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subjugating to himself countless multitudes of the inhabited world, and delivering those who approach him from all sin and the passions and diseases of the soul, and calling every race of Greeks and barbarians to his pious teaching, and bringing countless people to the knowledge of the one and true God and to a sound and temperate life, which would indeed be fitting for a profession of the religion of the God over all. 9.13.10 This same God of ours, being the Word of God, “renders,” it says, “and will render judgment; he himself will come and save us.” For according to the Psalm that says, “O God, give your judgment to the king,” and according to the gospel teaching, through which it is said, “The Father judges no one, but has given all judgment to the Son,” having received from the Father the authority to judge, judging with righteousness, he has rendered to the people of the circumcision the fitting punishment for the things they had dared to do against him and his prophets, and he has absolutely saved all men who approach him, equally and according to justice, whose ears of the mind and eyes he has opened. 9.13.11 Therefore the divine word also calls the time of his coming a time of retribution, saying elsewhere: “to proclaim the acceptable year of the Lord and the day of retribution.” 9.13.12 This was the time of retribution, in which “all blood” shed “from the blood of Abel” “to the blood of Zechariah,” and indeed the precious blood of Jesus itself, was avenged upon the generation of those who had sinned against him, so that from that time they endured the final destruction and the final siege. 9.13.13 And the judgment against them rendered such retribution upon them; therefore the prophecy says: “Behold, our God renders and will render judgment.” But what concerns those who would be saved through him is declared next through the words, “he himself will come and save us; then the eyes of the blind will be opened and the ears of the deaf will hear,” and what follows. 9.13.14 And another prophecy promises that Christ will bring forth this saving judgment, saying: “Behold my servant, I will uphold him, my chosen one, in whom my soul delights; he will bring forth judgment to the nations.” 9.13.15 Therefore it is also said concerning the word of the new covenant: “For out of Zion shall go forth the law, and the word of the Lord from Jerusalem, and he shall judge among the nations.” For it is likely that he effects the calling of those who turn to him by divine judgment and by words ineffable to us. But also by teaching us the divine judgment, and instructing us to do all things with discernment, he is said to “bring forth judgment to the nations.” 