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in your dwelling place, but not even affliction nor misery in your borders; Therefore, no enemy will be left over nor foe then, nor will there be any memory of evil, but "sorrow and grief and sighing have fled away." And then, he says, your walls will be called Salvation. But instead of Salvation, the Hebrew reading contains Jesus himself with the same letters and characters by which our Savior is written; so that the very power of our savior Jesus becomes a rampart and strong wall for those worthy of these things. These things are to be seen in part here, but they will come to be in the new age after the consummation of the present one. To these things, he says: And your gates, he says, will be called Carving, but according to Aquila: and your gates, he says, are praise, but according to Symmachus: praise. Do you see how the Word turns us away from the more corporeal understanding, so as not to fall into the ready and Judaic assumptions? Therefore, he names the gates of this new Jerusalem praise and laudation; for through these especially the entrances of the godly commonwealth are established, by those being led in being taught to hymn and praise God. But the sun will no longer provide you day, nor will the moon light you through the night, since those who will be counted worthy of the new age will be neither in night nor in perceptible and corporeal light; for above every sun they will have the Lord himself as an everlasting light and God as their glory. Therefore the prophecy says next: and the days of your mourning will be fulfilled; in deed, he says, the beatitude will be confirmed which says: "blessed are those who mourn, for they shall be comforted." And then, he says, all the people will be revealed as righteous, with no unrighteous person being found in it then; therefore, as one chosen, he will inherit the land promised to him. which indeed the Savior also taught, saying: "blessed are the meek, for they shall inherit the earth," thus alluding to the heavenly dwelling, in which is also "the city of God, the heavenly and true Jerusalem," "which is our mother" according to the Apostle. But instead of: guarding the planting, the works of his hands, Symmachus has: the shoot of my planting, the works of my hands, to be glorified. For such is my people, a shoot of my planting; for "every plant which my heavenly Father has not planted will be rooted up," but this shoot from the planting of God, having become the work of his hands, will inherit the promised land, so as to be glorified by so many good things. And then also he who is a little one in the present life will become thousands according to the saving promises, through which he promises to "appoint rulers," saying to them then: "have authority over five cities," and: "have authority over ten cities." Thus, therefore, they will become thousands, as if becoming a kind of chiliarch of those who are being saved, but also he who is now the least will then be a great nation; such as, for example, Paul, who said: "to me, the very least of all the saints, this grace was given." he will be then a ruler of some great heavenly nation, reckoned with God. And all these things, he says, will be, when I the Lord, at the time appointed by me, shall gather them. For even if the things of the promise are by no means yet at hand, still there will be a time, once appointed, in which all these things will come to pass through my gathering; "for then he will send his angels and they will gather to him all the saints from the ends of the heavens to their ends." 2.51 He who through the foregoing pericope, after the evangelical promises, said at the end of the discourse: I the Lord at the proper time will gather them, very consistently cries out through the present words, saying: The Spirit of the Lord is upon me, for which reason he anointed me. Then, how he makes the gathering, he teaches through the following words, but how he who says: the Lord at the proper time will gather them, as if being other than the

