the Father has given to him into his hands, and in Christ all will be made alive, the righteousness of God is not confused, nor the principle that each is managed according to worth; which is shown by what is added to "So in Christ all will be made alive," namely, "But each in 32.3.29 his own order." And again, you will understand the different orders of those who will be made alive in Christ when that is fulfilled, "The Father has given all things into his hands," paying attention to "Christ the firstfruits, then those who are Christ's at his coming, then the end," which end will occur with Christ at his coming, when "He will hand over the kingdom to God the Father," after first abolishing 32.3.30 "every rule and every authority and power." And these, I think, are the things against which is the struggle, so that there may no longer be rule and authority and power, against which is the struggle, and for this reason there may no longer exist a struggle, when 32.3.31 every rule and authority and power has been abolished. And what moves me to think that the "every rule and every authority and power" which is being abolished are the things against which is the struggle is what is added by Paul to these things, "For he must reign until he has put all enemies under his feet." Then: "The last enemy to be abolished is death." 32.3.32 And it is in harmony with "The Father has given all things into his hands," which the apostle explains more clearly, saying: "But when it says that all things are subjected, it is plain that this is except for the one who subjected 32.3.33 all things to him." But if all things are subjected, this is also plain, that "all things are subjected except for the one who subjected all things to him"; and this one, about whom it is written, "He was stiff-necked before the Lord Almighty," will be among those subjected to him, having been conquered so as to yield to the Word and be subjected to the image of God, and to become 32.3.34 a footstool for Christ's feet. Seeing, therefore, the economy proceeding toward its good end, already because "The devil had already put it into the heart of Judas Iscariot, Simon's son, to betray him; he knew that the Father had given all things to him," and he gave them into hands that hold all things, so that all things might be subject to him, or, the Father gave all things to him into his hands, that is, into his actions and mighty deeds; "For my Father," he says, 32.3.35 "is working until now, and I am working." And on account of the things that had gone out from God, he went out from God, God having gone out, and of him who did not wish previously to go out from the Father, so that the things that had gone out might come into the hands by the way and order of Jesus, and