9.14.1 From the same. “Then they will be manifest who seal the law so as not to learn. And he will say, I will wait for God who has turned his face away from the house of Jacob, and I will trust in him. Behold, I and the children whom God has given me. And there will be signs and wonders in Israel from the Lord of Sabaoth, who dwells in Mount Zion. And if they say to you, ‘Seek the ventriloquists, and those who speak from the earth, the babblers who speak from their belly,’ should not a nation seek its God? Why do they seek the dead concerning the living? For he gave the law for help.” 9.14.2 In the Epistle to the Hebrews, the apostle, after quoting the passage that says, “Behold, I and the children whom God has given me,” elaborates concerning Christ, saying: “Since therefore the children have shared in blood and flesh, he himself likewise partook of the same things, that through death he might destroy him who has the power of death.” 9.14.3 In these words he names the apostles his children, upon whom he teaches that the Lord of Sabaoth, who dwells “in Mount Zion,” would work “signs and wonders in the house of Israel,” and that they themselves would be manifest, their faces sealed, as is our custom, with the seal of Christ, and taught no longer to learn the law of Moses, because it no longer existed and because the so-called house of Jacob had been abandoned by

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οἰκουμένης ὑπαγόμενος ἑαυτῷ μυρία πλήθη, καὶ πάσης μὲν ἁμαρτίας καὶ τῶν κατὰ ψυχὴν παθῶν τε καὶ νοσημάτων τοὺς αὐτῷ προσιόντας ἀπαλλάσσων, ἐπὶ δὲ τὴν εὐσεβῆ διδασκαλίαν αὐτοῦ πᾶν γένος Ἑλλήνων καὶ βαρβάρων προσκαλούμενος, μυρίους τε ὅσους προσάγων ἐπὶ τὴν τοῦ μόνου καὶ ἀληθοῦς θεοῦ γνῶσιν ἐπί τε τὸν ὑγιῆ καὶ σώφρονα βίον, ὃς δὴ καὶ πρέπων εἴη ἂν ἐπαγγελίᾳ θρησκείας τοῦ ἐπὶ πάντων θεοῦ. 9.13.10 Οὗτος δὲ αὐτὸς ὁ θεὸς ἡμῶν, ἅτε τυγχάνων θεοῦ λόγος, «κρίσιν», φησίν, «ἀνταποδίδωσιν καὶ ἀνταποδώσει, αὐτὸς ἥξει καὶ σώσει ἡμᾶς». κατὰ γὰρ τὸν ψαλμὸν φήσαντα «ὁ θεὸς τὸ κρίμα σου τῷ βασιλεῖ δός», καὶ κατὰ τὴν εὐαγγελικὴν διδασκαλίαν, δι' ἧς εἴρηται «ὁ πατὴρ κρίνει οὐδένα ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκεν τῷ υἱῷ», παρὰ τοῦ πατρὸς τὴν τοῦ κρίνειν εἰληφὼς ἐξουσίαν, δικαιοσύνῃ κρίνων, τῷ μὲν ἐκ περιτομῆς λαῷ τὴν προσήκουσαν τῶν εἰς αὐτόν τε καὶ τοὺς αὐτοῦ προφήτας τετολμημένων δίκην ἀποδέδωκεν, πάντας δὲ ἁπαξαπλῶς ἀνθρώπους τοὺς αὐτῷ προσιόντας ἐξ ἴσου κατὰ τὸ δίκαιον ἀνεσώσατο, ὧν τὰ ὦτα τῆς διανοίας καὶ τοὺς ὀφθαλμοὺς ἀνέῳξεν. 