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it is stated in the psalm: the impious do not rise to be judged. Those who have transgressed rise, those who received the law and transgressed it, the sinners, rise for judgment. The just do not rise to be judged, but to receive the promises. Now therefore it says that: "and many of those who sleep"; for it does not thus count the impious who are not raised for judgment, but those who rise "to reproach and everlasting shame". And these are the sinners. The just "to everlasting life". Concerning these two orders the Savior also says in the gospel: "those who have done good will come out to the resurrection of life, and those who have done evil to the resurrection of judgment". Nor here does it mention the impious. Since, therefore, the order of the impious is excluded, it did not say that "all" rise, but "many of those who sleep". But if someone should consider this interpretation to be forced, though it is not so, and should say that the impious are also ranked among the sinners, we hear "many" thus in the sense of "all"; for all are many, but it is not convertible. Nevertheless, here let "the many" be said for "all". And the apostle also writes this: "For just as through the obedience of the one man the many will be made righteous, so also through the disobedience of the one man the many are made sinners". And here "all" are signified through "the many"; all who disobeyed, all who obeyed. It is not convertible. If some are all, yet not in every case are the many all, for example: "many say to my soul". "and a fear to my acquaintances". I have become a fear to my acquaintances, bearing this condition which many reproach. Indeed, at any rate, the apostles also, being afraid, were scandalized for a time. But here it means the passionate fear which cowardice follows, if it is not itself cowardice. It is possible also to take it as a divine fear. Those who see me, those who understand the mystery of my coming and for what reason I was crucified, had a fear equal to reverence, about which it is said: "the fear of the Lord surpasses all"; for see what it says: "my acquaintances". The zealous are known by God; for the Lord knew those who are His, and they know him. So the apostle also says to the Galatians: "but 147 then, not knowing God, but now having come to know God, or rather to be known by God". When we know God, he knows us; for "if anyone does not know, he is not known," which means, if anyone knows, he is known. "Fear" therefore "to my acquaintances". Those who are worthy to be known and who know me, had a fear equal to reverence, about which it is said: "then you will understand the fear of the Lord," after many right actions. "Those who see me outside fled from me". Our savior and Lord is God and man at the same time. He is seen and beheld according to his being man; for he is invisible, being the "image of the invisible God". And the image of the invisible must be invisible. But if it is said: "he who has seen me," take "has seen" homonymously to mean "he who beholds me with knowledge, he who sees me divinely, he who attends to me as invisible, he who also understands the mystery of the coming and of the passion". Those therefore who behold me outside have become outside, those who know Christ only according to the flesh and are of such a kind to whom Paul writes: "For I decided to know nothing among you except Jesus Christ and him crucified". They are of those outside and run outside, such as are those who hear in parables; for the parable being spoken obscurely did not make them outside, but their external disposition, they being outside, led them to this. "I have been forgotten like a dead man from the heart". The one who knows Jesus to be life—for he says: "I am the life," and living he is the son of a living father; for "I live because of the father"—they never forget him; for being present in their mind he always enlightens them, so that each one says: "but Christ lives in me". Such a one is in Christ and has Christ living and working in himself. But when someone does not have him living nor working

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ψαλμῷ κεῖται· ἀνίστανται οἱ ἀσεβεῖς οὐκ εἰς τὸ κριθῆναι. ἀνίστανται οἱ παρανομήσαντες, οἱ δεξάμενοι τὸν νόμον καὶ παραβάντες, οἱ ἁμαρτωλοὶ εἰς κρίσιν. οἱ δίκαιοι οὐκ εἰς τὸ κριθῆναι, ἀλλ' εἰς τὸ λαβεῖν τὰς ἐπαγγελίας ἐγείρονται. νῦν οὖν λέγει ὅτι· "καὶ πολλοὶ τῶν καθευδόντων"· οὐκ ἀριθμεῖ οὕτω γὰρ τοὺς ἀσεβεῖς τοὺς μὴ ἐγειρομένους εἰς κρίσιν, ἀλλὰ τοὺς ἀνισταμένους "εἰς ὀνειδισμὸν καὶ αἰσχύνην αἰώνιον". οὗτοι δέ εἰσιν οἱ ἁμαρτωλοί. οἱ δίκαιοι "εἰς ζωὴν αἰώνιον". περὶ τούτων τῶν δύο ταγμάτων καὶ ὁ σωτὴρ ἐν εὐαγγελίῳ λέγει· "ἐξελεύσονται οἱ τὰ ἀγαθὰ πράξαντες εἰς ἀνάστασιν ζωῆς, οἱ δὲ τὰ φαῦλα εἰς ἀνάστασιν κρίσεως". οὐ μνημονεύει οὐδὲ ὧδε τ̣ῶν ἀσεβῶν. ἐπεὶ τοίνυν ὑπεξαιρεῖται τὸ τάγμα τῶν ἀσεβῶν, οὐκ εἶπεν ὅτι "πάντες" ἀνίστανται, ἀλλὰ "πολλοὶ τῶν καθευδόντων". ἐὰν δέ τις βίαιον ἡγῆται ταύτην τὴν ἀπόδοσιν οὐκ οὖσαν τοιαύτην καὶ λέγῃ ὅτι ἐν τοῖς ἁμαρτωλοῖς τάττονται καὶ οἱ ἀσεβεῖς, τὸ "πολλοὶ" οὕτως ἀκούομεν ἀντὶ τοῦ "πάντες"· οἱ πάντες γὰρ πολλοί εἰσιν, οὐκ ἀντιστρέφει δέ. ὅμως οἱ πολλοὶ ὧδε ἀντὶ πάντων λεγέσθωσαν. τοῦτο δὲ καὶ ὁ ἀπόστο λος γράφει· "ὥσπερ γὰρ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς ἀνθρώπου δίκαιοι κατασταθήσονται οἱ πολλοί, οὕτω καὶ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ καθίστανται οἱ πολλοί". καὶ ὧδε οἱ πάντες σημαίνονται διὰ τῶν πολλῶν· πάντες οἱ παρακούσαντες, πάντες οἱ ὑπακούσαντες. οὐκ ἀντιστρέφει. εἴ τινες πάντες εἰσίν, οὐ πάντως δὲ οἱ πολλοὶ πάντες, οἷον· "πολλοὶ ἐροῦσιν τῇ ψυχῇ μου". "καὶ φόβος τοῖς γνωστοῖς μου". τοῖς γνωστοῖς μου φόβος γέγονα ταύτην φέρων τὴν κατάστασιν ἣν ὀνειδίζουσιν πολλοί. ἀμέλει γοῦν καὶ οἱ ἀπόστολοι φοβηθέντες ἐσκανδαλίσθησαν πρὸς ὥραν. φόβον δὲ ἐνταῦθα τὸν παθητικὸν λέγει ᾧ ἕπεται δειλία εἰ μὴ αὐτή ἐστιν δειλία. δυνατὸν καὶ θεῖον φόβον λαβεῖν. οἱ θεωροῦντές με, οἱ τὸ μυστήριον τῆς ἐπιδημίας μου ἐπιστάμενοι καὶ τίνος ἕνεκα ἐσταυρώθην, φόβον ἔσχον τὸν ἴσον εὐλαβείᾳ, περὶ οὗ λέγεται· "φόβος κυρίου πάντα ὑπερέβαλεν"· ἴδε γάρ, τί λέγει· "οἱ γνωστοί μου". γιγ̣νώσκονται ὑπὸ θεοῦ οἱ σπουδαῖοι· ἔγνω γὰρ κύριος τοὺς ὄντας αὐτοῦ, καὶ γιγνώσκουσιν αὐτόν. λέγει γοῦν καὶ ὁ ἀπόστολος Γαλάταις· "ἀλλὰ 147 τότε μὲν οὐκ εἰδότες, νῦν δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ τοῦ θεοῦ". ὅτε γιγνώσκομεν τὸν θεόν, γιγνώσκει ἡμᾶς· "εἴ τις" γὰρ "ἀγνοεῖ, ἀγνοεῖται", δηλονότι εἴ τις γιγνώσκει, γιγνώσκεται. "φόβος" οὖν "τοῖς γνωστοῖς μου". οἱ ἄξιοι τοῦ γιγνώςκεσθαι καὶ γιγνώσκοντές με, φόβον ἔσχον τὸν ἴσον εὐλαβείᾳ, περὶ οὗ λέγεται· "τότε συνήσεις φόβον κυρίου", μετὰ πολλὰ κατορθώματα. "οἱ θεωροῦντές με ἔξω ἔφυγον ἀπ' ἐμοῦ". ὁ σωτὴρ καὶ κύριος ἡμῶν θεὸς ἅμα καὶ ἄνθρωπός ἐστιν. ὁρᾶται δὲ καὶ θεωρεῖται κατὰ τὸ ἄνθρωπος εἶναι· ἀόρατος γάρ ἐστιν "εἰκὼν" ὢν "τοῦ θεοῦ τοῦ ἀοράτου". καὶ δεῖ τοῦ ἀοράτου τὴν εἰκόνα ἀόρατον εἶναι. ἀλλὰ ἐὰν λέγηται· "ὁ ἑωρακὼς ἐμέ", ὁμωνύμως τὸ "ἑωρακὼς" λάβε ἀντὶ τοῦ "ὁ ἐπιστημόνως με θεωρῶν, ὁ θεικῶς με ὁρῶν, ὁ ὡς ἀοράτῳ ἐπιβάλλων, ὁ καὶ τὸ μυστήριον τῆς ἐπιδημίας καὶ τοῦ πάθους ἐπιστάμενος". οἱ ἔξω οὖν θεωροῦντές με ἔξω γέγοναν, οἱ κατὰ σάρκα μόνον εἰδότες Χριστὸν καὶ οἱ τοιοῦτοι ὄντες οἷς γράφει Παῦλος· "οὐ γὰρ ἔκρινά τι εἰδέναι ἐν ὑμῖν εἰ μὴ Ἰησοῦν Χριστὸν καὶ τοῦτον ἐσταυρωμένον". τῶν ἔξω εἰσι`̣ν̣ καὶ ἔξω τρέχουσιν, οἷοί εἰσιν οἱ ἐν παραβολαῖς ἀκούοντες· οὐ γὰρ ἡ παραβολὴ ἀσαφῶς λεγομένη ἔξω αὐτοὺς πεποίηκεν, ἀλλὰ ἔξω αὐτοὺς ὄντας εἰς τοῦτο ἤγαγεν ἡ αὐτῶν ἐξωτερικὴ διάνοια. "ἐπελήσθην ὡςεὶ νεκρὸς ἀπὸ καρδίας". ὁ ἐπιστάμενος Ἰησοῦν ζωὴν ὄντα-λέγει γάρ· "ἐγώ εἰμι ἡ ζωή", καὶ ζῶν ζῶντος πατρὸς υἱός ἐστιν· "ζῶ" γὰρ· "διὰ τὸν πατέρα"-οὐκ ἐπιλανθάνονται αὐτοῦ ποτε· παρὼν γὰρ τῇ διανοίᾳ αὐτῶν ἀεὶ φωτίζει αὐτούς, ὥστε ἕκαστον λέγειν· "ζῇ δὲ ἐν ἐμοὶ Χριστός". ὁ τοιοῦτος ἐν Χριστῷ ἐστιν καὶ Χριστὸν ἔχει ἐν ἑαυτῷ ζῶντα καὶ ἐνεργοῦντα. ὅταν δέ τις μὴ ζῶντα μηδὲ ἐνεργοῦντα αὐτὸν