251

he adds, saying: “but you have helped me because of my innocence,” clearly representing the guilelessness of the lamb of God. But how does he make our sins his own, and how is he said to bear our iniquities, except in that we are said to be his body, according to the apostle who said: “Now you are the body of Christ, and members individually”? 10.1.22 And just as when one member suffers, “all the members suffer with it,” so also when the many members suffer and sin, he himself, according to the principles of sympathy—since being the Word of God he was pleased to take “the form of a slave” and be joined to the common tabernacle of us all—takes upon himself the pains of the suffering members, and makes our sicknesses his own, and grieves and labors for us all according to the laws of love for humankind. 10.1.23 Not only having done these things, “the lamb of God,” but also having been punished on our behalf and having undergone a punishment which he himself did not deserve but we did on account of the multitude of our transgressions, became for us the cause of the forgiveness of sins, since he undertook death on our behalf, transferring to himself the scourgings and insults and dishonors owed to us, and drawing upon himself the curse appointed for us, “becoming a curse for us,” and what else but a ransom. Therefore the saying speaks from our person: “by his stripes we were healed, and the Lord delivered him up for our sins,” so that, reasonably uniting himself to us and us to him and making our sufferings his own, he says: “I said, Lord, have mercy on me, heal my soul, for I have sinned against you.” 10.1.24 that those who plotted against him—not only men but also invisible powers—seeing the surpassing strength of his divine title and name, by which a little later he filled the whole inhabited world with Christians, reasonably supposed that they would extinguish it, if they plotted his death, 10.1.25 This very thing, therefore, he refutes, saying: “My enemies have spoken evil things to me, ‘When will he die, and his name perish?’” But since they approached him feigning, testing him “that they might trap him,” as the divine scripture bears witness, relating that they fabricated at different times different pretexts and accusations against him, for these reasons he adds: “And if he came in to see, he spoke vanity; his heart gathered iniquity to itself, he went out and spoke together against me.” 10.1.26 Next after these things he already clearly indicates that very impious traitor himself, since it happened that, after he had made