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in the midst of them, and one shepherd shall be for them all. To these things also fit what was said in the holy Gospels by the Lord Christ: "And I have other sheep, which are not of this fold; them also I must bring, and they shall hear my voice, and there shall be one flock, one shepherd." And he calls the Lord Christ "David," as tracing his lineage from David according to the flesh; and "servant," on account of his human nature; for being in the form of God, he took the form of a servant. In order, then, to show the nature that was taken, he called him servant, that is, he was of a servile nature according to the flesh. For the Only-begotten, the Lord of all, is not a servant; for neither is he named David insofar as he is God; but insofar as he is from David, he is called David, and according to the assumption a servant. But if the God-Logos also took up this nature from a servant when he became man, he did not cast off what he was, but glorified our nature by the union with the divine nature. The prophetic word teaches, then, that impiety and the error concerning idols will be extinguished, and the division of kingdoms will come to an end, and coming to one rule, and being shepherded by one shepherd, they will recognize their own God and Lord. And they shall walk in my ordinances, and they shall keep my judgments, and do them. (25) And they shall dwell on their 81.1197 land, which I gave to my servant Jacob, in which their fathers dwelt there, and they shall dwell upon it, they, and their sons, and their sons' sons forever; and David my servant shall be their prince forever. Let the Jews say, who is their eternal king called David. For that such appellations in no way fit Zerubbabel, they themselves would agree; for first, he did not rule as a king, but continued as a leader of the people; and then, that very leadership was dissolved by his death. But if they take this eternal David to be the Davidic lineage, let them show the lineage of David ruling; but if in addition to the kingdom, the very lineage of David is also unknown, at present one of two things is necessary, either to suppose the prophecy to be false, or to worship the kingdom of the Lord Christ who is from David according to the flesh. But that the prophecy is not false, they themselves would also confess; and if it is not false, just as it is not false, and we do not see another kingdom of the Jews, nor indeed is the lineage of David itself evident and known; but he who rules, as being from David according to the flesh, but Son of God according to his divinity, also has eternal dominion; both their folly and unbelief are clear and plain, and our knowledge of God. For what is said and what follows confirms this. For it says: 20. And I will make with them a covenant of peace, an eternal covenant shall be with them. Let them show us, then, either the covenant of peace, or the eternal one; but they could not; for they have been deprived of both, but the Lord has given both to us; for he promised us eternal good things, and granted us reconciliations to him. For he is our peace, as the divine Apostle says. And again, "One mediator also between God and men, the man Christ Jesus, who gave himself a ransom for all." And what comes after this again agrees with what has been said. And I will set them, he says, and I will multiply them, and I will place my holy things in their midst forever. (27) And my tabernacle shall be among them, and I will be their God, and they shall be my people. And yet the temple is desolate, and the ancient holy things. How then did he promise to place his holy things in their midst forever and his tabernacle among them? Therefore, not seeing the fulfillment of these things according to the mind of the Jews, and knowing the truth of the spiritual words, we shall understand these things also in accordance with what has been previously interpreted; for we also have the testimony of events agreeing with it. For not only the holy houses of God, 81.1200 but also the divine altars were given to all men; not only to those from the nations, but also to those from the Jews

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ἐν μέσῳ αὐτῶν, καὶ ποι μὴν εἷς ἔσται πᾶσιν αὐτοῖς. Τούτοις ἁρμόττει καὶ τὰ ἐν τοῖς ἱεροῖς Εὐαγγελίοις ὑπὸ τοῦ ∆εσπότου Χριστοῦ εἰρημένα· "Καὶ ἄλλα δὲ πρόβατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης· κἀκεῖνά με δεῖ ἀγα γεῖν, καὶ τῆς φωνῆς μου ἀκούσουσι, καὶ γενήσεται μία ποίμνη, εἷς ποιμήν." ∆αβὶδ δὲ λέγει τὸν ∆εσπότην Χριστὸν, ὡς ἐκ ∆αβὶδ κατὰ σάρκα τὸ γέ νος κατάγοντα· δοῦλον δὲ, διὰ τὴν ἀνθρωπείαν φύσιν· ἐν μορφῇ γὰρ Θεοῦ ὑπάρχων μορφὴν δούλου ἔλαβεν. Ἵνα τοίνυν τὴν ληφθεῖσαν δείξῃ φύσιν, δοῦ λον προσηγόρευσε, τουτέστιν, ἐκ δουλικῆς κατὰ σάρκα γεγένηται φύσεως. Οὐ γὰρ δοῦλος ὁ Μονογε νὴς, ὁ τῶν ἁπάντων ∆εσπότης· οὔτε γὰρ ᾗ Θεὸς ∆αβὶδ ὀνομάζεται· ἀλλ' ᾗ ἐκ ∆αβὶδ, ∆αβὶδ προσ αγορεύεται, κατὰ τὴν πρόσληψιν δὲ δοῦλος. Εἰ δὲ καὶ ἐκ δούλου ταύτην ἀνέλαβε τὴν φύσιν ἐνανθρωπή σας ὁ Θεὸς Λόγος, οὐκ ἀποβαλὼν ὃ ἦν, ἀλλὰ τῇ πρὸς τὴν θείαν φύσιν ἑνώσει τὸ ἡμέτερον δοξάσας. ∆ιδά σκει τοίνυν ὁ προφητικὸς λόγος, ὡς σβεσθήσεται μὲν ἡ ἀσέβεια καὶ ἡ περὶ τὰ εἴδωλα πλάνη, τέλος δὲ λή ψεται τῶν βασιλειῶν ἡ διαίρεσις, καὶ εἰς μίαν τε λοῦντες ἡγεμονίαν, καὶ ὑφ' ἑνὸς ποιμαινόμενοι ποιμέ νος, τὸν ἑαυτῶν ἐπιγνώσονται