Commentarium in evangelium Matthaei (lib. 12-17)
to be shown both from earth and from heaven (true ones indeed from God, but in all power and signs and wonders of falsehood from the evil one) was
a sign to be given by him, but also that very thing. For pay attention to and a sign will not be given to it except the sign of Jonah the prophet. T
To the Pharisees and Sadducees also who were seeking a sign from heaven to show them, Jesus said not only “wicked generation,” but also “adulterous.”
But since through lack of bread we are in danger of taking from their leaven, and the Savior does not wish us to relapse into their teaching, for this
he who does such things will be punished, and this, if it was not his own fault that he did not come to the wicked deed for if, in addition to having
they supposed him to be, on account of the things in the prophets that were spoken as if to them but were not fulfilled in their case. But the Jews, a
will he receive them? But if I will give you the keys of the kingdom of heaven is common to others also, how shall not both all the things said befo
it is reported of those who live weakly and contrary to reason. Therefore, of those seeking to enter, those who are not strong enough to enter would n
with sins and of the gates of Hades or of death. But if you would not understand they hated him who reproves in the gates in this way, either in th
he charged his disciples that they should tell no one that he is the Christ (16, [- 23]). For above it is written that these twelve Jesus sent out, s
of proclaiming him Christ, which he had previously granted. And perhaps someone will support such an argument, saying that the Jews were taught by the
when the Father had revealed to them, he preaches (instead of their believing in Jesus Christ “crucified”) to believe in Jesus Christ who is to be cru
of the scribes of the people who are occupied with letters, not those written with ink but inscribed by the Spirit of the living God, and he is ki
is a stumbling block to them.” For someone will say: if because of the steadfastness of those who have *** love and are incapable of being scandalized
Matthew and Mark and Luke, he does not carry it for himself for Simon the Cyrenian carries it. And perhaps this one refers to us, who for the sake of
to lose it for Christ's sake. 12.28 And the or what will a man give in exchange for his soul? might seem, being spoken as a question, to be able to
of man in the glory of his father, so the words in the prophets, becoming angels, come with him, preserving the proportion of their own glory. And whe
Jesus, and their stance of feet was akin to the stance about which Moses spoke in, “And I stood on the mountain forty days and forty nights,” having a
face” while we sin, the curse which says is fulfilled upon us: “and your life will be hanging before you” and what follows until “and from the sights
to see. But just as in the saying we cited, the urgent thing was for us to learn that until the end of the age he will not leave us, but will be wit
to see Jesus transfigured before *** him for the Word has *** different forms, appearing to each one as is profitable for the one seeing, and not bei
then also according to Mark, “his garments become white and glistening like the light, such as a fuller on earth is not able so to whiten.” And perhap
acting not knowing «what he says,» wishing Jesus and Moses and Elijah not to be together, but to separate them from one another, on the pretext of the
that God, in turning Peter away from making three tabernacles under which they were about, as far as his will was concerned, to dwell, shows one and a
when «he instructed the disciples that they should tell no one that he is the Christ». Therefore the things said in that passage can be useful for us
on the earth?” which we find in Matthew thus stated: “But as the days of Noah, so will be the coming of the Son of Man. For as they were in the days <
are subject to prophets and the spirit of Elijah has rested upon Elisha. But one must inquire whether the spirit of Elijah is the same as the spiri
to better things, as if propped up by them and dependent on them. «But they that are in the flesh cannot please God. But you are not in the flesh, but
other desires. Perhaps, then, you would not be wrong to say that such men (so to speak) are spiritually moonstruck, being cast down by the spiritual h
to succeed in them, we will say that perhaps in order to slander the creatures of God, so that injustice might be spoken on high and they might set
From there (I think) taking the starting point, he said with apostolic authority, and if I have all faith, so as to remove mountains for not only o
Satan, delivering him up in a more primary sense than Judas. But see, lest perhaps, when you examine the delivering up of the Son by the Father to th
that he was to be killed, as if they were dwelling on things that were somber and worthy of grief, but not paying attention to the fact that on the th
they are of a praiseworthy nature, and yet he has taken care that they not be scandalized, and yet he prevents any scandal from happening to them, so
“stater”) give to them for me and for you” on that day <or hour> the disciples came to Jesus saying, “Who then is greatest in the kingdom of heaven?”
