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the God of all says, having been deemed worthy, who, having been chosen from the Gentiles and from the Jews, were brought into one church. Hallow the one who debases himself, hallow the one who debases his soul. The Three interpreted "the one who debases" as "the one who is despised;" "For being in the form of God, he emptied himself, taking the form of a servant, and humbled himself, becoming obedient unto death, even death on a cross." He commands those who have obtained salvation to praise and hallow him; for he has put "hallow" instead of "praise;" for so also when we pray we say: "Hallowed be thy name" instead of "glorified." The one who is abhorred by the nations of the servants of the rulers. "For the word of the cross is folly to those who are perishing," and again the same apostle: "But we preach Christ crucified, a stumbling block to Jews and folly to Greeks." This the prophecy also foretells here, that |162 a| the preaching seemed ridiculous to the unbelievers, and those who serve human rulers did not deign to have the Lord and master of all. But nevertheless, after the unbelief, he also prophesies the faith: Kings shall see him, and rulers shall rise up and worship him for the Lord's sake, because the Holy One of Israel is faithful, and has chosen you. These things do not need our interpretation; for we see both kings and rulers worshipping the Lord Christ, who chose those who believe in him. 8Thus says the Lord: In an acceptable time I have heard you, and in a day of salvation I have helped you; and I have formed you, and given you for a covenant of the nations, to establish the earth and to inherit a desolate heritage, 9saying to those in bonds: Go forth, and to those in darkness: Be revealed. It is of the greatest folly to apply these things to Zerubbabel; for he led the Jews back from Babylon, he did not deliver the nations from error, nor did he offer the new covenant to the nations. Therefore, he also foretells these things concerning the Lord Christ; for he filled the world, which was a desert of piety, with divine plants, for he restored the corrupted earth, he freed from their bonds those bound by sins, he enlightened those sitting in darkness with the light of the knowledge of God. Therefore, according to the plan of the economy, the Father says to him: in an acceptable time I have heard you, and in a day of salvation I have helped you. And we find in the divine gospels the Lord Christ praying in a human way and now saying: "My God, my God, why have you forsaken me?", and now: "Father, into your hands I will commit my spirit," and: "Father, if it is possible, let this cup pass from