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the rock that received him, which Joseph hewed out. Then he moved on to the example of Abraham and Sarah, who, having become unfruitful and barren like a rock, became the fathers of many nations through faith, as Paul says: "He considered his own body as good as dead," and what follows. From one, therefore, Abraham and Sarah (for both, according to: The two shall be one flesh) were brought together as the stars of heaven in number; wherefore he says, He was one, and I called him. Just as I have done in the case of Abraham, so do not despair, for from this rock, which you have hewn, there will be some hope of salvation for all men. But also the rock, according to Paul, was Christ, whom they pierced in the passion, according to: "They pierced my hands and my feet." And he alludes to the wounded side as a pit. For through these is salvation, and the fulness of the Church was established, just as from Abraham and Sarah the infinite multitude. Therefore he exhorts Zion, the once-pious commonwealth, which through you became a desert. But I will take up her desolation, calling the hope concerning these things a comfort. And he calls the Church from the Gentiles desolate, as compared to the one who formerly had a husband, to whom the prophet said: "Rejoice, O barren one, who does not bear," and what follows. Who then is she who has a husband, but the one who made the bill of divorce? but in the desert he says there will be a paradise, according to the one in the beginning from the Lord .... through. 9Hear me, hear, my people, and you kings, give ear to me, for a law shall go forth from me, and my judgment for a light to the nations. My righteousness is near at hand, and my salvation shall go forth as a light, and in my arm shall the nations hope. The islands will wait for me, and in my arm they will hope9, etc. .... fearing men, lest those who say, "He has a demon and is mad. Why do you listen to him?" should put you out of the synagogue. to whom Christ said: "And woe to you lawyers, for you have taken away the key 2500 of knowledge; you yourselves did not enter, and you hindered those who were entering," whom you will now destroy, he says, when the city is captured. Then he brought up concerning the trials of those who have chosen to be pious, and the relief from these, according to what is in the Psalms: "He commanded the storm, and it became a breeze. And its waves ceased." For I am able to do these things, since I am also the Lord of hosts, who will also put my words into your mouth. For to the sinner I will say: "Why do you declare my statutes?" "For praise is not seemly in the mouth of a sinner." "For out of the abundance of the heart the mouth speaks." But concerning the righteous man it has been said: "The law of his God is in his heart." Who, having become Zion, will say to the Lord: You are my God, having received the faith of Christ; and he will hear from him, You are my people. 