197

Allegories are not made level with the histories. And often I have taken up the matter of Abraham and his two wives. I told you that the soul of Jesus is not an immutable substance. It is consubstantial with other souls, and everything good that it has, it has from the God Logos. Since, therefore, it has also the ability to hear well, it has this from the Savior. It has been subjected to him who uses it as a temple. 7 Whole burnt offerings and sin offerings you did not ask for. Nor did you ask for, nor were you any longer pleased with, the things of the shadow. "What to me is the multitude of your sacrifices? I am full. I do not want whole burnt offerings of rams and the fat of lambs." 8 Then I said: Behold, I have come. Then I, for whom you prepared a body, said: "Behold, I have come," meaning this: since this is the purpose of his advent, that the shadow should receive its end, that sacrifices and whole burnt offerings should no longer be offered, I have come, so that I might fulfill the sacrifice by becoming a whole burnt offering. 8 In the heading of the book it is written concerning me. The "heading of the book" is called "all the divinely inspired scripture"; for the main point of the scripture is the life concerning Christ. In a secondary sense, let it be said also concerning others; for if the advent were not going to happen, the old scriptures would not have proclaimed the gospel beforehand. Question: Was this written in the Pentateuch? -He says all scripture is a book, of which the heading is the end for which the scriptures were given, that is, salvation, the advent. Question: Was the genesis of the world therefore pre-historified for this reason? - So that you might receive the genesis of the world upon men, and after this the genesis of men, 286 so that the advent might have a place. He is the "lamb of God who takes away the sin of the world." The saying that Adam transgressed "through disobedience" and the Savior was justified "through obedience," does it not make reference to the Savior, who is the type of the one to come, since Adam himself "is a type of the one to come"? "This mystery is great, but I speak concerning Christ and the church." But that it is not always, if a book is mentioned, that one must take it in a sensory way, Ezekiel hears from God: "Open your mouth," and he sees a book in God's hand, and he says that: "Take it and eat it, and your stomach will be filled." "And I ate it," he says, "and it became a sweetness in my stomach." And he says: "This book is written on the inside and on the outside." It is written on the inside according to spiritual and intelligible things, on the outside according to sensory and manifest things. However, the wise man