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God, and we did not know, the God of Israel, a savior; all who oppose you will be ashamed and disgraced, and they will go away in shame. The Father raised Christ from the dead to be a king with righteousness, reigning on Zion, his holy heavenly mountain; and he raised him for this very reason, because all his ways, it says, have become straight, having nothing crooked or perverse; for indeed he committed no sin, nor was deceit found in his mouth. And he also built the city of God, both his holy church on earth and the heavenly Jerusalem; having brought back the captivity of his people, which had once been under the spiritual Nebuchadnezzar, and the evil powers under him; and indeed he brought back the aforementioned captivity, not by giving a ransom to the captors, nor yet by persuading them with gifts, but by warring against them and subduing them through conflict, so that, being glorified in his achievement, he said, "I have overcome the world." The multitudes who through him have returned from their former error to the knowledge of the true God bear witness 204 to these things, or let those of the circumcision say to whom the prophecy at hand could apply, which clearly confesses the one prophesied to be God; for these, it says, will be your slaves, and they will follow behind you and will worship you, and in you they will pray, because in you is God, and there is no other besides you; for you are God and we did not know, God of Israel, a savior. For clearly here, the word, addressing the one to whom it was said, "that God is in you," says, "and there is no other besides you; for you are God and we did not know;" which things are also heard as if spoken from the person of those who have recognized the incarnate Christ of God; in whom God the Father happened to dwell, according to the saying, "I am in the Father, and the Father is in me;" for which reason also the saying, "there is no God besides you," would apply to him alone, as only the divinity of the Word is united and mingled with the paternal kingdom, and for this reason the glory and dominion of both are conceived as one; but in the phrase, "The labor of Egypt, and the merchandise of the Ethiopians, and the Sabeans, men of stature, shall come over to you," I think it is indicated concerning certain spiritual opposing powers that took up the struggle against Christ, and have become subject to him, or even of such souls as at first resisted the Word, but later took upon themselves servitude under him for their own benefit. For about these I think it is also said, 205 "They