me," and elsewhere: "Glorify your Son, that your Son may also glorify you." And that he did hear, the history of the gospels testifies; "For there came," it says, "a voice from heaven, saying: I have both glorified and will glorify again." Then the Lord, teaching the Jews that he had offered the prayer according to the economy, said: "This voice did not come for my sake but for yours, that you may believe." And if the voice came for their sake, the prayer also came for their sake. And these things do not diminish the divinity of the only-begotten; for the reason of the economy is clear. However, the prophetic word, having foretold release to those who are bound and the enjoyment of light to those who sit in darkness, also prophesies the grace of the gospel: They shall feed on all the roads, and their pasture shall be on all the paths. For he did not, as he circumscribed the old worship to the temple in Jerusalem, so also confine the new service to one place, but both in cities and in fields and in mountains and in every place he offers the most nutritious pasture to the divine sheep. 10They shall not hunger nor thirst, neither shall the heat nor the sun strike them, but he that has mercy on them shall comfort them, and shall lead them by springs of water. For to Israel he threatened a famine of the word and a lack of rain from the clouds; For I will bring, he says, "a famine of hearing the word of the Lord," and again: "I will command the clouds to <not> rain

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ἀξιωθέντας ὁ τῶν ὅλων λέγει θεός, οἳ ἐξ ἐθνῶν καὶ ἐξ Ἰουδαίων ἐκλεγέντες εἰς μίαν ἐκκλησίαν ἐτέλουν. Ἁγιάσατε τὸν φαυλίζοντα ἑαυτόν, ἁγιάσατε τὸν φαυλίζοντα τὴν ψυχὴν αὐτοῦ. Τὸν φαυλίζοντα «ἐξουθενημένον» οἱ Τρεῖς ἡρμήνευσαν· «Ἐν μορφῇ γὰρ θεοῦ ὑπάρχων ἐκένωσεν ἑαυτὸν μορφὴν δούλου λαβὼν καὶ ἐταπείνωσεν ἑαυτὸν ὑπήκοος γενόμενος μέχρι θανάτου, θανάτου δὲ σταυροῦ.» Τοῦτον ὑμνεῖν καὶ ἁγιάζειν παρα κελεύεται τοῖς τῆς σωτηρίας τετυχηκόσιν· τὸ γὰρ ἁγιάσατε ἀντὶ τοῦ ὑμνήσατε τέθεικεν· οὕτω γὰρ καὶ προσευχόμε νοι λέγομεν· «Ἁγιασθήτω τὸ ὄνομά σου» ἀντὶ τοῦ δο ξασθήτω. Τὸν βδελυσσόμενον ὑπὸ τῶν ἐθνῶν τῶν δούλων τῶν ἀρχόντων. «Ὁ γὰρ λόγος ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυ μένοις μωρία ἐστίν», καὶ πάλιν ὁ αὐτὸς ἀπόστολος· «Ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρωμένον Ἰουδαίοις μὲν σκάνδαλον, Ἕλλησι δὲ μωρίαν.» Τοῦτο κἀνταῦθα ἡ προφητεία προλέγει, ὅτι |162 a| καταγέλαστον ἐδόκει τοῖς ἀπιστοῦσι τὸ κήρυγμα καὶ οἱ ἀνθρώποις ἄρχουσι δου λεύον τες τὸν τῶν ἁπάντων κύριον δεσπότην ἔχειν οὐ κατεδέχοντο. Ἀλλ' ὅμως μετὰ τὴν ἀπιστίαν καὶ τὴν πίστιν προθεσπίζει· Βασιλεῖς ὄψονται αὐτόν, καὶ ἀναστήσονται ἄρχοντες καὶ προσκυνήσουσιν αὐτῷ ἕνεκεν κυρίου, ὅτι πιστός ἐστιν ὁ ἅγιος τοῦ Ἰσραὴλ καὶ ἐξελέξατό σε. Ταῦτα τῆς παρ' ἡμῶν ἑρμηνείας οὐ δεῖται· ὁρῶμεν γὰρ καὶ βασιλέας καὶ ἄρχοντας τὸν δεσπότην προσκυνοῦντας Χριστόν, ὃς τοὺς πιστεύοντας εἰς αὐτὸν ἐξελέξατο. 