Scholia in Lucam

 it is but of some theorems, the end is action. For through 'eyewitnesses,' it denotes the theoretical, and through 'ministers,' the practical. You ca

 you shall call his name John. 17.317 Verse ιδʹ. And you will have joy and gladness and many will rejoice at his birth. Through condescension an angel

 Since it was not given to the embryos to speak because of their immaturity, as the Baptist hastened to proclaim the Redeemer, his mother lent the orga

 of the coming of Christ. For if He made peace through the blood of His cross, both the things on earth and the things in heaven, according to the divi

 of a river? For truly the river of God is coming down, the true water, the saving water. And he preaches, it says, a baptism for the remission of sins

 to point with his finger at him who was present and to say: Behold the Lamb of God. The all-holy Virgin knew, that he was not the child of Joseph, but

 being ashamed, or fearing the Pharisees, and being occupied with other things, or perhaps thinking it was lawful to heal on the Sabbath. For the evang

 from the surrounding country not accepting the presence of Jesus, he nonetheless provided for the salvation of those who could be saved there, sending

 to be healed. For many physicians promised to heal those from the nations. If you see those who philosophize professing truth, they are physicians try

 to see death, and greater than this is to taste it, and still worse than this is for death to follow someone? and not only to follow, but also to have

 to Moses and Elijah he says: This is he and perhaps also to the disciples. Having heard this, and not bearing this glory, they fell on their face, hu

 therefore, as he could not be healed from the affliction by the lesser word of the disciples. The mute and deaf demon is the irrational impulses towar

 mystically understood is the necessity for the father to be hated by us, if we are to be worthy of Jesus. But the saying, Let the dead bury their own

 of your Father, who is in heaven. Let your kingdom come. That every rule and authority and power may be abolished, and also every kingdom of the world

 of bread, smelling the sweet fragrance of Christ's myrrh, the oil of gladness, touching the living word which, being despised by those who judge the

 of the eleventh. And since choice, not time, is examined, which one has made in faith for this reason to those who have done what is required from th

 to him I have bought a field, and I must go out and see it. I ask you, have me excused. Verse 19. And another said: I have bought five yoke of oxen,

 occurring in living flesh, and somehow it releases all impurity from one who has become entirely leprous. For then he is considered unclean, when livi

 he became. But later, on account of his disobedience, he also took up an earthly image. And just as the coin has the image of the ruler of the nations

to him; I have bought a field, and I must go out and see it. I ask you, have me excused. Verse 19. And another said: I have bought five yoke of oxen, and I am going to test them. I ask you, have me excused. Verse 20. And another said, I have married a wife, and for this reason I cannot come. But simply, some fall away from the calling in three ways: by the appearance of superior doctrines, by the pursuit of sensible things, and by the love of pleasure. For those who have bought a field are they who also refuse the supper, those who have received other doctrines concerning the divinity, having much plausibility and variety of argument; who also despise the field, which has in itself a field and powers. He, therefore, who has not seen nor tested the word which he has acquired because of being preoccupied, of necessity and not willingly goes out from the supper, and from the one who has called, and perhaps also from himself. But the phrase "I ask you," he says, as if respecting the one who has called in word only. And he who bought five yoke of oxen, this is he who despises the intelligible nature, but is devoted to sensible things; neither has this one tested from the beginning what he has bought. If the number two is assigned to matter, this one has honored material things; for this reason he too has refused the intelligible supper. And the other is the one who said: I have married a wife, who thinks he has found wisdom, and by fellowship with her refuses the true one; or he who is united to the flesh, a lover of pleasure rather than a lover of God. The general meaning of the parable, then, is thus; but he has also taken otherwise the things according to the passage, inasmuch as we are men, and it is not profitable for us to know the richness of God's goodness. Necessarily God is likened to a man, that he might speak as to men, who are not able to comprehend that all things are administered by God, with God remaining God. And then he will cease being likened to a man, when, having ceased from strife, jealousy and the other evils, and from walking according to man, we should be deemed worthy to hear from God: I said: You are gods and all sons of the Most High. And he has ceased being called many other things, which a sinful man needs, a panther and a lion, and a bear, as is written in the prophets. Thus I also hear this: Our God is a consuming fire. For to him who is not worthy to be consumed, he is a light according to John who says: Our God is light. And again: It has not yet, he says, been revealed what we shall be; but we know that, if it is revealed, we shall be like him, because we shall see him as he is. For even if we should be deemed worthy to see God now with the mind and with the heart, we do not see him as he is, but as he becomes for us through our economy; but in the restoration of all things, of which he spoke through the mouth of his holy ones, we shall see not as now what is not, but as is fitting then, what is. Among us men, therefore, he was likened to a man; but among 17.365 those who have deified themselves, to God; For God is, he says, in the assembly of gods. CHAP. 15. Verse 23. And having brought the fatted calf, and having eaten, let us make merry. But if it is necessary to consider the passage also on a higher level, he begins with discourses, moral ones, such as food, in "having eaten," and contemplative ones, such as drink, in "let us make merry." For wine is the beginning of gladness, as is written. CHAP. 10. Verse 17. But it is easier for heaven and earth to pass away, than for one tittle of the law to fall. Moreover, one tittle is not only the iota among the Greeks, but also among the Hebrews that which is called by them yod. And iota can be symbolically said to be Jesus, since the beginning of his name both among Greeks and among Hebrews is written from the yod. The Word of God is therefore in the law, not passing it by, nor falling before, until all things come to be; then indeed falling, that he might bear more fruit; not being conquered, but having humbled himself, and become obedient unto death, even the death of the cross. CHAP. 17. Verse 12. And as he was entering a certain village, there met him ten leprous men, who stood afar off. Verse 13: And they lifted up their voice, saying: Jesus, Master, have mercy on us. And indeed you may understand the laws concerning leprosy as a certain different description of the soul. For who would not be at a loss, seeing that on the one hand leprosy makes a man unclean

