to him, according to which, having been delivered from the plot of foreigners, he remained in his own land. and the tower, the temple, in which those who came together ought to offer the fruits of piety to God, fulfilling all things there according to the law. But indeed also the winepress, the altar, on which the blood of the sacrifices was poured out, and the husbandmen, the priestly order and all those entrusted with this, so that they might prepare the people to bring the fruit of the teaching of the law to God with "a good conscience." He calls the servants sent at the proper time the prophets, who were sent in order that the people might become well-disposed concerning what was owed to God or also to the priests; for their reproof was continuous especially against them as being the cause of the harm to the rest; but having suffered countless evils from the Jews and especially from those who seemed to be leaders among them, they continued accomplishing nothing more; and he calls the arrival of the son his own coming, who suffered at their hands and rose again and miserably destroyed them;

111 Mt 22, 2-14 This marriage is of the church being joined to the Word, and the preparation of the marriage is through the giving of rich gifts, which are likened to oxen and fattened calves prepared in a rich feast; for Paul says that we have been "enriched in every thing" in Christ, "in word and in knowledge." And the first and second servants are called, the first being those who at the time of the Lord's coming ran up as fellow-workers and successors of the apostles. But negligence hinders those who are called; for those who "walk according to the flesh" do not follow the divine calling which is according to Christ. Then finally is the calling of the nations, and no longer a distinction of race nor is the privilege for Israel, but grace is also for the neglected and the rejected, "both to the wise and to the foolish" as Paul says, both to the evil and to the good as the parable says; for it thus calls those who have in some measure taken care of themselves in comparison with those who are altogether worthless. And the evil are for a change from evil, if they will but obey the good-making call and "put on the new man"; but if not this, they were called, but not chosen, but their calling is also overturned; for they are convicted of having made their entrance not truly. The ministers who cast out such people are angels. The binding of feet and hands is the cessation of all activity; for no action is any longer granted to the evil, the time of the strangers being fulfilled in which they have done no good. And by "outer darkness" he means the things farthest from divine virtue and glory. 112 Mt 22, 16 But that those who say Herod is the Christ, as it is recorded, these indeed, as being most opposed to the true Christ and as being about the ruler and able to accuse

they want to be present as witnesses to the question of those who were testing him. 113 Mt 22, 23-33 But we know that with respect to this text those from Valentinus and Marcion still contend, applying the saying to souls; for they say that these live and that the Lord spoke concerning these, as God is the God of these. But surely the dispute with the Sadducees was not about souls, but about bodies, so that the answer is about these. The dead is said to rise then, when the soul is with the body, not as though the soul were dissolved in the meantime, but as being inactive and not having the properties of life that it has with the body; for man is one thing made of both together, and life is common, and both are needed for life from death to be reconstituted. 114 Mt 22, 43 He did not say Lord of the spirit, but of David; for because, speaking in the spirit, he called Christ Lord, for this reason the Father is not to be enslaved, as those who are impious toward the Spirit dare to do. He says, at any rate, that he is "also the son of the handmaid

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αὐτῷ, καθ' ἣν τῶν ἀλλοτρίων ἀπαλλαγεὶς τῆς ἐπιβουλῆς ἔμεινεν ἐπὶ τῆς οἰκείας γῆς. πύργον δὲ τὸν ναόν, ἐν ᾧ συνιόντας ἐχρῆν τοὺς τῆς εὐσεβείας καρποὺς προσκομίζειν τῷ θεῷ, ἅπαντα πληροῦντας ἐκεῖ τὰ κατὰ νόμον. ἀλλὰ μὴν καὶ ληνὸν τὸν βωμόν, ἐφ' οὗ τὸ τῶν θυσιῶν ἐξεχεῖτο τὸ αἷμα, γεωργοὺς δὲ τὸ ἱερατικὸν τάγμα καὶ ἅπαντας τοὺς τοῦτο ἐγκεχειρισ μένους, ὥστε σκευάζειν τὸν λαὸν τὴν ἀπὸ τῆς τοῦ νόμου διδασκαλίας ἐπικαρπίαν τῷ θεῷ δι' «ἀγαθῆς » προσάγειν «συνειδήσεως ». ἀποστα λέντας δούλους τοὺς κατὰ καιρὸν λέγει προφήτας, οἳ ἀπεστέλλοντο πρὸς τὸ εὐγνώμονα γενέσθαι τὸν λαὸν περὶ τὰ ὀφειλόμενα τῷ θεῷ ἢ καὶ τοὺς ἱερέας· συνεχὴς γὰρ αὐτοῖς ὁ ἔλεγχος κατ' ἐκείνων μάλιστα ἐγίνετο ὡς καὶ τοῖς λοιποῖς αἰτίων τῆς βλάβης· παθόντες δὲ ὅσα μυρία παρὰ τῶν Ἰουδαίων κακὰ καὶ μάλιστα παρὰ τῶν ἡγεῖσθαι δοκούντων ἐν αὐτοῖς διετέλεσαν ἀνύοντες πλέον οὐδέν· ἄφιξιν δὲ λέγει τοῦ υἱοῦ τὴν αὐτοῦ παρουσίαν παθόντος ὑπ' αὐτῶν καὶ ἀναστάντος καὶ κακῶς ἀπ ολέσαντος αὐτούς·

