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eternal, he adds: And comes not into judgment, but has passed from death to life; making his word acceptable by these two things, both by the Father being believed, and by the one who is persuaded enjoying many good things. And the phrase, Comes not into judgment, means this, is not punished. For by death he does not mean this one here, but the eternal one, just as also by life he means that immortal one. Verily, verily, I say to you, the hour is coming, and now is, when the dead shall hear the voice of the Son of man, and they that hear shall live. Having spoken the words, he also gives the proof 59.223 through works. For since he had said, As the Father raises the dead and gives them life, so also the Son gives life to whom he will; so that the matter might not seem to be a boast and arrogance, he also provides the proof through works, saying: The hour is coming. Then, so that you might not suspect a long time, he adds: And now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. Do you see here authority and unspeakable power? For as in the resurrection, so also will it be now, he says. For then too, hearing a commanding voice, we shall be raised. For at the command, he says, of God the dead shall rise. And how is it clear, someone might say, that what has been said is not a boast? From what he added, that And now is. For if he had promised it only for the future time, the word would have been suspect among them. But now he provides the proof. For while I am spending time with you, he says, this will happen. But he would not have made the promise for that very time if he were not able, so as not to incur greater ridicule from the promise. Then he also adds a reason to prove what he has said, saying: For as the Father has life in himself, so he has granted the Son also to have life in himself. 3. Do you see how it is unchangeable, and reveals a difference in one thing only, in that the one is Father, and the other Son? For the word, has granted, introduces this distinction alone, but shows all other things to be equal and unchangeable. From this it is clear, that he does all things with as much authority and power as the Father, and not being empowered from another source. For he has life in the same way as the Father. For this very reason he immediately added the next thing again, so that from this we might also understand that. What is this? The phrase, He has given him authority to execute judgment also. And for what reason does he turn over and over resurrection and judgment? For as the Father raises the dead and gives them life, so also the Son gives life to whom he will; and again, The Father judges no one, but has given all judgment to the Son; and again, As the