the widow Elijah 'when a famine came' in Israel 'of hearing the word of God.' Concerning this widow the prophet says, that 'many are the children of the desolate more than of her who has a husband' and again the other scripture, that 'the barren has borne seven and she who has many children has grown weak.' 34.188 Clearly in these things it is shown that the life preached according to the God who is creator of the world and the old scriptures from him is eternal life, which the Savior also proclaims. When the lawyer asked, 'What shall I do to inherit eternal life,' he sends him to the law, that from there he might gather the commandments that lead the one who does them to eternal life, 34.189 saying to him, 'You have answered correctly; do this, and you will live,' clearly meaning the eternal life, about which he had asked and the Savior teaches. He attests indeed to what was taken from the law, from Deuteronomy, 'You shall love the Lord your God' and what follows, and from Leviticus, 'your neighbor as yourself.' And the Savior declared concerning these two commandments, saying that on them 'hang all the law and the prophets.' But the word teaches; for the one who keeps the commandment is not another 34.190 becoming a neighbor, but each one makes himself a neighbor to the one in need of help. For this is what is said in addition to the parable, 'Which of these three do you think proved to be a neighbor to the man who fell among the robbers?' For the lawyer also says this, that it was 'the one who showed mercy on him,' and he hears, 'Go and do likewise.' The man is interpreted as Adam; Jerusalem as paradise; Jericho as the world; the robbers as the opposing powers; the priest as the law; the Levite as the prophetic word; the Samaritan as Christ who bore flesh from Mary; 34.191 the wounds as disobedience; the beast as the body of Christ; the inn as the church; the two denarii as the knowledge concerning the Father and the Son; the innkeeper as the angels who preside over the church; the return of the Samaritan as the second coming of Christ. those who came before Christ, false teachers; the wounds as ... sins 34.192 The priest indicates the law; the Levite, the prophetic word; the Samaritan therefore, on his journey, which is interpreted as guardian, who is Christ; who does not slumber nor sleep in guarding Israel, saw the one lying half-dead 34.193 on his own beast, that is, his body, he intended to give rest through love for humanity, by which 'all who labor and are heavy laden' are given rest; 34.194 and he says the inn is the church, which has become receptive