agreements with the rulers of the Jews about the betrayal of the master, he no longer met as usual for the teaching of the divine lessons, nor did he visit him as a teacher, nor did he attend the Savior's company in the same way as the others, but in order to spy and hunt for a time when he must set upon him. 10.1.27 And so he is accused of doing this by the holy evangelists, of whom Matthew says: “Then one of the twelve, called Judas Iscariot, went to the chief priests and said to them, ‘What are you willing to give me if I deliver him to you?’ And they counted out for him thirty pieces of silver. And from that time he sought opportunity to betray him to them,” and Mark: “And Judas Iscariot, one of the twelve, went to the chief priests, that he might betray him to them. 10.1.28 And when they heard it, they were glad, and promised to give him money. And he sought how he might conveniently betray him,” and Luke writes saying: “Then Satan entered Judas, surnamed Iscariot, who was of the number of the twelve. And he went his way, and communed with the chief priests and scribes and the captains of the temple, that he might betray him unto them, and they were glad, and covenanted to give him money. And he sought opportunity to betray him to them in the absence of the multitude.” 10.1.29 Therefore, prophesying these very things, the prophecy at hand adds: “And if he came in to see, he spoke vanity; his

251

ἐπιφέρει λέγων· «ἐμοῦ δὲ διὰ τὴν ἀκακίαν ἀντελάβου», σαφῶς τὸ ἀπειρόκακον τοῦ ἀμνοῦ τοῦ θεοῦ παριστάς. πῶς δὲ τὰς ἡμετέρας ἁμαρτίας ἐξοικειοῦται, καὶ πῶς φέρειν λέγεται τὰς ἀνομίας ἡμῶν ἢ καθ' ὃ σῶμα αὐτοῦ εἶναι λεγόμεθα κατὰ τὸν ἀπόστολον φήσαντα· «ὑμεῖς δέ ἐστε σῶμα Χριστοῦ, καὶ μέλη ἐκ μέρους»; 10.1.22 καὶ καθ' ὃ πάσχοντος ἑνὸς μέλους «συμπάσχει πάντα τὰ μέλη», οὕτως τῶν πολλῶν μελῶν πασχόντων καὶ ἁμαρτανόντων, καὶ αὐτὸς κατὰ τοὺς τῆς συμπαθείας λόγους ἐπειδήπερ εὐδόκησεν θεοῦ λόγος ὢν «μορφὴν δούλου» λαβεῖν καὶ τῷ κοινῷ πάντων ἡμῶν σκηνώματι συναφθῆναι τοὺς τῶν πασχόντων μελῶν πόνους εἰς ἑαυτὸν ἀναλαμβάνει, καὶ τὰς ἡμετέρας νόσους ἰδιοποιεῖται, καὶ πάντων ἡμῶν ὑπεραλγεῖ καὶ ὑπερπονεῖ κατὰ τοὺς τῆς φιλανθρωπίας νόμους. 10.1.23 οὐ μόνον δὲ ταῦτα πράξας «ὁ ἀμνὸς τοῦ θεοῦ», ἀλλὰ καὶ ὑπὲρ ἡμῶν κολασθεὶς καὶ τιμωρίαν ὑποσχών, ἣν αὐτὸς μὲν οὐκ ὤφειλεν ἀλλ' ἡμεῖς τοῦ πλήθους ἕνεκεν τῶν πεπλημμελημένων, ἡμῖν αἴτιος τῆς τῶν ἁμαρτημάτων ἀφέσεως κατέστη, ἅτε τὸν ὑπὲρ ἡμῶν ἀναδεξάμενος θάνατον, μάστιγάς τε καὶ ὕβρεις καὶ ἀτιμίας ἡμῖν ἐποφειλομένας εἰς ἑαυτὸν μετατιθείς, καὶ τὴν ἡμῖν προστετιμημένην κατάραν ἐφ' ἑαυτὸν ἑλκύσας, «γενόμενος ὑπὲρ ἡμῶν κατάρα», καὶ τί γὰρ ἄλλο ἢ ἀντίψυχον. διό φησιν ἐξ ἡμετέρου προσώπου τὸ λόγιον· «τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν, καὶ κύριος παρέδωκεν αὐτὸν ταῖς ἁμαρτίαις ἡμῶν», ὥστε εἰκότως ἑνῶν ἑαυτὸν ἡμῖν ἡμᾶς τε αὐτῷ καὶ τὰ ἡμέτερα πάθη ἰδιοποιούμενος φησίν· «ἐγὼ εἶπα, κύριε, ἐλέησόν με, ἴασαι τὴν ψυχήν μου, ὅτι ἥμαρτόν σοι». 