Commentaries on Luke
arm the Word who was born from her. And by proud he means the wicked demons with their ruler who fell through pride, and the wise men of the Greeks wh
of those reigning, and the invincible power of the Father. To show mercy. (I f. 133) Christ is mercy and righteousness for we have received mercy thr
the natures have run together, but nevertheless the one from both is one alone and the one Lord Jesus Christ is not to be divided into a man separate
all things without sin and in that He first raised His own flesh to incorruption and He stood as only-begotten according to nature, inasmuch as He a
power, was extinguished with death, and also the bearing of children in sorrows by the mothers on earth. Do you wish to learn another cause of the mat
to call, and as from the things done at various times sometimes to devise the names this has been observed in the case of Christ himself for he is t
Therefore Christ redeemed from the curse of the law those who were under the law, yet had not kept it. And how did he redeem them? By fulfilling it. A
circumcision, when that which was signified by it was introduced to us, that is, baptism for this reason we are no longer circumcised. For it seems t
Christ has offered at one time the truth together with the types as a fragrant aroma, that He might bring us through Himself to God the Father, and th
having their mind full of folly, but still the remnant has been saved, and has been glorified through Christ. The first fruits of these have become th
completely of the divine dignities, but of the Word of God extending along with the age of the body, little by little, the manifestation of wisdom. (A
72.512 CHAPTER 3.
But God of all, having become man, has abolished sin in the flesh, all things have become smooth and easy to travel no height, no depth meets those w
a seed shall be called for you and, that I have made you a father of many nations but the, in Isaac, signifies the one according to the promise
from another, but from himself and essentially to Christ for he baptizes in the Holy Spirit. He is therefore God, and the fruit of the substance of G
and purifying them on our behalf. For the only-begotten Word of God is holy of holies and He Himself would not have needed holy baptism, nor to recei
delirium, wrongly interpreting the Gospel saying, that Jesus began at about thirty years of age and not understanding that he *was*, and he *began*
it is useful for them to live in it and necessary for salvation? For they depart as from a storm of waves, and from the chance distractions of the pre
the word from God, and spiritual bread, strengthening the heart of man, according to what is sung in the book of Psalms and we say that such is the f
the Savior's voice for if such a thing is true according to them, we have made Christ our hope, but he himself has the Father as a refuge therefore
under heaven for we do not say that the Son was anointed in any other way, except that He was born according to the flesh, that is, like us and becam
we have been made fruitful for God the Father through Him. Therefore He said: When I am lifted up from the earth, I will draw all men to Myself. And
again they say something like this about the said prophecy, he necessarily takes precautions, and says that Today this scripture has been fulfilled i
The Spirit of the Lord is upon me, and the rest. For they thought he was making himself equal to the prophets, and they cast him out of the city pa
He has appeared to us He says that he was given not only as a testimony, but also as a ruler and commander to the nations. The blessed prophets, and
Luke, I do not know unless we shall be forced to say that the rebuked living thing does not contain the energy of the one rebuking for to say that so
with darkness? or what harmony has Christ with Belial? CHAP. 5. And he saw two boats standing by the lake but the fishermen had gone out of them and
hindering me from being pitied? And what does Christ say to this? He confirms the faith in him, and works full assurance in this very thing for He ac
he shall take the living bird, and shall dip it into the blood of the bird that was slain over living water, and he shall sprinkle upon him that is to
not positing man and God as separate parts, but affirming that the Word Himself from God the Father became man, while remaining God. Since let those o
but it is possible to see them sometimes being weak, according to the reason which the distributor of divine gifts himself knows but in the case of t
sin, he promises to cut away beforehand for when this is removed, on account of which the suffering also exists, the disease must necessarily be dest
that Christ came to save sinners? Do you see how the only-begotten Word of God, having been made flesh, transferred the devil's vessels to Himself? An
being saved, fast rationally on the one hand, humbling themselves in the eyes of God, and as it were bringing a self-inflicted penalty upon themselve
old, the heart of the Jews and for this reason it has not held the new wine, that is, the evangelical and saving oracle, which gladdens the heart of
his hand: Stand in the middle. And what is the reason for this act? Perhaps so that he might call to mercy the harsh and unpitying Pharisee perhaps
of all things, beyond all that is created, king of all things, steward of heaven and earth, giver of every good thing together with God the Father. An
being preeminent, they were entrusted with the ministry of the evangelical ordinances for it was said to them: Heal the sick, cast out demons, clean
his collar tightly for suddenly those who bite him shall arise, and those who plot against you shall awaken, and you shall be for a plunder to them.
