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speaking publicly among the Jews, then having reminded them of the prophecy of David, which he foretold concerning the Lord's resurrection, he also said these things: "Men, brothers, it is permitted to speak with boldness to you concerning the patriarch David, that he both died and was buried, and his tomb is among us to this day. Being therefore a prophet, and knowing that God had sworn an oath to him, from the fruit of his loins to raise up the Christ according to the flesh to set him upon his throne, he foresaw and spoke concerning his resurrection, that his soul was not abandoned to Hades, nor did his flesh see corruption." Two witnesses therefore teach us the same thing, the apostle and the prophet, the one foretelling, the other interpreting the prophecy after the event, that the resurrection is not of the divinity, but of the body and soul. Of whom the resurrection is, of them then also was the passion, not of the soul being destroyed together with the body (for the souls of men are also immortal), but as the body received death by the separation of the soul. But the divinity was not separated from the humanity, neither on the cross, nor in the tomb; and being immortal 83.505 and immutable, it endured neither death nor suffering. For if the soul, because of its innate immortality, did not share in the death of the body, how was it possible for the uncircumscribed nature either to be nailed to the wood, or to be given over to a tomb? The four evangelists, making this clear, mention Joseph of Arimathea, and say that he had gone to Pilate and had asked for the body of Jesus, and when Pilate had granted it, to take down the body from the wood, and to wrap it in a linen cloth, and to give the body over to the tomb. And they have often used the name "of the body", stopping the shameless mouth of the blasphemers with clear and manifest testimonies. 16. -That the same is both good and just. But since Marcion the abominable says the just one is one person, whom he also calls the Demiurge, and the good one is another, whom he says is Jesus Christ, come, let us discuss this a little, and let us show that our Lord Jesus Christ is both Demiurge and Savior, and that the same is good and just. For when the all-defiled one heard the law decreeing, eye for eye, and tooth for tooth, burn for burn, wound for wound, but the Lord enjoining to the one who strikes the right cheek to turn the other also, and to the one who wishes to sue you and take your tunic, to give him your cloak also, the thunderstruck one supposed that one to be just, but this one to be good. And he did not understand that the precision of the evangelical laws is more fearsome than the Mosaic legislation. For that law forbids murder, but the evangelical law threatens even the one who calls his brother a fool with Gehenna. "For everyone," it says, "who says to his brother, 'Fool,' shall be liable to the Gehenna of fire." So again, the old law denounces adultery, but the evangelical law even calls shameful desire, which enters through a licentious gaze, adultery. And the old law forbids falsehood, but the new one also forbids the oath. And the old law commanded the one who hates his wife to divorce her; but the new law calls the divorce without fornication adultery. For, it says, everyone who divorces his wife, except for the reason of fornication, makes her commit adultery, and whoever marries a divorced woman commits adultery. And in addition to these things, he also threatened that he will require an account for every idle word, and eternal punishment, and outer darkness, and a Gehenna of fire, and many other such things. And from these things, it will be found that the one called just by him

