖται τὰ ἀξιάγαστα, πλὴν οὐκ ἀνατρέπει ἡμῶν τὸ αὐτεξούσιον· αὐτὸς γὰρ τὸ ἑαυτοῦ ποιεῖ, ἐν ἡμῖν δέ ἐστιν τὸ φυλάξαι. ὅθεν οὐ τὸν θεὸν δεῖ αἰτιᾶσθαι ἐφ' οἷς εὐεργετεῖ, ἀλλὰ τοὺς ἑκοντὶ ἀπολέσαντας τὰ χαρίσματα, οἷος ἦν ὁ Ἀδάμ, ἡΕὔα, ὁ Ἰούδας καὶ ὅσοι τοιούτῳ τρόπῳ. εἰ καὶ ἐγὼ ὑμᾶς ἐξελεξάμην, ἀλλ' αὐθαίρετον ἐν ἀνθρώποις τὰ τῆς ἀρετῆς καὶ κακίας. διάβολον καλεῖ τὸν κολ λώμενον τῷ διαβόλῳ καὶ ἐξομοιούμενον αὐτῷ καὶ τὰ ἀρεστὰ αὐτῷ ποιοῦντα. 237 {3Jο 6, 71}3Ὡς ἀποθαυμάζων εἶπεν ὁ εὐαγγελιστὴς εἷς ἐκ τῶν δώδεκα, ὅτι το σοῦτον ὁ διάβολος πολεμεῖ ὡς δυνηθῆναι ἕνα τῶν δώδεκα ἀφαρπάσαι τῶν ἐγειράντων νεκροὺς καὶ δαίμονας διωξάντων καὶ τῆς ζωοποιοῦ καὶ πνευματικῆς τοῦ κυρίου διδασκαλίας ἀπολαυσάντων. 238 {3Jο 7, 1}3∆είκνυσι τὰ τῆς ἀνθρωπότητος φεύγων τοὺς Ἰουδαίους καὶ ἐλέγχωνΜαρκίωνα καὶ Παῦλον τοὺς εἰρηκότας, ὅτι οὐ

γέγονε τοῦ θεοῦ ὁ υἱὸς ἄνθρωπος κατὰ ἀλήθειαν. 239 {3Jο 7, 3-4}3Οἱ ἀδελφοὶ αὐτοῦ ἐδόκουν ψέγειν αὐτὸν ὡς δειλὸν καὶ ὡς κρυφῇ ποι οῦντα τὰ σημεῖα, θέλοντα δὲ ὡς φιλόδοξον ἐν παρρησίᾳ εἶναι. 240 col 1 {3Jο 7, 7}3Ἐνταῦθα κόσμον λέγει τοὺς φρονοῦντας ἀνθρώπους τὰ τοῦ κόσμου.Κόσμον λέγει τοὺς φρο νοῦντας τὰ ἐν κόσμῳ. 241 {3Jο 7, 8}3Ὑμεῖς ἀπερισκέπτως ποιεῖτε, ὃ βούλεσθε, ἐγὼ δὲ οὐ διὰ τὸ οἰκονομεῖν ἕκαστα πρὸς τὸ συμφέρον. μένω τὸ πάθος, ἵνα ἀναστὰς πᾶσι κατάδηλον

ποιήσω τὴν ἐμαυτοῦ δύναμιν. 242 {3Jο 7, 8-10}3Οὐκ ἦν ἴσον ἐν ἀρχῇ τῆς ἑορτῆς ἀναμεῖναι ζεόντων τῷ θυμῷ τῶν Ἰου δαίων· μετὰ ταῦτα οὖν μελλούσης τῆς ἑορτῆς λύεσθαι ἀναβαίνει οὐκ ἐναντία πεποιηκὼς ὧν εἶπεν· οὐ γὰρ ἀνέβη ἑορτάσων, ἀλλὰ συμβουλεύσων. διὸ καὶ λάθρᾳ ἀνέβη, οὐ μετὰ ἱλαρότητος ᾗ κέχρηνται οἱ πανηγυρίζοντες. καὶ ἐν τῇ παλαιᾷ δὲ εἰπὼν τῷ Μωυσῇ οὐ συναναβήσομαι ὑμῖν ὕστερον παρακαλοῦντιΜωυσῇ ὑπέσχετο συμπορεύεσθαι αὐτοῖς. 244 {3Jο 7, 15}3Ἐκ τῆς ἀπορίας ἔδει αὐτοὺς γνῶναι, ὅτι θεός ἐστιν. 245 {3Jο 7, 16}3∆ιὰ τὴν ἄκραν ἐξομοίωσιν τὴν ἑαυτοῦ διδαχὴν τοῦ πατρὸς λέγει ἢ ὅτι αὐτός ἐστιν ἡ τοῦ πατρὸς «σοφία», δι' ἧς πάντα λαλεῖ ὁ πατὴρ ἢ καὶ ὡς ἄν θρωπος οἰκονομικῶς ἀνατίθησι τῷ πατρὶ τὴν διδασκαλίαν διὰ τὸ ἄπιστον τῶν Ἰουδαίων. ἀπεστάλθαι δὲ αὐτὸν λέγει διὰ τὴν σάρκα ἢ ὡς λόγον ἐκ τοῦ νοῦ ἤγουν ἐκ τοῦ πατρὸς ἢ ὡς ἐξ ἡλίου «ἀπαύγασμα». 246 {3Jο 7, 18}3Ἀντὶ τοῦ ἰδιαζόντως καὶ ἀποκεκομμένως· οὐ γὰρ ἂν ἄλλως λαλῶ εἰ μὴ κατὰ θέλησιν τοῦ πατρός. 247 {3Jο 7, 18}3Τὸ καθ' ἑαυτὸν δι' οἰκονομίαν σιωπῶν διὰ τὸ εὐσκανδάλιστον τῶν Ἰου δαίων καὶ διὰ τὸ ἀνεπίληπτον τὴν τοῦ πατρὸς διαγγέλλει δόξαν. τοῦτον τὸν συλλογισμὸν πλέκει, ἵνα γνῶσιν, ὅτι οὐ δόξης ἐφίεται. 248 {3Jο 7, 19}3Κύριος ὢν Μωυσέως καὶ τοῦ νόμου διὰ τὸ ἀσθενὲς τῶν Ἰουδαίων οἱονεὶ ἀπαλλοτριοῖ ἑαυτὸν τοῦ νόμου Μωυσέως αὐτὸν καλῶν· οὐ γὰρ ἠδύναντο ἀκοῦσαι, ὅτι φύσει θεὸς ἦν οὔτε τὸ βαθὺ τῆς οἰκονομίας μυστήριον. 249 {3Jο 7, 23}3Τί ταράττεσθε; οὐ γὰρ τὸ ὑγιάσαι τὸν παράλυτον ἐποίει λύσιν τοῦ σαββά του, ἀλλὰ τὸ μὴ θεραπεῦσαι. ὅτε, φησίν, σημεῖον λαμβάνει ἄνθρωπος ὀδύνην ἐμποιοῦν οὐδεὶς ἀγανακτεῖ λυομένου τοῦ νόμου, ὧδε δὲ ὅλου ἀνθρώπου ὑγιασθέντος δυσχεραίνετε ὡς παρανομίας γενομένης. 252 {3Jο 7, 24}3Εἰ τοῖς ἐν σαββάτῳ περιτέμνουσιν ἢ θυσιάζουσιν ἢ πολεμοῦσιν οὐ μέμ φεσθε, μηδὲ ἐμοί· τοῦτο γὰρ