111 Mt 22, 2-14 Γάμος οὗτος ἐκκλησίας συναπτομένης τῷ λόγῳ καὶ παρασκευὴ τοῦ γάμου διὰ τῆς τῶν πλουσίων χαρισμάτων δόσεως, ἅπερ εἰκάζεται ταύροις καὶ σιτιστοῖς ἐν εὐωχίᾳ πλουσίᾳ παρασκευαζομένοις· «ἐν παντὶ » γὰρ «πεπλουτίσθαι» ἡμᾶς ἐν Χριστῷ ὁ Παῦλός φησιν, «ἐν λόγῳ καὶ γνώσει». πρῶτοι δὲ καὶ δεύτεροι δοῦλοι καλοῦνται, πρῶτοι μὲν οἱ κατὰ τὴν τοῦ κυρίου παρουσίαν προσδραμόντες ἀποστόλων συνεργοὶ καὶ διάδοχοι. ἀμέλεια δὲ κωλύει τοὺς καλουμένους· οἱ γὰρ «κατὰ σάρκα περιπατοῦντες » οὐχ ἕπονται κλήσει θείᾳ τῇ κατὰ Χριστόν. εἶτα λοιπὸν ἡ κλῆσις τῶν ἐθνῶν καὶ οὐκέτι διάκρισις γένους οὐδὲ τῷ Ἰσραὴλ ἡ προνομία, ἀλλὰ καὶ τοῖς ἠμελημένοις καὶ τοῖς ἀπερριμμένοις ἡ χάρις, «σοφοῖς τε καὶ ἀνοήτοις » ὡς ὁ Παῦλός φησιν, πονηροῖς τε καὶ ἀγα θοῖς ὡς ἡ παραβολὴ λέγει· τοὺς γὰρ ποσωσοῦν ἑαυτῶν ἐπιμεληθέντας συγκρίσει τῶν ἐξ ὅλου φαύλων οὕτως καλεῖ. καὶ οἱ πονηροὶ δὲ πρὸς μετάστασιν τὴν ἐκ πονηρίας, ἐάνπερ ὅλως ὑπακούσωσι τῇ κλήσει τῇ ἀγαθοποιῷ καὶ «ἐνδύσαιντο τὸν καινὸν ἄνθρωπον»· εἰ δὲ μὴ τοῦτο, ἐκλήθησαν μέν, οὐκ ἐξελέχθησαν δέ, ἀλλὰ καὶ ἡ κλῆσις αὐτῶν ἀνα τρέπεται· ἐλέγχονται γὰρ καὶ τὴν εἴσοδον οὐκ ἀληθῆ πεποιημένοι. διάκονοι δὲ οἱ ἐκβάλλοντες τοὺς τοιούτους ἄγγελοί εἰσιν. ποδῶν δὲ καὶ χειρῶν δέσις ἡ πάσης ἐνεργείας ἐποχή· οὐ γὰρ ἔτι πρᾶξις οὐδε μία τοῖς πονηροῖς ἐνδίδοται πεπληρωμένου τοῦ καιροῦ τῶν ξένων ἐν ᾧ πεπράχασιν οὐδὲν ἀγαθόν. σκότος δὲ ἐξώτερον λέγων τὰ πορρω τάτω λέγει τῆς θείας ἀρετῆς τε καὶ δόξης. 112 Mt 22, 16 Ἀλλ' ὅτι οἱ τὸν Ἡρώδην Χριστὸν εἶναι λέγοντες, ὡς ἱστορεῖται, τούτους δὴ ὡς ἐναντιωτάτους τῷ ἀληθινῷ Χριστῷ καὶ ὡς περὶ τὸν ἄρ χοντα ὄντας καὶ δυναμένους κατηγορεῖν

μάρτυρας παρεῖναι βούλονται τῇ ἐρωτήσει τῶν πειραζόντων. 113 Mt 22, 23-33 Ἴσμεν δέ, ὅτι καὶ πρὸς τὴν λέξιν ταύτην οἱ ἀπὸ Οὐαλεντίνου καὶ Μαρκίωνος ἔτι διαμάχονται ἐπὶ ψυχὰς ἀνάγοντες τὸν λόγον· ταύτας γὰρ ζῆν καὶ περὶ τούτων εἰρηκέναι τὸν κύριον ὡς τούτων ὄντος θεοῦ τοῦ θεοῦ. οὐ δήπου δὲ Σαδδουκαίοις περὶ ψυχῶν ἦν ἡ ἀντιλογία, ἀλλὰ περὶ σωμάτων, ὥστε περὶ τούτων ἡ ἀπόκρισις. λέγεται δὲ τότε ἀνίστα σθαι ὁ νεκρός, ὅτε μετὰ σώματος ἡ ψυχή, οὐχ ὡς ἐν τῷ μεταξὺ τῆς ψυχῆς διαλελυμένης, ἀλλ' ὡς ἀπράκτου οὔσης καὶ τὰ τῆς ζωῆς ἴδια ὅσα μετὰ σώματος οὐκ ἐχούσης· ἓν γάρ τι τὸ συναμφότερόν ἐστιν ἄνθρωπος καὶ ἡ ζωὴ κοινὴ καὶ ἑκατέρων δεῖ πρὸς τὸ τὴν ἐκ θανάτου ζωὴν πάλιν συστῆναι. 114 Mt 22, 43 Οὐκ εἶπε δὲ τοῦ πνεύματος κύριον , ἀλλὰ τοῦ ∆αβίδ · οὐ γὰρ ἐπειδὴ ἐν πνεύματι λαλῶν κύριον ἐκάλεσεν τὸν Χριστόν, διὰ τοῦτο δουλοποιητέον τὸν πατέρα ὡς τολμῶσιν οἱ εἰς τὸ πνεῦμα ἀσεβοῦντες. λέγει γοῦν «καὶ υἱὸν » αὐτὸν «τῆς παιδίσκης

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