to name among these, those who are superior to love of gain, and have a disposition free from the love of money. And indeed the most wise Paul is show
Let the speech of such men be with you, he says for how will the disorder of their tongue harm the mind that is well-established? For to those who kn
preconceptions in our own minds that are not good, and the unconquerable tyranny of the passions that are in us therefore, knowing that the natural m
holy apostles that these things are perhaps difficult to achieve. He, therefore, who knows all things, accepts the law of self-love in us as the arbit
will reap and he who sows in blessings, in blessings will also reap that is, if someone does not have, he has not sinned in not doing this for acc
the beam out of your eye.9 (A f. 111) That is, show yourself to be pure from great sins, and then you will be a counselor to the one who stumbles in s
disobedient and slothful, running into the outer darkness. For those who received the talents, and doubled what was given for the master, have been ho
The preparation of their heart, your ear has attended to and sometimes: Their infirmities were multiplied, after these things they made haste. For
transcendent, and the incomparable excess. For I heard him saying: You yourselves bear witness that I said: I am not the Christ, but that I am sent b
the divine Baptist sent some of his acquaintances to ask if he is the one who is to come. 9But in that very hour he healed many.9 (A f. 116 b) Therefo
Did he have royal commands? and did he carry royal letters, and decrees, and laws? was he not splendid in appearance? Did he not wear a garment of hai
But neither did they dance for the latter, having accomplished no work of virtue. 9For John the Baptist has come, neither eating bread nor drinking wi
For he was not yet able to stand before him before the remission of sins.
will not let us be tempted beyond what we can, but will also with the temptation make a way to escape, that we may be able to bear it. But if it shou
an unexpected and harsh storm upon the boat, and the wave swelling high with the blasts of the winds, instilled the fear of death in the disciples fo
saying to one another, Who then is this, that he commands even the winds and the water, and they obey him? Therefore, was it as if not knowing him t
Then how do you plunder what is not yours, but rather His? Then you say: What have I to do with you? And what earthly king would ever tolerate handi
clean, or to touch any of the holy things, or to come near a holy man. We have been fully assured therefore that Emmanuel is true God, both from the p
a recompense, and makes them partakers of His own glory. Receive a clear and evident proof of the matter, the holy apostles. See them having become mo
they might have a uniform way of life, looking only to the duty of initiating into the mysteries, He commanded them to take no account of either cloth
as if placing by hands, and bringing down the blessing from above upon it, has become for us economically a beginning and a type and a way of the matt
Peter, and becomes the mouth of the whole choir, and utters god-loving words and he brings forth an accurate confession of faith in him, saying, The
to those on earth the gates above, and to join earth to heaven, He revealed Him as being truly God. Therefore He commands them to be silent about the
writing it down but those who had foretold in many ways, that He would also be seen in due time in a form like ours, and for the sake of the salvatio
they fall on their face, so that again through this we may learn how most necessary for those on earth was the presence of the Savior and the mediatio
but were not indolent nor ignorant of the writings of Moses and indeed for this reason they were chosen by Christ. But as the blessed Paul says: A p
speaking of evil spirits. When, therefore, such foxes and birds have dens and burrows in us, how might Christ come? And where will he rest? What fello
not that they should be occupied with things outside the body, where they should not even care for provisions, nor carry anything with them that was n
Paul says, They became futile in their thinking, and their foolish heart was darkened. Claiming to be wise, they became fools, and exchanged the glor
