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when he says: "The sower went out to sow"; and again, "I came forth from my Father, and am come"; and one might see this in many places. But Paul calls it an entrance, saying: "But when he again brings the firstborn into the world"; calling this bringing in the assumption of the flesh. Why then do they use different language concerning him, and for what reason is it so said? It is clear even from the things signified. For Christ rightly calls his own coming a going out; for we were outside of God. And just as in palaces, prisoners and those who have offended the king stand outside; but he who wishes to reconcile them does not bring them inside, but going out himself, he speaks with them outside, until having made them worthy of the king's sight he brings them in; so also Christ did. For having gone out to us, that is, having assumed flesh, and having spoken the things from the king, thus he brought us in, both having cleansed us from our sins, and having reconciled us. For this reason he calls it a going out. But Paul calls it an entrance, from the metaphor of those who inherit, and receive pasture and a possession; for to say, "But when he again brings the firstborn into the world," is to declare this, when he entrusts the world to him; for then he possessed it all, when he was also known. But he does not say these things concerning God the Word, but concerning the Christ according to the flesh; rightly. For if he was in the world, according to John, and the world was made through him, how else would he have been brought in, except in the flesh? "And let all the angels of God," he says, "worship him." Whenever he is about to say something great and lofty, he prepares for it and makes it acceptable by having the Father bring in the Son. But consider; he said above, that he did not speak to us through prophets, but through the Son; he showed 63.28 that the Son is better than angels, having established this both from the name, and from the Father having brought in the Son. Here then he also establishes it from another point. From what point? From the worship; and this shows how much better he is; by as much as a Master is to a servant. Therefore, just as if someone bringing another into a king's house, immediately orders its rulers to worship him; so also he does, speaking of the bringing in to the world according to the flesh, and adding for this reason, "Let all the angels of God worship him." Therefore, are there only angels, and not other powers? By no means; for hear what follows: "And to his angels he says, 'Who makes his angels spirits, and his ministers a flame of fire'"; but to