8Οὕτως λέγει κύριος· Καιρῷ δεκτῷ ἐπήκουσά σου καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι καὶ ἔπλασά σε καὶ ἔδωκά σε εἰς διαθήκην ἐθνῶν τοῦ καταστῆσαι τὴν γῆν καὶ κληρονομῆ σαι κληρονομίαν ἐρήμου 9λέγοντα τοῖς ἐν δεσμοῖς· Ἐξέλθατε, καὶ τοῖς ἐν τῷ σκότει· Ἀνακαλύφθητε. Μεγίστης ἀνοίας τὸ ταῦτα προσαρμόζειν τῷ Ζοροβάβελ· Ἰουδαίους γὰρ ἐκεῖνος ἐκ Βαβυλῶνος ἐπανήγαγεν, οὐ τὰ ἔθνη τῆς πλάνης ἀπήλλαξεν οὐδὲ τὴν καινὴν τοῖς ἔθνεσι προσενήνοχε διαθήκην. Περὶ τοῦ δεσπότου τοίνυν καὶ ταῦτα προλέγει Χριστοῦ· αὐτὸς γὰρ τὴν εὐσεβείας ἔρημον οἰκουμένην φυτῶν πεπλήρωκε θείων, αὐτὸς γὰρ τὴν διεφθαρμένην κατέστησε γῆν, αὐτὸς τοὺς ταῖς ἁμαρτίαις πεπεδημέν ους τῶν δεσμῶν ἠλευθέρωσεν, αὐτὸς τοὺς ἐν σκότει καθημένους τῷ φωτὶ τῆς θεογνωσίας ἐφώτισεν. Πρὸς αὐτὸν τοίνυν κατὰ τὸν τῆς οἰκονομίας λόγον φησὶν ὁ πατήρ· καιρῷ δεκτῷ ἐπήκουσά σου καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι. Εὑρίσκομεν δὲ κἀν τοῖς θείοις εὐαγγελίοις τὸν δεσπότην Χριστὸν ἀνθρωπίνως προσευχόμενον καὶ νῦν μὲν λέγοντα· «Θεέ μου, θεέ μου, ἱνατί με ἐγκατέλιπες;», νῦν δέ· «Πάτερ, εἰς χεῖράς σου παραθήσομαι τὸ πνεῦμά μου», καί· «Πάτερ, εἰ δυνατόν, παρελθέτω τὸ ποτήριον τοῦτο ἀπ' ἐμοῦ», καὶ ἀλλαχοῦ· «∆όξασόν σου τὸν υἱόν, ἵνα καὶ ὁ υἱός σου δοξάσῃ σε.» Ὅτι δὲ καὶ ἐπήκουσε, μαρτυρεῖ τῶν εὐα γγελίων ἡ ἱστορία· «Ἦλθε γάρ» φησι «φωνὴ ἐκ τοῦ οὐρανοῦ λέγουσα· Καὶ ἐδόξασα καὶ πάλιν δοξάσω.» Εἶτα διδάσκων ὁ κύριος τοὺς Ἰουδαίους, ὡς οἰκονομικῶς προσήνεγκε τὴν εὐχήν, ἔφη· «Οὐ δι' ἐμὲ ἡ φωνὴ αὕτη ἐγένετο ἀλλὰ δι' ὑμᾶς, ἵνα ὑμεῖς πιστεύσητε.» Εἰ δὲ δι' αὐτοὺς ἡ φωνὴ ἐγέν ετο, δι' αὐτοὺς καὶ ἡ εὐχὴ ἐγένετο. Καὶ οὐ σμικρύνει ταῦτα τοῦ μονογενοῦς τὴν θεότητα· δῆλος γὰρ τῆς ο ἰκο νομίας ὁ λόγος. Ὁ μέντοι προφητικὸς λόγος προαγορεύσας τοῖς πεπεδη μένοις τὴν λύσιν καὶ τοῖς ἐν σκότει καθημένοις τοῦ φωτὸς τὴν ἀπόλαυσιν, καὶ τὴν εὐαγγελικὴν προθεσπίζει χάριν· Ἐν πάσαις ταῖς ὁδοῖς βοσκηθήσονται καὶ ἐν πάσαις ταῖς τρίβοις ἡ νομὴ αὐτῶν. Οὐδὲ γάρ, καθάπερ τὴν παλαιὰν λατρείαν τῷ ἐν Ἱεροσολύμοις ναῷ περιέγραψεν, οὕτω καὶ τὴν καινὴν λειτουργίαν ἑνὶ περιορίζει χωρίῳ, ἀλλὰ καὶ ἐν πόλεσι καὶ ἐν ἀγροῖς καὶ ἐν ὄρεσι καὶ ἐν παντὶ τόπῳ τοῖς θείοις προβάτοις τὴν τροφιμωτάτην προσφέρει νομήν. 10Οὐ πεινάσουσιν οὐδὲ διψήσουσιν, οὐδὲ πατάξει αὐτοὺς ὁ καύσων οὐδὲ ὁ ἥλιος, ἀλλ' ὁ ἐλεῶν αὐτοὺς παρακαλέσει καὶ διὰ πηγῶν ὑδάτων ἄξει αὐτούς. Τῷ μὲν Ἰσραὴλ ἠπ εί λησε τὸν τοῦ λόγου λιμὸν καὶ τὴν τῶν νεφελῶν ἀνυδρίαν· Ἐπάξω γάρ φησι «λιμὸν τοῦ ἀκοῦσαι λόγον κυρίου», καὶ πάλιν· «Ταῖς νεφέλαις ἐντελοῦμαι τοῦ <μὴ> βρέξαι