of the Father alone, you yourselves have dared E. f. to think and to say, that He is less than Him, as if you knew Him precisely? For He whom the Fath
and beyond human nature and fitting only for the God who is beyond all things but the beginning of this for us has been the Word, who appeared in hum
with the Savior's words, pouring ridicule upon his own head. For since it was the custom for Christ, the Savior of all, to speak often about eternal l
in the parable also this, that he who is not puffed up with pride more readily finds his neighbor by nature, than he who is puffed up. For the Samarit
These things Christ said: Go, and do thou likewise. For the dignity of the priesthood is useless, for those who have obtained it, and for those who
speaking to God alone, with a pure and undistracted mind. For it was necessary that the beginning and teacher of every good and most beneficial thing
and upon all, He is the Holy of Holies, then taking His fear into our minds, we practice an upright and blameless life so that, having thus become ho
except that he wants all to be perfecters and knowers of all virtue? Thus also we say that the holy angels excel in the heavens. For it is written con
having departed from the things in which we have already stumbled, but holding fast to the will to live henceforth in a manner befitting saints. It is
he commands for what is sought is always found somehow through labor. The one who knocks with his hand strikes the door, so that the master of the ho
Christ [sends] the evil demons to the abyss, and unwillingly removes them, by sending them out from those who have them, and although it was necessary
divine signs. 9But if I cast out demons by the finger of God, etc.9 (A f. 156, B f. 115 b) Since, he says, what is said by you is not true, but is rat
f. 157 b) That this whole parable is for the Jews, Matthew has shown, exclaiming: So shall it be also to this wicked generation. For while they were
with me.(A f. 159) And He says that the Ninevites will be for their condemnation at the time of judgment. For they 72.709 were cruel and barbarous men
But of that which is in the mind and heart, how could he deliver anyone? But we say this: O foolish Pharisee, you have a high opinion of yourself for
paying attention. Therefore, He has proceeded economically against their prevailing sickness. 9You tithe mint and rue and every herb, etc.9 (A f. 163
he says, Anyone who has set aside the law of Moses dies without pity on the evidence of two or three witnesses. Woe to you, therefore, O lawyers fo
the expected king, for fear of becoming subject to a king who would oppress them. Therefore, they handle the one who testifies these things about the
to answer their crafty questions immediately and, as it were, without thinking, thinking that he would surely slip up, and say something that was not
He added also that The hairs of your head are all numbered. Do you see how much providence He has for those who love Him? For if He extends even to
of the angels in the glory of his Father, at the consummation of the present age there he crowns the genuine confessor but the others, that is, thos
copper into your belts. And again: Provide yourselves with moneybags that do not grow old, with a treasure in the heavens that does not fail. And a
he speaks the words of the poor man. For what shall I do, he says, being in want of necessities? He always utters such a wretched cry. But behold, the
they made this a supreme pretext, saying: Blessed are we, Israel, to whom the things pleasing to the Lord are known. But I would say: Thrice blessed
soul? Since, therefore, the soul is greater than food and clothing, why do we not rather spend our care on the greater things, but so honor the lesser
and brief and condensed, but boundless and long is that which is after these things. He who treasures up in heaven will have the kingdom in heaven, wh
Christ is as one from a festival through whom it is clearly shown, that the Divine is always in the festivals that are fitting for it for there gloo
power, he rightly inquires. (A f. 183, δ φ. 51 b) What then does Christ say to these things? 72.749 He uses a clear and most evident example, showing
