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mystery of the economy. 3And he said to me: You are my servant, Israel<, and in you I will be glorified>. These things must also be understood in a human sense; for in a human sense he is also called Israel and Jacob and David and son of David and seed of Abraham and all such things. But he calls him a servant, since the form of a servant which God the Word assumed is from a servile nature. But the word denotes the nature, not the worth; for the form of a servant is not a servant. For “he bestowed on him the name that is above every name,” that is, to be Son. For just as the Lord Christ as God was always Son, so as man he receives being Son. For he is not one Son and this another, but he is the same Son as God and he receives being Son as man. 4And I said: In vain I have labored, for vanity and for nothing I have given my strength. These things are also said from the person of the Lord Christ, being vexed at the unbelief of the Jews. For, he says, they gained nothing from so great a humiliation, for they received no benefit from the miracles. For this reason my judgment is with the Lord, and my labor before |161 b| my God. The Three Translators instead of "labor" have put "work". It is clear, therefore, that the <Seventy> also understood "ponos" as "work", not "pain". But he says that even if they received no benefit, nevertheless I have fulfilled my own work, and this is clear to God. It must be known, however, that he says these things as a man; for in the holy gospels he uttered many humble things as a man. Such is: “I am going to my God and your God,” and: “I received a command what I should say and what I should speak,” and: “I do nothing of myself,” and all such things. 5And now thus says the Lord, who formed me from the womb to be his servant, to gather Jacob to him, and Israel will be gathered to him. But "Israel will be gathered to him," Theodotion translated thus: “And Israel will not be gathered,” and Symmachus: “And Israel will not be added.” For this, he says, I was formed, so as to save wandering Israel; but he persists in his wickedness. The Lord also says these things in the holy gospels: “I was not sent except to the lost sheep of the house of Jacob,” and again to the apostles: “Go rather to the lost sheep of the house of Jacob.” Therefore, he said these things showing his own love for humanity, but reproving their disobedience. And he said these things in another place: “You are not of my sheep; for my sheep hear my voice.” Again he calls himself a servant, showing the nature that was assumed. Therefore, here the appellation of servant is indicative of nature, but not of worth. For if we, through the first-fruits, are not servants, much more does that [nature], having been united to God the Word, rule over all things and not serve, through which we also have obtained freedom. And I will be glorified before the Lord, and my God will be my strength. 