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he has done in the case of the Pharisees. For seeing them approach him as a common man, he asked them thus: "What do you think about the Christ? Whose son is he?" And when they had said, "Of David," he added, "How then does David in the spirit call him lord? For, he says, the Lord said to my Lord: Sit at my right hand." Then he reasons, "If then he is his lord, how is he his son?" {ERAN.} You have brought forward the testimony against yourself. For the Lord openly taught the Pharisees not to call him son of David, but lord of David. And through these things it is shown that he wishes to be called God, but not man. {ORTH.} You have not paid attention, as it seems, to the divine teaching. For he did not abolish being called son of David, but added that he must be believed to be also lord of David. For this he teaches clearly: "If then he is his lord, how is he his son?" For he did not say, if he is lord, he is not son, but, "How is he his son?" meaning, in one respect lord, and in another respect son. And these things openly show both the divinity and the humanity. {ERAN.} There is no need for reasonings. For the Lord taught openly that he does not wish to be called son of David. {ORTH.} He should have, then, also taught the blind men and the Canaanite woman and indeed the crowds not to call him son of David. For the blind men cried out, "Son of David, have mercy on us." And the Canaanite woman, "Son of David, have mercy on me, my daughter is grievously vexed by a demon;" and the multitude, "Hosanna to the son of David; blessed is he who comes in the name of the Lord." And not only did he not show displeasure, but he also praised their faith. For he freed the blind from the longest night, and gifted them with the power of sight. And he healed the daughter of the Canaanite woman, who was frenzied and mad, and drove out the all-wicked demon. And when the chief priests and Pharisees were angry with those shouting, "Hosanna to the son of David," not only did he not forbid those who were shouting, but he also confirmed their acclamation. "Amen, for he said, I say to you, if these should hold their peace, the stones would cry out." {ERAN.} He endured these titles before the resurrection, condescending to the weakness of those who had not yet genuinely believed; but after the resurrection these names are superfluous. {ORTH.} Where, then, shall we place the blessed Paul? Among the perfect or among the imperfect? {ERAN.} One must not jest in serious matters. {ORTH.