Commentary on Isaiah, Discourses 20–30

Commentary on Isaiah, Discourses 20–30

continued

Discourse 21

1 If all the nations are as a drop from a bucket, and were counted as the turn of a scale, and will be counted as spittle? And Lebanon is not sufficient for a burning, and all the four-footed animals are not sufficient for a whole burnt offering, and all the nations are as nothing, and they were counted as nothing. To whom have you likened the Lord, and to what likeness have you likened him? Has a craftsman made an image, or a goldsmith, having melted gold, gilded it? For a craftsman chooses a rot-proof wood, and wisely seeks how he will set up his image, so that it may not be shaken. Will you not know? Do you not hear? Has it not been declared to you from the beginning? Have you not known the foundations of the earth? The prophetic word, having recounted to us the economy of the Only-Begotten in the flesh, and having sufficiently marveled at the ineffable wisdom, through which we have also been saved, and having come to know the Master by nature and in truth, we have been deemed worthy of his grace, gathered indeed as lambs by his arm, and having become under him as under the exceedingly good shepherd; for he has laid down his life for his own sheep.

2 And indeed, having shown that it is impossible to perceive, that is, to measure perhaps the mind, and having confessed him to be the highest wisdom and beyond all things, he has necessarily introduced the address to those from the nations, that is still worshipping creation rather than the Creator, making arguments, and leading them away from the ancient, ancestral, and inherited error, and transferring them to better things and bringing them back to knowledge befitting a human being. Therefore, he points out the immeasurable superiority of the God who rules over all, and the surpassing dignity of His inherent magnificence, and that all things are small to Him, and would be reckoned as equal to nothing in comparison, I say, to the immensity of His inherent power and glory. For this reason he says: If all the nations are as a drop from a bucket, and were reckoned as the turn of a scale, and will be reckoned as spittle. These are small and entirely worthless things. For what is one drop falling from a bucket? What would be the turn of a scale, bringing what seems to be lesser to equality? And what is spittle, that is, human sputum? But Lebanon, he says, would not be sufficient for him for burning, nor all its four-footed beasts for a whole burnt offering. Such things are entirely contemptible; and even if all things were offered to Him for a whole burnt offering, they too should be cast behind the glory of God.

3 And if all the nations, he says, are as nothing, and were reckoned as nothing, to what likeness have you likened Him? For what will be like Him, and of equal weight, either in nature, or in mass, or even in renown? Is it by the arts of a carpenter, and the skills of a woodworker? Is it by goldsmiths, or has he been formed in an image after any of the created things? or, he says, was a man-like statue made? By no means. For there could be nothing equal to Him. For since He is God by nature, and there is no other like Him, He will certainly in every way be supreme over all. Having shown therefore that He is beyond everything that has been made and called into being, he then derides the making of idols, and says that a carpenter selects rot-proof wood, and seeks wisely how he will set up an image of it, so that it might not be shaken; so that it would be by the skill of the carpenter, that, for those who are deceived according to the measure of his inherent understanding, he should construct a god according to what seems good to them, supported with the greatest security, so that it might not be shaken and shattered by falling. So then, the worshippers of idols were in want of gods, when there was no carpenter's skill on the earth;

4 but the man-made things would not have been preserved, if the craftsman had not wisely sought the means by which they could stand and have an unshaken base. Someone might say, I think, and very rightly so, the words through the voice of David: "The idols of the nations are silver and gold, the works of human hands. And he adds to this: "May all who make them, and all who trust in them, become like them. Having thus derided the construction of idols, he turns his discourse to the shame and correction of those who are deceived, and shows that their transgression in this is without excuse, saying: Will you not know? Will you not hear? Instead of, have you not known? have you not heard? Has it not been told to you from the beginning? Have you not known the foundations of the earth? By foundations of the earth he means its last and furthest parts. You have known, therefore, he says, from one end to the other. You have heard, and it was told to you from the beginning. But what was told? That the God who is by nature and truly, is one and only; but pieces of wood and stones, and nothing else, are what are crafted by men for us as gods. For the God-breathed Scripture has not been silent; but rather from of old the knowledge of the truth has been proclaimed, through patriarchs, through the law and prophets.

5 For it was not when the only-begotten Word of God, having become like us, a man, shone upon those on the earth, that for the first time in the final accusations the error came to be. But the charge of idolatry was ancient, as I said. For the choir of saints has not ceased to decry it, and to show it to be abominable, and to make manifest the Creator and Lord of all. He who holds the circle of the earth, and its inhabitants are as locusts. He who establishes the heaven as a vault, and spreads it out as a tent to dwell in. From from the beauty of the created things, their Creator is analogously perceived, at least by those who are of a sound mind. For it is possible for the wise to be able to perceive, and very easily, who indeed, and how great is the maker and craftsman of this universe, from the excellence and the ineffable and God-befitting economy, by which creation, not being, came to be, and having come to be, is preserved, being held together by the power of the one who made it for well-being and existence. For to what could he be likened? says the Lord.