6And he said to me: It is a great thing for you to be called my child, to raise up the tribes of Jacob and to restore the diaspora of Israel. And these things must again be understood in a human way; for not even God the Word had the greatest honor in being called a servant of God and the Father; for the Hebrew language and the Three Translators render "my child" as "servant." Then, foretelling the disobedience of the Jews and the salvation of the gentiles: Behold, he says, I have given you as a covenant of a people, as a light to the gentiles, that you might be for salvation to the end of the earth. The Lord's race according to the flesh is, in common, the whole nature of men, but proper and near is Israel. Since, therefore, he came to Israel, but enlightened the gentiles through the apostles, I have given you, he says, to them because of the promise made to their fathers, and through you I will enlighten the gentiles and provide salvation to all men—for this is what "to the end of the earth" means—and I will put an end to the agreements made by me with their fathers; for the Others translated "diatheke" (covenant) as "syntheke" (agreement). 7Thus says the Lord who redeemed you, the God of Israel. These things to those of salvation

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τῆς οἰκονομίας μυστήριον. 3Καὶ εἶπέ μοι· ∆οῦλός μου εἶ σὺ Ἰσραήλ<, καὶ ἐν σοὶ δοξασθήσομαι>. Κατὰ τὸ ἀνθρώπειον καὶ ταῦτα νοητέον· κατὰ γὰρ τὸ ἀνθρώπειον καὶ Ἰσραὴλ ὀνομάζεται καὶ Ἰακὼβ καὶ ∆αυὶδ καὶ υἱὸς ∆αυὶδ καὶ σπέρμα Ἀβραὰμ καὶ ὅςα τοιαῦτα. ∆οῦλον δὲ αὐτὸν καλεῖ, ἐπειδὴ ἐκ δουλικῆς φύσεως ἡ τοῦ δούλου μορφὴ ἣν ὁ θεὸς λόγος ἀνέλα βεν . ∆ηλοῖ δὲ οὐ τὴν ἀξίαν ἀλλὰ τὴν φύσιν ὁ λόγος· οὐ γὰρ ἡ τοῦ δούλου μορφὴ δοῦλος. «Ἐχαρίσατο» γὰρ «αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα», τουτέστι τὸ εἶναι υἱός. Ὥσπερ γὰρ ὡς θεὸς ὁ δεσπότης Χριστὸς ἀεὶ ἦν υἱός, οὕ τω λαμβάνει ὡς ἄνθρωπος τὸ εἶναι υἱός. Οὐ γὰρ ἄλλος υἱὸς ἐκεῖνος καὶ ἄλλος οὗτος ἀλλ' ὁ αὐτός ἐστιν υἱὸς ὡς θεὸς καὶ λαμβάνει τὸ εἶναι υἱὸς ὡς ἄνθρωπος. 