64

are filled. For thus it will be according to the apostle, “God all in all,” when the Son brings those who are ruled to him, so that this whole may come to be, I mean that the Father is “all in all.” For as he was formerly in the Son according to “the Father is in me and I am in the Father,” so he will be then also in all 3.16.6 those perfected under the Son. For the apostle did not say that the Son would cease from his kingdom and that God would reign, but that the Son would hand over “the kingdom to God and the Father,” showing the deposit to be safe and sufficient for the worship and priesthood of the Father, and that God would be “all in all” as God dwelling and walking “among them” and becoming all things to them. For to some he will be master, to others king, to others something else; but to all at once God, becoming all things to them by the divine virtues and 3.16.7 powers in him. The great apostle described this end of the thrice-blessed hope, saying, “that God may be all in all.” But in all he will be all things, supplying to all the various conceptions of his divinity in proportion to the power of each, but for his only-begotten Son alone he will keep the exceptional and paternal glory and honor and kingdom, unshared with all the rest. 3.17.1 But if it is necessary to seal these things with a prophetic seal, for a firm confirmation of what has been said I will use as a witness the prophetic spirit through Ezekiel the prophet, who prophesies these very things in such words: “Thus says the Lord Lord: Behold, I will seek my sheep, and I will visit them. As a shepherd seeks his flock on a day when there is darkness and cloud in the midst of the scattered sheep, so will I seek out my sheep.” And after other things: “And I will save my sheep, and they will no longer be for plunder, and I will judge 3.17.2 between ram and ram. And I will raise up over them a shepherd and he will shepherd them, my servant David, and he will be their shepherd; and I, the Lord, will be their God, and David a ruler in their midst; I, the Lord, have spoken, and I will make a covenant with David.” And after other things he repeats the same prophecy, saying: “And I will deliver them from all their iniquities in which they have sinned, and I will cleanse them, and they will be my people, and I will be their God; and my servant David will be a ruler in their midst; and there will be one shepherd 3.17.3 for all of them.” And again he adds, “And David my servant will be their ruler forever.” And observe in all these things how God is said to be not a shepherd nor a ruler but God of