and capacious for all; whence also we might understand the innkeepers ... as the angels of the churches; to these, ascending into heaven, the Savior 'gave two denarii,' having commanded them to care diligently for the sick man; but some said 'two denarii' is the approved knowledge concerning the Father and the Son; 34.195 and adding, 'whatever more you spend, I will repay you when I return.' 35.196 But you note for me, that in Matthew one of the persons is omitted and one is changed. The 'ruler' is omitted, and the 'officer' is changed to 'servant'; but the 'accuser' 35.197 and the 'judge' are kept. 'For there are two angels,' as the Shepherd says, 'with a man, one of righteousness and one of wickedness.' 35.198 The angels of some of the little ones in the church 'see the face of the Father who is in heaven'; but those of those outside the church are not worthy of this, being served by another. 35.199 And a ruler, as some have said, is the leader of each nation, such as of the kingdom of the Persians or Medes, 35.200 as Daniel says; but the accuser is one of the angels under them. But observe, that 'ruler' is without an article, as one of many, but 'accuser' is with the article, and that it has 'your'; for the accusers are not indefinite; but each has his own companion. 35.201 'As you are going,' he says, 'with your accuser,' who wishes to bring you to his own ruler and

χήρα τὸν Ἡλίαν «λιμοῦ γενομέ νου» ἐν τῷ Ἰσραὴλ «τοῦ ἀκοῦσαι λό γον θεοῦ». Περὶ ταύτης τῆς χήρας ὁ προφήτης φησίν, ὅτι «πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα» καὶ πάλιν ἡ ἑτέρα γραφή, ὅτι «στεῖρα ἔτεκεν ἑπτὰ καὶ ἡ πολλὴ ἐν τέκνοις ἠσθένησεν». 34.188 Σαφῶς ἐν τούτοις παρίσταται, ὅτι ἡ κατὰ τὸν δημιουργὸν τοῦ κόσμου θεὸν καὶ τὰς ἀπ' αὐτοῦ γραφὰς πα λαιὰς κηρυσσομένη ζωὴ ἡ αἰώνιός ἐστιν, ἣν καὶ ὁ σωτὴρ καταγγέλλει. Πυθομένου γοῦν τοῦ νομικοῦ· «τί ποιήσας ζωὴν αἰώνιον κληρονομήσω», ἐπὶ τὸν νόμον αὐτὸν ἀναπέμπει, ἵν' ἐκεῖθεν συναγάγῃ ἐντολὰς τὰς προσαγούσας τὸν ποιοῦντα αὐτὰς τῇ αἰωνίῳ ζωῇ, 34.189 εἰπὼν αὐτῷ· «ὀρθῶς ἀπεκρίθης· τοῦ το ποίει καὶ ζήσῃ», δηλονότι τὴν ζωὴν τὴν αἰώνιον, περὶ ἧς κἀκεῖνος ἐπύθετο καὶ ὁ σωτὴρ διδάσκει. Μαρτυρεῖ γοῦν τῷ ἀπὸ τοῦ νόμου εἰληφότι ἀπὸ μὲν τοῦ ∆ευτερονομίου τό· «ἀγαπήσεις κύριον τὸν θεόν σου» καὶ τὰ ἑξῆς, ἀπὸ δὲ τοῦ Λευϊτικοῦ τό· «τὸν πλησίον σου ὡς σεαυτόν». Καὶ ὁ σωτὴρ δὲ ἀπεφήνατο περὶ τῶν δύο ἐντολῶν τούτων λέγων, ὅτι ἐν αὐταῖς «ὅλος ὁ νόμος καὶ οἱ προφῆται κρέμανται». ∆ιδάσκει δὲ ὁ λόγος· οὐ γὰρ ἄλλος τοῦ τηροῦντος τὴν ἐντολὴν ὁ 34.190 γινόμενος πλησίον, ἕκαστος δὲ ἑαυ τὸν ποιεῖ τοῦ δεομένου βοηθείας πλησίον. Τοῦτο γάρ ἐστιν τὸ ἐπιλεγόμενον