of baptism, and in the genealogy he ascends not through Solomon, but through Nathan who reproved the father for the birth of Solomon and the murder of Uriah. And there the things of birth are always named, but here the things of birth are kept silent. “Abraham begot Isaac, Isaac begot Jacob, and Jacob begot Judah and his brothers, and Judah begot Perez and Zerah by Tamar”; and until the end, “so-and-so begot so-and-so.” But here Jesus ascends, “being the son, as was supposed, of Joseph”; and nowhere here is there “birth,” but only “is supposed.” And there it never begins 28.164 with a birth, but here, since it ascends from the baptism, it is said to be “beginning”; for it says, “and Jesus himself was beginning”; for when he was baptized and received the mystery of regeneration, so that you too might abolish the former birth and ascend a second time through regeneration, then it is said to be “beginning.” And just as those who were in Egypt had no beginning of months nor a month of feasts, but when they were already departing, a law is given to them, with the word saying to them: “This month shall be the beginning of months, it shall be the first for you among the months of the year,” so one who has not yet been baptized has not yet “begun,” but one who has been baptized has “begun.” For not in vain did he add 28.165 to “and Jesus himself was” the word “beginning.” Let us speak also concerning “being about thirty years of age”; who, being thirty years of age, began the economy concerning him? Joseph. For it is written that “he was thirty years old,” when he was released from his bonds and interpreted the dream for Pharaoh and was entrusted with the rule of Egypt and gathered the grain of the abundance for Pharaoh, so that he might also distribute it in the famine. Perhaps those thirty years of Joseph were a type of the thirty years of my Christ. For this Joseph gathers not a grain like that Joseph, but the true grain, so that in the time of his abundance, having gathered the grain, he may have it to measure out when a famine is sent upon the earth, “not a famine of bread, nor a thirst for water, but a famine of hearing the word of the Lord.” For the words of abundance are gathered from the prophets, from the law, from the apostles, 28.166 so that, when scripture is no longer written, what has been gathered by Jesus into the storehouses of the souls of the apostles and of their successors might nourish Egypt, the world, and especially his brothers, concerning whom it is written: “I will declare your name to my brothers.” Other people also have words about self-control, words about justice, words about the other virtues; this is the grain which Joseph gave to the Egyptians. But another grain, which he divides to his own brothers from Goshen, from the eastern land; this is the grain which Jesus gave to his own disciples: an evangelic and apostolic grain. Through this let us make bread, and let us not take up the “old leaven,” so that we may make new bread from the sacred letters. 