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moving among them each day, let us flee some things, and cleave to others; for this reason also there are laws and threats and punishments cutting off our impulse for evil; 5.60 and finally death, which seems to be from wrath, but in truth provides a cessation to this wicked life and training school, just as God brought it upon the first man according to his economy, making sin hateful to him and righteousness desirable, urging both him and all through him toward the state prepared for us beforehand, an eternal kingdom and righteousness and sanctification and redemption and blessedness, which indeed was the purpose God willed from the beginning. God therefore wisely, and very wisely, imposes death on the sin of the first-formed man, as if in wrath, so that He might make this hateful to him. 5.61 Then again, so that man might not despair from evils, He cares for him as a father for a child and makes tunics for him. Then He avenges the blood of Abel, He translates Enoch, so that even the sentence of death would not hold power over him, He saves Noah from the cosmic shipwreck, He chooses Abraham, from whom and through whose seed He works the restoration of the world, Isaac and Jacob, the patriarchs, and their children and the twelve tribes from them, whom He also ransoms with a high arm from the slavery of the Egyptians, having guided them wonderfully through the desert and having given a written law and having organized the nation, He gave them the land of Palestine as an inheritance. And He raised up for them prophets, David their first king, Samuel, Elijah the great, his disciple Elisha, the twelve and the four, the great ones, preaching the coming of the Lord Christ raised up from them according to the flesh, in whom and through whom the purpose and economy of God from the beginning, the great and saving one, comes to be and is fulfilled. 5.62 For just as He arranged through the sin of the first-formed man to introduce death, so also through the obedience of the Lord Christ according to the flesh He arranged the resurrection and the restoration and the summing up of all creation. For as Paul says: "Through man came death, and through man the resurrection of the dead," and: "To sum up all things in Christ, things in heaven and things on earth." 5.63 This is the great salvation and economy and wisdom of God who brought all things into being and is again restoring them. For this reason He has also made the two states from the beginning, and the whole purpose of the divine Scripture and the Christian preaching and the hope of Christians looks to the future life after the one here. For this reason also, in being baptized, unless one first confesses the confession of the Holy Trinity and believes in the resurrection of our flesh, he is not baptized nor counted among Christians nor proclaimed faithful. 