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ἐν Ἰουδαίοις δημηγορῶν, εἶτα τῆς τοῦ ∆αβὶδ ἀναμνήσας προῤῥήσεως, ἣν περὶ τῆς ∆εσποτικῆς προεθέσπισεν ἀναστάσεως, καὶ ταῦτα ἔφη· "Ἄνδρες ἀδελφοὶ, ἐξὸν εἰπεῖν μετὰ παῤῥησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρ χου ∆αβὶδ, ὅτι καὶ ἐτελεύτησε, καὶ ἐτάφη, καὶ τὸ μνῆμα αὐτοῦ ἔστιν ἐν ἡμῖν ἄχρι τῆς σήμερον. Προφήτης οὖν ὑπάρχων, καὶ εἰδὼς ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ Θεὸς, ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ τὸ κατὰ σάρκα ἀναστήσειν τὸν Χριστὸν, καθίσαι ἐπὶ τοῦ θρό νου αὐτοῦ, προεδήλωσεν, εἰπὼν περὶ τῆς ἀνα στάσεως αὐτοῦ, ὅτι οὐκ ἐγκατελείφθη εἰς ᾅδου ἡ ψυχὴ αὐτοῦ, οὐδὲ ἡ σὰρξ αὐτοῦ εἶδε διαφθοράν." ∆ύο τοίνυν κατὰ ταὐτὸν ἡμᾶς διδάσκουσι μάρτυρες, ὁ μὲν ἀπόστολος, ὁ δὲ προφήτης, ὁ μὲν προαγορεύων, ὁ δὲ μετὰ τὸ τέλος ἑρμηνεύων τὴν πρόῤῥησιν, ὅτι οὐ θεότητος, ἀλλὰ σώματός ἐστι καὶ ψυχῆς ἡ ἀνάστασις. Ὧν δὲ ἡ ἀνάστασις, τούτων ἄρα καὶ τὸ πάθος ἦν, οὐ τῆς ψυχῆς συναναιρεθείσης τῷ σώματι (ἀθάνατοι γὰρ καὶ αἱ τῶν ἀνθρώπων ψυχαὶ), ἀλλ' ὡς τῷ χωρι σμῷ τῆς ψυχῆς τοῦ σώματος δεξαμένου τὴν τελευτήν. Ἡ δὲ θεότης οὐ κεχώρισται μὲν τῆς ἀνθρωπότητος, οὔτε ἐν τῷ σταυρῷ, οὔτε ἐν τῷ τάφῳ· ἀθάνατος δὲ 83.505 οὖσα καὶ ἄτρεπτος, οὔτε θάνατον, οὔτε πάθος ὑπ έμεινεν. Εἰ γὰρ ἡ ψυχὴ διὰ τὴν ἔμφυτον ἀθανασίαν οὐ κεκοινώνηκε τῆς τοῦ σώματος τελευτῆς, πῶς οἷόν τε ἦν τὴν ἀπερίγραφον φύσιν, ἢ ξύλῳ προσηλωθῆναι, ἢ τάφῳ παραδοθῆναι; Τοῦτο δηλοῦντες οἱ τέσσαρες εὐαγγελισταὶ, Ἰωσὴφ τοῦ ἀπὸ Ἀριμαθίας μέμνηνται, καί φασιν αὐτὸν προσεληλυθέναι τῷ Πιλάτῳ, καὶ ᾐτηκέναι τὸ σῶμα τοῦ Ἰησοῦ, καὶ τοῦ Πιλάτου δε δωκότος, καθελεῖν ἀπὸ τοῦ ξύλου τὸ σῶμα, καὶ ἐνει λῆσαι σινδόνι, καὶ παραδοῦναι σῶμα τῷ τάφῳ. Καὶ πολλάκις τὸ τοῦ σώματος τεθείκασιν ὄνομα, τὸ ἀναί σχυντον τῶν βλασφημούντων ταῖς ἐναργέσι καὶ προ φανέσι μαρτυρίαις ἐμφράττοντες στόμα. Ιςϛʹ. -Ὅτι ὁ αὐτὸς καὶ ἀγαθὸς καὶ δίκαιος. Ἐπειδὴ δὲ Μαρκίων ὁ βδελυρὸς ἕτερον λέγει τὸν δίκαιον, ὃν καὶ ∆ημιουργὸν ὀνομάζει, ἕτερον δὲ τὸν ἀγαθὸν, ὃν Χριστὸν Ἰησοῦν εἶναί φησι, φέρε καὶ περὶ τούτου μικρὸν διεξέλθωμεν, καὶ δείξωμεν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν καὶ ∆ημιουργὸν καὶ Σωτῆρα, καὶ ἀγαθὸν τὸν αὐτὸν καὶ δίκαιον. Ἐπειδὴ γὰρ ἤκουσεν ὁ παμμίαρος τοῦ νόμου διαγο ρεύοντος, ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, καὶ ὀδόντα ἀντὶ ὀδόντος, κατάκαυμα ἀντὶ κατακαύματος, μώλωπα ἀντὶ μώλωπος, τοῦ δὲ Κυρίου ἐγγυῶντος τῷ παίοντι τὴν σιαγόνα τὴν δεξιὰν στρέψαι καὶ τὴν ἄλλην, καὶ τῷ βουλομένῳ κριθῆναι καὶ τὸν χιτῶνα λαβεῖν, προσ δοῦναι καὶ τὸ ἱμάτιον, ὑπέλαβεν ὁ ἐμβρόντητος, δί καιον μὲν ἐκεῖνον, ἀγαθὸν δὲ τοῦτον. Καὶ οὐ συνεῖδεν, ὡς ἡ τῶν εὐαγγελικῶν νόμων ἀκρίβεια τῆς Μωσαϊκῆς ἐστι φοβερωτέρα νομοθεσίας. Ἐκεῖνος μὲν γὰρ ὁ νό μος ἀπαγορεύει τὸν φόνον, ὁ δὲ τῶν εὐαγγελικῶν, καὶ τῷ μωρὸν καλοῦντι τὸν ἀδελφὸν τὴν γέενναν ἀπειλεῖ. "Πᾶς γὰρ, φησὶν, ὁ λέγων τῷ ἀδελφῷ αὑτοῦ, Μωρὲ, ἔνοχός ἐστιν εἰς τὴν γέενναν τοῦ πυρός." Οὕτω πάλιν ὁ παλαιὸς νόμος τῆς μοιχείας κατηγορεῖ, ὁ εὐαγγελικὸς δὲ καὶ τὴν αἰσχρὰν ἐπιθυμίαν, τὴν δι' ὄψεως ἀσελγοῦς εἰσδυομένην, μοιχείαν καλεῖ. Καὶ ὁ μὲν παλαιὸς ἀπαγορεύει τὸ ψεῦδος, ὁ δέ γε νέος καὶ τὸν ὅρκον. Καὶ ὁ μὲν παλαιὸς τὸν ἀπεχθανόμενον πρὸς τὴν γυναῖκα, ταύτην ἀπολύειν ἐκέλευσεν· ὁ δὲ νέος μοιχείαν καλεῖ τὴν δίχα πορνείας ἀπόλυσιν. Πᾶς γὰρ, φησὶν, ὁ ἀπολύων τὴν γυναῖκα αὑτοῦ παρεκτὸς λόγου πορνείας, ποιεῖ αὐτὴν μοιχευθῆναι, καὶ ὁ ἀπο λελυμένην γαμῶν μοιχᾶται. Πρὸς δὲ τούτοις καὶ ὑπὲρ ἀργοῦ λόγου λόγον ἀπαιτήσειν ἠπείλησε, καὶ κόλασιν αἰώνιον, καὶ σκότος ἐξώτερον, καὶ γέενναν πυρὸς, καὶ ἕτερα τοιαῦτα πολλά. Ἐκ δὲ τούτων, εὑρεθήσεται ὁ μὲν παρ' αὐτῷ καλούμενος δίκαιος