6 How is he not beyond all understanding, who alone grasps all the earth in his hand, and holds it so that it is well established, and has raised up the heaven over it like a vault, and has stretched it out like a tent, so that those for whom it clearly came to be might dwell in it? For as the prophet himself says somewhere: He did not make it in vain, but to be inhabited. Is then the multitude of those inhabiting the earth, though immeasurable, a great thing to God, he says? Not at all. For indeed, in comparison to the majesty and excellence of God, they would be as grasshoppers. Or also in another way. For he holds the circle of the earth, that is, its entire compass, and those who inhabit it are as nothing to him, though they graze in it like a swarm of locusts, and go beyond all number. And this too is wonderful, and great for the praise of the all-powerful God. He that brings the princes to nothing to rule; he has made the earth as nothing. For they shall not sow, nor shall they plant, nor shall their root take root in the earth. A wind blew upon them, and they were dried up, and a storm shall take them up like dry sticks. It is the custom of those who are deceived, and do not know God who is by nature and truly so, not only to worship the hordes of demons, and to say to the wood:

7 You are my God, and to the stone, You have begotten me, but also most foolishly to deify men who have become distinguished on the earth. And so Sennacherib, having returned from Judea to his own land, was said to worship his own patriarch. For they offered sacrifices also to the dead, and calling them heroes, they registered them as gods. It was necessary, therefore, since the multitude of idols was clearly discredited, to proceed to this very argument, to persuade the deceived to consider human things as absolutely nothing; but even if some of those on earth have become illustrious and admirable at times, or sit on the highest and royal thrones, or have been deemed worthy of other preeminence at times, in no way to think that they are gods, but rather to understand that, both the ability to have power and to rule are given to some from nowhere else except from God. And that the matter is free from all difficulty for the all-powerful God, he shows clearly, saying that rulers are given to rule as nothing by him. And he leads up to something even greater and says, He made the earth as nothing. And that it lies in the power of God whether any memory is preserved or not of those who have become illustrious and distinguished on earth, he declares, saying: For they shall not sow, nor shall they plant.

8 For if God did not wish it, clearly, he says, they will have no fruit on earth, nor even a root or a memory, but as if a wind had swept down upon them, they will go to nothing, like dry sticks. For all human things are small and easily scattered, and altogether easily overturned, and wither away like grass. Therefore, we must worship God alone who is by nature and truly so, and let there be no account of things invented by skilled craftsmen, nor indeed of men to whom the name of gods has been ascribed by some. For this is worship of the dead, and nothing else. Now therefore, to what have you likened me? and he said, I will be exalted, the Holy One. Lift up your eyes on high, and see who has shown all these things; who brings forth his world by number, he will call them all by name from his great glory, and in the might of his strength nothing has escaped you. The all-wise Paul rightly cried out against the ignorance of those who are deceived, and of the multitude of idolaters he makes the condemnation most just. For though it was possible for them even from creation itself to know the creator and artificer of all things, they were carried away into false worship, and have worshipped those who are not gods. But he spoke thus concerning the God who rules over all:

9 "For his invisible things from the creation of the world are clearly seen, being understood through the things that are made, both his eternal power and divinity, so that they are without excuse. Because, knowing God, they did not glorify him as God or give thanks, but became futile in their reasonings, and their senseless heart was darkened; and claiming to be wise, they became fools, and exchanged the glory of the immortal God for a likeness of a mortal image, and of birds, and of four-footed animals, and of reptiles. Therefore, since, he says, I hold the circle of the earth, and have stretched out the heavens like a tent, and I make rulers to rule for nothing, and I liken those on the earth to locusts, to whom have you likened me? instead of, To whom likening me would you not be outside of what is fitting, nor would you sin against the truth? Do you think you exalt me by saying I am the heaven, or by wishing to make me like one of the elements? But nothing of created things is like me, who am in every respect whatsoever unchangeable. For no one could be of equal standing in respect of substance with the one who calls into existence the things that once were not. For that I am not like the gods among you, who received their origin from human art, see from the created things themselves.

