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dragon.” 1.191 Concerning the so-called lion and dragon, in the Apocalypse of John it is said that he is “the ancient Satan.” In such a theory, it will seem to have been said in parallel that the devil and Satan are the same, but the word Satan, being Hebrew, means “adversary” in the Greek language. 1.192 These things being so considered, it is blessed to have the devil as an enemy and adversary and not a friend; for his companionship is harmful and drags one down to destruction. For example, having drawn near to Judas, he made him a “son of perdition” and his own child, so that he shared even in his name. 1.193 For the Savior says concerning him to the twelve disciples: “Did I not choose you, the twelve? And one of you is a devil.” And to Jesus himself, inasmuch as he became man, taking on the soul and body of a man, he stood as an adversary on the right in the desert as he was fasting forty days and as many nights. 1.194 Was he not an adversary when he led him up to the pinnacle of the temple and deceitfully said: “Throw yourself down from here,” and showing him all the kingdoms of the world and their glory: “All these things I will give to you,” he said, “if you will fall down and worship me.” But although he said these things with deceit, he was overthrown and cast down, being put out of the contest by him who was “tempted in all ways” like other men. 1.195 May God, the helper of the helpless, grant also to us, who have the struggle “against the authorities, against the cosmic powers of this darkness and the spiritual forces of evil,” to remain unstricken and unfallen, the evil one not having touched us at all. 1.196Zach. III, 2: And the Lord said to the devil: May the Lord rebuke you, O devil, and may the Lord who has chosen Jerusalem rebuke you. Is this not a brand plucked from the fire? 1.197 The Lord, he says, said to the devil: May he rebuke you, O devil. And in the present saying, the Lord speaks concerning the Lord, the Father concerning the Son, as has been said before. But how and what the Lord says to the devil must be attended to. 1.198 The master of all does not converse with the devil using a spoken word according to some one of the human dialects; for neither does he himself use vocal organs, being an incorporeal and intelligent substance, nor does the one to whom the word is addressed, the devil, have hearing that is struck by sounds composed of syllables, especially when it is God who is speaking. Indeed, when we encounter the book of Job, finding there God speaking to the devil and the devil to God, we are not so small-minded as to think that the questions and answers happen through the utterance of a human dialect; it fits and is proper in another way to the persons set forth. For God speaks when he reveals what he wishes to those he has judged should hear him, just as, in turn, he hears those who converse with him, knowing what they have in their own governing principle. 