118

having established the earth and made it, he himself defined it, he did not make it in vain, but formed it to be inhabited. He continually shames those who contradict, showing himself to be the maker of all things. And he teaches accordingly, that from above the salvation of men was predestined for him; for he did not make the earth in vain, but he endured the impiety of men, purposing their conversion. I am the Lord, and there is no other. And yet the Son is also Lord; for he says, "The Lord said to my Lord," and, "The Lord rained from the Lord." But the lordship is one just as the divinity is one. And these things, therefore, refute the madness of the heretics. 19I have not spoken in secret, nor in a dark place of the earth. He has said these things, mocking the deceit of idols. For their worshippers, using certain sorceries and taking darkness as an accomplice for their error, spoke from certain inner sanctuaries and dark places what they wished and deceived their hearers, saying that the idols uttered this voice. But I, he says, both legislating and prophesying, have said this openly. I did not say to the house of Jacob: Seek in vain. But quite the contrary, I utterly forbade this. For I, when legislating, said: "You shall not make for yourself an idol." I am the Lord who speaks righteousness and proclaims truth. Nothing is unjust, nothing false with me; all things are true, all are adorned with righteousness. 20Gather yourselves and come, take counsel together, you who are saved from the nations. They did not know, who carry the wood of their carvings and pray to gods, and they do not save 21nor do they announce. He compares falsehood with truth and shows both the nature of idols and their superficial form and their harmful worship; for, he says, it is wood worked by a carpenter, able neither to save nor to teach or to foretell. Let them draw near, that they may know together, who made these things heard from the beginning, from which time it was announced to you. For indeed, when legislating, he immediately taught this first. I am God, and there is no other besides me, a righteous one and a savior there is none apart from me. And these things clearly teach us the consubstantial. For if both the Father is God and the Son is God, and the Father is savior and the Son is savior, but the prophetic word has stated these things in the singular, it has very clearly revealed the sameness of substance. For if besides him there is no God and apart from him there is no savior; if the Father says these things, the Son is excluded from them, as if he were therefore not consubstantial; or if again it were the Son who says these things, the Father is deprived of them. But if both the Father is God and the Son is God, and the Father is savior and the Son is savior, but it is said in the singular that besides him there is neither God nor savior, it is for those who are deranged and frenzied not to understand the one divinity. 