αὐτῷ· Ἀγρὸν ἠγόρασα, καὶ ἔχω ἀνάγκην ἐξελθεῖν, καὶ ἰδεῖν αὐτόν. Ἐρωτῶ σε, ἔχε με παρῃτημένον. Στίχ. ιθʹ. Καὶ ἕτερος εἶπε· Ζεύγη βοῶν ἠγόρασα πέντε, καὶ πορεύομαι δοκιμάσαι αὐτά. Ἐρωτῶ σε, ἔχε με παρῃτημένον. Στίχ. κʹ. Καὶ ἕτερος εἶπε Γυναῖκα ἔγημα, καὶ διὰ τοῦτο οὐ δύναμαι ἐλθεῖν. Ἁπλῶς δὲ τρισὶ τρόποις ἀποπίπτουσί τινες τῆς κλήσεως· φαντασίᾳ δογμάτων κρειττόνων, διώξει αἰσθητῶν, καὶ φιληδονίᾳ. Οἱ μὲν γὰρ ἀγρὸν ἀγορά σαντές εἰσιν οἳ καὶ παραιτοῦνται τὸ δεῖπνον, οἱ πα ραλαβόντες δόγματα ἕτερα τῆς θεότητος, πολλὴν ἔχοντα τὴν πιθανότητα, καὶ τὴν ποικιλίαν τοῦ λόγου· οἳ καὶ καταφρονοῦσι τοῦ ἀγροῦ, τοῦ ἔχοντος ἐν ἑαυτῷ ἀγρὸν καὶ δυνάμεις. Ὁ οὖν μὴ ἰδὼν μηδὲ δοκιμάσας ὃν ἐκτήσατο λόγον διὰ τὸ προειλῆφθαι, ἐξ ἀνάγκης καὶ οὐχ ἑκουσίως ἐξέρχεται ἐκ τοῦ δεί πνου, καὶ τοῦ κεκληκότος, τάχα δὲ καὶ ἑαυτοῦ. Τὸ δὲ Ἐρωτῶ σέ φησιν, ὡς λόγῳ μόνῳ αἰδούμενος τὸν κεκληκότα. Ὁ δὲ ζεύγη βοῶν ἀγοράσας πέντε, οὗτός ἐστιν ὁ τῆς νοητῆς καταφρονῶν φύσεως, περὶ δὲ τὰ αἰσθητὰ φιλοχωρῶν· οὐδ' οὗτος ἐδοκίμασεν ἐξ ἀρχῆς ἃ ἐώ νηνται. Εἰ ὁ δύο ἀριθμὸς ἐπὶ ὕλας τάσσεται, οὗτος τὰ ὑλικὰ ἐτίμησε· διὸ καὶ οὗτος τὸ νοητὸν δεῖπνον παρῄτηται. Ὁ δὲ ἕτερός ἐστιν ὁ εἰπών· Γυναῖκα ἔγημα, ὁ δοκῶν εὑρηκέναι σοφίαν, καὶ ταύτης κοι νωνήσει παραιτούμενος τὴν ἀληθῆ· ἢ ὁ τῇ σαρκὶ ἑνούμενος, φιλήδονος μᾶλλον ἢ φιλόθεος. Τὸ μὲν οὖν ὁλοσχερὲς τῆς παραβολῆς οὕτως· ἔκλαβε δὲ καὶ ἄλ λως τὰ κατὰ τὸν τόπον, ὅσον ἄνθρωποί ἐσμεν, καὶ τὸν πλοῦτον τῆς τοῦ Θεοῦ χρηστότητος οὐ συμφέρει γινώσκειν ἡμῖν. Ἀναγκαίως ὁ Θεὸς ἀνθρώπῳ ὁμοιοῦται, ἵν' ὡς ἀνθρώποις λαλήσῃ, μὴ χωροῦσιν οἰκονομηθῆναι ὑπὸ τοῦ Θεοῦ πάντα, μένοντος τοῦ Θεοῦ. Καὶ τότε παύ σεται ὁμοιούμενος ἀνθρώπῳ, ὅταν, παυσάμενοι ἔρι δος, ζήλου καὶ τῶν λοιπῶν κακῶν, καὶ τοῦ κατ' ἄνθρωπον περιπατεῖν, ἀξιωθῶμεν ἀκοῦσαι ἀπὸ τοῦ Θεοῦ· Ἐγὼ εἶπα· Θεοί ἐστε καὶ υἱοὶ Ὑψίστουπάντες. Πέπαυται δὲ καὶ ἄλλα πολλὰ καλούμενος, ὧν ἁμαρτωλὸς χρῄζει ἄνθρωπος, πάνθηρ καὶ λέων, καὶ ἄρκτος, ὡς ἐν τοῖς προφήταις γέγραπται. Οὕτως ἀκούω καὶ τοῦ· Ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον. Τῷ γὰρ οὐκ ὄντι ἀξίῳ καταναλίσκεσθαι φῶς ἐστι κατὰ τὸν Ἰωάννην λέγοντα· Ὁ Θεὸς ἡμῶν φῶς ἐστι. Καὶ αὖθις· Οὔπω, φησὶν, ἐφανερώθη τί ἐσόμεθα· οἴδαμεν δὲ, ὅτι, ἐὰν φανερωθῇ, ὅμοιοι αὐτῷ ἐσό μεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν. Εἰ γὰρ καὶ ἀξιωθῶμεν βλέψαι νῦν τὸν Θεὸν τῷ νῷ καὶ τῇ καρδίᾳ, οὐ βλέπομεν αὐτὸν καθώς ἐστιν, ἀλλὰ κα θὼς διὰ τὴν ἡμετέραν οἰκονομίαν ἡμῶν γίνεται· ἐν δὲ τῇ ἀποκαταστάσει πάντων, ὧν ἐλάλησε διὰ στό ματος τῶν ἁγίων αὐτοῦ, ὀψόμεθα οὐχ ὡς νῦν ὃ οὐκ ἔστιν, ἀλλ' ὡς πρέπει τότε, ὅ ἐστι. Παρ' ἡμῖν μὲν οὖν τοῖς ἀνθρώποις ἀνθρώπῳ ὡμοιώθη· παρὰ δὲ 17.365 τοῖς ἑαυτοὺς ἀποθεώσασι Θεῷ· Ὁ Θεὸς γάρ ἐστι, φησὶν, ἐν συναγωγῇ θεῶν. ΚΕΦ. ΙΕʹ. Στίχ. κγʹ. Καὶ ἐνέγκαντες τὸν μόσχον τὸν σιτευ τὸν, καὶ φαγόντες εὐφρανθῶμεν. Εἰ δὲ χρὴ τὸν τόπον καὶ ὑψηλότερον θεωρῆσαι, προκατάρχεται λόγων, ἠθικῶν μὲν, οἷον τροφῆς, ἐν τῷ φαγόντες, ἐποπτικῶν δὲ, οἷον ποτοῦ, ἐν τῷ εὐφρανθῶμεν. Οἶνος γὰρ ἀρχὴ εὐφροσύνης, ὡς γέγραπται. ΚΕΦ. Ιʹ. Στίχ. ιζʹ. Εὐκοπώτερον δέ ἐστι τὸν οὐρανὸν καὶ τὴν γῆν παρελθεῖν, ἢ τοῦ νόμου μίαν κεραίαν πεσεῖν. Ἔτι μία κεραία οὐ παρ' Ἕλλησι μόνον ἐστὶ τὸ ἰῶτα, ἀλλὰ καὶ παρ' Ἑβραίοις τὸ παρ' αὐτοῖς κα λούμενον ἰώθ. ∆ύναται δὲ ἰῶτα συμβολικῶς λέγεσθαι Ἰησοῦς, ἐπείπερ ἡ ἀρχὴ τοῦ ὀνόματος αὐτοῦ καὶ παρ' Ἕλλησι καὶ παρ' Ἑβραίοις ἀπὸ τοῦ ἰὼθ γράφεται. Ἔστι τοίνυν ἐν τῷ νόμῳ ὁ Λόγος τοῦ Θεοῦ μὴ παρερχόμενος αὐτὸν, μηδὲ πρότερον πίπτων, ἕως ἂν πάντα γένηται· τότε δὲ πίπτων, ἵνα πλείονα καρπὸν φέρῃ· οὐ νικηθεὶς, ἀλλὰ ταπεινώσας ἑαυ τὸν, καὶ γενόμενος ὑπήκοος μέχρι θανάτου, θα νάτου δὲ σταυροῦ. ΚΕΦ. ΙΖʹ. Στίχ. ιβʹ. Καὶ εἰσερχομένου αὐτοῦ εἴς τινα κώμην, ἀπήντησαν αὐτῷ δέκα λεπροὶ ἄνδρες, οἳ ἔστη σαν πόῤῥωθεν. Στίχ. ιγʹ· Καὶ αὐτοὶ ἦραν φωνὴν, λέγοντες· Ἰη σοῦ ἐπιστάτα, ἐλέησον ἡμᾶς. Καί γε τοὺς περὶ λέπρας νόμους ὑπολαμβάνῃς δή τινα τῆς ψυχῆς διαγραφὴν διάφορον. Τίς γὰρ οὐκ ἂν ἀπορήσαι ὁρῶν, ὅτι πὴ μὲν ἡ λέπρα ἀκάθαρτον ποιεῖ τὸν ἄνθρωπον