10.1.24 Ὁρῶντας δὲ εἰκότως τοὺς ἐπιβουλεύοντας, οὐ μόνον ἀνθρώπους ἀλλὰ καὶ ἀοράτους δυνάμεις, τὴν ὑπερβάλλουσαν ἰσχὺν αὐτοῦ τῆς θείας προσηγορίας καὶ τοῦ ὀνόματος, δι' οὗ μικρὸν ὕστερον Χριστιανῶν τὴν πᾶσαν κατέπλησεν οἰκουμένην, σβέσειν αὐτὴν οἴεσθαι ὑπειληφέναι, εἰ τὰ πρὸς θάνατον ἐπιβουλεύσαιεν αὐτῷ, 10.1.25 τοῦτο δὴ οὖν αὐτὸ διελέγχει, φάσκων· «οἱ ἐχθροί μου εἶπαν κακά μοι, πότε ἀποθανεῖται καὶ ἀπολεῖται τὸ ὄνομα αὐτοῦ;» ἐπεὶ δὲ καθυποκρινόμενοι προσῄεσαν, πειράζοντες «ὅπως αὐτὸν παγιδεύσωσιν», ὡς ἡ θεία γραφὴ μαρτυρεῖ, ἄλλοτε ἄλλας αὐτοὺς προφάσεις καὶ κατηγορίας κατ' αὐτοῦ συσκευάζεσθαι ἱστοροῦσα, τούτων ἕνεκα ἐπιλέγει· «καὶ εἰ εἰσεπορεύετο τοῦ ἰδεῖν, μάτην ἐλάλει· ἡ καρδία αὐτοῦ συνήγαγεν ἀνομίαν ἑαυτῷ, ἐξεπορεύετο ἔξω καὶ ἐλάλει ἐπὶ τὸ αὐτὸ κατ' ἐμοῦ». 10.1.26 ἑξῆς δὲ τούτοις ἤδη σαφῶς ἐμφαίνει καὶ αὐτὸν ἐκεῖνον τὸν δυσσεβέστατον προδότην, ἐπειδὴ συνέβαινεν, μεθ' ἃς πεποίητο συνθήκας τοῖς ἄρχουσι τῶν Ἰουδαίων περὶ τῆς τοῦ διδασκάλου προδοσίας, μηκέτ' ἀπαντᾶν αὐτὸν συνήθως ἐπὶ τὴν τῶν θείων μαθημάτων διδασκαλίαν, μηδ' ὡς παρὰ διδάσκαλον φοιτᾶν μηδ' ὁμοίως τοῖς ἑτέροις παραβάλλειν τῇ τοῦ σωτῆρος διατριβῇ, ἀλλ' ἐπὶ τῷ κατοπτεύειν καὶ θηρεύειν καιρὸν ὅτε δεῖ ἐπιθέσθαι αὐτῷ. 10.1.27 τοῦτο δ' οὖν καὶ κατηγορεῖται πράττων ὑπὸ τῶν ἱερῶν εὐαγγελιστῶν, ὧν ὁ μὲν Ματθαῖός φησιν· «τότε πορευθεὶς εἷς τῶν δώδεκα, ὁ λεγόμενος Ἰούδας Ἰσκαριώτης, πρὸς τοὺς ἀρχιερεῖς εἶπεν αὐτοῖς· τί θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν; οἱ δὲ ἔστησαν αὐτῷ τριάκοντα ἀργύρια. καὶ ἀπὸ τότε ἐζήτει εὐκαιρίαν, ἵνα αὐτὸν παραδῷ αὐτοῖς», ὁ δὲ Μάρκος· «καὶ Ἰούδας ὁ Ἰσκαριώτης, εἷς τῶν δώδεκα, ἀπῆλθεν πρὸς τοὺς ἀρχιερεῖς, ἵνα αὐτὸν παραδῷ αὐτοῖς. 10.1.28 οἱ δὲ ἀκούσαντες ἐχάρησαν καὶ ἐπηγγείλαντο αὐτῷ ἀργύριον δοῦναι καὶ ἐζήτει πῶς αὐτὸν εὐκαίρως παραδῷ», ὁ δὲ Λουκᾶς γράφει λέγων· «εἰσῆλθεν δὲ ὁ Σατανᾶς εἰς Ἰούδαν τὸν ἐπικαλούμενον Ἰσκαριώτην, ὄντα ἐκ τοῦ ἀριθμοῦ τῶν δώδεκα· καὶ ἀπελθὼν συνελάλησεν τοῖς ἀρχιερεῦσιν καὶ γραμματεῦσι καὶ τοῖς στρατηγοῖς τοῦ ἱεροῦ, ἵνα αὐτὸν παραδῷ αὐτοῖς, καὶ ἐχάρησαν, καὶ συνέθεντο αὐτῷ ἀργύριον δοῦναι. καὶ ἐζήτει εὐκαιρίαν τοῦ παραδοῦναι αὐτὸν αὐτοῖς ἄτερ ὄχλου». 10.1.29 ταῦτα δὴ οὖν αὐτὰ θεσπίζουσα ἡ μετὰ χεῖρας πρόρρησις ἐπιλέγει· «καὶ εἰ εἰσεπορεύετο τοῦ ἰδεῖν, μάτην ἐλάλει· ἡ