9.13.11 διὸ καὶ τὸν καιρὸν τῆς παρουσίας αὐτοῦ καιρὸν ἀνταποδόσεως ὁ θεῖος ἀποκαλεῖ λόγος, ἐν ἑτέροις φάσκων· «καλέσαι ἐνιαυτὸν κυρίου δεκτὸν καὶ ἡμέραν ἀνταποδόσεως». 9.13.12 οὗτος δὲ ἦν καιρὸς τῆς ἀνταποδόσεως, καθ' ὃν «πᾶν αἷμα» ἐκχυθὲν «ἀπὸ αἵματος Ἄβελ» «ἕως αἵματος Ζαχαρίου», καὶ αὐτοῦ γε τοῦ τιμίου αἵματος Ἰησοῦ, ἐκδεδίκηται ἀπὸ τῆς γενεᾶς τῶν εἰς αὐτὸν πεπλημμεληκότων, ὡς ἐξ ἐκείνου τὸν ἔσχατον αὐτοὺς ὑπομεῖναι ὄλεθρον καὶ τὴν ἐσχάτην πολιορκίαν. 9.13.13 καὶ ἡ μὲν κατ' ἐκείνους κρίσις τοιαύτην ἐποιήσατο κατ' αὐτῶν τὴν ἀνταπόδοσιν· διό φησιν ἡ προφητεία· «ἰδοὺ ὁ θεὸς ἡμῶν κρίσιν ἀνταποδίδωσι καὶ ἀνταποδώσει». ἡ δὲ περὶ τῶν δι' αὐτοῦ σωθησομένων ἑξῆς δηλοῦται διὰ τοῦ «αὐτὸς ἥξει καὶ σώσει ἡμᾶς· τότε ἀνοιχθήσονται ὀφθαλμοὶ τυφλῶν καὶ ὦτα κωφῶν ἀκούσονται», καὶ τὰ ἑξῆς. 9.13.14 ταύτην δὲ τὴν σωτήριον κρίσιν καὶ ἄλλη προφητεία ἐξοίσειν τὸν Χριστὸν ἐπαγγέλλεται, φάσκουσα· «ἰδοὺ ὁ παῖς μου, ἀντιλήψομαι αὐτοῦ, ὁ ἐκλεκτός μου, προσεδέξατο αὐτὸν ἡ ψυχή μου, κρίσιν τοῖς ἔθνεσιν ἐξοίσει.» 9.13.15 διὸ καὶ περὶ τοῦ λόγου τῆς καινῆς διαθήκης εἴρηται· «ἐκ γὰρ Σιὼν ἐξελεύσεται νόμος καὶ λόγος κυρίου ἐξ Ἱερουσαλήμ, καὶ κρινεῖ ἀνὰ μέσον τῶν ἐθνῶν». κρίσει γὰρ θείᾳ καὶ λόγοις ἡμῖν ἀρρήτοις καὶ τὰ τῆς κλήσεως τῶν εἰς αὐτὸν ἐπιστρεφόντων εἰκὸς αὐτὸν ἐνεργεῖν. ἀλλὰ καὶ τὴν θείαν διδάσκων ἡμᾶς κρίσιν, καὶ πάντα κεκριμένως ἡμᾶς πράττειν παιδεύων, «κρίσιν τοῖς ἔθνεσιν» ἐξοίσειν λέγεται. 9.14.1 Ἀπὸ τοῦ αὐτοῦ. «Τότε φανεροὶ ἔσονται οἱ σφραγιζόμενοι τὸν νόμον τοῦ μὴ μαθεῖν, καὶ ἐρεῖ, μενῶ τὸν θεὸν τὸν ἀποστρέψαντα τὸ πρόσωπον αὐτοῦ ἀπὸ τοῦ οἴκου Ἰακώβ, καὶ πεποιθὼς ἔσομαι ἐπ' αὐτῷ. ἰδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ θεός. καὶ ἔσται σημεῖα καὶ τέρατα ἐν τῷ Ἰσραὴλ παρὰ κυρίου Σαβαώθ, ὃς κατοικεῖ ἐν τῷ ὄρει Σιών. καὶ ἐὰν εἴπωσιν πρὸς ὑμᾶς, ζητήσατε τοὺς ἐγγαστριμύθους, καὶ τοὺς ἀπὸ τῆς γῆς φωνοῦντας, τοὺς κενολογοῦντας οἳ ἐκ τῆς κοιλίας φωνοῦσιν, οὐκ ἔθνος πρὸς θεὸν αὐτοῦ; τί ἐκζητοῦσι περὶ τῶν ζώντων τοὺς νεκρούς; νόμον γὰρ εἰς βοήθειαν ἔδωκεν.» 9.14.2 Ἐν τῇ πρὸς Ἑβραίους ἐπιστολῇ παραθεὶς ὁ ἀπόστολος τὴν φάσκουσαν λέξιν «ἰδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ θεός», ἐπεξεργάζεται περὶ τοῦ Χριστοῦ, λέγων· «ἐπεὶ οὖν τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκός, καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου». 9.14.3 παῖδας δὲ αὐτοῦ ἐν τούτοις τοὺς ἀποστόλους ὀνομάζει, ἐφ' ὧν «σημεῖα καὶ τέρατα ἐν τῷ οἴκῳ Ἰσραὴλ» ποιήσειν τὸν κύριον Σαβαώθ, τὸν κατοικοῦντα «ἐν τῷ ὄρει Σιών», διδάσκει, τούτους δὲ αὐτοὺς φανεροὺς ἔσεσθαι συνήθως ἡμῖν τὰ πρόσωπα σφραγιζομένους τῇ τοῦ Χριστοῦ σφραγῖδι, παιδευομένους τε μηκέτι τὸν Μωσέως νόμον μανθάνειν, τῷ μηκέτι συνεστάναι αὐτὸν καὶ τῷ τὸν καλούμενον οἶκον Ἰακὼβ καταλελεῖφθαι ὑπὸ