of Jesus in the body” carrying about, so as to have the state of a child who has not tasted sexual pleasures and has no thought of manly impulses, suc
of likeness, in as much as it falls short of the given disposition of children towards the passions. In the whole multitude of believers, therefore, t
the Father sent, the Savior and the Holy Spirit. Therefore, greater in the kingdom of heaven is the one who has humbled himself beyond all those who h
commanding him to make himself small and causing him to increase in greatness for attend to “he who is least among you all, he is great.” And we have
the law of God, and in them there is no stumbling block.” But if someone seems to be called a disciple, but is still “of the world” because he loves “
<The demons, being nourished by the blood of the sacrifices, are enraged> as their worship diminishes, the customary sacrifices not being offered to t
it is a beautiful and blessed thing for the soul to use its power for the best things but if we are about to be destroyed because of some one ***, it
Having passed through being under nurses and guardians and stewards and tutors, we proceed now to be administered by the Lord himself. 13.27 T
littleness and greatness of soul. 13.29 But another might say that the perfect one is called little in these passages, using the text For he who is
To me it seems to be such for each party the word, having placed you have gained your brother upon the one who heard you when alone, no longer plac
to be gained, being loosed through the admonition <of the one> who gained him and no longer bound by the “cords of his own sins” concerning which he w
this is by agreeing with Christ, he adds, For where two or three are gathered in my name. Therefore, the two or three gathered in the name of Christ
before us, urging to chastity and purity those who are married. For the two, whom the Word wants (he says) to be in agreement on the earth, man and wo
and forgive seven times, but from the seventy-eighth not forgive the one who wronged him, seems to me to be very foolish and unworthy both of Peter's
having departed, the one who was forgiven all the talents cast his fellow servant [into prison], and who are the fellow servants who were grieved and
they managed some funds well but have lost others, and when they give the account, as the master settles it with them, it is calculated how much each
that men shall speak” and if ever anyone has given “only a cup of cold water in the name of a disciple.” 14.9 And these things will be, whenever that
one debtor of many talents, whom if you seek among men, perhaps you would find him to be the man of sin, the son of perdition, the one who opposes
to certain men) to render the things prophesied in some way, recorded by the divine Spirit. And since we have not yet received a sufficient mind capab
a far country to receive for himself a kingdom and to return», going, he called ten servants and «gave them ten minas, and said to them: ‘Do business
not being ignorant of the future, but so that we might learn what has happened, it is thus recorded to have been done. Each one therefore of those hav
he performed an initiation, initiating them, through which initiation the words appeared powerful, so that the gospel of Jesus might be preached in
he answers them blamelessly and wisely]. <but see how blamelessly he answered> first, by denying the putting away of a wife for every cause, second, b
synagogue) for another cause, observing what therefore God has joined together, let not man separate, or when that wife committed fornication, having
of the husband, Christ, the mother of the people, not having received the bill of divorcement. But later, when some unseemly thing was found in her
the last enemy of Christ to be destroyed is death. But whichever of these happens to the woman, whether the former or the latter, her former husband
we may find 'grace' before a husband, either Christ or the angel appointed over us for if we are not attentive, perhaps we too will receive the bill
Moses, because of your hardness of heart, permitted you to divorce your wives. For, as it were, because of our hardness of heart (on account of weakne
what she wants and to condescend to friendship with men whom she wants for often from the simplicity of men such stumblings happen among women. But w
if we grasp the meaning of the passage, we shall live better, let us thus come to the matter at hand. For some, thinking that the third was also physi
constructing those in it. And having taken this as the cause, one who salutes no one on the road would suffer death on the pretext of the letter, th
to accept (along with saying the Savior said these things) that the believer dares to give himself over to suffer such things, or that one who would n
aforementioned and to those who taught this through their writings. But we did not wish to set them forth, lest by setting forth the arguments and the
to the savior the little children or the infants this they did, so that through the laying on of his hands and the prayer for the little children and
“Arise, take the child and his mother.” Therefore Jesus, not only in the historical sense, but also in the anagogical sense, humbled “himself as a chi
in order, until but many who are first will be last, and the last first (19, 16-30). In the Psalms it is written, as though man is able to do good,