those who will be deemed worthy of the blessed end; but of these same ones it is prophesied that David will become ruler and shepherd, David here figuratively alluding to Christ on account of his having been born “of his seed.” 3.17.4 This is clear from the fact that David had died before the time when these things were said. But Daniel the prophet also prophesies these things more clearly, plainly calling the Christ of God the Son of Man, just as the scripture of the holy Gospels is accustomed to call him. And he speaks in this manner: “I saw in a vision of the night, and behold, with the clouds of heaven one like a son of man was coming, and he came to the Ancient of Days; and he was brought before him. And to him was given the rule and the honor and the kingdom, and all peoples, tribes, and tongues shall serve 3.17.5 him; his dominion is an everlasting dominion which shall not pass away, and his kingdom shall not be destroyed.” You see how in these things also the prophet represents the kingdom not of the Word who is in God as being incorruptible and unaging and unending, but of the Son of Man, and he clearly teaches that the Son of Man is other than the Ancient of Days, having received 3.17.6 the incorruptible kingdom from the Ancient of Days, that is, from the Father himself. But Marcellus defines them to be one and the same, and one hypostasis underlying two names; moreover also his kingdom

64

ἐμπιπλῶνται. οὕτω γὰρ ἔσται κατὰ τὸν ἀπόστολον «ὁ θεὸς πάντα ἐν πᾶσιν», τοῦ υἱοῦ τοὺς βασιλευομένους προσάγοντος αὐτῷ, ἵν' ὅλον τοῦτο γένηται, λέγω δὲ τὸ «πάντα ἐν πᾶσιν» εἶναι τὸν πατέρα. ὡς γὰρ ἦν πρότερον ἐν τῷ υἱῷ κατὰ τὸ «ὁ πατὴρ ἐν ἐμοὶ κἀγὼ ἐν τῷ πατρί», οὕτως ἔσται τότε καὶ ἐν πᾶσιν 3.16.6 τοῖς ὑπὸ τῷ υἱῷ τελειωθεῖσιν. οὐ γὰρ παύσεσθαι μὲν τῆς βασιλείας τὸν υἱὸν τὸν δὲ θεὸν βασιλεύσειν ἔφη ὁ ἀπόστολος, ἀλλὰ τὸν μὲν υἱὸν «τῷ θεῷ καὶ πατρὶ τὴν βασιλείαν» παραδώσειν, σώαν τὴν παραθήκην καὶ πρὸς τὴν τοῦ πατρὸς λατρείαν τε καὶ ἱερωσύνην ἐπαρκοῦσαν ἐνδεικνύμενον, τὸν δὲ θεὸν ἔσεσθαι «πάντα ἐν πᾶσιν» ὡς θεὸν ἐνοικοῦντα καὶ ἐμπεριπατοῦντα «ἐν αὐτοῖς» καὶ πάντα αὐτοῖς γινόμενον. τῶν μὲν γὰρ ἔσται δεσπότης, τῶν δὲ βασιλεύς, τῶν δὲ ἕτερόν τι· πάντων δὲ ἀθρόως θεός, ταῖς ἐν αὐτῷ θεϊκαῖς ἀρεταῖς τε 3.16.7 καὶ δυνάμεσιν τὰ πάντα αὐτοῖς γιγνόμενος. τοῦτο τέλος τῆς τρισμακαρίας ἐλπίδος ὑπέγραψεν ὁ μέγας ἀπόστολος εἰπὼν «ἵνα ᾖ ὁ θεὸς πάντα ἐν πᾶσιν». ἀλλ' ἐν μὲν τοῖς πᾶσιν πάντα ἔσται ἀναλόγως τῇ ἑκάστου δυνάμει τὰς τῆς αὐτοῦ θεότητος διαφόρους ἐπινοίας χορηγῶν τοῖς πᾶσιν, μόνῳ δὲ τῷ μονογενεῖ αὐτοῦ υἱῷ τὴν ἐξαίρετον καὶ πατρικὴν τοῖς τε λοιποῖς ἅπασιν ἀκοινώνητον δόξαν καὶ τιμὴν καὶ βασιλείαν φυλάξει. 