10 Lift up your eyes on high, see the firmament, the choir of the stars, consider who has shown all these things, who is it that brings forth his host by number, that is, clearly, of heaven. And he calls the stars the host of heaven, which he says he knows in himself, not only as seen in their multitude, but indeed also each one, and as it were by name. This is worthy of God, and exceptional; and so the prophet makes much of this matter in his wonder, and says to him: From your great glory, and in the dominion of your strength nothing has escaped you. For as the sacred Scripture says, The drops of rain are numbered by him. For nothing at all would escape the ineffable wisdom, the mind that knows all things. For you should not say, Jacob, and what has Israel spoken? My way is hidden from God, and my God has taken away my judgment, and has departed. Having stated very well that those who are wandering will be called in due season and, being enriched in mind and heart with the light of truth, will acknowledge the creator and artificer of all things, and that they will be wise and sagacious, and from the beauty of created things will behold in proportion the one who by ineffable power brought this whole universe into existence, and having woven for them a sufficient initiation through the things already said before, he transfers his discourse to those from the blood of Jacob, that is, Israel.

11 For since they stumbled at the stumbling stone, and not having accepted the provider of salvation, they have become somewhere far from intimacy with him, the shadow according to the law no longer being accepted, and the worship and service in spirit and truth, that is, the evangelical one, not rather having been brought in, they were murmuring, saying: 'My way is hidden from God,' that is, he does not watch over the legal way of life. For living thus, just as, of course, the commandment given through the all-wise Moses has also commanded, he no longer deems us worthy of his oversight. 'And he has taken away my judgment and has departed,' that is, he has abolished the law. And they call the law 'judgment'; and the blessed David will teach this, saying to the God of all: "You have established judgment and righteousness in Jacob; that is, You have ordained the law through angels, that is, through the mediation of Moses; and Moses also said concerning Israel, that 'There he gave him ordinances and judgments.' 'He has taken away my judgment,' therefore, that is, having all but cast away the worship according to the law, he both took it away from us and departed. For he no longer cares for the chosen, and the firstborn Israel has come to nothing. And now have you not known, unless Have you heard?

12 An eternal God, the God who made the ends of the earth, will not hunger, nor will he grow weary, nor is there any searching out of his understanding. For of old, O Israel, you were instructed through the law, you learned through the prophets the manner of the economy that was to be after the law. For the law has been given as an oracle, having shadows and types of the good things to come, and having in its letter the power of the mystery of Christ, as in birth pangs; for in many ways through the commandment according to the law Christ was prefigured, and the mystery concerning him was enigmatically written down; and he himself will confirm it, saying to those from Israel who chose to disobey: "If you believed Moses, you would believe me, for he wrote about me. But since, he says, he accuses, saying, He does not look upon my ways according to the law; for this is the meaning of: My way is hidden from God, and that he has taken away our judgment, that is, the law, and departed; as one who is surely somehow ignorant of the one who watches in God, he says such things: Let it be, he says, even if you did not know now, if you have not heard? that is, if you would not hear? It is as if he were to say: I accept the pretense economically. You did not know, unless you were to learn, that is, without hearing. Hear therefore, an eternal God.

13 The God who made the ends of the earth will not hunger, nor will he grow weary. You brought, he says, the sacrifices through blood, sheep, and you offered oxen fulfilling vows; you honored with incense and smoke, with turtledoves and pigeons; but know this and be not ignorant that the eternal God made the ends. By "ends of the earth" he means its limits, so that through this the whole may be understood. He will not hunger, nor will he grow weary. I say that this is similar to what was said to them through the voice of the Psalmist: "Shall I eat the flesh of bulls, or drink the blood of goats? For how, he says, do you bring me sacrifices? As to one who is hungry, and accustomed to grow weary from famine? Away with this evil counsel. For the eternal God who knows not how to perish, will neither hunger nor grow weary; for none of human things will touch him. But neither is there any searching out of his understanding. For at times there is an accusation, he says, saying: If I now make unacceptable the commandment through Moses, that is the shadow in the law, why did you legislate at all in the beginning? if the new things are better than the old, that is, the evangelical decrees, why were these things also established by the law itself? But do not say this, he says. For you are not able to find the incomprehensible understanding, that is, the wisdom of God.

14 For the commandment was given through Moses; and for what things then, and for what reason Paul will teach, saying that "The law entered in, that the trespass might abound. And again: "For the Scripture has confined all under disobedience, that he might have mercy on all. Therefore the indicator of sin was appointed, and as it were a conviction of the weakness of all, so that, since it does not know how to justify sinners, but rather condemns them, finally the grace of the generosity through Christ is necessarily introduced, justifying the ungodly, and freeing from their trespasses those held fast by them. Therefore, there is no searching out of the understanding of God who manages all things wisely, who both pre-appointed the law for the conviction of sin, and sent the Son from heaven, that he might justify by faith those in sins. Giving strength to the hungry, and to those who are not in pain, sorrow. For the younger men shall hunger, and the young men shall grow weary, and the chosen shall be without strength. But they that wait for God shall renew their strength, they shall grow wings like eagles, they shall run and not be weary, they shall walk and not hunger. Understand for me then in a general sense, that the eternal God, the God who made the ends of the earth, is himself the one who gives strength to the hungry. For indeed God, being also eternal, has never been in need of food.