consumes both and finds the agreement of both the symbols and the archetypes. And in Isaiah again he says: "And these sayings shall be as the words of the sealed book, which if they give it to a man who knows letters, saying: 'Take it, read it.' He says: 'I cannot, for it is sealed.'" But the one who does not know letters says: "I do not know letters." That one, when they asked, was different according to whether it was sealed or not sealed. And again we take the divinely inspired scripture, and the one who knows letters and is not able to read because of the seals placed upon it as the people of the circumcision, and the one who does not know letters as the one from the gentiles. 9 To do, O God, your will I have desired. For this reason "I said: Behold, I have come," since I desired to do your will after you did not want sacrifice and offering. Those who hold false opinions concerning Christ say that there are different wills; for here he says: "I have come, I want to do your will," and in the gospel: "I have come down from heaven not to do a human will, but that of him who sent me." To those, therefore, who say that there are two wills, we will say that: different wills come about either according to the more and the less or according to opposition. The one progressing in virtue desires righteousness and so does the one who is perfected, and the will of the perfect one is not the same as that of the one who is progressing or being introduced. And there comes to be either a multitude or a dyad of wills according to the more and the less, and there also comes to be according to opposition, whenever one person chooses good things, and another evil things, and one wishes to be saved, and another to sin. Therefore, the

197

ἀλληγορίαι οὐκ ἐξομαλίζονται πρὸς τὰς ἱστορίας. καὶ πολλάκις τὸ τοῦ Ἀβραὰμ καὶ τῶν δύο γυναικῶν παρ̣είληφα. εἶπόν σοι ὅτι οὔκ ἐστιν ἄτρεπτος οὐσία ἡ ψυχὴ τοῦ Ἰησοῦ. ὁμοούσιός ἐστιν ταῖς ἄλλαις καὶ πᾶν ὃ ἔχει καλόν, παρὰ τοῦ θεοῦ λόγου ἔχει αὐτό. ἐπεὶ τοίνυν ἔχει καὶ τὸ ἀκούειν καλῶς, παρὰ τοῦ σωτῆρος ἔχει αὐτό. τῷ χ̣ρ̣ω̣μένῳ αὐτῇ ναῷ ὑπῆρκται. 7 ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ἐζήτησας. οὐδὲ ἐζήτησας οὐδὲ εὐδόκησας ἔτι τὰ τῆς σκιᾶς. "τί μοι πλῆθος τῶν θυσιῶν ὑμῶν; πλήρης εἰμί. ὁλοκαυτώματα τῶν κριῶν καὶ στέαρ ἀρνῶν οὐ βούλομαι". 8 τότε εἶπον· ἰδοὺ ἥκω. τότε ἐγὼ ᾧ σῶμα κατηρτίσω, εἶπον· "ἰδοὺ ἥκω", ἀντὶ τοῦ· ἐπεὶ σκοπὸς τῆς ἐπιδημίας αὐτοῦ οὗτός ἐστιν τὸ τὴν σκιὰν τέλος ἀπολαβεῖν, τὸ μηκέτι θυσίας καὶ ὁλοκαυτώμ̣α̣τα προσάγεσθαι, ἥκω ἐγώ, ἵνα πληρώσω τὴν θυσίαν ὁλοκαύτωμα γενησόμενος. 