Θεόν τε καὶ ∆εσπότην. Καὶ ἐν τοῖς προστάγμασί μου πορεύσονται, καὶ τὰ κρίματά μου φυλάξονται, καὶ ποιήσουσιν αὐτά. (κεʹ) Καὶ κατοικήσουσιν ἐπὶ τῆς γῆς αὑ 81.1197 τῶν, ἣν ἔδωκα τῷ δούλῳ μου Ἰακὼβ, ἐν ᾗ κατῴκησαν ἐκεῖ οἱ πατέρες αὐτῶν, καὶ κατ οικήσουσιν ἐπ' αὐτῆς αὐτοὶ, καὶ οἱ υἱοὶ αὐτῶν, καὶ οἱ υἱοὶ τῶν υἱῶν αὐτῶν ἕως αἰῶνος· καὶ ∆α βὶδ ὁ δοῦλός μου ἄρχων αὐτῶν ἔσται εἰς τὸν αἰῶνα. Εἰπάτωσαν οἱ Ἰουδαῖοι, τίς ὁ αἰώνιος αὐτῶν βασιλεὺς ∆αβὶδ προσαγορευόμενος. Ὅτι μὲν γὰρ οὐ δαμῶς τῷ Ζοροβάβελ ἁρμόττουσιν αἱ τοιαῦται προσ ηγορίαι, καὶ αὐτοὶ ἂν συμφαίησαν· πρῶτον μὲν γὰρ οὐδὲ βασιλεύων, ἀλλὰ δημαγωγῶν διετέλεσε· ἔπειτα δὲ καὶ αὐτὴ ἐκείνη ἡ ἡγεμονία τῷ θανάτῳ διελύθη. Εἰ δὲ εἰς τὸ ∆αβιδικὸν γένος τὸν αἰώνιον τοῦτον λαμβάνουσι ∆αβὶδ, δειξάτωσαν τοῦ ∆αβὶδ βασιλεῦον τὸ γένος· εἰ δὲ πρὸς τῇ βασιλείᾳ καὶ αὐτὸ τοῦ ∆αβὶδ τὸ γένος ἄδηλον, ἐπὶ τοῦ παρόντος δυοῖν θά τερον ἀνάγκη, ἢ ψευδῆ τὴν προφητείαν ὑπολαβεῖν, ἢ τοῦ ∆εσπότου Χριστοῦ τοῦ ἐκ ∆αβὶδ κατὰ σάρκα προσκυνῆσαι τὴν βασιλείαν. Ὅτι δὲ ἀψευδὴς ἡ προ φητεία, καὶ αὐτοὶ συνομολογήσαιεν· εἰ δὲ ἀψευδὴς, ὡσπεροῦν ἀψευδὴς, καὶ οὐχ ὁρῶμεν ἑτέραν Ἰουδαίων βασιλείαν, οὔτε μὴν αὐτὸ τοῦ ∆αβὶδ τὸ γένος δῆλον ὑπάρχει καὶ γνώριμον· κρατεῖ δὲ, ὡς ἐκ ∆αβὶδ μὲν κατὰ σάρκα, Υἱὸς δὲ Θεοῦ κατὰ τὴν θεότητα, καὶ αἰώνιον ἔχει τὸ κράτος· δήλη καὶ σαφὴς καὶ ἡ ἐκεί νων ἐμβροντησία καὶ ἀπιστία, καὶ ἡ ἡμετέρα θεογνω σία. Βεβαιοῖ γὰρ τὰ εἰρημένα καὶ τὰ ἐπαγόμενα. Φησὶ γάρ· κʹ. Καὶ διαθήσομαι αὐτοῖς διαθήκην εἰρήνης, διαθήκη αἰώνιος ἔσται μετ' αὐτῶν. ∆ειξάτωσαν τοίνυν ἡμῖν ἢ τὴν τῆς εἰρήνης διαθήκην, ἢ τὴν αἰώ νιον· ἀλλ' οὐκ ἂν ἔχοιεν· ἐστέρηνται γὰρ ἑκατέρας, ἡμῖν δὲ ἀμφοτέρας ἔδωκεν ὁ ∆εσπότης· τά τε γὰρ αἰώνια ἡμῖν ὑπέσχετο ἀγαθὰ, καὶ τὰς πρὸς αὐτὸν ἡμῖν καταλλαγὰς ἐχαρίσατο. Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ᾗ φησιν ὁ θεῖος Ἀπόστολος. Καὶ πάλιν "Εἷς καὶ μεσίτης Θεὸς ἄνθρωπος Χριστὸς Ἰησοῦς, ὁ δοὺς ἑαυτὸν ἀντίλυτρον ἀντὶ πάντων. Καὶ τὰ μετὰ ταῦτα δὲ πάλιν συμβαίνει τοῖς εἰρη μένοις. Καὶ τάξω αὐτοὺς, φησὶ, καὶ πληθυνῶ αὐτοὺς, καὶ θήσω τὰ ἅγιά μου ἐν μέσῳ αὐτῶν εἰς τὸν αἰῶνα. (κζʹ.) Καὶ ἔσται ἡ κατασκήνωσίς μου ἐν αὐτοῖς, καὶ ἔσομαι αὐτοῖς Θεὸς, καὶ αὐτοὶ ἔσον ταί μοι λαός. Καὶ μὴν ἔρημος ὁ νεὼς, καὶ τὰ πά λαι ἅγια. Πῶς τοίνυν ὑπέσχετο θήσειν τὰ ἅγια αὑτοῦ ἐν μέσῳ αὐτῶν εἰς τὸν αἰῶνα καὶ τὴν κατασκήνωσιν αὑτοῦ ἐν αὐτοῖς; Οὐκοῦν καὶ τούτων οὐχ ὁρῶντες τὴν ἔκβασιν κατὰ τὴν Ἰουδαίων διάνοιαν, καὶ τὸ ἀληθὲς τῶν πνευματικῶν ῥημάτων εἰδότες, ἀκολού θως τοῖς προερμηνευθεῖσι καὶ ταῦτα νοήσομεν· ἔχομεν γὰρ καὶ τῶν πραγμάτων συνομολογοῦσαν τὴν μαρτυρίαν. Οὐ γὰρ μόνον οἱ ἅγιοι τοῦ Θεοῦ οἶκοι, 81.1200 ἀλλὰ καὶ τὰ θεῖα θυσιαστήρια πᾶσιν ἀνθρώποις ἐδωρήθη· οὐ μόνον δὲ τοῖς ἐξ ἐθνῶν, ἀλλὰ καὶ τοῖς ἐξ Ἰουδαίων