3.17.1 εἰ δὲ χρὴ ταῦτα ἐπισφραγίσασθαι προφητικῇ σφραγῖδι, εἰς βεβαίαν πίστωσιν τῶν εἰρημένων μάρτυρι χρήσομαι προφητικῷ πνεύματι δι' Ἐζεκιὴλ τοῦ προφήτου αὐτὰ δὴ δὴ ταῦτα τοιαύταις θεσπίζοντι φωναῖς «τάδε λέγει κύριος κύριος· ἰδοὺ ἐγὼ ζητήσω τὰ πρόβατά μου καὶ ἐπισκέψομαι αὐτά. ὥσπερ ζητεῖ ὁ ποιμὴν τὸ ποίμνιον αὐτοῦ ἐν ἡμέρᾳ ὅταν ᾖ γνόφος καὶ νεφέλη ἐν μέσῳ προβάτων διακεχωρισμένων, οὕτως ἐκζητήσω τὰ πρόβατά μου.» καὶ μεθ' ἕτερα «καὶ σώσω τὰ πρόβατά μου, καὶ οὐ μὴ ὦσιν ἔτι εἰς προνομήν, καὶ κρινῶ 3.17.2 ἀνὰ μέσον κριοῦ πρὸς κριόν. καὶ ἀναστήσω ἐπ' αὐτοὺς ποιμένα καὶ ποιμανεῖ αὐτούς, τὸν δοῦλόν μου ∆αυίδ, καὶ ἔσται αὐτῶν ποιμήν· καὶ ἐγὼ κύριος ἔσομαι αὐτοῖς εἰς θεόν, καὶ ∆αυὶδ ἐν μέσῳ αὐτῶν ἄρχων· ἐγὼ κύριος ἐλάλησα, καὶ διαθήσομαι τῷ ∆αυὶδ διαθήκην». καὶ μεθ' ἕτερα δευτεροῖ τὴν αὐτὴν προφητείαν λέγων «καὶ ῥύσομαι αὐτοὺς ἀπὸ πασῶν τῶν ἀνομιῶν αὐτῶν ὧν ἡμάρτοσαν ἐν αὐταῖς, καὶ καθαριῶ αὐτούς, καὶ ἔσονταί μοι εἰς λαόν, καὶ ἐγὼ ἔσομαι αὐτοῖς εἰς θεόν· καὶ ὁ δοῦλός μου ∆αυὶδ ἄρχων ἐν μέσῳ αὐτῶν· καὶ ποιμὴν 3.17.3 ἔσται πάντων αὐτῶν». καὶ αὖθις ἐπιλέγει «καὶ ∆αυὶδ ὁ δοῦλός μου ἄρχων αὐτῶν εἰς τὸν αἰῶνα». θέα δὲ ἐν πᾶσιν τούτοις ὡς ὁ μὲν θεὸς οὐ ποιμὴν οὐδὲ ἄρχων ἀλλὰ θεὸς ἔσεσθαι τῶν τοῦ μακαρίου τέλους καταξιωθησομένων λέγεται· τῶν δὲ αὐτῶν τούτων προφητεύεται ἄρχων καὶ ποιμὴν γενήσεσθαι ὁ ∆αυίδ, ἐπικεκαλυμμένως ἐνταῦθα τοῦ ∆αυὶδ τὸν Χριστὸν αἰνιττομένου διὰ τὸ «ἐκ σπέρματος» 3.17.4 αὐτοῦ γεγονέναι. τοῦτο δὲ δῆλον ἐκ τοῦ προτεθνηκέναι τὸν ∆αυὶδ τοῦ χρόνου καθ' ὃν ταῦτ' ἐλέγετο. σαφέστερον δὲ ταῦτα καὶ ∆ανιὴλ ὁ προφήτης θεσπίζει τὸν Χριστὸν τοῦ θεοῦ υἱὸν ἀνθρώπου ὀνομάζων λευκῶς οὕτως, ὥσπερ οὖν καὶ ἡ τῶν ἱερῶν Εὐαγγελίων εἴωθεν αὐτὸν ἀποκαλεῖν γραφή. λέγει δὲ τοῦτον τὸν τρόπον· «ἐθεώρουν ἐν ὁράματι τῆς νυκτός, καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος ἦν, καὶ ἕως τοῦ παλαιοῦ τῶν ἡμερῶν ἔφθασεν· καὶ προσηνέχθη αὐτῷ. καὶ αὐτῷ ἐδόθη ἡ ἀρχὴ καὶ ἡ τιμὴ καὶ ἡ βασιλεία, καὶ πάντες οἱ λαοί, φυλαί, γλῶσσαι αὐτῷ δουλεύ3.17.5 σουσιν· ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος ἥτις οὐ παρελεύσεται, καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται». συνορᾷς ὡς καὶ ἐν τούτοις ἄφθαρτον καὶ ἀγήρω καὶ ἀτελεύτητον οὐ τοῦ λόγου τοῦ ἐν τῷ θεῷ τὴν βασιλείαν ἔσεσθαι, ἀλλὰ τοῦ υἱοῦ τοῦ ἀνθρώπου παρίστησιν ὁ προφήτης, ἕτερόν τε παρὰ τὸν παλαιὸν τῶν ἡμερῶν σαφῶς διδάσκει τὸν υἱὸν εἶναι τοῦ ἀνθρώπου τὸν τὴν ἄφθαρτον βασιλείαν παρὰ τοῦ παλαιοῦ τῶν ἡμερῶν, δηλαδὴ παρὰ τοῦ αὐτοῦ πατρός, ὑποδε3.17.6 ξάμενον. ἀλλὰ Μάρκελλος ἕνα καὶ τὸν αὐτὸν εἶναι ὁρίζεται, καὶ μίαν ὑπόστασιν δυσὶν ὀνόμασιν ὑποκειμένην· ἔτι μὴν καὶ τὴν βασιλείαν αὐτοῦ