29.168 “Command this stone, that it become bread.” Every temptation by which men were to be tempted, the savior was first tempted according to his humanity; what I mean is this: if you see those from the heresies eating the false word as bread, know that that word is the stone which the devil shows. 29.169 For what temptation was it for the stone to become bread and for the savior to eat? But the Lord teaches through the saying, having said: “man shall not live by bread alone, but by every word of God,” that this is not a word of God, but the nourishing and life-giving word is a word of God. For by that word man lives. 29.170 At the same time, observe that he says these things according to his humanity, not as he was God. For he answers as concerning a man and says: “it is written, that man shall not live by bread alone,” it is clear that it is as a man he is being tempted. And having come to this point, I have cause to say why John did not write about the temptation, but Matthew and Mark and Luke did. For since John began from God, he did not give his genealogy as

βαπτίσματος, καὶ τῇ γενεαλογίᾳ ἀνα βαίνει οὐ διὰ Σολομῶντος, ἀλλὰ διὰ Ναθὰν τοῦ ἐλέγξαντος τὸν πατέρα ἐπὶ τῇ γενέσει Σολομῶντος καὶ τῇ τοῦ Οὐρίου ἀναιρέσει. Κἀκεῖ μὲν ἀεὶ τὰ τῆς γεννήσεως ὀνομάζεται, ἐν ταῦθα δὲ τὰ τῆς γεννήσεως σεσιώ πηται. «Ἀβραὰμ ἐγέννησε τὸν Ἰσαάκ, Ἰσαὰκ ἐγέννησε τὸν Ἰακώβ, Ἰακὼβδὲ ἐγέννησε τὸν Ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ, Ἰούδας δὲ ἐγέν νησε τὸν Φαρὲς καὶ τὸν Ζαρὰ ἐκ τῆς Θάμαρ»· καὶ μέχρι τέλους τό· «ἐγέν νησε» ὁ δεῖνα τὸν δεῖνα. Ἐνθάδε δὲ ἀναβαίνει ὁ Ἰησοῦς, «υἱὸς ὤν, ὡς ἐνομίζετο, Ἰωσήφ»· καὶ οὐδαμοῦ ἐν ταῦθα «γέννησις», ἀλλὰ μόνον «νομί ζεται». Κἀκεῖ μὲν οὐδέποτε ἄρχεται 28.164 εἰς γέννησιν, ἐνθάδε δέ, ἐπεὶ ἀπὸ τοῦ βαπτίσματος ἀναβαίνει, «ἄρχε σθαι» λέγεται· «καὶ αὐτός», γάρ φη σιν, «ἦν Ἰησοῦς ἀρχόμενος»· ὅτε γὰρ ἐβαπτίσατο καὶ τὸ μυστήριον ἀνέλαβε τῆς ἀναγεννήσεως, ἵνα καὶ σὺ καταργήσῃς τὴν προτέραν γέννη σιν καὶ ἀναβῇς δευτέραν διὰ τῆς πα λιγγενεσίας, τότε «ἄρχεσθαι» λέγεται. Καὶ ὥσπερ οἱ ἐν Αἰγύπτῳ ὄντες οὐκ εἶχον ἀρχὴν μηνῶν οὐδὲ μῆνα ἑορ τῶν, ὅτε δὲ ἤδη ἐξῄεσαν, νομοθε τοῦνται λέγοντος τοῦ λόγου πρὸς αὐτούς· «ὁ μὴν οὗτος ἀρχὴ μηνῶν, πρῶτός ἐστιν ὑμῖν ἐν μησὶ τοῦ ἐνιαυ τοῦ», οὕτως ὁ μὲν μηδέπω βαπτισά μενος οὐδὲ «ἤρξατο», ὁ δὲ βαπτισά μενος «ἤρξατο». Οὐδὲ γὰρ εἰκῇ προσ 28.165 έθηκε τῷ «καὶ αὐτὸς ἦν Ἰησοῦς» τὸ «ἀρχόμενος». Εἴπωμεν δὲ καὶ εἰς τὸ «ὢν ἐτῶν τριάκοντα»· τίς ὢν ἐτῶν τριάκοντα ἤρξατο τῆς οἰκονομίας τῆς περὶ αὐτόν; Ἰωσήφ. Γέγραπται γάρ, ὅτι «τριάκοντα ἐτῶν ἦν», ἡνίκα ἐλύ θη ἀπὸ τῶν δεσμῶν καὶ συνέκρινε τὸ ὄναρ τῷ Φαραὼ καὶ ἐπιστεύθη τὴν Αἰγύπτου ἀρχὴν καὶ τὸν σῖτον τῆς εὐθηνίας συνήγαγε τῷ Φαραώ, ἵνα καὶ ἐν τῷ λιμῷ αὐτὸν διαδῷ. Τάχα ἐκεῖνα τὰ τριάκοντα τοῦ Ἰωσὴφ ἔτη τύπος ἦν τῶν τριάκοντα τοῦ Χριστοῦ μου ἐτῶν. Οὗτος γὰρ ὁ Ἰωσὴφ οὐχ ὅμοιον τῷ Ἰωσὴφ ἐκείνῳ σῖτον συνάγει, ἀλλὰ σῖτον τὸν ἀληθινόν, ἵνα ἐν καιρῷ τῆς εὐθηνίας αὐτοῦ συναγαγὼν τὸν σῖτον ἔχῃ ἐπι μετρῆσαι, ὅταν ἐξαποσταλῇ λιμὸς ἐπὶ τὴν γῆν, «οὐ λιμὸς ἄρτου οὐδὲ δίψος ὕδατος, ἀλλὰ λιμὸς τοῦ ἀκοῦσαι λόγον κυρίου». Συνάγεται γὰρ τὰ ἀπὸ τῶν προ φητῶν, τὰ ἀπὸ τοῦ νόμου, τὰ ἀπὸ τῶν ἀποστόλων τῆς εὐθηνίας ῥή 28.166 ματα, ἵνα, ὅταν μηκέτι γράφηται γραφή, τὰ ὑπὸ τοῦ Ἰησοῦ συναχθέντα εἰς τὰς ἀποθήκας τῶν ψυχῶν τῶν ἀποστολικῶν καὶ τῶν διαδεχομέ νων αὐτοὺς θρέψῃ τὴν Αἴγυπτον, τὸν κόσμον, μάλιστα δὲ τοὺς ἀδελ φοὺς αὐτοῦ, περὶ ὧν γέγραπται· «διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελ φοῖς μου». Ἔχουσι καὶ οἱ ἄλλοι ἄνθρωποι λόγους περὶ σωφροσύνης, λόγους περὶ δικαιοσύνης, λόγους περὶ τῶν λοιπῶν ἀρετῶν· οὗτος ὁ σῖτός ἐστιν, ὃν Ἰωσὴφ ἔδωκε τοῖς Αἰγυπ τίοις. Ἄλλος δὲ σῖτος, ὃν μερίζει τοῖς ἰδίοις ἀδελφοῖς ἀπὸ τῆς Γεσέμ, ἀπὸ τῆς ἀνατολικῆς γῆς· οὗτός ἐστιν ὁ σῖτος, ὃν ὁ Ἰησοῦς ἔδωκε τοῖς ἰδίοις μαθηταῖς· σῖτος εὐαγγελικός τε καὶ ἀποστολικός. ∆ιὰ τούτου ἀρ τοποιῶμεν, «παλαιὰν» δὲ «ζύμην» μὴ παραλάβωμεν, ἵνα καινὸν ἄρτον ἀπὸ τῶν ἱερῶν γραμμάτων ποιήσωμεν. 29.168 «Εἰπὲ τῷ λίθῳ τούτῳ, ἵνα γένηται ἄρτος». Πάντα πειρασμόν, ὃν ἤμελ λον οἱ ἄνθρωποι πειράζεσθαι, πρῶ τον ἐπειράσθη κατὰ τὸ ἀνθρώπινον ὁ σωτήρ· ὃ δὲ λέγω, τοιοῦτόν ἐστιν· ἐὰν ἴδῃς τοὺς ἀπὸ τῶν αἱρέσεων ἐσθίοντας ὡς ἄρτον τὸν λόγον τὸν ψευδῆ, ἴσθι, ὅτι ἐκεῖνος ὁ λόγος ὁ λίθος ἐστίν, ὃν ὁ διάβολος δείκνυσιν. 29.169 Ἐπεὶ ποῖος ἦν πειρασμὸς τὸν λίθον γενέσθαι ἄρτον καὶ τὸν σωτῆρα φα γεῖν; ∆ιδάσκει δὲ διὰ τῆς λέξεως εἰπὼν ὁ κύριος· «οὐκ ἐπ' ἄρτῳ μόνῳ ζήσεται ἄνθρωπος, ἀλλ' ἐπὶ παντὶ ῥήματι θεοῦ», ὅτι οὗτος μὲν οὐ ῥῆμα θεοῦ, τὸ δὲ τρέφον ῥῆμα θεοῦ καὶ τὸ ζωοποιοῦν. Ἐπ' ἐκείνῳ γὰρ τῷ ῥήματι ζῇ ἄνθρωπος. 29.170 Ἅμα δὲ τήρει, ὅτι ταῦτα λέγει κατὰ τὸ ἀνθρώπινον, οὐ καθὸ θεὸς ἦν. Ὡς γὰρ περὶ ἀνθρώπου ἀποκρί νεται καὶ λέγει· «γέγραπται, ὅτι οὐκ ἐπ' ἄρτῳ μόνῳ ζήσεται ἄνθρωπος», δῆλον, ὅτι ὡς ἄνθρωπός ἐστι πειρα ζόμενος. Γενόμενος δὲ ἐν τῷ τόπῳ ἔχω τὴν αἰτίαν εἰπεῖν, διὰ τί Ἰω άννης μὲν οὐκ ἀνέγραψε τὸν πειρασ μόν, Ματθαῖος δὲ καὶ Μᾶρκος καὶ Λουκᾶς ἀνέγραψαν. Ἐπειδὴ γὰρ Ἰωάννης ἀπὸ θεοῦ ἤρξατο, οὐκ ἐγενεαλόγησεν αὐτὸν ὡς