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this sun; for he is the same, both worm and sun of righteousness; the one, as being born according to the flesh without seed, and having a conception that escapes all thought; the other, as having gone under the earth for my sake according to the mystery of death and burial; and as being by nature everlasting light through himself, having risen from the dead through the resurrection, he commanded as God a scorching, burning wind, and the sun struck upon the head of Jonah. For after the rising of the sun of righteousness, that is, the resurrection of the Lord and the ascension, the scorching burning wind of temptations came upon the Jews who remained unrepentant, and struck them on their heads according to a just judgment, returning, as it is written, their mischief upon their own heads; just as they had previously prayed against themselves, saying: His blood be on us, and on our children. For clearly after the resurrection and the ascension of the Savior, a very scorching, burning wind, the vengeance through the gentiles came upon them; and striking the glory and the power of the whole nation as its head, my sun took possession; toward whom having closed the eyes of their mind, they did not recognize the light of truth that had shone upon them.

(716) Or again, it is a scorching wind stirred up for the Jews who disobey the word of grace, abandonment, which holds back the rain of knowledge, and the dew of prophecy, and dries up the natural spring of pious thoughts of the heart, justly brought upon them, as ones who have filled their hands with innocent blood, and betrayed the truth to falsehood; and denied the God-Logos who unchangeably came in our likeness for the salvation of the human race; and for this reason were handed over to the self-rule of error; in which it is not possible in any way whatever to find a disposition conformed to piety and fear of God; but a dry and moistureless mind, and one made like every wicked passion; which arrogance knows how to characterize, being an accursed passion, and composed of two evils by synthesis, pride and vainglory; of which pride denies the cause of virtue and of nature; while vainglory renders both nature and virtue itself illegitimate. For nothing is done by the proud man according to God, and nothing comes from the vainglorious man according to nature. Arrogance is a mixture of these; having toward God the contempt by which it is its nature to slander providence blasphemously; and having acquired alienation toward nature; by which it handles all things of nature contrary to nature, corrupting the comeliness of nature by way of misuse. And to speak concisely, the people of the Jews, having been permitted to have their mind bound by the arrogant demon because of their unbelief in Christ, have hated God and men equally; God, holding him lower than the pleasure of the flesh, and for this reason rejecting worship in spirit; and men, considering those not descended in the flesh from Jacob to be altogether alien to the Creator; and for this reason, making the bloodthirsty murder of us a practice of divine pleasing; the foolish one being ignorant, as it seems, because of his folly, that the body is not so able to bring about appropriation to God and kinship of race as is the soul, which brings to the rest the same character of faith, and the inherent identity of mind toward all regarding what is good; by which, the law of the flesh is completely extinguished; and only the word of God through the spirit shines through manifestly, unifying all in mind toward the knowledge of one God, and one love and harmony toward one another, by which, no one is completely separated from anyone spiritually, even if they are far apart from one another bodily according to the position of places.

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τόν ἥλιον τοῦτον· ὁ αὐτός γάρ καί σκώληξ ἐστί καί ἥλιος δικαιοσύνης· τό μέν, ὡς ἀσπόρως κατά σάρκα τικτόμενος, καί πᾶσαν διαφεύγουσαν ἔννοιαν ἔχων τήν σύλληψιν· τό δέ, ὡς ὑπό γῆν δι᾿ ἐμέ κατά τό τοῦ θανάτου καί τῆς ταφῆς μυστήριον γενόμενος· καί ὡς φῶς ἀΐδιον φύσει δι᾿ ἑαυτόν ὑπάρχων, ἐκ νεκρῶν ἀνατείλας διά τῆς ἀναστάσεως, προσέταξεν ὡς Θεός πνεύματι καύσωνος συγκαίοντι, καί ἐπάταξεν ὁ ἥλιος ἐπί τήν κεφαλήν Ἰωνᾶ. Μετά γάρ τήν ἀνατολήν τοῦ ἡλίου τῆς δικαιοσύνης, ἤγουν τήν ἀνάστασιν τοῦ Κυρίου καί τήν ἀνάληψιν, ὁ συγκαίων καύσων τῶν πειρασμῶν ἐπῆλθεν, ἀμετανοήτοις μείνασι τοῖς Ἰουδαίοις, καί ἐπάταξεν αὐτούς εἰς κεφαλάς αὐτῶν κατά δικαίαν κρίσιν, ἐπιστρέψας, κατά τό γεγραμμένον, τόν πόνον αὐτῶν εἰς τάς κεφαλάς αὐτῶν· καθώς αὐτοί προλαβόντες ηὔξαντο καθ᾿ ἑαυτῶν, εἰπόντες· Τό αἷμα αὐτοῦ ἐφ᾿ ἡμᾶς, καί ἐπί τά τέκνα ἡμῶν. Σαφῶς γάρ μετά τήν ἀνάστασιν καί τήν ἀνάληψιν τοῦ Σωτῆρος, πνεῦμα καύσωνος ἄγαν συγκαίοντος, ἡ διά τῶν ἐθνῶν ἐκδίκησις ἐπῆλθεν αὐτοῖς· καί παντός τοῦ ἔθνους καθάπερ κεφαλήν τήν δόξαν, καί τό κράτος πατάξας, κατέλαβεν ὁ ἥλιος ὁ ἐμός· πρός ὅν τούς ὀφθαλμούς τῆς διανοίας ἐπιμύσαντες, τό φῶς τῆς ἀληθείας αὐτοῖς ἐπιλάμψαν οὐκ ἔγνωσαν.

(716) Ἤ πάλιν, πνεῦμα καύσωνός ἐστιν ἐξεγειρόμενον τοῖς ἀπειθοῦσι τῷ λόγῳ τῆς χάριτος Ἰουδαίοις, ἡ τόν ὑετόν ἀνέχουσα τῆς γνώσεως, καί τῆς προφητείας τήν δρόσον, καί τήν φυσικήν τῶν εὐσεβῶν νοημάτων τῆς καρδίας ἀποξηραίνουσα πηγήν, ἐγκατάλειψις, ἐπαγομένη δικαίως αὐτοῖς, ὡς πλήσασι τάς χεῖρας αἵματος ἀθώου, καί τῶ ψεύδει προδεδωκόσι τήν ἀλήθειαν· καί ἐπί σωτηρίᾳ τοῦ γένους τῶν ἀνθρώπων ἀτρέπτως ἐν εἴδει τῷ καθ᾿ ἡμᾶς παραγενόμενον τόν Θεόν Λόγον ἀπαρνησαμένοις· καί διά τοῦτο παραδοθεῖσι τῇ αὐτονομίᾳ τῆς πλάνης· ἐν ᾗ καθ᾿ οἷον δήποτε τρόπον οὐκ ἔστιν εὑρεῖν εὐσεβείᾳ καί φόβῳ Θεοῦ κατεικασμένην διάθεσιν· ἀλλά ξηράν, καί ἄνικμον γνώμην, καί παντί μοχθηρῷ πάθει πεποιωμένην· ἥν χαρακτηρίζειν οἶδεν ὁ τῦφος, πάθος ἐπάρατον ὑπάρχον, καί ἐκ δύο κακῶν κατά σύνθεσιν συνιστάμενον, ὑπερηφανίας καί κενοδοξίας· ὧν μέν ὑπερηφανία, τήν αἰτίαν ἀρνεῖται τῆς ἀρετῆς καί τῆς φύσεως· ἡ δέ κενοδοξία, τήν τε φύσιν καί αὐτήν νόθον τήν ἀρετήν καθίστησιν. Οὐδέν γάρ τῷ ὑπερηφάνῳ κατά Θεόν διαπράττεται, καί οὐδέν τῷ κενοδόξῳ κατά φύσιν προέρχεται. Τούτων μίξις ὁ τῦφος καθέστηκε· πρός μέν Θεόν ἔχων τήν καταφρόνησιν, καθ᾿ ἥν πέφυκε βλασφήμως διαβάλλειν τήν πρόνοιαν· πρός δέ τήν φύσιν κεκτημένος τήν ἀλλοτρίωσιν· καθ᾿ ἥν πάντα τά τῆς φύσεως παρά τήν φύσιν μεταχειρίζεται, τῷ κατά παράχρησιν τρόπῳ, τήν τῆς φύσεως παραφθείρων εὐπρέπειαν. Καί συντόμως εἰπεῖν, τῷ τυφωνικῷ δαίμονι διά τήν εἰς Χριστόν ἀπιστίαν συγχωρηθείς καταδεθῆναι τήν διάνοιαν ὁ τῶν Ἰουδαίων λαός, ἐπίσης Θεόν καί ἀνθρώπους μεμίσηκε· τόν μέν Θεόν, σαρκός ἡδονῆς ἔχων κατώτερον, καί διά τοῦτο τήν ἐν πνεύματι λατρείαν ἀποπεμπόμενος· τούς δέ ἀνθρώπους, τούς μή σαρκί τό γένος καταγομένους ἐξ Ἰακώβ ἀλλοτρίους παντάπασιν ἡγούμενος εἶναι τοῦ Κτίσαντος· καί διά τοῦτο, θείας εὐαρεστήσεως μελέτην ποιοιούμενος τήν καθ᾿ ἡμῶν μιαιφονίαν· ἀγνοήσας, ὡς ἔοικεν, ὁ μάταιος, διά τήν ἄνοιαν, ὡς οὐ τοσοῦτον δύναται τό σῶμα πρός οἰκείωσιν Θεοῦ καί γένους ἀγχιστείαν, ὅσον ψυχή, τόν αὐτόν ταῖς λοιπαῖς ἐπικομίζουσα χαρακτῆρα τῆς πίστεως, καί τήν πρός πάντας κατά τήν γνώμην περί τό καλόν ἐνδιάθετον ταυτότητα· καθ᾿ ἥν, ὁ μέν τῆς σαρκός νόμος παντελῶς ἀποσβέννυται· μόνος δέ διά πνεύματος ὁ τοῦ Θεοῦ λόγος περιφανῶς διαφαίνεται, κατά νοῦν πάντας ἑνοποιῶν πρός ἑνός ἐπίγνωσιν Θεοῦ, καί μίαν τήν εἰς ἀλλήλους ἀγάπην καί σύμπνοιαν καθ᾿ ἥν, οὐδείς οὐδενός κεχώρισται παντελῶς πνευματικῶς, κἄν ἀλλήλων σωματικῶς κατά τήν θέσιν τῶν τόπων κακράν διεστήκασιν.