17, 23. 9Arouse, arouse, arise, Jerusalem, you who have drunk from the hand of the Lord the cup of his wrath. For the cup of staggering, the bowl of wrath you have drunk up, and drained; and there was no one to comfort you from among all your children, whom you bore9, etc. CHAP. 52. 1. 9Arouse, arouse, Zion. Put on your strength. Zion. And you put on your glory, Jerusalem the holy city. No longer shall the uncircumcised and the unclean pass through you9, etc. Having spoken of the calling of the Gentiles (whom he called his own people, to whom he also said, that a law shall go forth from me, and my judgment for a light to the nations), now he addresses the fallen Jerusalem, to rise up from the fall, which she suffered last after the outrage against Christ. But God, being good, and not desiring the death of the sinner, but his repentance, urges her to this, promising good things to those who obey; Arouse, he says, indicating her voluntary fall. For if she were held down by another, he would have spoken to that one, and not to her, about her rising. For who, having fallen, even if a limb is injured, does not make haste, having gathered all his strength, to rise up? So you too, then, having arisen in your mind, put on your strength as a garment. For it will say

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δεξαμένην πέτραν, ἣν ὄρυξεν Ἰωσήφ. Εἶτα μετέβη ἐπὶ τὸ παράδειγμα τοῦ Ἀβραὰμ, καὶ τῆς Σάῤῥας, οἳ δίκην πέτρας ἄκαρποι καὶ ἄγονοι γεγονότες, πολλῶν ἐθνῶν πατέρες ἐγένοντο διὰ πίστεως, ὡς ὁ Παῦλός φησι· "Κατενόησε τὸ ἑαυτοῦ σῶμα ἤδη νενεκρωμένον," καὶ τὰ ἐπὶ τούτῳ. Ἐξ ἑνὸς οὖν, τοῦ Ἀβραὰμ καὶ τῆς Σάῤῥας (εἰς γὰρ ἄμφω, κατὰ τό· Ἔσονται οἱ δύο εἰς σάρκα μίαν) ὡσεὶ τὰ ἄστρα τοῦ οὐρανοῦ τῷ πλήθει συνέστησαν· διό φησιν, Εἶς ἦν, καὶ ἐκάλεσα αὐτόν. Ὥσπερ οὖν ἐπὶ τοῦ Ἀβραὰμ οὕτω πεποίηκα· οὕτω μὴ ἀπογινώσκετε, ὡς καὶ ἀπὸ τῆς πέτρας ταύτης, ἣν ὑμεῖς ἐλατομήσατε, ἔσται τις ἐλπὶς σωτηρίας πᾶσιν ἀνθρώποις. Ἀλλὰ καὶ πέτρα κατὰ Παῦλον ἦν ὁ Χριστὸς, ἢν ἐν τῷ πάθει διώρυξαν, κατὰ τό· "Ὤρυξαν χεῖράς μου καὶ πόδας μου." Βόθυνον δὲ τὴν τρωθεῖσαν πλευρὰν ὑπαινίττεται. ∆ιὰ γὰρ τούτων ἡ σωτηρία, καὶ τῆς Ἐκκλησίας συνέστη τὸ πλήρωμα, καθάπερ ἐξ Ἀβραὰμ καὶ Σάῤῥας τὸ πλῆθος τὸ ἄπειρον. ∆ιὸ παρακαλεῖ τὴν Σιὼν, τὸ θεοσεβὲς πάλιν πολίτευμα, ὅπερ εἰς ἔρημον δι' ὑμᾶς κατέστη. Πλὴν ἀλλ' ἐγὼ τὴν ἐρημίαν αὐτῆς ἀναλήψομαι παράκλησιν καλῶν τὴν περὶ τούτων ἐλπίδα. Ἔρημον δὲ, ὡς πρὸς τὴν ἔχουσαν πάλαι τὸν ἄνδρα, τὴν ἐξ ἐθνῶν