22Turn to me and be saved, you from the end of the earth. Clearly here also the word has revealed the calling of the nations. I am God, and there is no other. 23By myself I swear: Surely righteousness shall go forth from my mouth, my words shall not be turned back, that to me every knee shall bow and every tongue shall swear 24to the true God, saying: Righteousness and glory will come to him. And these things likewise both refute the unbelief of the Jews ........... the word has proclaimed the knowledge of God to all the nations and accuses the madness and impiety of Arius and Eunomius; for what here as from the person of <the Father the prophet has said, these things the divine apostle to the person of the Son> he has applied, and says thus: "We shall all stand before the judgment seat of Christ. For it is written: As I live, says the Lord, to me every knee shall bow." |158 a| But he who says these things has often said that there is no God besides him; therefore the word proclaims the one divinity. And indeed also this: By myself I swear, shows the consubstantiality of Son and Father; and the divine apostle is a witness, saying thus: "Since he had no one greater by whom to swear, he said: By myself I swear." How then do they say that he is less than the Father, who has no one greater, according to the divine apostle? And all who separate themselves will be ashamed

118

καταδείξας τὴν γῆν καὶ ποιήσας αὐτήν, αὐτὸς διώρισεν αὐτήν, οὐκ εἰς κενὸν ἐποίησεν αὐτήν, ἀλλὰ κατοικεῖσθαι ἔπλασεν αὐτήν. Συνεχῶς ἐντρέπει τοὺς ἀντιλέγοντας, ποιητὴν ἑαυτὸν τῶν ἁπάντων δεικνύς. Καὶ διδάσκει κατὰ ταὐτόν, ὡς ἄνωθεν αὐτῷ προώριστο τῶν ἀνθρώπων ἡ σωτηρία· οὐ γὰρ εἰς κενὸν ἐποίησε τὴν γῆν, ἀλλ' ἠνέσχετο τῆς τῶν ἀνθρώπων ἀσεβείας, τὴν μεταβολὴν προθέμενος. Ἐγώ εἰμι κύριος, καὶ οὐκ ἔστιν ἔτι. Καὶ μὴν καὶ ὁ υἱὸς κύριος· «Εἶπε» γάρ φησιν «ὁ κύριος τῷ κυρίῳ μου» καί· «Ἔβρεξε κύριος παρὰ κυρίου.» Ἀλλὰ μία ἡ κ υριότης ὥσπερ μία ἡ θεότης. Καὶ ταῦτα τοίνυν διελέγχει τῶν αἱρετικῶν τὴν μανίαν. 19Οὐκ ἐν κρυφῇ λελάληκα οὐδὲ ἐν τόπῳ γῆς σκοτεινῷ. Ταῦτα εἴρηκε τῶν εἰδώλων κωμῳδῶν τὴν ἀπάτην. Μαγγα νείαις γάρ τ ισιν οἱ ἐκείνων κεχρημένοι θεραπευταὶ καὶ τὸν ζόφον ἐπίκουρον τῆς πλάνης λαμβάνοντες ἐξ ἀδύτων τιν ῶν καὶ σκοτεινῶν χωρίων ἐλάλουν ὅπερ ἐβούλοντο καὶ τοὺς ἀκούοντας ἐφενάκιζον, τὰ εἴδωλα ταύ την ἀφιέναι λέγοντες τὴν φωνήν. Ἐγὼ δέ φησι καὶ νομοθετῶν καὶ προθεσπίζων ἀναφανδὸν τοῦτο εἴρηκα . Οὐκ εἶπον τῷ οἴκῳ Ἰακώβ· Μάταιον ζητήσατε. Ἀλλὰ πᾶν τοὐναντίον παντελῶς ἀπηγόρευσα τοῦτο. Ἐγὼ γ ὰρ νομοθετῶν εἶπον· «Οὐ ποιήσεις σεαυτῷ εἴδωλον.» Ἐγώ εἰμι κύριος ὁ λαλῶν δικαιοσύνην καὶ ἀναγγέλλων ἀλήθειαν. Οὐδὲν ἄδικον, οὐδὲν ψευδὲς παρ' ἐμοί· πάντα ἀληθῆ, πάντα δικαιοσύνῃ κοσμούμενα. 