5.64 This is the purpose of all the God-inspired Scripture, of both the Old and New Testament, and that according to the type of the tabernacle constructed by Moses in the desert, God has made the entire world into two places, I mean this world, in which He saw fit for us to first live as mortals and changeables as in a training school and to be tested by both sorrows and pleasures; for without training it is impossible for learning to occur; "for all training," it says, "for the present does not seem to be a matter of joy, but later." Therefore, He saw fit to rationally provide His eternal goods to those tested later in the coming state and to fulfill His purpose from above and from the beginning, having ordered our affairs as God, as was fitting for Him and advantageous for us. 5.65 We therefore describe also the encampment of the Israelites in the desert, and the crossing in the Jordan with Jesus after the death of Moses, and their rest in the land of promise, and Jerusalem, and how they inherited the land and took possession of it. Thus then is the crossing of the Israelites in

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καθ' ἑκάστην ἐν αὐτοῖς ἀναστρεφόμενοι τὰ μὲν φεύγωμεν, τῶν δὲ ἀντεχώμεθα· διὰ τοῦτο καὶ νόμοι καὶ ἀπειλαὶ καὶ κολαστήρια τοῦ κακοῦ τὴν ὁρμὴν ἡμῶν ἀνακόπτοντα· 5.60 τελευταῖον δὲ καὶ ὁ δοκῶν μὲν κατ' ὀργὴν εἶναι θάνατος, κατὰ δὲ τὸ ἀληθὲς παῦλαν παρέχων τῇ μοχθηρᾷ ταύτῃ ζωῇ καὶ τῷ παιδευτηρίῳ, καθὰ καὶ τῷ πρώτῳ ἀνθρώπῳ ὁ Θεὸς κατ' οἰκονομίαν ἐπήνεγκε, μισητὴν αὐτῷ τὴν ἁμαρτίαν ἐργαζόμενος καὶ ποθητὴν ποιῶν τὴν δικαιοσύνην, προτρεπόμενος αὐτόν τε καὶ πάντας δι' αὐτοῦ εἰς τὴν προητοιμασμένην ἡμῖν κατάστασιν, βασιλείαν τε αἰώνιον καὶ δικαιοσύνην καὶ ἁγιασμὸν καὶ ἀπολύτρωσιν καὶ μακαριότητα, ἅπερ καὶ ὁ σκοπὸς τοῦ Θεοῦ ἐξ ἀρχῆς ἠβούλετο. Ἐπιρρίπτει τοίνυν ὁ Θεὸς σοφῶς, καὶ πάνυ σοφῶς, τῇ ἁμαρτίᾳ τοῦ πρωτοπλάστου ἀνθρώπου τὸν θάνατον, ὡς κατ' ὀργήν, ἵνα μισητὴν αὐτῷ ταύτην ἀπεργάσηται. 5.61 Εἶτα λοιπὸν πάλιν, ἵνα μὴ ἐκ κακῶν ὁ ἄνθρωπος ἀφελπιστίαν νοσήσῃ, ἐπιμελεῖται αὐτοῦ ὡς πατὴρ τέκνου καὶ ποιεῖ αὐτῷ χιτῶνας. Εἶτα ἐκδικεῖ τὸ αἷμα τοῦ Ἄβελ, τὸν Ἐνὼχ μετατίθησιν, ὥστε καὶ τὴν ἀπόφασιν τοῦ θανάτου μὴ κρατεῖν ἐπ' αὐτοῦ, τὸν Νῶε διασῴζει ἐκ τοῦ κοσμικοῦ ναυαγίου, τὸν Ἀβραὰμ ἐκλέγεται, ἀφ' οὗ καὶ δι' οὗ τοῦ σπέρματος ἐργάζεται τὴν ἀνάκτισιν τοῦ κόσμου, τὸν Ἰσαὰκ καὶ τὸν Ἰακώβ, τοὺς