Father has life in himself, so he has granted the Son also to have life in himself; and again, They that hear the voice of the Son of God shall live; and here again, He has given him authority to execute judgment also. For what reason then does he continually turn these things over, I mean judgment and life and resurrection? Because these are the things most of all that are able to win over even the unyielding hearer. For he who is persuaded that he will be raised, and that to this one he will give an account for his sins; even if he has seen no other sign, having accepted this, will surely run to him, making the judge gentle for himself. Because he is the Son of Man, marvel not at this. Paul of Samosata does not say it this way, but how? He has given him authority to execute judgment, because he is the Son of Man. But said this way, this has no logical connection. For he did not receive judgment because he is a man, (since what would prevent all men from being judges?) but because he is the Son of that ineffable essence, for this reason he is judge. It must therefore be read this way: Because he is the Son of Man, marvel not at this. Since what was said seemed to be offensive to the hearers, and they thought him to be nothing more 59.224 than a mere man, but the things being said were greater than what befits a man, or rather greater than what befits an angel, and of God alone; resolving this objection, he added: Marvel not that he is the Son of Man; for the hour is coming, in which all who are in the tombs will hear his voice, and they will come forth, those who have done good, to

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αἰώνιον, ἐπάγει· Καὶ εἰς κρίσιν οὐκ ἔρχεται, ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν· δύο τούτοις εὐπαράδεκτον ποιῶν τὸν λόγον, καὶ τῷ τὸν Πατέρα εἶναι πιστευόμενον, καὶ τῷ πολλῶν ἀπολαύειν ἀγαθῶν τὸν πειθόμενον. Τὸ δὲ, Εἰς κρίσιν οὐκ ἔρχεται, τοῦτό ἐστιν, οὐ κολάζεται. Θάνατον γὰρ οὐ τοῦτόν φησι τὸν ἐνταῦθα, ἀλλὰ τὸν αἰώνιον, ὥσπερ οὖν καὶ ζωὴν ἐκείνην τὴν ἀθάνατον. Ἀμὴν, ἀμὴν λέγω ὑμῖν, ἔρχεται ὥρα, καὶ νῦν ἐστιν, ὅτε οἱ νεκροὶ ἀκούσουσι τῆς φωνῆς τοῦ Υἱοῦ τοῦ ἀνθρώπου, καὶ οἱ ἀκούσαντες ζήσονται. Εἰπὼν τὰ ῥήματα, λέγει καὶ τὴν διὰ τῶν ἔργων ἀπό 59.223 δειξιν. Ἐπειδὴ γὰρ ἔλεγεν, Ὥσπερ ὁ Πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτω καὶ ὁ Υἱὸς οὓς θέλει ζωοποιεῖ· ἵνα μὴ δόξῃ κόμπος εἶναι τὸ πρᾶγμα καὶ τῦφος, παρέχεται καὶ τὴν διὰ τῶν ἔργων ἀπόδειξιν λέγων· Ἔρχεται ὥρα. Εἶτα ἵνα μὴ μακρὸν ὑποπτεύσῃς χρόνον, ἐπάγει· Καὶ νῦν ἐστιν, ὅτε οἱ νεκροὶ ἀκούσουσι τῆς φωνῆς τοῦ Υἱοῦ τοῦ Θεοῦ, καὶ οἱ ἀκούσαντες ζήσονται. Εἶδες αὐθεντίαν ἐνταῦθα καὶ ἐξουσίαν ἄφατον; Ὥσπερ γὰρ ἐν τῇ ἀναστάσει, οὕτω καὶ νῦν ἔσται, φησί. Καὶ γὰρ τότε φωνῆς ἀκούσαντες ἐπιταττούσης ἐγειρόμεθα· Ἐν κελεύσματι