understood by those who, as far as it is up to them, slander the God of the law and accuse him of things which it is perhaps not easy to say even abou
The observance of the lesser and more obscure commandments brings us to life. 15.13 But he who heard 'keep the commandments' says, 'Which ones?' so th
to this rich man (who said, All these things I have kept from my youth) loved him, he seems to have agreed with the one <who promised> to have don
in common” and what follows, until “praising God and having favor with all the people.” And a little later again it is written in the same book that “
spoken covertly in the scriptures? But see that the difficulty is general, that is, noble and not easily solved. For if we say that someone has become
that one is understood to lay aside wickedness and to sell the existence from wickedness and give to the poor. But I will speak as being preoccupied i
being grieved because of his possessions, when he ought to rejoice, because instead of those things he was about to have a treasure in heaven, and fol
we have followed you what then shall we have? And some will keep these things according to the letter, while another, refuting the literal sense as n
is something <great, nor has it> been spoken worthily of so great a disciple, to whom 'flesh and blood did not reveal' that Jesus was 'the Christ, the
in the Holy Spirit and fire». Therefore, in the regeneration through the washing, we were buried with Christ «for we were buried with him (according
will be judged as one who has lived an apostolic life. 15.25 If, then, anyone has left all things and followed Jesus, he will obtain the things spoken
of <Christians> who, having been brought up in Christianity, are proud, and especially when they happen to boast of fathers and ancestors who were dee
dwelling, they differed much from men and were the first of them, of which men their soul was humbled to the dust, having come to be in the body of
hidden from the foundation.” For it is necessary for the one who is going to understand the parable to see the day signified in it and the hours in it
to examine <and> why the householder did not answer all those who came first and thought they would receive more and murmured against the householder,
will fall upon thoughts and imagining the other feasts on such days and the whole sabbatical year, in which God grants to the poor and to proselytes a
more honored at the advent of Christ—when they saw Christ with their blessed eyes. Let these things also be said, whether for the sake of logical exer
are the souls of the laborers who, having departed from the body, were received into the field of the master. For even Samuel worked outside the body
they will receive the denarius. 15.36 After dictating these things on the proposed <this> parable, these things also occurred to us concerning it, whi
On the Gospel according to Matthew, Exegetical Works, Book 10. 16.1 And when Jesus was about to go up to Jerusalem, he took the twelve aside privately
Peter began to rebuke him, saying, God forbid, Lord! This shall not happen to you. But here, the disciples are not recorded as having said or done a
the act of seeing appears. For now, “Who is blind (as Isaiah says from the person of God) <but> my children, and who are deaf but those who rule over
it is written that “Micaiah said”: “I saw the God of Israel sitting on his throne, and all the host of heaven was standing around him at his right and
on the left hand” of God the host “of heaven” stands bodily, or again to suppose that those who are saved and praised are in the bodily right hands of
For martyrdom one will not only use the Father, if it is possible, let this cup pass from me, as being drunk with difficulty by the one who undertak
He says, My food is to do the will of Him who sent Me, and to finish His work, so a cup is analogous to that food. which is a bold thing to distingu
He adds But he said to them: The kings of the Gentiles lord it over them, and those in authority over them are called benefactors. But not so with y
us, and again neither understanding nor imagining the equality toward those under their authority, that it is fitting for Christians especially to co
Jesus' soul, to him who was deceived that is, and who imagined that he was able to be its master and who did not see that it does not bear the torment
and that he deemed those who had believed worthy that their eyes should be opened, having touched their eyes <and> injecting a healing power into the
he was the son of David. But if I speak of two blind men, Israel and Judah, before the coming of Jesus into their soul, lead yourself back to the <two
they see Jesus. These things according to Matthew. 16.12 But since Mark and Luke, according to some, set forth the same story, but according to others
of David. but even though many rebuked him, much more he cried out, believing in Jesus but believing in a more human way, and having cried out, he s
he learned from those who told him that Jesus the Nazarene was passing by. Next, observe in addition to these things that to the blind man who cried o
to you, just and saving, he is meek and mounted upon a beast of burden and a young colt.” But if you wish to learn from the prophet how the things pro
but to us there is one Lord, Jesus Christ, through whom are all things, to whom <that> none of those saying, Why are you untying the colt? was goi