20Συνάχθητε καὶ ἥκετε, βουλεύσασθε ἅμα οἱ σῳζόμενοι ἀπὸ τῶν ἐθνῶν. Οὐκ ἔγνωσαν οἱ αἴροντες τὸ ξύλον γλύμματα αὐτῶν καὶ προσευχόμενοι πρὸς θεούς, καὶ οὐ σῴζουσιν 21οὐδὲ ἀναγγέλ<λ>ουσιν. Παρεξετάζει τῇ ἀληθείᾳ τὸ ψεῦδος καὶ δεί κνυσι καὶ τὴν φύσιν τῶν εἰδώλων καὶ τὴν ἐπικειμένην μορφὴν καὶ τὴν ἐπιζήμιον θεραπείαν· ξύλον γάρ φη σίν ἐστιν ὑπὸ τέκτονος εἰργασμένον οὔτε σῴζειν οὔτε διδάσκειν ἢ προλέγειν δυνάμενον. Ἐγγισάτωσαν, ἵνα γνῶσιν ἅμα, τίς ἀκουστὰ ἐποίησε ταῦτα ἀπ' ἀρχῆς, ἔκτοτε ἀνηγγέλη ὑμῖν. Καὶ γὰρ εὐθὺς νομοθετῶν τοῦτο πρῶτον ἐδίδαξεν. Ἐγὼ θεός, καὶ οὐκ ἔστιν ἄλλος πλὴν ἐμοῦ, δίκαιος καὶ σωτὴρ οὐκ ἔστι πάρεξ ἐμοῦ. Καὶ τ αῦτα σαφῶς ἡμᾶς διδάσκει τὸ ὁμοούσιον. Εἰ γὰρ καὶ ὁ πατὴρ θεὸς καὶ ὁ υἱὸς θεὸς καὶ ὁ πατὴρ σ ωτὴρ κ αὶ ὁ υἱ ὸς σωτήρ , μοναδικῶς δὲ αὐτὰ ὁ προφητικὸς τέθεικε λόγος, λίαν ἐναργῶς τὸ αὐτὸν τῆς οὐσίας δεδήλωκεν. Εἰ γὰρ πλ ὴν αὐτοῦ οὐκ ἔστι θεὸς καὶ πάρεξ αὐτοῦ οὐκ ἔστι σωτήρ· εἴτε ὁ πατὴρ ταῦτα λέγει, ἐκβέβληται τούτων ὁ υἱὸς ὥσ περ ἄρα οὐχ ὁμοούσιος· εἴτε ὁ υἱὸς εἴη πάλιν ὁ ταῦτα λέγων, ἐστέρηται τούτων ὁ πατήρ. Εἰ δὲ καὶ ὁ πατὴρ θεὸ ς καὶ ὁ υἱὸς θεὸς καὶ ὁ πατὴρ σωτὴρ καὶ ὁ υἱὸς σωτήρ, ἑνικῶς δὲ εἴρηται πλὴν αὐτοῦ μήτε θεὸν εἶναι μήτε σωτῆρ α, παραπαιόντων ἐστὶ καὶ φρενιτιώντων μὴ νοεῖν τὴν μίαν θεότητα. 22Ἐπιστράφητε ἐπ' ἐμὲ καὶ σωθήσεσθε οἱ ἀπ' ἐσχάτου τῆς γῆς. Σαφῶς κἀνταῦθα τῶν ἐθνῶν τὴν κλῆσιν ὁ λόγος δεδήλωκεν. Ἐγώ εἰμι θεός, καὶ οὐκ ἔστιν ἄλλος. 23Κατ' ἐμαυτοῦ ὀμνύω· Ἦ μὴν ἐξελεύσεται ἐκ τοῦ στόματός μου δικαιοσύνη, οἱ λόγοι μου οὐκ ἀποστραφήσονται, ὅτι ἐμοὶ κάμψει πᾶν γόνυ καὶ ὀμεῖται πᾶσα γλῶσσα 24τὸν θεὸν τὸν ἀληθινόν, λέγων· ∆ικαιοσύνη καὶ δόξα πρὸς αὐτὸν ἥξει. Καὶ ταῦτα ὁμοίως καὶ τὴν Ἰουδαίων ἀπιστίαν ἐλέγχει ........... τῶν ἐθνῶν ἁπάντων ὁ λόγος τὴν θεογνωσίαν ἐκήρυξε καὶ τῆς Ἀρείου καὶ Εὐνομίου μανίας καὶ ἀσε βείας κατηγορεῖ· ἃ γὰρ ἐνταῦθα ὡς ἐκ προσώπου <τοῦ πατρὸς ὁ προφήτης εἴρηκε, ταῦτα ὁ θεῖος ἀπόστολος τῷ τοῦ υἱοῦ προσώπῳ> προσήρμοσεν, λέγει δὲ οὕτως· «Πάντες παρα στησόμεθα τῷ βήματι τοῦ Χριστοῦ. Γέγραπται γάρ· Ζῶ ἐγώ, λέγει κύριος, ὅτι ἐμοὶ κάμψει πᾶν γόνυ.» |158 a| Ὁ δὲ ταῦτα λέγων πολλάκις εἶπε πλὴν αὐτοῦ μὴ εἶναι θεόν· οὐκοῦν τὴν μίαν ὁ λόγος κηρύττει θεότητα. Καὶ μέντοι καὶ τό· Κατ' ἐμαυτοῦ ὀμνύω, δείκνυσι τὸ ὁμοούσιον υἱοῦ καὶ πατρός· καὶ μάρτυς ὁ θεῖος ἀπόστολος οὕτω λέγων· «Ἐπειδὴ κατ' οὐδενὸς ἄλλου μείζονος εἶχεν ὀμόσαι, εἶπεν· Κατ' ἐμαυτοῦ ὀμνύω.» Πῶς τοίνυν αὐτὸν ἐλάττονα λέγουσι τοῦ πατρὸς τὸν οὐκ ἔχοντα μείζονα κατὰ τὸν θεῖον ἀπόστολον; Καὶ αἰσχυνθήσονται πάντες οἱ διορίζοντες ἑαυτοὺς