γὰρ, φησὶ, Θεοῦ οἱ νεκροὶ ἀναστήσονται. Καὶ πόθεν δῆλον, ἴσως ἐρεῖ τις, ὅτι οὐ κόμπος τὰ εἰρημένα; Ἐξ ὧν ἐπήγαγεν, ὅτι Καὶ νῦν ἐστιν. Εἰ μὲν γὰρ εἰς τὸν μέλλοντα μόνον ἐπήγγελτο χρόνον, ἔμελλεν ὁ λόγος ὕποπτος εἶναι παρ' αὐτοῖς. Νυνὶ δὲ παρέχει τὴν ἀπόδειξιν. Ἐμοῦ γὰρ, φησὶ, διατρίβοντος μεθ' ὑμῶν, τοῦτο γενήσεται. Οὐκ ἂν δὲ μὴ δυνάμενος ἐπηγγείλατο κατὰ τὸν καιρὸν ἐκεῖνον, ὥστε μὴ πλείονα γέλωτα ὀφλεῖν ἐκ τῆς ὑποσχέσεως. Εἶτα καὶ λογισμὸν ἐπάγει τῶν εἰρημένων ἀποδεικτικὸν, λέγων· Ὥσπερ γὰρ ὁ Πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτως ἔδωκε καὶ τῷ Υἱῷ ζωὴν ἔχειν ἐν ἑαυτῷ. γʹ. Ὁρᾷς πῶς τὸ ἀπαράλλακτον, καὶ ἑνὶ μόνῳ τὴν διαφορὰν ἐμφαῖνον, τῷ τὸν μὲν Πατέρα εἶναι, τὸν δὲ Υἱόν; Ἡ γὰρ, Ἔδωκε, λέξις, ταύτην εἰσάγει τὴνδιαίρεσιν μόνην, τὰ δὲ ἄλλα πάντα ἴσα καὶ ἀπαράλλακτα δείκνυσιν. Ὅθεν δῆλον, ὅτι μετὰ τοσαύτης ἐξουσίας πάντα ποιεῖ καὶ δυνάμεως, μεθ' ὅσης ὁ Πατὴρ, καὶ οὐχ ἑτέρωθεν δυναμούμενος. Οὕτω γὰρ ἔχει ζωὴν, ὥσπερ ὁ Πατήρ. ∆ιὰ δὴ τοῦτο καὶ τὸ ἐφεξῆς εὐθέως ἐπήγαγε πάλιν, ἵνα ἀπὸ τούτου κἀκεῖνο νοήσωμεν. Ποῖον δὴ τοῦτο; Τὸ, Ἔδωκεν αὐτῷ ἐξουσίαν καὶ κρίσιν ποιεῖν. Καὶ τίνος ἕνεκεν ἀνάστασιν καὶ κρίσιν ἄνω καὶ κάτω στρέφει; Ὥσπερ γὰρ ὁ Πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτω καὶ ὁ Υἱὸς οὓς θέλει ζωοποιεῖ· καὶ πάλιν, Ὁ Πατὴρ κρίνει οὐδένα, ἀλλὰ πᾶσαν τὴν κρίσιν δέδωκε τῷ Υἱῷ· καὶ πάλιν, Ὥσπερ ὁ Πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτως ἔδωκε καὶ τῷ Υἱῷ ζωὴν ἔχειν ἐν ἑαυτῷ· καὶ πάλιν, Οἱ ἀκούσαντες τῆς φωνῆς τοῦ Υἱοῦ τοῦ Θεοῦ ζήσονται· καὶ ἐνταῦθα δὴ πάλιν, Ἔδωκεν αὐτῷ ἐξουσίαν καὶ κρίσιν ποιεῖν. Τίνος οὖν ἕνεκεν ταῦτα στρέφει συνεχῶς, κρίσιν λέγω καὶ ζωὴν καὶ ἀνάστασιν; Ὅτι ταῦτα μάλιστα πάντων ἐστὶ τὰ καὶ ἐπαγαγέσθαι δυνάμενα καὶ τὸν ἀνένδοτον ἀκροατήν. Ὁ γὰρ πεισθεὶς ὅτι καὶ ἀναστήσεται, καὶ τούτῳ δώσει τὰς εὐθύνας τῶν πεπλημμελημένων· εἰ καὶ μηδὲν ἕτερον εἶδε σημεῖον, τοῦτο καταδεξάμενος προσδραμεῖται πάντως, ἥμερον κατασκευάζων ἑαυτῷ τὸν δικαστήν. Ὅτι Υἱὸς ἀνθρώπου ἐστὶ, μὴ θαυμάζετε τοῦτο. Παῦλος μὲν ὁ Σαμοσατεὺς οὐχ οὕτω φησὶν, ἀλλὰ πῶς; Ἐξουσίαν ἔδωκεν αὐτῷ κρίσιν ποιεῖν, ὅτι Υἱὸς ἀνθρώπου ἐστίν. Ἀλλ' οὐδεμίαν ἀκολουθίαν ἔχει τοῦτο οὕτω λεγόμενον. Οὐ γὰρ διὰ τοῦτο ἔλαβε κρίσιν ὅτι ἄνθρωπός ἐστιν, (ἐπεὶ τί ἐκώλυε πάντας ἀνθρώπους εἶναι κριτάς;) ἀλλ' ἐπειδὴ τῆς ἀῤῥήτου οὐσίας ἐκείνης ἐστὶν Υἱὸς, διὰ τοῦτό ἐστι κριτής. Οὕτω τοίνυν ἀναγνωστέον, Ὅτι Υἱὸς ἀνθρώπου ἐστὶ, μὴ θαυμάζετε τοῦτο. Ἐπειδὴ ἐδόκει τοῖς ἀκούουσι προσίστασθαι τὸ λεγόμενον, καὶ πλέον οὐδὲν ἐνόμιζον εἶναι 59.224 ἢ ψιλὸν ἄνθρωπον, τὰ δὲ λεγόμενα μείζονα ἢ κατὰ ἄνθρωπον ἦν, μᾶλλον δὲ μείζονα ἢ κατὰ ἄγγελον, καὶ Θεοῦ μόνου· ταύτην λύων τὴν ἀντίθεσιν, ἐπήγαγε· Μὴ θαυμάζετε, ὅτι Υἱὸς ἀνθρώπου ἐστίν· ὅτι ἔρχεται ὥρα, ἐν ᾗ οἱ ἐν τοῖς μνημείοις ἀκούσονται τῆς φωνῆς αὐτοῦ, καὶ ἐκπορεύσονται οἱ τὰ ἀγαθὰ ποιήσαντες, εἰς