But knowing idleness to be a gate of destruction, Paul said: Woe is to me if I do not preach the gospel. (A f. 184) And that a bitter, painful, and
the prophet Jeremiah: Behold, I have put my words in your mouth as fire, and this people as wood. And again, Are not my words like fire, says the L
father or mother more than me, is not worthy of me and he who loves son or daughter more than me, is not worthy of me. Therefore, when, for the sake
you may be reconciled with him but if this does not happen, he will hand you over to the judge. Then, when you are found liable for the debts, you wi
(A f. 189 b) If, then, someone should wish to say that it was an angel appointed by God to preside over the Synagogue of the Jews, he would not miss w
and this for we must gather what is useful from every source. It is possible, therefore, to see from this, that Satan often receives power over certa
the power.(B f. 154) Therefore, if the ruler of the synagogue had been sharp-witted, he would have understood who and how great the Savior is, from su
on the one hand that he had healed, but on the other that he was being freed from his illness.(A f. 192) Behold for me the ruler of the synagogue, how
preaching for thus the prophet Isaiah also makes mention of it, saying: And it shall be in that day, they will sound the great trumpet. For truly a
being saved? What benefit then would have resulted for the hearers? But it was necessary and advantageous to know rather the way by which one might go
and also in the synagogues of the books of Moses, not writing his own things rather, but interpreting those from God for he always placed before his
a man for the beast is somehow always crafty and perverse such also are the Pharisees. 9Behold, I cast out demons and I perform healings today and t
he wishes them to be unpitying because of the Sabbath's inactivity. But you could not show this from anywhere. But since they were sullenly silent, Ch
unrewarded. 9When you give a dinner or a supper, do not ask your friends, etc.9 (A f. 200 b, B f. 139, δ φ. 56 b) But this is the command concerning h
the one calling and the one sent and they all began with one accord to make excuses, that is, from one signal. 9And they all began with one accord to
call. Something like this the prophet David is also found saying to God about them: With bit and bridle bind the jaws of them that will not come near
your soul for temptation make your heart straight, and be patient. But those in whom there is no such eagerness, how could they have the strength to
myriads stand around His supreme throne. Therefore, the sheep are one hundred but one of them has gone astray, that is, the race on earth, which the
darkness, but will have the light of life. Therefore the lost has been saved in light, and the matter has become a delight to the powers above for t
disposed just as those are concerning those who return from sins to repentance. For the Savior and Lord of all says there is joy in heaven in the pres
by his own blood for the people, suffered outside the gate. What then is the purpose of the parable? Let us investigate the reason for which it was t
conduct yourselves with fear throughout the time of your exile.(A f. 212 b, Ε f. 242) Perhaps you will say to yourself: I have been stained by much s
Knowing this, the Savior Himself said somewhere concerning them: How difficult it is for those who have money to enter the kingdom of God! And again
stewarding. This, I think, is to be faithful in a little, to distribute help from one's possessions to those in extreme misery. If therefore we have b
just as them. Therefore, the Savior of all, having spent a long argument on them, then seeing that they did not depart from their own thoughts and pas
her ways with thorns, and I will build up her ways and she shall not find her path. For the way of the pious became straight, and there was nothing
Scripture but there will be no resurrection, unless Christ comes again to us from heaven in the glory of the Father with the 72.824 holy angels. Thus
For though He could have said: 'A certain man was perhaps a rich man,' as in the case of Job, He did not say this but He simply calls the man rich, b