leading back her fallen children. How was it not to be worthy of great joy for the just king, who is also a savior and meek, to come thus to Jerusalem
we preach that the Lord has need of them who were previously bound. And he has need of them by riding upon them, having been loosed from their sins an
presence of those who follow the Word and accompany him, whether righteous men or also apostles of Christ. However, those who went before did not say
of things to be done follows him and says what has been written. And concerning these things, we indeed have seen so much but let the one who is supe
mystery? so that one might say that Jesus, concerning the sins committed in the living temple which he built, says what is from the Psalms, as follows
they will be feasted upon. But Jesus says to those being cast out as selling and buying and to the money-changers and to those selling the doves, sham
in the second of Chronicles and in the third of Kings) having been seen after the building of the temple in it. This very thing which is by nature the
longing for and sucking it, being given milk to drink, and still hymning God in faith and in life, see that in them is fulfilled the, Out of the mouth
ships pass through, small creatures with great ones, this dragon which you formed to play in it.” And in another Psalm: there “you crushed the heads o
he is commanded, so that he might not make the earth useless. Then the disciples, when they see someone withered who had a vital appearance, marvel,
but it will be said that the fruits of the Spirit listed by the apostle, love, joy, peace, longsuffering, kindness, goodness, faith, gentleness, self-
considering the matters of the passage for they will say that knowing two general <ἐξου σίας>, the one of God being better, and the one of the devil
the chief priests and the elders of the people, concerning more authorities <and of the orders of the mysteries in heaven> whether from traditions [wh
He answered, saying: Neither do I tell you by what authority I do these things. But I am investigating in this passage, whether each of those who have
it is directed towards the one who said, “I will not,” and later repented and went, the “Amen I say to you, that the tax collectors and the prostitute
fruits to the householder. Then, after the parable, when those who asked above, By what authority do you do these things?, had spoken, the Savior an
Secondly, according to those who answered concerning the vineyard being let out to other husbandmen, who will give its fruits in their seasons, accord
In Jeremiah, consistent with, “For the vineyard of the Lord of Sabaoth is the house of Israel, and the man of Judah his beloved plant,” it is said to
beginning from each one. 17.8 And let the word be understood in each soul as a vine planted by the householder, and a vineyard the resources for all <
the spirit of the Lord which spoke in you?” one they killed, like Zechariah “between the temple and the altar,” and another they stoned, like Azariah
to have slain him less. For they thought that by killing Christ and not understanding his resurrection (for if they had known it, they would not have
it will be given to a nation producing its fruits. The matter concerning the passage would have been insoluble if, just as it was written was concerni
For Jesus is also a prophet, as is clear to one who has understood the saying, The Lord your God will raise up for you a prophet from your brothers,
of God as his high priests and the divine scripture as scribes and the ancient tradition as [the] elders of the people, <and> seek to destroy Jesus an
of God but since you judge yourselves unworthy, behold we turn to the Gentiles.” The highways of the roads therefore are the things outside Israel, b
his business, and others <also> seizing the slaves mistreated and killed them. Also belonging to the kingdom are the king's army, and those gathered f
who are capable of being ordered by God, who remains God in every way both in speaking through the prophets and in ordering men. And then the kingdom
his servants to call those who were invited to the wedding. And you will notice whether, just as according to bodily things the bride being married is
one rests in his own field, another at his business. But let us see who the rest are, besides these. It seems to me then that these have fallen away t
to do good and to deliver God from there, and he may gnash his teeth, those who because of wickedness ate the unripe grape and for this reason their t
that the Pharisees had not sent their disciples alone to inquire about the tribute, but with the Herodians. For it is likely that among the people at
But our savior, «the Word of God,» clearly separating the reasonable debts to the body from the <spiritual> debts of the soul says: Render to Caesar t
Then after these things he speaks the parable about the vineyard and the farmers who killed the servants and the son, and following these another para
a resurrection, however, the one (as we have explained) according to them, and they questioned our Lord, saying: Moses said: If someone dies having no
of the one who has died. And after these things you will seek who it is that is not willing «to take the wife of his brother» and for this reason «bef
spiritual brother a soul, a woman, is established “from the name” of his brother “who has died,” and becomes not from the former, but eponymous with t