the Son, "Your throne, O God, is forever and ever." Behold the greatest difference; that they are created, but he is uncreated. And why does he say to his angels, "Who makes"; but why did he not say to the Son, "who makes"? and yet it was possible to state the difference thus: to his angels he says, "Who makes his angels spirits"; but to the Son, "The Lord created me"; and again, "God has made him both Lord and Christ." But neither was that said concerning Christ the Lord the Son, nor this concerning God the Word, but concerning him according to the flesh. For where he wished to show the true difference, he no longer included only angels, but also all the ministering power above. Do you see how he divides and with how much clarity created things and the creator, ministers and the master, and the heir and genuine Son and servants? But to the Son he says: "Your throne, O God, is forever and ever." Behold a symbol of kingship. "A scepter of uprightness is the scepter of your kingdom." Behold again another symbol of kingship. Then again concerning that which is according to the flesh: "You have loved righteousness and hated lawlessness; therefore God, your God, has anointed you." What is, "your God"? For since he had uttered something great, he again qualifies it. Here he has cast down both the Jews, and the followers of Paul of Samosata, and the Arians, and Marcellus and Sabellius and Marcion. How? The Jews 63.29, by showing that the same one is two,

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ὅταν λέγῃ· Ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι· καὶ πάλιν, Ἐγὼ ἐκ τοῦ Πατρός μου ἐξῆλθον, καὶ ἥκω· καὶ πολλαχοῦ τοῦτο ἴδοι τις ἄν. Ὁ δὲ Παῦλος εἴσοδον αὐτὴν καλεῖ λέγων· Ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην· εἰσαγωγὴν ταύτην λέγων τὴν τῆς σαρκὸς ἀνάληψιν. Τί δήποτε δὲ περὶ αὐτοῦ διαφόρως τῷ λόγῳ κέχρηνται, καὶ κατὰ τί οὕτως εἴρηται; ∆ῆλόν ἐστι καὶ ἀπ' αὐτῶν τῶν σημαινομένων. Ὁ μὲν γὰρ Χριστὸς ἔξοδον τὴν ἑαυτοῦ παρουσίαν εἰκότως καλεῖ· ἔξω γὰρ ἦμεν τοῦ Θεοῦ. Καὶ καθάπερ ἐν τοῖς βασιλείοις οἱ δεσμῶται καὶ προσκεκρουκότες τῷ βασιλεῖ, ἔξω ἑστήκασιν· ὁ δὲ βουλόμενος αὐτοὺς καταλλάξαι, οὐκ ἔνδον τούτους εἰσάγων, ἀλλ' αὐτὸς ἐξιὼν ἔξω τούτοις διαλέγεται, ἕως ἂν αὐτοὺς καταστήσας ἀξίους τῆς ὄψεως τοῦ βασιλέως εἰσαγάγῃ· οὕτω καὶ ὁ Χριστὸς ἐποίησεν. Ἐξελθὼν γὰρ πρὸς ἡμᾶς, τουτέστι, σάρκα ἀναλαβὼν, καὶ διαλεχθεὶς τὰ παρὰ τοῦ βασιλέως, οὕτως ἡμᾶς εἰσήγαγε, καὶ καθαρίσας τῶν ἁμαρτημάτων, καὶ καταλλάξας. ∆ιὰ τοῦτο ἔξοδον αὐτὴν καλεῖ. Ὁ δὲ Παῦλος εἴσοδον αὐτὴν ὀνομάζει, ἀπὸ μεταφορᾶς τῶν κληρονομούντων, καὶ νομὴν παραλαμβανόντων καὶ κτῆσίν τινα· τὸ γὰρ εἰπεῖν, Ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, τοῦτό