πατριάρχας, καὶ τούτων τὰ τέκνα καὶ τὰς ἐκ τούτων δώδεκα φυλάς, ἅσπερ καὶ μετὰ βραχίονος ὑψηλοῦ λυτροῦται τῆς δουλείας τῶν Αἰγυπτίων, καθοδηγήσας τὴν ἔρημον θαυμαστῶς καὶ δοὺς νόμον ἐγγράφως καὶ ταξιαρχήσας τὸ ἔθνος κατεκληροδότησεν αὐτοῖς τὴν γῆν τῆς Παλαιστίνης. Καὶ ἤγειρεν αὐτοῖς προφήτας, τὸν ∆αυΐδ, τὸν πρῶτον αὐτῶν βασιλέα, Σαμουήλ, Ἠλίαν τὸν τηλικοῦτον, τὸν τούτου μαθητὴν Ἑλισσαῖον, τοὺς δώδεκα καὶ τοὺς τέσσαρας, τοὺς μεγάλους, κηρύσσοντας τὴν ἔλευσιν τοῦ ἐξ αὐτῶν ἐγειρομένου κατὰ σάρκα ∆εσπότου Χριστοῦ, ἐν ᾧ καὶ δι' οὗ γίνεται καὶ πληροῦται ὁ ἐξ ἀρχῆς σκοπὸς καὶ οἰκονομία τοῦ Θεοῦ, ἡ μεγάλη καὶ σωτηριώδης. 5.62 Ὥσπερ γὰρ ᾠκονόμησε διὰ τῆς ἁμαρτίας τοῦ πρωτοπλάστου ἀνθρώπου παρεισαγαγεῖν τὸν θάνατον, οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ∆εσπότου Χριστοῦ κατὰ σάρκα τὴν ἀνάστασιν καὶ τὴν ἀνάκτισιν καὶ τὴν ἀνακεφαλαίωσιν πάσης κτίσεως. Ὥσπερ γάρ φησιν ὁ Παῦλος· "∆ι' ἀνθρώπου ὁ θάνατος καὶ δι' ἀνθρώπου ἀνάστασις νεκρῶν", καί· "Ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ, τά τε ἐν τῷ οὐρανῷ καὶ τὰ ἐπὶ τῆς γῆς." 5.63 Αὕτη ἡ μεγάλη σωτηρία καὶ οἰκονομία καὶ σοφία τοῦ τὰ πάντα παραγαγόντος καὶ πάλιν ἀνακτίζοντος Θεοῦ. ∆ιὰ τοῦτο καὶ τὰς δύο καταστάσεις ἐξ ἀρχῆς πεποίηκε, καὶ εἰς τὴν μέλλουσαν μετὰ τὴν ἐνθένδε ζωὴν ἀφορᾷ πᾶς ὁ σκοπὸς τῆς θείας Γραφῆς καὶ τὸ χριστιανικὸν κήρυγμα καὶ ἡ ἐλπὶς τῶν χριστιανῶν. ∆ιὰ τοῦτο καὶ ἐν τῷ βαπτίζεσθαι, εἰ μὴ πρῶτον ὁμολογήσειέ τις τὴν τῆς ἁγίας Τριάδος ὁμολογίαν καὶ τῆς ἡμετέρας σαρκὸς τὴν ἀνάστασιν πιστεύειν, οὐ βαπτίζεται καὶ συγκαταλέγεται μετὰ χριστιανῶν καὶ πιστὸς ἀναγορεύεται. 5.64 Οὗτος ὁ σκοπὸς πάσης τῆς θεοπνεύστου Γραφῆς, Παλαιᾶς τε καὶ Καινῆς ∆ιαθήκης, καὶ ὅτι κατὰ τὸν τύπον τῆς σκηνῆς, τῆς ἐν τῇ ἐρήμῳ ὑπὸ Μωϋσέως κατασκευασθείσης, δύο χώρους πεποίηκεν ὁ Θεὸς τὸν σύμπαντα κόσμον, λέγω δὴ τοῦτον τὸν κόσμον, ἐν ᾧ θνητοὺς καὶ τρεπτοὺς ὡς ἐν παιδευτηρίῳ ἐδοκίμασε πρῶτον ἡμᾶς διάγειν καὶ πεπειρᾶσθαι λυπηρῶν τε καὶ ἡδέων· χωρὶς γὰρ παιδείας ἀμήχανον μάθησιν γενέσθαι· "πᾶσα γὰρ παιδεία, φησί, πρὸς τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι, ἀλλὰ ὕστερον." Ἐς ὕστερον οὖν πεπειραμένοις λογικῶς ἐδοκίμασε παρασχεῖν τὰ αἰώνια αὐτοῦ ἀγαθὰ ἐν τῇ μελλούσῃ καταστάσει καὶ πληρῶσαι τὸν ἑαυτοῦ ἄνωθεν καὶ ἐξ ἀρχῆς σκοπόν, οἰκονομήσας ὡς Θεὸς τὰ καθ' ἡμᾶς, ὡς αὐτῷ ἔπρεπε καὶ ἡμῖν συνέφερεν. 5.65 ∆ιαγράφομεν τοίνυν καὶ τὴν στρατοπεδαρχίαν αὐτῶν τῶν Ἰσραηλιτῶν τὴν ἐν τῇ ἐρήμῳ, καὶ τὴν διάβασιν τὴν ἐν τῷ Ἰορδάνῃ ἅμα τῷ Ἰησοῦ μετὰ τὴν τελευτὴν τοῦ Μωϋσέως, καὶ τὴν κατάπαυσιν αὐτῶν τὴν ἐν τῇ γῇ τῆς ἐπαγγελίας, καὶ τὴν Ἱερουσαλήμ, καὶ ὅπως ἐκληρονόμησαν τὴν γῆν καὶ κατέσχον αὐτήν. Ἔστιν οὖν οὕτως ἡ διάβασις τῶν Ἰσραηλιτῶν ἐν