of one sinning, but now also of one not building the house of his brother. Therefore, let everyone who sees this man having his sandal removed by a
“the one sandal”. And we have received a third such interpretation of the passage, which we will briefly state. Wisdom is called a woman because of th
blessed. But just as, as the argument has shown, it followed from there being woman and man that there would also be children of parents and brothers
heavens». Therefore, let each one of those who have attended to our inquiry seek from the scriptures the things spoken by the Savior concerning those
he will take refuge in secret <sayings>, he will not come to an acknowledged matter among those who have believed. Therefore it seems to me that you
he granted to his genuine disciples that he himself be not only their God but also their father. For having risen from the dead, he says to Mary: “Do
who are capable of being ordered by God, who remains God in every way both in speaking through the prophets and in ordering men. And then the kingdom of heaven will cease being likened to a man, when, with the cessation of jealousy and strife and the other passions and sins and of walking 'according to man,' we become worthy to hear from God: 'I said: you are gods and all sons of the Most High,' or from Christ himself, no longer doing such things for which it might be said <to us>: 'but you die like men.' But I think that not only will the kingdom of heaven cease being likened to a man who is a king, but also countless other things which a sinful man needs, as for instance it is written in Hosea: 'But I am as a panther to Ephraim, and as a lion to the house of Judah,' and in another place: 'I will meet them,' he says, 'as a bear robbed of her whelps.' He will therefore at some time cease being as a panther and as a lion and as a bear robbed of her whelps, when, because those who have done these things no longer need the one who is as a panther and as a lion and as a bear <God robbed of her whelps>, he himself, no longer having <such people> needing him to be of such a kind, will reveal himself 'as he is.' And so I understand also 'our God is a consuming fire,' since insofar as there is <in us> that which is worthy of being consumed, to that extent 'our God is a consuming fire' for those things; but when those things which are by nature to be consumed by it have been consumed by the consuming fire, then 'our God' will no longer be 'a consuming fire,' but only, as John said, light, saying: 'God is light.' These things having been set in motion, consider if you can understand the passage from the catholic epistle of John which runs thus: 'Beloved, now we are children of God, and it has not yet been revealed what we shall be. We know that if he is revealed, we shall be like him, because we shall see him as he is,' in this manner. For now, even if we should be counted worthy to see God with the mind and with the heart, we do not see 'him as he is' but as he becomes for us through our dispensation; but at the end of things and of the 'restoration of all things of which he spoke through the mouth of his holy prophets from of old,' we shall see him, not as now, which he is not, but as it is fitting then, which he is. 17.20 Having said these things once concerning 'the kingdom of heaven has been likened to a man who was a king,' we can also find the reason why the Savior continually called himself the son of man or a son of man, signifying that, just as God, in ordering men as in parables, is called, and perhaps in some way even becomes, a man, so also the Savior, though <primarily> being the son of God and is 'God' and the son 'of his love' and 'the image of the invisible God'; does not remain in what he primarily is, but becomes by dispensation (of the one called a man in parables but being God) a son of man, according to his imitation, when he orders men, of God, who is called in parables and in some way becomes a man. And one should not seek for some man and say that the Savior is his son, but, standing upon the concept of God and of the parables that say he is a man, wisely to hear him calling himself son of man. Among us men, therefore, the kingdom of heaven was likened <to a man> who was a king, but among those called gods according to the scriptures, in whose 'congregation God has stood, in the midst' distinguishing 'gods,' the kingdom of heaven is like a God who is a king. 17.21 But you will inquire if, just as among men who are inferior (as far as their own nature is concerned) to angels and thrones and dominions and principalities and powers the kingdom of heaven was likened to a man who was a king, <so also> among thrones the kingdom of heaven was likened to a throne which is a king, and among dominions to a dominion which is a king, and among principalities to a principality which is a king, and among powers to a power which is a king. For someone will say: what is the allotment that for the lesser ones the kingdom of heaven is likened to a man who is a king, but for those superior to men the analogous thing does not happen? This one indeed, who was likened to a man who was a king, making a marriage feast for his son, sent his
χωροῦντας οἰκονομηθῆναι ὑπὸ τοῦ θεοῦ, πάντη μένοντος θεοῦ καὶ ἐν τῷ λέγειν διὰ προφη τῶν καὶ ἐν τῷ οἰκονομεῖν ἀνθρώ πους.