8 ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ. κεφαλὴ βιβλίου λέγεται "πᾶσα ἡ θεόπνευστος γραφή"· τὸ γὰρ κεφάλαιον τῆς γραφῆς ἡ περὶ Χριστοῦ ἐστιν πολιτεία. κατὰ δεύτερ̣ον̣ λόγον καὶ περὶ ἄλ̣λων λεγέσθω· εἰ μὴ γὰρ ἤμελλεν ἡ ἐπιδημία γίνεσθαι, οὐκ ἂν αἱ παλαιαὶ γραφαὶ π̣ρο̣ανεφώνουν τὸ εὐαγγέλιον. ἐπερ · ἐπὶ τῆς πεντατεύχου τοῦτο ἐγράφη; -πᾶσαν γρ̣αφὴν λέγει βιβλίον εἶναι, οὗ ἐστιν̣ κεφαλὶς τὸ τέλος δι' ὃ αἱ γραφαὶ δέδονται, ἡ σωτηρία, ἡ ἐπιδημία. ἐπερ · ἡ γένεσις οὖν τ̣οῦ κόσμου διὰ τοῦτο προιστορήθη; - ἵνα δεξιώσῃ τὴν γένεσιν τοῦ κόσμου ἐπὶ τῶν ἀνθρώπων, κα̣ὶ μετὰ ταύτ̣η̣ν τὴν γένεσιν τῶν ἀνθρώπων, 286 ἵνα χώραν λάβῃ ἡ ἐπιδημία. "ἀμνός" ἐστιν "τοῦ θεοῦ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου". τὸ λεχθῆναι ὅτι ὁ Ἀδὰμ παρέβη "διὰ παρακοῆς" καὶ ὁ σωτὴρ "δι' ὑπακοῆς" δεδικαίωται, οὐ τὴν ἀναφορὰν ποιεῖται περὶ τοῦ σωτῆρος, ὅς ἐστιν τύπος τοῦ μέλλοντος, ἐπεὶ αὐτὸς ὁ Ἀδὰμ "τύπος τοῦ μέλλοντός ἐστιν"; "τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ τὴν ἐκκλησίαν". ὅτι δὲ οὐ πάντως, εἰ πεν λέγεται βιβλίον, ἐπὶ τῆς αἰσθήσεως δεῖ λαβεῖν αὐτό, ὁ Ἰεζεκιὴλ ἀκούει ὑπὸ τοῦ θεοῦ· "χάνον τὸ στόμα σου", καὶ ὁρᾷ ἐπὶ τῆς θεοῦ χειρὸς βιβλίον, καὶ λέγει ὅτι· "λάβε αὐτὸ καὶ φάγε, καὶ πλησθήσεται ἡ κοιλία σου". "καὶ ἔφαγον", φησίν, "καὶ ἐγένετο γλυκασμὸς ἐν τῇ κοιλίᾳ μου". καὶ λέγει· "τοῦτο τὸ βιβλίον γέγραπται ἔσωθεν καὶ ἔξωθεν". κατὰ τὰ πνευματικὰ καὶ νοητὰ ἔσω γέγραπται, κατὰ τὰ αἰσθητὰ καὶ προφανῆ ἔξω. πλὴν ὁ σοφὸς ἀμφότερα κατεσθίει καὶ εὑρίσκει συμφωνίαν τῶν τε συμβόλ̣ων καὶ τῶν πρωτοτύπων. καὶ ἐν Ἰσαίᾳ πάλιν λέγει· "καὶ ἔσται τὰ ῥήματα ταῦτα ὡς οἱ λόγοι τοῦ βιβλίου τοῦ ἐσφραγισμένου, ὃ ἐὰν δῶσιν αὐτὸ ἀνθρώπῳ ἐπισταμένῳ γράμματα λέγοντες· λάβε, ἀνάγνωθι. λέγει· οὐ δύναμαι, ἐσφράγισται γάρ". ὁ δὲ ἀγράμματος λέγει· "οὐκ ἐπίσταμαι γράμματα". αἰτοῦντες ἐκεῖνος διέφερεν εἰ ἐσφράγιστο ἢ οὐκ ἐσφράγιστ̣ο. καὶ λαμβάνομεν πάλιν τὴν θεόπνευστον γραφήν, τὸν δὲ ἐπιστάμενον γράμματα καὶ μὴ δυνα´̣μενον ἀναγνῶναι διὰ τὰς ἐπικειμένας σφραγῖδας τὸν ἐκ περιτομῆς λαόν, τὸν δὲ μὴ ἐπιστάμενον γράμματα τὸν ἀπὸ τῶν ἐθνῶν. 9 τοῦ ποιῆσαι, ὁ θεός, τὸ θέλημά σου ἠβουλήθην. διὰ τοῦτο "εἶπον· ἰδοὺ ἥκω", ἐπεὶ τὸ θέλημα ἠβουλήθην σου ποιῆσαι μετὰ τὸ μὴ θελῆσαί σε θυσίαν καὶ προσφοράν. οἱ ψευδοδοξοῦντες περὶ τὸν Χριστὸν λέγουσιν ὅτι διάφορα θελήματά εἰσιν· καὶ γὰρ ἐνταῦθα λέγει· "ἥκω, βούλομαι ποιῆσαι τὸ θέλημά σου", ἐν τῷ εὐαγγελίῳ· "καταβέβηκα ἀπὸ τοῦ οὐρανοῦ οὐχ ἵνα ποιήσω ἀνθρώπινον θέλημα, ἀλλὰ τὸ τοῦ πέμψαντός με". διὰ τοὺς λέγοντας οὖν ὅτι δύο θελήματα, ἐροῦμεν ὅτι· τὰ διάφορα θελήματα γίνονται ἤτοι κατὰ τὸ μᾶλλον καὶ ἧττον ἢ κατ' ἐναντιότητα. ὁ προκόπτων ἐν ἀρετῇ θέλει δ̣ικαιοσύνην καὶ ὁ τελειωθείς, καὶ οὔκ ἐστιν τὸ τοῦ τελείου θέλημα ταὐτὸν τῷ προκόπτοντος ἢ εἰσαγομένου. γι´̣νε̣ται δὲ ἢ πληθὺς ἢ δυὰς τῶν θελημάτων κατὰ τὸ μᾶλλον καὶ τὸ ἧττον, γίνεται δὲ καὶ κατ' ἐναντιότητα, ὅταν̣ ο῾̣ μέν τις ἀγαθὰ αἱρῆται, ὁ δὲ κακά, ὁ δὲ θέλῃ σωθῆναι, ὁ δὲ ἁμαρτεῖν. τὸ τοίνυν