the blessed Paul rebukes the inventors of scandals, saying: But when you thus sin against the brothers, and wound their weak conscience, you sin agai
but of grace, the confirmation and strength for this. Wherefore, since all things are possible with God, the Lord says that all things are possible fo
of those praying, as the Acts of the Apostles have recorded. It is clear that faith also, on the contrary, makes steady the things that are shaken, su
to rule, how will he take care of the Church? 9Ten leprous men met him.9 (A f. 232, E f.143 b) Again the Savior makes his own glory manifest to us, a
the kingdom of God comes? instead of, Before the kingdom spoken of by you, a cross and death will take you. What then does Christ say to these thin
of his own flesh, and to remove the sin of the world, and to abolish the ruler of this age, then thus to ascend to the Father, and to appear at the ap
will be taken, and the other will be left.9 (A f. 235 b, B f. 166 b, E f.144 b, δ φ. 58 b) Indeed, he calls the time of judgment night, because, as
The preceding parable will confirm that God will grant the requests of those who make their prayers with zeal and unceasingly. For if the widow’s cons
And indeed concerning this very thing the Psalmist cried out against him, saying: How long do you set upon a man? You all murder, as a leaning wall a
and by his very appearance, he accuses himself of his own wickedness he strikes his breast, he confesses his crimes, he shows his disease as to a phy
the Son and as an image, showing the beauty of the one who begot him in his own nature.(A f. 245) But these things are sufficient for the present. It
his, and so on. For while the divine proclamation was drawing into the faith under it the whole world under heaven, some indeed wish to come to this,
the morning star rises in your hearts. 9Jesus, Son of David, have mercy on me.9 (A f. 251 b, E f.146 b) This man approached him as God who is all-pow
Since His purpose was that all men should be saved, He offers gentleness and encouraging him He says, Make haste and come down for he was seeking
making them partakers of good things and indeed of the kingdom but of those who in the present life rejected the proclamation, and enlisted themselve
to his own servants, according to the parable in the Gospels. Therefore open your hearts, and receive it rejoicing become approved money-changers tr
of seeds, when buried in the clods of earth, they bear fruit but those not covered are snatched away. (A f. 257 b) The one who lent the talents will
He was receiving a hymnology befitting God and indeed the bold ones came forward, all but protesting and saying: Do you not hear what these are sayi
to visit and to save, and having peace from the Romans so that if even the whole city had known the things that make for its peace, no one would have
Melchizedek. Tell me then, who of the Scribes or Pharisees has ministered to God according to the order of Melchizedek, who both blessed and received
and having dishonored those who were sent, they sent them away empty. But the master of the vineyard reasons with himself, saying, What shall I do?
sometimes accurately, but at other times reporting concisely. 9The chief priests and the scribes sought to lay hands on him.9 (A f. 264, E f.149 b) Th
they will surely be of the life in this world for they will live as befits saints, and have already drawn near to God for they are equal to angels a
to wish to depart from their innate love of glory, nor indeed from the accursed love of money. 9Beware of the scribes who wish to walk in long robes,
he might judge the world in righteousness. Therefore, when 72.897 certain false christs and false prophets arise, do not go after them.(A f. 269, E f.
showing them to be believers. Therefore he himself calls the event our redemption, saying: And when these things begin to come to pass, then look up,
for he himself was the one who said about himself, I am the truth. Therefore, with the shadow having been moved away, let the power of the truth now
Therefore, giving the reason for not wishing to say clearly with whom he was staying With desire, he says, I have desired to eat this Passover with
and to earth you shall return.” But the gentleness of the Creator overcame the harm of that one’s malevolence He has helped those on earth for God t