καὶ τότε παύσεται ὁμοιου μένη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ, ὅταν παυσαμένου ζή λου καὶ ἔριδος καὶ τῶν λοιπῶν παθῶν καὶ ἁμαρτημάτων
καὶ τοῦ «κατὰ ἄνθρωπον» περιπατεῖν, ἄξιοι γενώμεθα ἀκοῦσαι ἀπὸ τοῦ θεοῦ· «ἐγὼ εἶπα· θεοί ἐστε καὶ υἱοὶ ὑψίστου πάντες», ἢ
τοῦ Χριστοῦ αὐτοῦ, μηκέτι πράττοντες τοιαῦτα ἐφ' οἷς λέγοιτ' ἂν <ἡμῖν>· «ὑμεῖς δὲ ὡς ἄν θρωποι ἀποθνῄσκετε». ἐγὼ δ' οἶμαι
ὅτι οὐ μόνον τὸ ἀνθρώπῳ βασιλεῖ ὁμοιοῦσθαι τὴν βασιλείαν τῶν οὐ ρανῶν παύσεται, ἀλλὰ καὶ ἄλλα μυρία ὧν χρῄζει ἁμαρτωλὸς ἄν
θρωπος, οἷον γέγραπται ἐν τῷ Ὠσηέ· «ἐγὼ δέ εἰμι ὡς πάνθηρ τῷ Ἐφραΐμ, καὶ ὡς λέων τῷ οἴκῳ Ἰούδα», καὶ ἐν ἄλλῳ τόπῳ· «ἀπαν τήσομαί»
φησιν «αὐτοῖς ὡς ἄρκτος ἀπορουμένη». παύσεται οὖν ποτε ὢν ὡς πάνθηρ καὶ ὡς λέων καὶ ὡς ἄρκτος ἀπορουμένη, ὅτε διὰ τὸ τοὺς
τάδε πεποιηκότας μηκέτι χρῄ ζειν τοῦ ὡς πάνθηρος καὶ τοῦ ὡς λέοντος καὶ τοῦ ὡς ἄρκτου <ἀπο ρουμένης θεοῦ>, αὐτὸς οὐκέτι ἔχων
τοὺς <τοιούτους> τοιούτου ἑαυτοῦ χρῄζοντας, ἐμφανίσει ἑαυτὸν «καθώς ἐστιν». ἐγὼ δὲ οὕτως ἀκούω καὶ τοῦ «ὁ θεὸς ἡμῶν πῦρ καταναλίσκον»,
ἐπείπερ ὅσον μὲν <ἐν ἡμῖν> ἐστι τὰ τοῦ καταναλίσκεσθαι ἄξια, ἐπὶ τοσοῦτον «ὁ θεὸς ἡμῶν πῦρ ἐστι καταναλίσκον» ἐκεῖνα· ἐπὰν
δὲ ἀναλωθῇ ὑπὸ τοῦ κατανα λίσκοντος πυρὸς τὰ πεφυκότα ὑπ' ἐκείνου ἀναλίσκεσθαι, τότε οὐκέτι μὲν ἔσται «ὁ θεὸς ἡμῶν πῦρ κατα
ναλίσκον», μόνον δὲ ὡς εἶπεν Ἰωάννης φῶς, λέγων· «ὁ θεὸς φῶς ἐστι». τούτων δὲ κινηθέντων πρόσχες εἰ δύνασαι τὸ ἀπὸ τῆς Ἰωάννου
κα θολικῆς ἐπιστολῆς οὕτως ἔχον· «ἀγα πητοί, νῦν τέκνα θεοῦ ἐσμεν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδα μεν ὅτι ἐὰν φανερωθῇ
ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστι», τὸν τρόπον τοῦτον ἐκλαβεῖν. νῦν μὲν γάρ, κἂν ἀξιωθῶ μεν βλέπειν τὸν θεὸν
τῷ νῷ καὶ τῇ καρδίᾳ, οὐ βλέπομεν «αὐτὸν κα θώς ἐστιν» ἀλλὰ καθὼς διὰ τὴν ἡμετέραν οἰκονομίαν ἡμῖν γίνεται· ἐπὶ δὲ τέλει τῶν
πραγμάτων καὶ τῆς «ἀποκαταστάσεως πάντων ὧν ἐλάλησε διὰ στόματος τῶν ἁγίων· ἐξ αἰῶνος προφητῶν αὐτοῦ», ὀψό μεθα αὐτόν, οὐχ