1.199 And so in the present matters, the Lord spoke to the devil, revealing to him what was being reported, which is as follows: “May the Lord rebuke in you, O devil,” as good as saying: You will be a vessel of wrath in which and through which those who are to be punished are rebuked, in a manner worthy of the evil things they have done. But if “in you” should be said to him, the saying has such a meaning: since you sin hiddenly within yourself, but you do not escape notice while doing this, God, who apprehends your secret and all things beforehand, rebukes in you, knowing the malice hidden in you. 1.200 And that the devil does evil in this way, and many of those born of him in wickedness, God says to him in Isaiah: “But you said in your mind: I will ascend to heaven,” and what follows, up to: “I will be like the Most High.” In agreement with this is also what is said in the Psalms: “The transgressor says to sin within himself.” For sinning within himself and saying in his mind: “I will ascend to heaven,” not escaping notice, he receives the rebuke within himself. Equivalent to what has been said is: “The fool has said in his heart: There is no

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δράκοντα.» 1.191 Περὶ τοῦ οὕτω λεγομένου λέοντος καὶ δράκοντος, ἐν τῇ Ἰωάννου Ἀποκαλύψει λέγεται ὡς εἴη «ὁ ἀρχαῖος Σατανᾶς». Ἐκ παραλλήλου δόξει εἰρῆσθαι ἐν τῇ τοιαύτῃ θεωρίᾳ διάβολος καὶ Σατανᾶς ὁ αὐτός, ἑβραϊκὴ δ' οὖσα ἡ Σατανᾶς φωνὴ «ἀντικείμενος» σημαίνει τῇ Ἑλλήνων φωνῇ. 1.192 Τούτων οὕτω θεωρουμένων, μακάριόν ἐστιν ἔχειν ἐχθρὸν καὶ ἀντικείμενον τὸν διάβολον καὶ μὴ φίλον· ἐπιβλαβὴς γὰρ ἡ τούτου ἑταιρία καὶ εἰς ὄλεθρον κατασπῶσα. Αὐτίκα γοῦν πλησιάσας τῷ Ἰούδᾳ, «υἱὸν ἀπωλείας» αὐτὸν ἐποίησεν καὶ ἴδιον τέκνον ὡς μετασχεῖν καὶ τῆς προσηγορίας αὐτοῦ. 1.193 Φησὶν γὰρ ὁ Σωτὴρ περὶ αὐτοῦ πρὸς τοὺς δώδεκα μαθητάς· «Οὐχὶ τοὺς δώδεκα ὑμᾶς ἐξελεξάμην; Καὶ εἷς ἐξ ὑμῶν διάβολός ἐστιν.» Καὶ αὐτῷ δὲ τῷ Ἰησοῦ, καθὸ ἄνθρωπος γέγονεν ἀναλαβὼν ψυχὴν καὶ σῶμα ἀνθρώπου, ἐν τῷ ἐρήμῳ ἔστη ἀντικείμενος ἐκ δεξιῶν νηστεύοντι τεσσεράκοντα ἡμέρας καὶ νύκτας ἴσας. 1.194 Ἦ οὐκ ἀντικείμενος ἀναγαγὼν αὐτὸν εἰς τὸ πτερύγιον τοῦ ἱεροῦ δολερῶς ἔφασκεν· «Βάλε σεαυτὸν ἐντεῦθεν κάτω», καὶ δείξας πάσας τὰς βασιλείας τῆς οἰκουμένης καὶ τὰς δόξας αὐτῶν· «Ταῦτα πάντα δώσω σοι», εἶπεν, «ἐὰν πεσὼν προσκυνήσῃς μοι». Πλὴν εἰ καὶ σὺν δόλῳ ταῦτ' ἔλεγεν, ἀνετράπη καὶ κατεβλήθη ἔξαθλος γενάμενος ὑπὸ τοῦ «πειραθέντος κατὰ πάντα» τοῖς ἄλλοις ἀνθρώποις. 