} One must not neglect the reading of the divine oracles. {ERAN.} And who is so thrice-wretched as to neglect his own salvation? {ORTH.} Answer the question, and you will learn your ignorance. {ERAN.} What question? {ORTH.} Where do we place the divine apostle? {ERAN.} Clearly, among the most perfect and a teacher of the perfect. {ORTH.} And when did he begin his preaching? {ERAN.} After the savior's ascension and the coming of the Spirit and the stoning of Stephen the victorious. {ORTH.} He, at the very end of his life, writing his last epistle to Timothy his disciple, and as it were delivering to him a paternal inheritance by a will, has also set down these things: "Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel." And he also showed his sufferings for the sake of the gospel, and by this showing the truth of the gospel. "Wherein, he said, I suffer trouble, even to bonds, as an evildoer." It would have been easy for me to adduce many other such testimonies, but I have considered this superfluous. {ERAN.} Having promised to show that the Lord added the lacking teaching to those who needed it, you have said that he spoke to the Pharisees and the other Jews about his own divinity; but that he also brought forward the teaching about the flesh, you have not demonstrated. {ORTH.} Indeed, it was superfluous to speak about the flesh that was seen; for it was clearly seen, both eating and drinking and growing weary and sleeping. Nevertheless

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ἐπὶ τῶν Φαρισαίων πεποίηκεν. Ὡς γὰρ ἀνθρώπῳ κοινῷ προσιόντας ἰδών, ἤρετο αὐτοὺς οὕτως· "Τί ὑμῖν δοκεῖ περὶ τοῦ Χριστοῦ; τίνος ἐστὶν υἱός;" Ἐκείνων δὲ εἰρηκότων, "Τοῦ ∆αβίδ," αὐτὸς ἐπήγαγε· "Πῶς οὖν ∆αβὶδ ἐν πνεύματι κύριον αὐτὸν καλεῖ; Εἶπε, γάρ φησιν, ὁ κύριος τῷ κυρίῳ μου· Κάθου ἐκ δεξιῶν μου." Εἶτα συλλογίζεται· "Εἰ οὖν κύριος αὐτοῦ ἐστι, πῶς υἱὸς αὐτοῦ ἐστι;" {ΕΡΑΝ.} Κατὰ σαυτοῦ τὴν μαρτυρίαν παρήγαγες. Ἀναφανδὸν γὰρ ὁ κύριος τοὺς Φαρισαίους ἐδίδαξε μὴ καλεῖν αὐτὸν υἱὸν ∆αβίδ, ἀλλὰ κύριον ∆αβίδ. ∆ιὰ δὲ τούτων πέφανται θεὸς καλεῖσθαι βουλόμενος, ἀλλ' οὐκ ἄνθρωπος. {ΟΡΘ.} Οὐ προσέσχες, ὡς ἔοικε, τῇ θείᾳ διδασκαλίᾳ. Οὐ γὰρ ἀνεῖλε τὸ καλεῖσθαι υἱὸς ∆αβίδ, ἀλλὰ προστέθεικε τὸ χρῆναι πιστεύ εσθαι καὶ κύριος εἶναι τοῦ ∆αβίδ. Τοῦτο γὰρ διδάσκει σαφῶς τό· "Εἰ οὖν κύριος αὐτοῦ ἐστι, πῶς υἱὸς αὐτοῦ ἐστιν;" Οὐ γὰρ εἶπεν, εἰ κύριός ἐστιν, υἱὸς οὐκ ἔστιν, ἀλλά, "Πῶς υἱὸς αὐτοῦ ἐστιν;" ἀντὶ τοῦ, κατά τι κύριος, καὶ κατά τι υἱός. Ταῦτα δὲ ἄντικρυς καὶ τὴν θεότητα δείκνυσι καὶ τὴν ἀνθρωπότητα. {ΕΡΑΝ.