ἐστι δηλοῦντος, ὅταν ἐγχειρίσῃ αὐτῷ τὴν οἰκουμένην· τότε γὰρ αὐτὴν ἐκτήσατο πᾶσαν, ὅτε καὶ ἐγνώσθη. Οὐ περὶ τοῦ Θεοῦ δὲ Λόγου φησὶ ταῦτα, ἀλλὰ περὶ τοῦ κατὰ σάρκα Χριστοῦ· εἰκότως. Εἰ γὰρ ἐν τῷ κόσμῳ ἦν, κατὰ τὸν Ἰωάννην, καὶ ὁ κόσμος δι' αὐτοῦ ἐγένετο, πῶς ἑτέρως ἂν εἰσήχθη, ἀλλ' ἢ ἐν σαρκί; Καὶ προσκυνησάτωσαν αὐτῷ, φησὶ, πάντες ἄγγελοι Θεοῦ. Ἐπειδὰν μέγα τι καὶ ὑψηλὸν λέγειν μέλλῃ, προκατασκευάζει αὐτὸ καὶ ποιεῖ εὐπαράδεκτον τῷ τὸν Πατέρα ποιῆσαι εἰσαγαγόντα τὸν Υἱόν. Σκόπει δέ· εἶπεν ἀνωτέρω, ὅτι οὐ διὰ προφητῶν ἐλάλησεν ἡμῖν, ἀλλὰ διὰ τοῦ Υἱοῦ· ἔδειξεν 63.28 ὅτι κρείττων ἀγγέλων ὁ Υἱὸς, καὶ ἀπὸ τοῦ ὀνόματος δὲ τοῦτο κατασκευάσας, καὶ ἀπὸ τοῦ τὸν Πατέρα ποιῆσαι εἰσαγαγόντα τὸν Υἱόν. Ἐνταῦθα δὲ λοιπὸν καὶ ἀφ' ἑτέρου κατασκευάζει. Ποίου δὴ τούτου; Ἀπὸ τῆς προσκυνήσεως· τοῦτο δὲ καὶ ὅσῳ κρείττων ἐστὶ δείκνυσιν· ὅσῳ γὰρ ∆εσπότης δούλου. ∆ιὸ καὶ ὡς ἂν εἴ τις εἰσαγαγών τινα εἰς οἰκίαν βασιλέως, τοὺς προεστῶτας αὐτῆς εὐθέως κελεύει προσκυνεῖν αὐτῷ· οὕτω καὶ αὐτὸς ποιεῖ, περὶ τοῦ κατὰ σάρκα λέγων τὴν ἐν κόσμῳ εἰσαγωγὴν, καὶ τὸ, Προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ, διὰ τοῦτο ἐπάγων. Ἆρα οὖν ἄγγελοι μόνον, οὐχὶ δὲ καὶ ἄλλαι δυνάμεις; Ἄπαγε· ἄκουσον γὰρ τῶν ἑξῆς· Καὶ πρὸς μὲν τοὺς ἀγγέλους αὐτοῦ φησιν, Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὑτοῦ πυρὸς φλόγα· πρὸς δὲ τὸν Υἱὸν, Ὁ θρόνος σου ὁ Θεὸς εἰς τὸν αἰῶνα τοῦ αἰῶνος. Ἰδοὺ ἡ μεγίστη διαφορά· ὅτι οἱ μὲν κτιστοὶ, ὁ δὲ ἄκτιστος. Καὶ διὰ τί πρὸς μὲν τοὺς ἀγγέλους αὐτοῦ φησιν, Ὁ ποιῶν· πρὸς δὲ τὸν Υἱὸν διὰ τί οὐκ εἶπεν, ὁ ποιῶν; καίτοι ἐνῆν τὴν διαφορὰν οὕτως εἰπεῖν· πρὸς μὲν τοὺς ἀγγέλους αὐτοῦ λέγει, Ὁ ποιῶν τοὺς ἀγγέλους αὑτοῦ πνεύματα· πρὸς δὲ τὸν Υἱὸν, Κύριος ἔκτισέ με· καὶ πάλιν, Κύριον αὐτὸν καὶ Χριστὸν ὁ Θεὸς ἐποίησεν. Ἀλλ' οὔτε ἐκεῖνο περὶ τοῦ Χριστοῦ Κυρίου Υἱοῦ εἴρηται, οὔτε τοῦτο περὶ τοῦ Θεοῦ Λόγου, ἀλλὰ περὶ τοῦ κατὰ σάρκα. Ἔνθα γὰρ τὴν ἀληθῆ διαφορὰν ἠβούλετο δηλοῦν, οὐκέτι ἀγγέλους περιέλαβε μόνον, ἀλλὰ καὶ πᾶσαν τὴν ἄνω δύναμιν τὴν λειτουργικήν. Ὁρᾷς πῶς διαιρεῖ καὶ μεθ' ὅσης τῆς σαφηνείας κτίσματα καὶ κτιστὴν, λειτουργοὺς καὶ δεσπότην, καὶ κληρονόμον καὶ γνήσιον Υἱὸν καὶ δούλους; Πρὸς δὲ τὸν Υἱόν φησιν· Ὁ θρόνος σου ὁ Θεὸς εἰς τὸν αἰῶνα τοῦ αἰῶνος. Ἰδοὺ βασιλείας σύμβολον. Ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. Ἰδοὺ πάλιν καὶ ἄλλο βασιλείας σύμβολον. Εἶτα πάλιν εἰς τὸ κατὰ σάρκα· Ἠγάπησας δικαιοσύνην, καὶ ἐμίσησας ἀνομίαν· διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς, ὁ Θεός σου. Τί ἐστι, Θεός σου; Ἐπειδὴ γὰρ μέγα ἐφθέγξατο, πάλιν αὐτὸ παραμυθεῖται. Ἐνταῦθα καὶ Ἰουδαίους, καὶ τοὺς Παύλου τοῦ Σαμοσατέως, καὶ Ἀρειανοὺς, καὶ Μάρκελλον καὶ Σαβέλλιον ἔβαλε καὶ Μαρκίωνα. Πῶς; Ἰουδαίους 63.29 μὲν, δύο τὸν αὐτὸν δεικνὺς,