the power of life to the elements set before us, and transforms them into the activity of His own flesh, that we may have them for a life-giving parti
after putting on incorruptibility, shall we again be in need of food and a table? By no means but from our own affairs he hints at spiritual things.
of the kingdom of the hea vens, and to heal every disease and every sick ness among the people and he commanded them as they went to take no thought
Are you sorrowful and distressed? Yes, he says, I know the good things that will happen to the world from the passion but Israel the firstborn grieve
the memory of death, having entered, troubles Jesus but the power of the divinity immediately masters the agitated passion, and transforms it to cour
backward and this happened three times. What then is the economy, and for what reason did the Savior present himself, while they fell down hearing,
Christ, and not once, but three times, and made the denial with an oath for Matthew said that He began to curse and to swear, saying, I do not know
was it? And they said, We do not know. And he asked somewhere else, saying, What do you think about the Christ? Whose son is he? And they said, O
they say, but they have been silent about the manner of the teaching, fearing lest somehow Pilate himself should also be found numbered among the beli
He calls Himself a tree, that is, green and fruitful and flourishing and His fruits were initiations into mysteries, and exhortations, and demonstrat
And creation itself mourned its own Master for the sun was darkened, and rocks were split, and the temple itself took on the appearance of those who
to them: In sorrow you shall bring forth children, He has given them a pause from the evil, meeting them in the garden, as another evangelist says,
resurrection the things of the Lord toward men were such as before, because they too needed renewal, and a second life according to Christ, 72.945 so
Regarding his hands and his feet for the disciples, the Lord fully convinced them that the body that had suffered was raised but that in addition to
not positing man and God as separate parts, but affirming that the Word Himself from God the Father became man, while remaining God. Since let those of the opposite view say: If they speak of two sons, one specifically from the seed of David, and another, in turn, in part, the Word from God the Father, is not the Word from God the Father by nature better than the one from the seed of David? Then what shall we do, seeing the two birds, not being of a different nature from one another, but rather of the same kind, and differing in nothing from one another, at least in respect to being what they are? Therefore, because of the birds' being of the same kind, let them concede that the Word of God differs in nothing from a man; but they will not concede this; for great is the distance between divinity and humanity. However, the examples must be understood according to the principle proper to them; for an example falls short of the realities, and sometimes it offers only a partial indication of the things signified. But we say that the law was a shadow and a type, and like a painting setting forth the matters for the view of those who see. And the shadows of the art of those who paint on a panel are the first colors; upon which if the brilliant colors were applied, then indeed, then the beauty of the painting will flash forth. Since, therefore, it was necessary for the law through Moses to depict clearly the mystery of Christ, it does not show Him in one of the little birds as both dying and living at the same time, so that what was done might not seem to be theatrical wonder-working; but it represented Him as in one suffering the slaughter; and it showed the same one in the other as living and being let go. And I will try to show that the reasoning on this point does not go beyond what is probable, through another story. For if one of us desired to see the story of Abraham depicted as on a panel, how would a painter have drawn him? Doing everything in one scene? Or in part and differently, that is, in different forms in many places the same man? For instance, I