4Καὶ ἐγὼ εἶπον· Κενῶς ἐκοπίασα εἰς μάταιον καὶ εἰς οὐθὲν ἔδωκα τὴν ἰσχύν μου. Ἐκ προσώπου καὶ ταῦτα εἴρηται τοῦ δεσπότου Χριστοῦ τὴν Ἰουδαίων δυςχεραίνοντος ἀπιστίαν. Οὐδὲν γάρ φησι τῆς τοσαύτης ἀπώναντο ταπεινώ σεως, οὐδεμίαν γὰρ ὄνησιν ἐκ τῶν θαυμάτων ἐδέξαντο. ∆ιὰ τοῦτο ἡ κρίσις μου παρὰ κυρίῳ, καὶ ὁ πόνος μου ἐνώπιον τοῦ |161 b| θεοῦ μου. Οἱ Τρεῖς Ἑρμηνευταὶ ἀντὶ τοῦ πόνου «τὸ ἔργον» τεθείκασιν. ∆ῆλον τοίνυν ὡς καὶ <οἱ> Ἑβδομήκοντα πόνον τὸ ἔργον, οὐ τὴν ὀδύνην ἐνόησαν. Λέγει δὲ ὅτι εἰ καὶ οὗτοι οὐδεμίαν ὠφέλειαν ἐδέξαντο, ἀλλ' οὖν ἐγὼ τὸ οἰκεῖον ἔργον πεπλήρωκα καὶ τοῦτο δῆλόν ἐστι τῷ θεῷ. Χρὴ μέντοι εἰδέναι ὅτι ὡς ἄνθρωπος ταῦτα λέγει· καὶ γὰρ ἐν τοῖς ἱεροῖς εὐαγγελίοις ὡς ἄνθρωπος πλεῖστα ἐφθέγξατο ταπεινά. Τοιοῦτόν ἐστι τό· «Πορεύομαι πρὸς τὸν θεόν μου καὶ θεὸν ὑμῶν», καὶ· «Ἐντολὴν ἔλαβον τί εἴπω καὶ τί λαλήσω», καὶ· «Οὐδὲν ἀπ' ἐμαυτοῦ ποιῶ», καὶ ὅσα τοιαῦτα. 5Καὶ νῦν οὕτως λέγει κύριος ὁ πλάσας με ἐκ κοιλίας δοῦλον ἑαυτῷ τοῦ συναγαγεῖν τὸν Ἰακὼβ πρὸς αὐτόν, καὶ Ἰσραὴλ συναχθήσεται πρὸς αὐτόν. Τὸ δέ· Ἰσραὴλ συναχθήσεται πρὸς αὐτόν, ὁ Θεοδοτίων οὕτως ἡρμήνευσεν· «Καὶ Ἰσραὴλ οὐκ ἐπισυναχθήσεται», καὶ ὁ Σύμμαχος· «Καὶ Ἰσραὴλ μὴ προστεθῇ.» Ἐπὶ τούτῳ γάρ φησιν ἐγὼ διεπλάσθην ὥστε τὸν πλανώμενον Ἰσραὴλ διασῶσαι· οὗτος δὲ τῇ πονηρίᾳ προσμένει. Ταῦτα καὶ ὁ κύριος ἐν τοῖς ἱεροῖς εὐαγγελίοις φησίν· «Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰακώβ», καὶ πάλιν τοῖς ἀποστόλοις· «Πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰακώβ.» Ταῦτα μὲν οὖν ἔλεγε τὴν οἰκείαν φιλανθρω πίαν δεικνύς, τὴν δὲ ἐκ είνων ἀπείθειαν ἐλέγχων. Καὶ ταῦτα ἐν ἑτέρῳ ἔφη χωρίῳ· «Ὑμεῖς οὔκ ἐστε ἐκ τῶν προβάτων τῶν ἐμῶν· τὰ γὰρ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούει.» Πάλιν δὲ δοῦλον ἑαυτὸν ὀνομάζει τὴν φύσιν τὴν ληφθεῖσαν δεικνύς. Φύσεως οὖν ἐνταῦθα ἀλλ' οὐκ ἀξίας ἡ τοῦ δούλου προσηγορία ση μαντική. Εἰ γὰρ ἡμεῖς διὰ τὴν ἀπαρχὴν οὐ δοῦλοι, πολλῷ μᾶλλον ἐκείνη τῷ θεῷ συναφθεῖσα λόγ ῳ δεσπόζει πάντων ἀλλ' οὐ δουλεύει, δι' ἣν καὶ ἡμεῖς τῆς ἐλευθερίας τετυχήκαμεν. Καὶ δοξασθήσομαι ἐναντίον κυρίου, καὶ ὁ θεός μου ἔσται μου ἰσχύς. 6Καὶ εἶπέ μοι· Μέγα σοί ἐστι τοῦ κληθῆναί σε παῖδά μου, τοῦ στῆσαι τὰς φυλὰς τοῦ Ἰακὼβ καὶ τὴν διασπορὰν τοῦ Ἰσραὴλ ἐπιστρέψαι. Καὶ ταῦτα πάλ ιν ἀνθρωπίνως νοητέον· οὐδὲ γὰρ ὁ θεὸς λόγος μεγίστην εἶχε τιμὴν τὸ κληθῆναι δοῦλος τοῦ θεοῦ καὶ πατρός· τὸ γὰρ παῖδά μου «δοῦλον» καὶ ἡ Ἑβραίων φωνὴ καὶ οἱ Τρεῖς λαλοῦσιν Ἑρμηνευταί. Εἶτα τὴν Ἰουδ αίων ἀπείθειαν καὶ τῶν ἐθνῶν τὴν σωτηρίαν προλέγων· Ἰδού φησι δέδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχά του τῆς γῆς. Γένος κατὰ σάρκα τοῦ κυρίου κοινὸν μὲν ἅπασα τῶν ἀνθρώπων ἡ φύσις, ἴδιον δὲ καὶ πελάζον ὁ Ἰσραήλ. Ἐπειδὴ τοίνυν πρὸς μὲν τὸν Ἰσραὴλ παρεγένετοτὰ δὲ ἔθνη διὰ τῶν ἀποστόλων ἐφώτισε, δέδωκά σέ φησι τούτοις διὰ τὴν πρὸς τοὺς πατέρας αὐτῶν γεγενημένην ἐπαγγελίαν, φωτιῶ δὲ διὰ σοῦ τὰ ἔθνη καὶ πᾶσιν ἀνθρώ ποις παρέξω τὴν σωτηρίαν-τοῦτο γὰρ σημαίνει τὸ ἕως ἐσχάτου τῆς γῆς-καὶ πέρας ἐπιθήσω ταῖς πρὸς τοὺς πατέρας αὐτῶν γεγενημέναις μοι συνθήκαις· τὴν γὰρ διαθήκην «συνθήκην» οἱ Λοιποὶ ἡρμήνευσαν. 7Οὕτως λέγει κύριος ὁ ῥυσάμενός σε, ὁ θεὸς Ἰσραήλ. Ταῦτα πρὸς τοὺς τῆς σωτηρίας