1.195 ∆ῴη δὲ καὶ ἡμῖν ὁ Θεὸς ὁ τῶν ἀβοηθήτων βοηθός, τὴν πάλην ἔχουσιν ἡμῖν «πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου καὶ τὰ πνευματικὰ τῆς πονηρίας», ἀπλήκτους καὶ ἀπτώτους διαμεῖναι, μηδ' ὅλως ἁψαμένου ἡμῶν τοῦ πονηροῦ. 1.196Zach. III, 2: Καὶ εἶπεν Κύριος πρὸς τὸν διάβολον· Ἐπιτιμήσαι Κύριος ἐν σοί, διάβολε, καὶ ἐπιτιμήσαι Κύριος ἐν σοὶ ὁ ἐκλεξάμενος Ἰερουσαλήμ. Οὐκ ἰδοὺ τοῦτο ὡς δαλὸς ἐξεσπασμένος ἐκ πυρός; 1.197 Ὁ Κύριος, φησίν, εἶπεν τῷ διαβόλῳ· Ἐπιτιμήσαι ἐν σοί, διάβολε. Καὶ ἐν τῇ παρούσῃ λέξει, ὁ Κύριος περὶ Κυρίου λέγει, ὁ Πατὴρ περὶ τοῦ Υἱοῦ, ὡς ἔμπροσθεν εἴρηται. Πῶς δὲ λέγει καὶ τί τῷ διαβόλῳ ὁ Κύριος ἐπιστατέον. 1.198 Οὐ προφορικῷ λόγῳ χρώμενος κατά τινα μίαν τῶν ἀνθρωπίνων διαλέκτων ὁμιλεῖ τῷ διαβόλῳ ὁ πάντων δεσπότης· οὐδὲ γὰρ αὐτὸς φωνητικοῖς ὀργάνοις χρᾶται ἀσώματος καὶ νοερὰ οὐσία ὑπάρχων, οὐδὲ πρὸς ὃν ὁ λόγος διάβολος πληττομένην ἔχει ἀκοὴν ὑπὸ φωνῶν συγκειμένων ἐκ συλλαβῶν, μάλιστα ὅταν Θεὸς ᾖ ὁ λέγων. Ἐντυγχάνοντες γοῦν τῇ βίβλῳ τοῦ Ἰώβ,εὑρίσκοντες ἐκεῖ Θεὸν λέγοντα τῷ διαβόλῳ καὶ τῷ Θεῷ τὸν διάβολον, οὐχ οὕτω μικροφυεῖς ἐσμεν ὡς νομίσαι κατὰ προφορὰν ἀνθρωπίνης διαλέκτου γίνεσθαι τὰς ἐρωτήσεις καὶ ἀποκρίσεις· ἄλλως ἁρμόζει καὶ πρέπει τοῖς ἐκκειμένοις προσώποις. Λέγει μὲν γὰρ Θεὸς ὅταν ὃ βούλεται φανερώσῃ οἷς ἔκρινεν ἀκούειν αὐτοῦ, ὡς αὖ ἀκούει τῶν διαλεγομένων αὐτῷ γινώσκων ὃ ἔχουσιν ἐν ἡγεμονικῷ τῷ σφῶν. 1.199 Καὶ ἐν τοῖς προκειμένοις γοῦν εἶπεν ὁ Κύριος τῷ διαβόλῳ, φανερώσας αὐτῷ τὸ ἀπαγγελλόμενον ἔχον οὕτως· «Ἐπιτιμήσαι Κύριος ἐν σοί, διάβολε», μόνον οὐχὶ λέγων· Σκεῦος ὀργῆς ἔσῃ ἐν ᾧ καὶ δι' οὗ ἐπιτιμῶνται οἱ κολαστέοι ἐπαξίως οἷς ἠργάσαντο φαύλως. Εἰ δὲ πρὸς αὐτὸν λέγοιτο τὸ «ἐν σοί», διάνοιαν ἔχει τὸ ῥητὸν τοιαύτην· ἐπεὶ ἐν σεαυτῷ κεκρυμμένως ἁμαρτάνεις, οὐ λανθάνεις δὲ τοῦτ' ἐνεργῶν, τὸ κρυπτόν σου καὶ πάντων προκαταλαμβάνων ὁ Θεὸς ἐπιτιμᾷ ἐν σοί, ἐπιστάμενος τὴν ἐν σοὶ κρυπτομένην κακουργίαν. 1.200 Ὅτι δὲ οὕτως κακουργεῖ ὁ διάβολος καὶ πολλοὶ τῶν κατὰ πονηρίαν γεννηθέντων ὑπ' αὐτοῦ, πρὸς αὐτὸν ἐν Ἠσαΐᾳ ὁ Θεός φησιν· «Σὺ δὲ εἶπας ἐν τῇ διανοίᾳ σου· Εἰς τὸν οὐρανὸν ἀναβήσομαι», καὶ τὰ ἑξῆς μέχρι τοῦ· «ἔσομαι ὅμοιος τῷ ὑψίστῳ». Τούτῳ συνᾴδει καὶ τὸ ἐν Ψαλμοῖς εἰρημένον· «Φησὶν ὁ παράνομος τοῦ ἁμαρτάνειν ἐν ἑαυτῷ.» Ἁμαρτάνων γὰρ ἐν ἑαυτῷ καὶ λέγων ἐν τῇ διανοίᾳ· «Εἰς τὸν οὐρανὸν ἀναβήσομαι», οὐ λαθὼν ἐν ἑαυτῷ δέχεται τὴν ἐπιτιμίαν. Ἰσοδυναμεῖ τοῖς εἰρημένοις τό· «Εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ· Οὐκ