might be managed to go to God, following him, because by 32.3.36 following him they will be with God. To Peter, then, it was once said: "Where I am going, you cannot follow me now, but you will follow later" (for Peter still had that which did not permit 32.3.37 him to follow the Word at that time); but you must understand the same thing [to be], but according to a certain just analogy, which will be said to each of all the things which the Father gave to the Son into his hands; for to each of all things will be said, "But you will follow me later." 32.3.38 But if they will not follow at the same time, the "later" in "But you will follow later," which is fitting for each of those who will follow him, does not refer to the same time. 32.3.39 And understand this for me also concerning all the things being abolished, whether when he abolishes every rule, or every authority, or every power, and simply: "Until he has put all his enemies under his feet; the last enemy to be abolished 32.3.40 is death." "Jesus, therefore, knowing that the Father had given all things into his hands, and that he had come from God and was going to God," and knowing † insofar as we have been moved, as we have explained by presenting what has appeared to us concerning "He had come from God" and "was going to God," "he rises," it says, "from the 32.3.41 supper," which let us consider after this with what follows. And see if you can say in these things that without distraction it pleased him to dine with the disciples; but circumstantially and necessarily for the sake of the disciples from the

ἔδωκεν αὐτῷ ὁ πατὴρ εἰς τὰς χεῖρας, καὶ ἐν τῷ χριστῷ πάντες ζωοποιηθήσονται, οὐ συγχεῖται ἡ δικαιοσύνη τοῦ θεοῦ καὶ τὸ κατ' ἀξίαν ἕκαστον οἰκονομεῖσθαι· ὅπερ δηλοῦται ἐπιφερομένου τῷ «Οὕ «τως ἐν τῷ χριστῷ πάντες ζωοποιηθήσονται» τοῦ «Ἕκαστος δὲ ἐν 32.3.29 «τῷ ἰδίῳ τάγματι». πάλιν τε αὖ τὰ διάφορα νοήσεις τάγματα τῶν ἐν Χριστῷ ζωοποιηθησομένων ὅτε πληροῦται τὸ «Πάντα ἔδωκεν «αὐτῷ ὁ πατὴρ εἰς τὰς χεῖρας», ἐπιστήσας τῷ «Ἀπαρχὴ Χριστός, «ἔπειτα οἱ τοῦ χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ, εἶτα τὸ τέλος», ὅπερ τέλος μετὰ τοῦ χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ ἐνστήσεται, ὅτε «Παρα «δώσει τὴν βασιλείαν τῷ θεῷ καὶ πατρί», πρότερον καταργήσας 32.3.30 «πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν». ταῦτα δ' οἶμαι ἐστὶν πρὸς ἃ ἡ πάλη, ἵνα μηκέτι ᾖ ἀρχὴ καὶ ἐξουσία καὶ δύναμις, πρὸς ἃ ἡ πάλη, καὶ διὰ τοῦτο μηκέτι ὑπάρχῃ πάλη, καταργηθείσης 32.3.31 πάσης ἀρχῆς τε καὶ ἐξουσίας καὶ δυνάμεως. κινεῖ δέ με εἰς τὸ τὴν καταργουμένην «πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν» εἶναι τὰ πρὸς ἃ ἡ πάλη τὸ ἐπιφερόμενον παρὰ τῷ Παύλῳ τούτοις τὸ «∆εῖ γὰρ αὐτὸν βασιλεύειν ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ «<τοὺς> πόδας αὐτοῦ». εἶτα· «Ἔσχατος ἐχθρὸς καταργεῖται ὁ θά 32.3.32 «νατος». καὶ συνᾴδει γε τῷ «Πάντα ἔδωκεν αὐτῷ ὁ πατὴρ εἰς τὰς «χεῖρας αὐτοῦ», ὅπερ σαφέστερον ἐκτιθέμενός φησιν ὁ ἀπόστολος· «Ὅταν δὲ εἴπῃ ὅτι πάντα ὑποτέτακται, δῆλον ὅτι ἐκτὸς τοῦ ὑπο 32.3.33 «τάξαντος αὐτῷ τὰ πάντα». εἰ δὲ ἅπαντα ὑποτέτακται, καὶ τοῦτο δῆλον, ὅτι «ὑποτέτακται πάντα ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ «πάντα»· καὶ οὗτος περὶ οὗ γέγραπται· «Ἐνώπιον κυρίου παντοκρά «τορος ἐτραχηλίασεν», τῶν ὑποτασσομένων αὐτῷ ἔσται, νικηθεὶς ἐπὶ τῷ εἶξαι τῷ λόγῳ καὶ ὑποταγῆναι τῇ εἰκόνι τοῦ θεοῦ, καὶ γενέ 32.3.34 σθαι ὑποπόδιον τῶν Χριστοῦ ποδῶν. τὴν τοίνυν οἰκονομίαν βλέ πων ἐπὶ τὸ χρηστὸν τέλος ὁδεύουσαν ἤδη διὰ τὸ «Τοῦ διαβόλου «ἤδη βεβληκότος εἰς τὴν καρδίαν ἵνα παραδῷ αὐτὸν Ἰούδας Σίμωνος «Ἰσκαριώτης· ᾔδει ὅτι πάντα ἔδωκεν αὐτῷ ὁ πατήρ», καὶ ἔδωκεν εἰς τὰς χωρούσας τὰ πάντα χεῖρας, ἵνα ᾖ τὰ πάντα αὐτῷ ὑποχείρια, ἢ πάντα ἔδωκεν αὐτῷ ὁ πατὴρ εἰς τὰς χεῖρας, τουτέστιν εἰς τὰς πράξεις αὐτοῦ καὶ τὰ ἀνδραγαθήματα· «Ὁ πατήρ μου, γάρ φησιν, 32.3.35 «ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι». διὰ τὰ ἐξελθόντα δὲ ἀπὸ τοῦ θεοῦ ἐξῆλθεν ἀπὸ τοῦ θεοῦ, ἔξω γενομένου τοῦ θεοῦ καὶ τοῦ μὴ βουληθέντος προηγουμένως ἐξελθεῖν ἀπὸ τοῦ πατρός, <ἵνα> ἔλθῃ τὰ ἐξελθόντα εἰς τὰς χεῖρας ὁδῷ καὶ τάξει τοῦ Ἰησοῦ, καὶ οἰκονομηθῇ πρὸς τὸν θεὸν ὑπάγειν ἀκολουθοῦντα αὐτῷ, διὰ τὸ 32.3.36 ἀκολουθεῖν αὐτῷ ἐσόμενα πρὸς τὸν θεόν. Πέτρῳ μὲν οὖν εἴρηταί ποτε· «Ὅπου ἐγὼ ὑπάγω, οὐ δύνασαί μοι νῦν <ἀκολουθῆσαι>, ἀκο «λουθήσεις δὲ ὕστερον» (ἔτι γὰρ εἶχεν ὁ Πέτρος τὸ μὴ ἐπιτρέπον 32.3.37 αὐτῷ ἀκολουθεῖν τῷ λόγῳ ἤδη τότε)· τὸ δ' ὅμοιον [εἶναι] νοεῖν σε δεῖ, ἀλλὰ κατά τινα δικαίαν ἀναλογίαν, λεχθησόμενον πρὸς ἕκα στον τῶν πάντων ὃ ἔδωκεν τῷ υἱῷ ὁ πατὴρ εἰς τὰς χεῖρας· ἑκάστῳ μὲν γὰρ τῶν πάντων λεχθήσεται τὸ «Ἀκολουθήσεις δέ μοι ὕστερον». 32.3.38 ἀλλ' εἰ μὴ ἅμα ἀκολουθήσουσιν, οὐκ ἐπὶ τὸν αὐτὸν ἀναφέρεται καιρὸν τὸ ἑκάστῳ τῶν ἀκολουθησόντων αὐτῷ ἁρμόζον τὸ ὕστερον ἐν τῷ 32.3.39 «Ἀκολουθήσεις δὲ ὕστερον». καὶ τοῦτό μοι νόει καὶ περὶ πάντων τῶν καταργουμένων, εἴτε ὅταν καταργήσῃ πᾶσαν ἀρχήν, εἴτε πᾶσαν ἐξουσίαν, εἴτε πᾶσαν δύναμιν, καὶ ἁπαξαπλῶς· «Ἄχρι οὗ θῇ πάντας «τοὺς ἐχθροὺς αὐτοῦ ὑπὸ τοὺς πόδας αὐτοῦ· ἔσχατος ἐχθρὸς καταρ 32.3.40 «γηθήσεται ὁ θάνατος». «Εἰδὼς οὖν ὁ Ἰησοῦς ὅτι πάντα ἔδωκεν «αὐτῷ ὁ πατὴρ εἰς τὰς χεῖρας, καὶ ὅτι ἀπὸ θεοῦ ἐξῆλθεν καὶ πρὸς «τὸν θεὸν ὑπάγει», καὶ εἰδὼς † ὅσον ἐφ' οἷς κεκινήμεθα, ὡς διηγησά μεθα παριστάντες τὸ φανὲν ἡμῖν εἰς τὸ «Ἀπὸ τοῦ θεοῦ ἐξῆλθεν» καὶ εἰς τὸ «Πρὸς τὸν θεὸν ὑπάγει», «ἐγείρεται, φησίν, ἐκ τοῦ 32.3.41 «δείπνου», ὅπερ μετὰ τοῦτο κατανοήσωμεν μετὰ τῶν ἑξῆς. καὶ ὅρα εἰ δύνασαι ἐν τούτοις λέγειν ὅτι ἀπεριστάτως μὲν αὐτὸν εὔφρανεν τὸ μετὰ τῶν μαθητῶν δειπνεῖν· περιστατικῶς δὲ καὶ ἀναγκαίως διὰ τοὺς μαθητὰς ἀπὸ τοῦ