ὡς νῦν, ὃ οὐκ ἔστιν, ἀλλ' ὡς πρέπει τότε, ὅ ἐστιν. 17.20 Ἅπαξ δὲ ταῦτα εἰπόντες εἰς τὸ ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ
βα σιλεῖ δυνάμεθα καὶ τὴν αἰτίαν εὑρεῖν τοῦ συνεχῶς τὸν σωτῆρα υἱὸν τοῦ ἀνθρώπου ἢ υἱὸν ἀνθρώπου ἑαυτὸν ὠνομακέναι, δηλοῦντα
ὅτι, ὥσπερ ὁ θεὸς ἀνθρώπους οἰκονο μῶν ὡς ἐν παραβολαῖς ἄνθρωπος λέγεται, τάχα δέ πως καὶ γίνεται, οὕτως καὶ ὁ σωτὴρ προηγουμένως
<μὲν> υἱὸς ὢν τοῦ θεοῦ καὶ «θεός» ἐστι καὶ υἱὸς «τῆς ἀγάπης αὐτοῦ» καὶ «εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου»· οὐ μένει δὲ ἐν ᾧ ἐστι
προηγουμέ νως, ἀλλὰ γίνεται κατ' οἰκονομίαν (τοῦ ἐν παραβολαῖς λεγομένου ἀν θρώπου ὄντος δὲ θεοῦ) υἱὸς ἀνθρώπου, κατὰ τὸ μιμεῖσθαι,
ὅταν ἀνθρώ πους οἰκονομῇ, τὸν θεόν, λεγόμενον ἐν παραβολαῖς καὶ γινόμενόν πως ἄνθρωπον. καὶ οὐ χρή τινα ἄν θρωπον ζητεῖν κἀκείνου
λέγειν υἱὸν εἶναι τὸν σωτῆρα, ἀλλὰ στάντα ἐπὶ τῆς ἐννοίας τοῦ θεοῦ καὶ τῶν λεγουσῶν παραβολῶν αὐτὸν εἶναι ἄνθρωπον συνετῶς
ἀκούειν αὐτοῦ λέγοντος ἑαυτὸν υἱὸν τοῦ ἀνθρώπου. παρ' ἡμῖν μὲν οὖν τοῖς ἀνθρώποις ὡμοιώθη ἡ βασιλεία τῶν οὐ ρανῶν <ἀνθρώπῳ>
βασιλεῖ, παρὰ δὲ τοῖς κατὰ τὰς γραφὰς λε γομένοις θεοῖς, ὧν «ἐν συναγωγῇ ἔστη ὁ θεός, ἐν μέσῳ θεοὺς» δια κρίνων, ἡ βασιλεία
τῶν οὐρα νῶν ἐστιν ὁμοία θεῷ βασιλεῖ. 17.21 ζη τήσεις δὲ εἰ, ὥσπερ ἐν ἀνθρώποις τοῖς ὑποδεεστέροις (ὅσον ἐπὶ τῇ ἑαυτῶν φύσει)
ἀγγέλων καὶ θρόνων καὶ κυριοτήτων καὶ ἀρχῶν καὶ ἐξουσιῶν ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασι λεῖ, <οὕτως> ἐν θρόνοις
ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν θρόνῳ βασιλεῖ, κυριότησι δὲ κυριότητι βασιλεῖ, ἀρχαῖς δὲ ἀρχῇ βασιλεῖ, καὶ ἐξουσίαις ἐξουσίᾳ
βασιλεῖ. φήσει γάρ τις· τίς ἡ ἀποκλήρωσις τοῖς μὲν ἐλάττοσιν ὡμοιῶσθαι τὴν βασιλείαν τῶν οὐρανῶν ἀνθρώ πῳ βασιλεῖ, τοῖς δὲ
κρείττοσιν ἀνθρώπων μὴ τὸ ἀνάλογον τούτῳ γίνεσθαι; Οὗτος δὴ ὁ ὁμοιωθεὶς ἀνθρώπῳ βασιλεῖ ποιῶν γάμους τῷ υἱῷ αὐτοῦ ἀπέστειλε
τοὺς