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σῇ διατριβῇ, ἀλλ' οὐδὲ σύντριμμα οὐδὲ ταλαιπωρία ἐν τοῖς ὁρίοις σου· οὐκέτι γοῦν ἐχθρὸς περιλειφθήσεται οὔτε πολέμιος τότε ἀλλ' οὐδὲ κακίας ἔσται τις μνήμη, ἀλλ' «ἀπέδρα ὀδύνη καὶ λύπη καὶ στεναγμός». κληθήσεται δὲ τότε φησὶ τὸ Σωτήριον τὰ τείχη σου. ἀντὶ δὲ τοῦ Σωτήριον ἡ Ἑβραϊκὴ ἀνάγνωσις τὸν Ἰησοῦν αὐτὸν περιέχει αὐτοῖς στοιχείοις καὶ χαρακτῆρσιν, οἷς ὁ σωτὴρ ἡμῶν ἀναγράφεται· ὡς τὴν αὐτοῦ δύναμιν τοῦ σωτῆρος ἡμῶν Ἰησοῦ ἀντὶ περιβόλου καὶ τείχους στερροῦ τοῖς τούτων ἀξίοις τοῦτο γενέσθαι. ταῦτα δὲ ἐκ μέρους μέν ἐστιν ἐνταῦθα ἰδεῖν, κατὰ δὲ τὸν νέον αἰῶνα μετὰ τὴν συντέλειαν τοῦ παρόντος γενήσεται. πρὸς τούτοις φησί· καὶ αἱ πύλαι σού φησι κληθήσονται Γλύμμα, κατὰ δὲ τὸν Ἀκύλαν· καὶ αἱ πύλαι σού φησιν ὕμνησις, κατὰ δὲ τὸν Σύμμαχον· αἴνεσις. ὁρᾷς ὅπως ἀφίστησιν ἡμᾶς ὁ λόγος τῆς σωματικωτέρας ὑπολήψεως εἰς τὸ μὴ πίπτειν ἐπὶ τὰς προχείρους καὶ Ἰουδαϊκὰς ὑπολήψεις. διὸ τὰς πύλας τῆς νέας ταύτης Ἰερουσαλὴμ ὕμνησιν καὶ αἴνεσιν ὀνομάζει· διὰ γὰρ τούτων μάλιστα αἱ εἴσοδοι τοῦ θεοσεβοῦς πολιτεύματος συνίστανται διὰ τοῦ ὑμνεῖν καὶ αἰνεῖν τὸν θεὸν διδάσκεσθαι τοὺς εἰσαγομένους. Ἀλλὰ οὐκέτι ἥλιος ἡμέραν σοι παρέξει οὐδὲ σελήνη φωτιεῖ σε διὰ τῆς νυκτός, ἐπεὶ μήτε ἐν νυκτὶ γενήσονται μήτε ἐν αἰσθητῷ καὶ σωματικῷ φωτὶ οἱ τοῦ καινοῦ αἰῶνος καταξιωθησόμενοι· ὑπὲρ γὰρ πάντα ἥλιον αὐτὸν ἕξουσι τὸν κύριον φῶς αἰώνιον καὶ τὸν θεὸν δόξαν ἑαυτῶν. διὸ ἑξῆς ἡ προφητεία φησί· καὶ ἀναπληρωθήσονται αἱ ἡμέραι τοῦ πένθους σου· ἔργῳ φησὶν ὁ μακαρισμὸς πιστωθήσεται ὁ λέγων· «μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται». Καὶ ὁ λαὸς πᾶς δίκαιος τότε φησὶν ἀποφανθήσεται οὐδενὸς ἀδίκου τότε ἐν αὐτῷ εὑρεθησομένου· διὸ ὥσπερ ἐκλελεγμένος κληρονομήσει τὴν ἐπηγγελμένην αὐτῷ γῆν. ὃ δὴ καὶ ὁ σωτὴρ ἐδίδαξεν εἰπών· «μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν», οὕτω τὴν οὐράνιον αἰνιξάμενος διατριβήν, ἐν ᾗ καὶ «ἡ πόλις ἐστὶ τοῦ θεοῦ ἡ ἐπουράνιος καὶ ἀληθινὴ Ἰερουσαλήμ», «ἥτις ἐστὶ μήτηρ ἡμῶν» κατὰ τὸν Ἀπόστολον. ἀντὶ δὲ τοῦ· φυλάσσων τὸ φύτευμα, ἔργα χειρῶν αὐτοῦ, ὁ Σύμμαχος· βλαστὸς φυτείας μου, ἔργα χειρῶν μου εἰς τὸ ἐνδοξασθῆναι. τοιοῦτος γὰρ ὁ λαός μου βλαστὸς ἐμῆς φυτείας· «πᾶσα» γὰρ «φυτεία ἣν οὐκ ἐφύτευσεν ὁ πατήρ μου ὁ οὐράνιος ἐκριζωθήσεται», ὁ δὲ βλαστὸς οὗτος ὁ ἐκ τῆς φυτείας τοῦ θεοῦ ἔργα χειρῶν αὐτοῦ γενόμενος κληρονομήσει τὴν ἐπηγγελμένην γῆν ὡς δοξασθῆναι τῶν τοσούτων ἀγαθῶν. Τότε δὲ καὶ ὁ ἐν τῷ παρόντι βίῳ ὀλιγοστὸς ἔσται εἰς χιλιάδας κατὰ τὰς σωτηρίους ἐπαγγελίας, δι' ὧν «ἄρχοντας καταστήσειν» ἐπαγγέλλεται λέξων αὐτοῖς τότε· «ἴσθι ἐξουσίαν ἔχων ἐπάνω πέντε πόλεων», καί· «ἴσθι ἐξουσίαν ἔχων ἐπάνω δέκα πόλεων». οὕτω τοίνυν εἰς χιλιάδας γενήσονται ὥσπερ χιλιάρχου τινὸς τῶν σῳζομένων γενησομένων, ἀλλὰ καὶ ὁ νῦν ἐλάχιστος ἔσται τότε εἰς ἔθνος μέγα· οἷος ὡς ἐπὶ παραδείγματος Παῦλος εἰπών· «ἐμοὶ δὲ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη». ἄρχων ἔσται τότε οὐρανίου τινὸς ἔθνους μεγάλου παρὰ θεῷ λελογισμένου. ταῦτα δέ φησιν ἅπαντα ἔσται, ἐπειδὰν ἐγὼ κύριος κατὰ τὸν ὡρισμένον ὑπ' ἐμοῦ καιρὸν συνάξω αὐτούς. εἰ γὰρ καὶ τὰ μάλιστα οὐδέπω τὰ τῆς ἐπαγγελίας ἐνέστηκεν, ἀλλ' ἔσται καιρὸς ὁ ἅπαξ ὡρισμένος, ἐν ᾧ ταῦτα πάντα γενήσεται διὰ τῆς ἐμῆς συναγωγῆς· «τότε γὰρ ἀποστελεῖ τοὺς ἀγγέλους αὐτοῦ καὶ ἐπισυνάξουσι πρὸς αὐτὸν πάντας τοὺς ἁγίους ἀπ' ἄκρων οὐρανῶν ἕως ἄκρων αὐτῶν». 2.51 Ὁ διὰ τῆς ἔμπροσθεν περικοπῆς μετὰ τὰς εὐαγγελικὰς ἐπαγγελίας πρὸς τῷ τέλει τοῦ λόγου φήσας· ἐγὼ κύριος κατὰ καιρὸν συνάξω αὐτούς, σφόδρα ἀκολούθως διὰ τῶν προκειμένων ἀναβοᾷ λέγει· Πνεῦμα κυρίου ἐπ' ἐμέ, οὗ εἵνεκεν ἔχρισέ με. εἶθ' ὅπως τὴν ἐπισυναγωγὴν ποιεῖται, διὰ τῶν ἐπιφερομένων διδάσκει, πῶς δὲ ὁ λέγων· κύριος κατὰ καιρὸν συνάξω αὐτούς, ὡσπερεὶ ἕτερος ὢν τοῦ