say, at one time seated on the donkey with the child taken along and the servants following; and at another time again, with the donkey having stayed behind below with the servants, having loaded the wood on Isaac, and holding in his hands the knife and the fire; and indeed elsewhere, the same man again in another form, having bound the young lad upon the wood, and having armed his right hand with the knife, that he might inflict the slaughter. But it was not a different and another Abraham, though the painting is seen differently in many places, but the same one everywhere, with the painter's art always conforming to the needs of the actions; for it was not possible in one 72.564 to see him doing all the things that have been mentioned. Therefore, the law was a painting and a type, of things travailing with truth; so that even if there was a pair of birds, yet One was in both, both as in suffering and outside of suffering, and in death, and beyond death, and ascending into heaven like some second first-fruits of humanity renewed into incorruption; for He Himself inaugurated for us the path upward, and we shall follow Him in due season; but that one of the little birds is slaughtered, and in the blood of the slaughtered one the other is dipped, but sent away from the slaughter, this would be an antitype of the true things; for Christ died for us, and we have been baptized into His death, and He has saved us by His own blood. And He was teaching, and Pharisees were sitting there, etc. (A f. 87, H f. 269) Around Him then was the spectacle of the envious; these are Scribes and Pharisees, and they became spectators of the things miraculously performed, and they were listening to Him teaching; and there was, it says, a power of God for Him to heal; [ιτα Cod. αὐτόν] Was it then that God was giving Him the ability to accomplish the divine signs? Was He then borrowing power from another? And who is the one who dares to say these things? For He rather was working from His own strength as God and Lord, and not as a partaker of divine grace. For men are often deemed worthy of spiritual gifts;
οὐκ ἀνὰ μέρος τιθέντες ἄνθρωπον καὶ Θεὸν, ἀλλ' αὐτὸν τὸν ἐκ Θεοῦ Πατρὸς Λόγον, ἄνθρω πον γενέσθαι διαβεβαιούμενοι, μετὰ τοῦ
μεῖναι Θεόν. Ἐπειδὴ λεγέτωσαν οἱ δι' ἐναντίας· Εἰ δύο φασὶν υἱοὺς, ἕνα μὲν ἰδικῶς τὸν ἐκ σπέρματος ∆αβὶδ, ἕτε ρον δ' αὖ ἀνὰ
μέρος τὸν ἐκ Θεοῦ Πατρὸς Λόγον, ἆρ' οὐκ ἀμείνων κατὰ φύσιν ὁ ἐκ Θεοῦ Πατρὸς Λόγος τοῦ ἐκ σπέρματος ∆αβίδ; Εἶτα τί δράσομεν
τὰ δύο ὁρῶντες πτηνὰ, οὐχ ἑτεροφυῆ ὄντα ἀλλήλων, ὁμοειδῆ δὲ μᾶλλον, καὶ κατ' οὐδὲν ἀλλήλων διαφέροντα, κατά γε τοῦ εἶναι τοῦθ'
ὅπερ ἐστίν· Οὐκοῦν συγχωρείτω σαν διὰ τὸ τῶν πτηνῶν ὁμοειδὲς, μηδὲν ἀνθρώπου διαφέρειν τὸν τοῦ Θεοῦ Λόγον· ἀλλ' οὐκ αὔξον
ται· πολὺ γὰρ τὸ μεταξὺ θεότητος καὶ ἀνθρωπότητος· πλὴν χρὴ τὰ παραδείγματα κατὰ τὸν αὐτοῖς πρέ ποντα νοεῖσθαι λόγον· ἡττᾶται
γὰρ τῶν ἀληθῶν, καὶ μερικὴν ἔσθ' ὅτε ποιεῖται τῶν σημαινομένων τὴν ἔνδειξιν. Φαμὲν δὲ, ὡς σκιὰ καὶ τύπος ὁ νόμος ἦν, καὶ οἶόν
τις γραφὴ παρατιθεῖσα πρὸς θέαν τοῖς ὁρῶσι τὰ πράγματα. Αἱ δὲ σκιαὶ τῆς τῶν γραφόντων ἐν πίνακι τέχνης, τὰ πρῶτα τῶν χρωμάτων
εἰσίν· αἷς εἴπερ ἐπενεχθεῖεν τῶν χρωμάτων τὰ ἄνθη, τότε δὴ, τότε τῆς γραφῆς ἀπαστράψει τὸ κάλλος. Ἐπειδὴ οὖν ἔδει τὸν διὰ
Μωϋσέως νόμον καταγράψαι σαφῶς τὸ Χριστοῦ μυστήριον, οὐκ ἐν ἐνὶ τῶν ὀρνιθίων ἀπο θνήσκοντά τε ὁμοῦ καὶ ζῶντα καταδείκνυσιν
αὐτὸν, ἵνα μὴ τερατοποιΐα σκηνικὴ δόξῃ εἶναι τὸ δρώμενον· ἀλλ' ἐδέχετο μὲν ὡς ἐν ἑνὶ παθόντα τὴν σφαγήν· κατεδείκνυ δὲ τὸν
αὐτὸν ἐν ἑτέρῳ ζῶντά τε καὶ ἀφει μένον. Ἀποφῆναι δὲ τὸν ἐπὶ τῷδε λόγον οὐκ ἔξω βαίνοντα τοῦ εἰκότος, δι' ἑτέρας ἱστορίας πειράσομαι.
Εἰ γάρ τις τῶν καθ' ἡμᾶς ἐπεθύμησεν ἰδεῖν καταγεγραμμέ νην ὡς ἐν πίνακι τὴν ἐπὶ τῷ Ἀβραὰμ ἱστορίαν, πῶς ἂν αὐτὸν ἐχάραξε ζωγράφος;
Ἆρ' ἐν ἑνὶ πάντα δρῶντα; ἢ ἀνὰ μέρος καὶ ἑτεροίως, ἤγουν ἑτεροειδῶς πλεισταχοῦ τὸν αὐτόν; Οἷον, φημὶ, ποτὲ μὲν ἐφιζή σαντα
τῇ ὄνῳ συμπαραληφθέντος τοῦ παιδὸς καὶ ἑπομένων τῶν οἰκετῶν· ποτὲ δὲ αὖ πάλιν ἀπομεινάσης τῆς ὄνου κάτω τοῖς οἰκέταις ὁμοῦ,
καταφορτίσαντα μὲν τοῖς ξύλοις τὸν Ἰσαὰκ, ἔχοντα δὲ μετὰ χεῖρας τὴν μάχαιραν καὶ τὸ πῦρ· καὶ μὴν καὶ ἑτέρωθι, τὸν αὐτὸν ἐν
εἴδει πάλιν ἑτέρῳ, συμποδίσαντα μὲν τὸ μειράκιον ἐπὶ τὰ ξύλα, ὁπλίσαντα δὲ τῇ μαχαίρᾳ τὴν δεξιὰν, ἵν' ἐπαγάγοι τὴν σφαγήν.