τῇ παραβολῇ, τό· «τίς τούτων τῶν τριῶν δοκεῖ σοι γεγονέναι πλησίον τοῦ ἐμπεσόντος εἰς τοὺς λῃστάς;» Καὶ γὰρ καὶ ὁ νομικὸς τοῦτό φησιν, ὅτι «ὁ ποιήσας τὸ ἔλεος μετ' αὐτοῦ», καὶ ἀκούει τό· «πορεύου καὶ σὺ ποίει ὁμοίως». Ἀνάγεται ὁ ἄνθρωπος εἰς τὸν Ἀδάμ· ἡ δὲ Ἱερουσαλὴμ εἰς τὸν παράδεισον· ἡ δὲ Ἱεριχὼ εἰς τὸν κόσμον· οἱ δὲ λησταὶ εἰς τὰς ἀντι κειμένας ἐνεργείας· ὁ ἱερεὺς εἰς τὸν νόμον· ὁ λευίτης εἰς τὸν προ φητικὸν λόγον· ὁ Σαμαρείτης εἰς Χριστὸν τὸν ἐκ Μαρίας σάρκα φο 34.191 ρέσαντα· τὰ τραύματα εἰς τὴν παρα κοήν· τὸ κτῆνος εἰς τὸ σῶμα Χρι στοῦ· τὸ πανδοχεῖον εἰς τὴν ἐκκλη σίαν· τὰ δύο δηνάρια εἰς τὴν περὶ πατρὸς καὶ υἱοῦ γνῶσιν· ὁ πανδοχεὺς εἰς τοὺς τῆς ἐκκλησίας ἐπιστατοῦν τας ἀγγέλους· ἡ ἐπάνοδος τοῦ Σαμα ρέως ἡ δευτέρα Χριστοῦ ἐπιφάνεια. τοὺς πρὸ Χριστοῦ ἐλθόντας ψευδο διδασκάλους· τὰ τραύματα εἰς ... τὰς ἁμαρτίας 34.192 ὁ μὲν ἱερεὺς τὸν νόμον δηλοῖ· Λευί της δὲ τὸν προφητικὸν λόγον· ὁ Σαμαρείτης τοίνυν ὁδεύων ὃ ἑρμη νεύεται φύλαξ, ὅς ἐστι Χριστός· ὃς οὐ νυστάζει οὐδὲ ὑπνοῖ ἐν τῷ φυλάσ σειν τὸν Ἰσραήλ, εἶδεν τὸν κείμενον τὸν ἡμιθνῆτα 34.193 ἐπὶ τοῦ ἰδίου κτήνους τοῦτ' ἔστι τοῦ σώματος ἐπαναπαῦσαι διενοήθη διὰ φιλανθρωπίαν, ᾗ «πάντες οἱ κο πιῶντες καὶ πεφορτισμένοι» ἐπανα παύονται· 34.194 πανδοχεῖον δὲ καὶ τὴν ἐκκλησίαν φησί, τὴν πάντων γενομένην δεκτι κὴν καὶ χωρητικήν· ὅθεν καὶ πανδοχέας ... νοήσαιμεν ... τοὺς ἀγγέλους τῶν ἐκκλησιῶν· τούτοις εἰς οὐρανοὺς ἀνιὼν ὁ σωτὴρ «δέδωκε δύο δηνάρια», προνοεῖν ἐπι μελῶς τοῦ ἠρρωστηκότος ἐγκελευ σάμενος· τινὲς δὲ «δύο δηνάρια» τὴν περὶ πατρὸς καὶ υἱοῦ δόκιμον γνῶσιν ἔφασαν· 34.195 καὶ προσθεὶς ὡς «ὅ τι ἐὰν προσδα πανήσῃς, ἐγὼ ἐν τῷ ἐπανέρχεσθαί με ἀποδώσω σοι». 35.196 Σὺ δέ μοι ἐπισήμηναι, ὅτι ἐν τῷ κατὰ Ματθαῖον παραλέλειπται ἓν τῶν προσώπων καὶ ἐνήλλακται ἕν. Παραλέλειπται μὲν ὁ «ἄρχων», ἐνήλ λακται δὲ ἀντὶ τοῦ «πράκτορος» ὁ «ὑπηρέτης»· τετήρηται δὲ ὁ «ἀντίδι 35.197 κος» καὶ ὁ «κριτής». «∆ύο γάρ εἰσιν ἄγγελοι», ὥς φησιν ὁ Ποιμήν, «μετὰ τοῦ ἀνθρώπου, εἷς τῆς δικαιοσύνης καὶ εἷς τῆς ἀδικίας». 35.198 Ἄλλοι μὲν τῶν ἐν τῇ ἐκκλησίᾳ μι κρῶν ἄγγελοι «θεωροῦσι τὸ πρόσω πον τοῦ πατρὸς τοῦ ἐν οὐρανοῖς»· οἱ δὲ τῶν ἔξω τῆς ἐκκλησίας οὐκ εἰσὶ ἄξιοι τούτου, ἑτέρῳ τινὶ ἐξυπ ηρετούμενοι. 35.199 Καὶ ἄρχων μέν ἐστιν ὥς τινες ἔφα σαν ὁ ἑκάστου ἔθνους ἡγούμενος, οἷον βασιλείας Περσῶν ἢ Μήδων, 35.200 ὥς φησι ∆ανιήλ· ἀντίδικος δὲ εἷς τῶν ὑπ' αὐτοὺς ἀγγέλων. Τήρει δέ, ὅτι «ἄρχων» μὲν χωρὶς ἄρθρου ὡς ἂν εἷς τῶν πολλῶν, «ἀν τίδικος» δὲ μετὰ τοῦ ἄρθρου, καὶ ὅτι ἔχει τὸ «σοῦ»· οὐ γὰρ ἀόριστοι οἱ ἀντίδικοι· ἕκαστος δ' ἔχει τὸν συν όντα. 35.201 «Ὡς τοίνυν», φησίν, «ὑπάγεις μετὰ τοῦ ἀντιδίκου σου», ὅστις σε τῷ ἄρχοντι προσαγαγεῖν βούλεται τῷ ἰδίῳ καὶ