will be your slaves, and they will follow behind you bound in fetters, and in you they will pray;" and the saying, "all who oppose you will be ashamed and disgraced, and they will go away in shame," is prophesied concerning those who did not repent, but remained enemies and adversaries, and were in no way willing to take upon themselves the yoke of the word of Christ. And these things are for the clarification of Christ; but it would be fitting to set the passage before not only those of the circumcision, but also those who have supposed the Savior to have been a mere man, the Ebionites, or the followers of Artemon, and Paul of Samosata. For through these things also the divinity of Christ is clearly demonstrated to those who are disbelieving concerning him. Ps. 23. Hear me, Jacob, and Israel, whom I call; I am the first, and I am for ever. And my hand laid the foundation of the earth, and my right hand established the heaven; I will call them together, and they will stand and be gathered, and they will hear. Who has declared these things to them? The Lord loving you, I have done your will against Babylon, to take away the seed of the Chaldeans. I have spoken, and I have called; I have brought him, and I have made his way prosperous; draw near to me, and hear these things, I have not spoken in secret from the beginning; when it came to be, there was I; and now the Lord, the Lord has sent me, and his spirit. Since there is one person saying these things in the passage, who

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Θεὸς, καὶ οὐκ ᾔδειμεν, Θεὸς τοῦ Ἰσραὴλ σωτήρ· αἰσχυνθήσονται καὶ ἐντραπήσονται πάντες οἱ ἀντικείμενοί σοι, καὶ πορεύσονται ἐν αἰσχύνῃ. Χριστὸν ὁ Πατὴρ ἤγειρεν ἐκ νεκρῶν τοῦ εἶναι αὐτὸν μετὰ δικαιοσύνης βασιλέα, ἐπὶ Σιὼν τὸ ἐπουράνιον ὄρος τὸ ἅγιον αὐτοῦ βασιλεύοντα· καὶ ἐπὶ τοῦτό γε αὐτὸν ἤγειρεν, ἐπειδὴ πᾶσαι αἱ ὁδοὶ αὐτοῦ, φησὶν, γεγόνασιν εὐθεῖαι, μηδὲν ἔχουσαι σκολιὸν μὴ δὲ στραγγαλιῶδες· ἁμαρτίαν γάρ τοι οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ. Οὗτος δὲ καὶ τὴν πόλιν ᾠκοδόμησεν τοῦ Θεοῦ, τήν τε ἐπὶ γῆς ἁγίαν ἐκκλησίαν αὐτοῦ καὶ τὴν ἐπουράνιον Ἱερουσαλήμ· ἐπιστρέψας τὴν αἰχμαλωσίαν τοῦ λαοῦ αὐτοῦ, τὴν γενομένην ποτὲ ὑπὸ τὸν νοητὸν Ναβουχοδονόσορ, καὶ τὰς ὑπ' αὐτὸν δυνάμεις πονηράς· καὶ δὴ τὴν προειρημένην αἰχμαλωσίαν ὑπέστρεψεν, οὐ λύτρα δοὺς τοῖς αἰχμαλωτεύσασι, οὐδὲ μὴν δώροις αὐτοὺς πείσας, στρατεύσας δὲ κατ' αὐτῶν καὶ δι' ἀγῶνος αὐτοὺς χειρωσάμενος, ὥστε ἐπὶ τῷ κατορθώματι λαμπρυνάμενον φάναι, Ἐγὼ νενίκηκα τὸν κόσμον. Μαρτυρεῖ 204 τούτοις τὰ πλήθη τῶν ἀπὸ τῆς προτέρας πλάνης ἐπὶ τὸ γινώσκειν τὸν ἀληθῆ Θεὸν δι' αὐτοῦ παλινδρομησάντων, ἢ λεγέτωσαν οἱ ἐκ περιτομῆς ἐπὶ τίνα δ' ἂν ἁρμόζοιεν τῆς μετὰ χεῖρας προφητείας σαφῶς Θεὸν ὁμολογούσης τὸν προφητευόμενον· οἱ δὲ γὰρ, φησὶ, καὶ οἵδε σοὶ ἔσονται δοῦλοι, καὶ ὀπίσω σου ἀκολουθήσουσι καὶ προσκυνήσουσίν σοι, καὶ ἐν σοὶ προσεύξονται, ὅτι ἐν σοὶ ὁ Θεὸς ἐστὶν, καὶ οὐκ ἔστιν ἄλλος πλὴν σοῦ· σὺ γὰρ εἶ Θεὸς καὶ οὐκ ᾔδειμεν, Θεὸς τοῦ Ἰσραὴλ σωτήρ. Σαφῶς γάρ τοι ἐνταῦθα ᾧ λέγετο τὸ, ὅτι ὁ Θεὸς ἐν σοί ἐστιν, τούτῳ προσφωνῶν φησὶν ὁ λόγος τὸ, καὶ οὐκ ἔστιν ἄλλος πλὴν σοῦ· σὺ γὰρ εἶ Θεὸς καὶ οὐκ ᾔδειμεν· ἃ καὶ ἐξακούεται ὡς ἂν ἐκ προσώπου λεγόμενα τῶν ἐπεγνωκότων ἐνανθρωπήσαντα τὸν Χριστὸν τοῦ Θεοῦ· ἐν ᾧ ἐτύγχανεν οἰκῶν Θεὸς ὁ Πατὴρ, κατὰ τὸ, Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί· δι' ὃ καὶ μόνῳ ἂν αὐτῷ ἁρμόσοι τὸ, οὐκ ἔστιν Θεὸς πλὴν σοῦ, ὡς ἂν μόνης τῆς τοῦ Λόγου θεότητος ἡνωμένης καὶ ἀνακεκραμένης τῇ πατρικῇ βασιλείᾳ, καὶ διὰ τοῦτο μιᾶς τῆς ἀμφοτέρων ἐπινοουμένης δόξης τε καὶ ἀρχῆς· ἐν δὲ τῷ, ἐκοπίασεν Αἴγυπτος, καὶ ἐμπορία Αἰθιόπων, καὶ οἱ Σαβαεὶμ ἄνδρες ὑψηλοὶ ἐπὶ σὲ διαβήσονται, δηλοῦσθαι νομίζω περὶ νοητῶν τινῶν ἀντικειμένων δυνάμεων ἀγῶνα πρὸς τὸν Χριστὸν ἀραμένων, καὶ ὑποχειρίων αὐτῷ γεγενημένων, ἢ καὶ ψυχῶν τοιωνδὶ κατ' ἀρχὰς μὲν ἀντιτεινουσῶν τῷ Λόγῳ, ὕστερον δέ ποτε τὴν ὑπ' αὐτὸν δουλείαν ἀναδεδεγμένων ἐπὶ τῇ ἑαυτῶν εὐεργεσίᾳ. Περὶ τούτων γέ τοι λέγεσθαι νομίζω καὶ τὸ, 205 ἔσονταί σοι δοῦλοι, καὶ ὀπίσω σου ἀκολουθήσουσιν δεδεμένοι χειροπέδαις, καὶ ἐν σοὶ προσεύξονται· τὸ δὲ, αἰσχυνθήσονται καὶ ἐντραπήσονται πάντες οἱ ἀντικείμενοί σοι, καὶ πορεύσονται ἐν αἰσχύνῃ, προφητεύεται περὶ τῶν μὴ μετανοησάντων, διαμεινάντων δὲ ἐχθρῶν καὶ πολεμίων, καὶ μηδαμῶς ἆραι ἐφ' ἑαυτοὺς τὸν τοῦ λόγου τοῦ Χριστοῦ ζυγὸν βεβουλημένων. Καὶ ταῦτα μὲν ὡς πρὸς τὴν τοῦ Χριστοῦ σαφήνειαν· ἁρμόζοι δ' ἂν παρατιθέναι τὴν περικοπὴν οὐ μόνον τοῖς ἐκ περιτομῆς, ἀλλὰ καὶ τοῖς ψιλὸν ἄνθρωπον ὑπειληφόσι γεγονέναι τὸν Σωτῆρα, Ἐβιωναίοις, ἢ τοῖς κατὰ Ἀρτέμωνα, καὶ τὸν Σαμωσατέα Παῦλον. Σαφῶς γὰρ καὶ διὰ τούτων ἡ θεότης τοῦ Χριστοῦ τοῖς περὶ αὐτοῦ δυσπειθῶς ἔχουσιν ἀποδείκνυται. Ψ. ΚΓʹ. Ἄκουέ μου Ἰακὼβ, καὶ Ἰσραὴλ, ὃν ἐγὼ καλῶ· ἐγώεἰμι πρῶτος, καὶ ἐγώ εἰμι εἰς τὸν αἰῶνα. Καὶ ἡ χείρ μου ἐθεμελίωσεν τὴν γῆν, καὶ ἡ δεξιά μου ἐστρέωσεν τὸν οὐρανόν· καλέσω ἐγὼ αὐτοὺς ἅμα, καὶ στήσονται καὶ συναχθήσονται, καὶ ἀκούσονται. Τίς αὐτοῖς ἀνήγγειλεν ταῦτα; Κύριος ἀγαπῶν σε ἐποίησα τὸ θέλημά σου ἐπὶ Βαβυλῶνα, τοῦ ᾆραι σπέρμα Χαλδαίων. Ἐγὼ ἐλάλησα, καὶ ἐγὼ ἐκάλεσα· ἤγαγα αὐτὸν, καὶ εὐόδωσα τὴν ὁδὸν αὐτοῦ· προσαγάγετε πρὸς μὲ, καὶ ἀκούσατε ταῦτα, οὐκ ἀπ' ἀρχῆς ἐν κρυφῇ λελάληκα, ἡνίκα ἐγένετο ἐκεῖ ἤμην· καὶ νῦν Κύριος Κύριος ἀπέστειλέ με, καὶ τὸ πνεῦμα αὐτοῦ. Ἑνὸς ὄντος τοῦ ταῦτα ἐν τῇ περικοπῇ λέγοντος προσώπου, τίς