Ἀλλ' ἦν οὐχ ἕτερος καὶ ἕτερος Ἀβραὰμ, πλεισταχοῦ τῆς γραφῆς ὁρωμένης ἑτέρως, ἀλλ' ὁ αὐτὸς πανταχοῦ, ταῖς τῶν πραγμάτων χρείαις
συγκαθισταμένης ἀεὶ τῆς τοῦ γράφοντος τέχνης· οὐ γὰρ ἦν ἐνδεχόμενον ἐν ἐνὶ 72.564 κατιδεῖν αὐτὸν πάντα δρῶντα τὰ εἰρημένα.
Γραφὴ τοιγαροῦν καὶ τύπος ἦν ὁ νόμος, πραγμάτων ὠδινόν των ἀλήθειαν· ὥστε κἂν δυὰς ὀρνέων ἦν, ἀλλ' εἷς ἦν ὁ ἐν ἀμφοῖν, καὶ
ὡς ἐν πάθει καὶ ἔξω πάθους, καὶ ἐν θανάτῳ, καὶ ὑπὲρ θάνατον, καὶ ἀναβαίνων εἰς οὐρανοὺς ἀπαρχή τις ὥσπερ δευτέρα τῆς ἀνθρωπό
τητος ἀνανεωθείσης εἰς ἀφθαρσίαν· αὐτὸς γὰρ ἡμῖν ἐνεκαίνισε τὴν εἰς τὸ ἄνω τρίβον, καὶ ἑψόμεθα κατὰ καιροὺς αὐτῷ· τό γε μὴν
τὸ ἓν τῶν ὀρνιθίων σφά ζεσθαι, ἐν δὲ τῷ τοῦ σφαγέντος αἵματι τὸ ἕτερον βαπτίζεσθαι μὲν, ἀποπέμπεσθαι δὲ τῆς σφαγῆς, ἀν τίτυπον
δ' ἂν εἴη τῶν ἀληθινῶν· ἀπέθανε γὰρ ὑπὲρ ἡμῶν ὁ Χριστὸς, καὶ ἡμεῖς εἰς τὸν αὐτοῦ θάνατον βεβαπτίσμεθα, καὶ σέσωκεν ἡμᾶς αἵματι
τῷ ἰδίῳ. Αὐτὸς δὲ ἦν διδάσκων, καὶ ἦσαν καθήμενοι Φαρισαῖοι, κ.τ.λ. (A f. 87, H f. 269) Περὶ αὐτὸν μὲν ἦν τῶν βασκά νων τὸ
θέατρον· Γραμματεῖς δὲ οὗτοι καὶ Φαρι σαῖοι, καὶ τῶν παραδόξως ἐπιτελουμένων ἐγίνοντο θεωροὶ, καὶ κατηκροῶντο διδάσκοντος·
καὶ ἦν, φησὶ, δύναμις Θεοῦ εἰς τὸ ἰᾶσθαι αὐτόν· [ιτα Cod. αὐτόν] ἆρα ὡς τοῦ Θεοῦ διδόντος αὐτῷ τὸ δύνασθαι κατορ θοῦν τὰς
θεοσημείας; ἆρα τὴν παρ' ἑτέρου δύναμιν ἐδανείζετο; Καὶ τίς ὁ φάναι ταῦτα τολμῶν; Αὐτὸς γὰρ μᾶλλον ἦν ἐξ ἰδίας ἰσχύος ἐνεργῶν
ὡς Θεὸς καὶ Κύριος, καὶ οὐχ ὡς θείας χάριτος μέτοχος. Ἄνθρω-ποι μὲν γὰρ ἀξιοῦνται πολλάκις χαρισμάτων πνευ ματικῶν·