} Οὐ χρεία συλλογισμῶν. Ἄντικρυς γὰρ ὁ κύριος ἐδίδαξεν, ὡς οὐ βούλεται καλεῖσθαι υἱὸς ∆αβίδ. {ΟΡΘ.} Ἔδει τοίνυν καὶ τοὺς τυφλοὺς καὶ τὴν Χαναναίαν καὶ μέντοι καὶ τοὺς ὄχλους διδάξαι, μὴ καλεῖν αὐτὸν υἱὸν ∆αβίδ. Καὶ γὰρ οἱ 131 τυφλοὶ ἐβόων· "Υἱὲ ∆αβίδ, ἐλέησον ἡμᾶς." Καὶ ἡ Χαναναία· "Υἱὲ ∆αβίδ, ἐλέησόν με, ἡ θυγάτηρ μου κακῶς δαιμονίζεται·" καὶ τὸ πλῆθος· "Ὡσαννὰ τῷ υἱῷ ∆αβίδ· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνό ματι κυρίου." Καὶ οὐ μόνον οὐκ ἐδυσχέρανεν, ἀλλὰ καὶ τὴν πίστιν ἐπῄνεσε. Τοὺς μὲν γὰρ τυφλοὺς τῆς μακροτάτης νυκτὸς ἠλευθέρωσε, καὶ τὴν ὀπτικὴν αὐτοῖς ἐνέργειαν ἐδωρήσατο. Τῆς δὲ Χαναναίας τὴν θυγατέρα κορυβαντιῶσαν καὶ μεμηνυῖαν ἰάσατο, καὶ τὸν παμπόνηρον ἐξήλασε δαίμονα. Τῶν δέ γε ἀρχιερέων καὶ Φαρισαίων χαλεπαινόντων τοῖς βοῶσιν, "Ὡσαννὰ τῷ υἱῷ ∆αβίδ," οὐ μόνον οὐκ ἐκώλυσε τοὺς βοῶντας, ἀλλὰ καὶ ἐβεβαίωσε τὴν εὐφημίαν. "Ἀμήν, γὰρ ἔφη, λέγω ὑμῖν, κἂν οὗτοι σιγήσωσιν, οἱ λίθοι κεκράξονται." {ΕΡΑΝ.} Τούτων πρὸ τῆς ἀναστάσεως ἠνείχετο τῶν προσρημάτων, συγκατιὼν τῇ ἀσθενείᾳ τῶν μηδέπω γνησίως πεπιστευκότων· μετὰ δὲ τὴν ἀνάστασιν περιττὰ ταυτὶ τὰ ὀνόματα. {ΟΡΘ.} Τὸν οὖν μακάριον Παῦλον ποῦ τάξομεν; ἐν τοῖς τελείοις ἢ ἐν τοῖς ἀτελέσιν; {ΕΡΑΝ.} Οὐ χρὴ παίζειν ἐν τοῖς σπουδαίοις. {ΟΡΘ.} Οὐ χρὴ τῆς τῶν θείων λογίων ὀλιγωρεῖν ἀναγνώσεως. {ΕΡΑΝ.} Καὶ τίς οὕτω τρισάθλιος, ὡς τῆς οἰκείας ἀμελεῖν σωτη ρίας; {ΟΡΘ.} Ἀπόκριναι πρὸς τὴν ἐρώτησιν, καὶ μαθήσῃ τὴν ἄγνοιαν. {ΕΡΑΝ.} Ποίαν ἐρώτησιν; {ΟΡΘ.} Ποῦ τάττομεν τὸν θεῖον ἀπόστολον; {ΕΡΑΝ.} ∆ῆλον ὡς ἐν τοῖς τελειοτάτοις καὶ τῶν τελείων διδάσκαλον. {ΟΡΘ.} Πότε δὲ τοῦ κηρύγματος ἤρξατο; {ΕΡΑΝ.} Μετὰ τὴν τοῦ σωτῆρος ἀνάληψιν καὶ τὴν τοῦ πνεύματος ἐπιφοίτησιν καὶ τὴν Στεφάνου τοῦ νικηφόρου κατάλευσιν. {ΟΡΘ.} Οὗτος παρ' αὐτὸ τοῦ βίου τὸ τέλος ἐσχάτην γράφων ἐπι στολὴν Τιμοθέῳ τῷ μαθητῇ, καὶ οἷόν τινα κλῆρον αὐτῷ πατρῷον κατὰ διαθήκας παραδιδούς, καὶ ταῦτα τέθεικε· "Μνημόνευε Ἰησοῦν Χριστὸν ἐγηγερμένον ἐκ νεκρῶν ἐκ σπέρματος ∆αβὶδ κατὰ τὸ εὐαγγέλιόν μου." Ὑπέδειξε δὲ καὶ τὰ ὑπὲρ τοῦ εὐαγγελίου παθήματα 132 καὶ ταύτῃ δεικνὺς τὴν τοῦ εὐαγγελίου ἀλήθειαν. "Ἐν ᾧ, γὰρ ἔφη, κακοπαθῶ μέχρι δεσμῶν ὡς κακοῦργος." Πολλὰς δὲ καὶ ἄλλας τοιάσδε μαρτυρίας ῥᾴδιον ἦν μοι παραγαγεῖν, ἀλλὰ παρέλκον τοῦτο νενόμικα. {ΕΡΑΝ.} Ὑποσχόμενος δείξειν τὸν κύριον τὴν ἐλλείπουσαν διδα σκαλίαν προστιθέντα τοῖς δεομένοις, ὅτι μὲν τοῖς Φαρισαίοις καὶ τοῖς ἄλλοις Ἰουδαίοις περὶ τῆς οἰκείας διελέχθη θεότητος, εἴρη κας· ὅτι δέ γε καὶ τὴν περὶ τῆς σαρκὸς διδασκαλίαν προσήνεγκεν, οὐκ ἀπέδειξας. {ΟΡΘ.} Μάλιστα μὲν περιττὸν ἦν περὶ τῆς ὁρωμένης διαλεχθῆναι σαρκός· ἐναργῶς γὰρ ἑωρᾶτο, καὶ ἐσθίουσα καὶ πίνουσα καὶ κοπιῶσα καὶ καθεύδουσα. Πλὴν