Ἐκκλησίαν, καλεῖ, πρὸς ἣν ἔλεγεν ὁ προφήτης· "Εὐφράνθητι, στεῖρα, ἡ οὐ τίκτουσα," καὶ τὰ ἐπὶ τούτῳ. Τίς δὲ ἡ τὸν ἄνδρα ἔχουσα, ἀλλ' ἢ τὸ βιβλίον τοῦ ἀποστασίου ποιησαμένη; ἐν δὲ τῇ ἐρήμῳ παράδεισον ἔσεσθαι λέγει, κατὰ τὸν ἐν ἀρχῇ παρὰ Κυρίου .... διʹ. 9Ἀκούσατέ μου, ἀκούσατε, λαός μου, καὶ οἱ βασιλεῖς, πρός με ἐνωτίσασθε, ὅτι νόμος παρ' ἐμοῦ ἐξελεύσεται, καὶ ἡ κρίσις μου εἰς φῶς ἐθνῶν. Ἐγγίζει ταχὺ ἡ δικαιοσύνη μου, καὶ ἐξελεύσεται, ὡς φῶς, τὸ σωτήριόν μου, καὶ εἰς τὸν βραχίονα μου ἔθνη ἐλπιοῦσιν. Ἐμὲ νῆσοι ὑπομενοῦσι, καὶ εἰς τὸν βραχίονά μου ἐλπιοῦσιν9, κ.τ.λ. .... ἀνθρώπους φοβούμενος, μὴ ἀποσυνάγωγόν σε ποιήσωσιν οἱ λέγοντες· "∆αιμόνιον ἔχει καὶ μαίνεται. Τί ἀκούετε αὐτοῦ;" Οἷς ἔλεγεν ὁ Χριστός· "Καὶ ὑμῖν τοῖς νομικοῖς οὐαὶ, ὅτι ἤρατε τὴν κλεῖδα 2500 τῆς γνώσεως, αὐτοὶ οὐκ εἰσέρχεσθε, καὶ τοὺς εἰσερχομένους ἐκωλύσατε," οὓς ἀπολεῖσθε νῦν, φησὶν, ἁλωσομένης τῆς πόλεως. Εἶτα περὶ τῶν πειρασμῶν τῶν εὐσεβεῖν ᾑρημένων ἐπήνεγκε, καὶ τῆς ἐκ τούτων ἀνέσεως, κατὰ τὸ ἐν ψαλμοῖς· "Ἐπέταξε τῇ καταιγίδι, καὶ ἔστη εἰς αὔραν. Καὶ ἐκόπασε τὰ κύματα αὐτῆς." ∆υνατὸς γὰρ ταῦτα ποιεῖν ἐγὼ, εἴγε καὶ Κύριος εἰμὶ τῶν δυνάμεων, ὃς καὶ τοὺς ἐμοὺς λόγους ἐμβαλῶ σου τῷ στόματι. Τῷ γὰρ ἁμαρτωλῷ ἐρῶ· "Ἵνα τί σὺ ἐκδιηγῇ τὰ δικαιώματά μου;" "Οὐ γὰρ ὡραῖος αἶνος ἐν στόματι ἁμαρτωλοῦ." "Ἐκ γὰρ τοῦ περισσεύματος τῆς καρδίας τὸ στόμα λαλεῖ." Περὶ δὲ τοῦ δικαίου εἴρηται· "Ὁ νόμος τοῦ Θεοῦ αὐτοῦ ἐν καρδίᾳ αὐτοῦ." Ὃς καὶ Σιὼν γενόμενος, ἐρεῖ τῷ Κυρίῳ· Θεός μου εἶ σὺ, τὴν τοῦ Χριστοῦ πίστιν δεξάμενος· καὶ ἀκούσεται παρ' αὐτοῦ, Λαός μου εἶ σύ. ιζκγʹ. 9Ἐξεγείρου, ἐξεγείρου, ἀνάστηθι Ἱερουσαλὴμ, ἡ πιοῦσα ἐκ χειρὸς Κυρίου τὸ ποτήριον τοῦ θυμοῦ αὐτοῦ. Τὸ ποτήριον γὰρ τῆς πτώσεως, τὸ κόνδυ τοῦ θυμοῦ ἐξέπιες, καὶ ἐξεκένωσας· καὶ οὐκ ἦν ὁ παρακαλῶν σε ἀπὸ πάντων τῶν τέκνων σου, ὧν ἔτεκεσ9, κ.τ.λ. ΚΕΦΑΛ. ΝΒʹ. αʹ. 9Ἐξεγείρου, ἐξεγείρου, Σιών. Ἔνδυσαι τὴν ἰσχύν σου. Σιών. Καὶ σὺ ἔνδυσαι τὴν δόξαν σου, Ἱερουσαλὴμ πόλις ἡ ἁγία. Οὐκέτι προσθήσεται διελθεῖν διὰ τοῦ ἀπερίτμητος, καὶ ἀκάθαρτοσ9, κ.τ.λ. Τὴν κλῆσιν εἰπὼν τῶν ἐθνῶν (ἅπερ ἴδιον ἐκάλει λαὸν, πρὸς ἃ καὶ ἔλεγεν, ὅτι Νόμος παρ' ἐμοῦ ἐξελεύσεται, καὶ ἡ κρίσις μου εἰς φῶς ἐθνῶν), νῦν προσφωνεῖ τῇ Ἱερουσαλὴμ πεσούσῃ, διαναστῆναι τοῦ πτώματος, ὅπερ ἔσχατον πέπονθε μετὰ τὴν εἰς Χριστὸν παροινίαν. Χρηστὸς δὲ ὢν ὁ Θεὸς, καὶ μὴν βουλόμενος τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὴν μετάνοιαν, ἐπὶ ταύτην παρακαλεῖ χρηστὰ πειθομένοις ἐπαγγελλόμενος· Ἐξεγείρου, λέγων, τὴν ἑκούσιον αὐτῆς πτῶσιν δηλῶν. Εἰ γὰρ ὑπ' ἄλλου κατείχετο, ἐκείνῳ ἂν, ἀλλ' οὐκ αὐτῇ περὶ τῆς ἐγέρσεως διελέγετο. Τίς γὰρ πεσὼν, κἂν μέλος πηρωθῇ, οὐ σπουδὴν τίθεται, πᾶσαν συλλέξας τὴν δύναμιν, ἀναστῆναι; Καὶ σὺ τοίνυν, ὡς ἱματίου περιβαλοῦ τὴν ἰσχὺν διαναστᾶσα κατὰ διάνοιαν. Λέξει γὰρ