15 But he himself rather gives righteousness to the hungry, a spiritual manliness; he likewise also gives sorrow to those who are not in pain. And you will understand this in two ways. For indeed from very great insensibility, and from not knowing what is pleasing to God, neither yet to those who know that by stumbling against him they will fall into terrible and inescapable punishments, he gives for their aid to be grieved henceforth for whatever they may have stumbled in. For godly sorrow works repentance to salvation, not to be repented of, that is, to those who crucified Jesus, and perhaps were even rejoicing at this (for so were disposed both the leaders of the Jews, and as many as dared to say: "His blood be on us and on our children;") giving sorrow, having prepared them to commune with calamities and the evils of war; and that they have slipped from intimacy with him, they have become destitute of all strength and spiritual nourishment. For this reason, as if interpreting what was said, he adds, saying: For the younger men shall hunger, and the young men shall labor, and the chosen shall be without strength. For insofar as it concerned the nations being dissolved, and being so weakened, and cast under the feet of the devil, and carelessly doing what seemed good to the unclean spirits, they were certain brave and younger men; but intellectually, that is, and spiritually, they were held by hunger and labor.

16 But those who knew through the instruction in the law how to do good, and who once fulfilled the given commandment, but these, he says, will hunger, and will labor, that is, they will be without strength for anything good. For if a famine of the divine words befalls some, it certainly reveals them to be weakened, and paralyzed, and knowing how to trample on nothing good. But that the nation of Israel was destroyed by famine, with those who believed in our Lord Jesus Christ having been delivered from the evil, God proclaims beforehand, and long ago speaking through one of the prophets: "Behold, the days are coming, says the Lord, and I will bring a famine upon the land, not a famine of bread, nor a thirst for water, but a famine of hearing the word of the Lord; and they shall run to and fro from the east to the west seeking the word of the Lord, and shall not find it. For how were they not to become strengthless and to labor, and to be destroyed by an intellectual famine, clearly because they did not accept Christ, although he said clearly: "I am the living bread, who came down from heaven, and gives life to the world; if anyone eats of this bread, he will live forever? And since through much folly, although it was possible to partake, they did not eat the bread of life, they are wasted by famine, while the Gentiles feast.

17 For it is true that, as Solomon says, "The Lord will not let the righteous soul suffer hunger, but he will overthrow the life of the ungodly. But these things the Jews happened to suffer. For they acted impiously against the author of life. But those who wait for God, that is, those who serve Christ, and think his thoughts, and are zealous to do right, will renew their strength. For they have not remained in those weaknesses in which they were once wandering, and yoked to Satan, and to worldly pleasures, but they will have another, Christ clearly supplying them with the ability to prevail over every loathsome pleasure, and to be borne out of the snares of sin. For it is written: "The Lord is my strength and my song. They will be renewed thus, he says, as if eagles also. And the blessed David will teach this, saying: "Your youth will be renewed like an eagle's. And they will run, and not grow weary. For zealous and youthful they will traverse the paths of piety toward God, with Christ giving them life-giving things, and not allowing them to grow weary. For he fills the hearts of those who love him with strength from above, so that even if it should happen to fall into temptations and labors, while practicing virtue, they become stronger than to be weary, knowing well that patience is much to be prayed for, and if it is in some, it surely shows them to be fully approved.

18 "For patience works proof, and proof hope, and hope does not put to shame those who are accustomed to live thus. The blessed David encourages to manliness, that is clearly, in all good things, saying: "Be of good courage, and let your heart be strengthened, all you who hope in the Lord. Be renewed to me, O islands. For the rulers will exchange their strength; let them draw near, and speak together, then let them announce judgment. The islands are understood in different ways. For there are many in the seas, and sometimes cities are also called thus, and villages having a wide circle of unplowed and untilled land around them; they say that those of the Idumaeans and Moabites are such, as lying in the desert. And these were impious idolaters, and not far from the land of the Jews. We say, therefore, that wishing to signify the reception of the Gentiles, and as from the midst transferring the power of the matter to the whole, he addresses the cities of those who are wandering, saying: Be renewed to me, O islands, that is, having cast away from your own hearts the oldness and rottenness from wandering and sinning, be renewed through repentance. Take counsel for better things, receive the grace that renews unto newness of life, that is, clearly, the one through Christ.

19 It is likely also in another way that the Churches are here named islands, which are placed, so to speak, in the midst of worldly circumstances, and are washed over by the waves of those who rise up against them, yet they have a secure foundation, and remain unshaken. For they are founded upon a rock, and Christ is in her. These, therefore, which are named as islands, that is, the Churches. And through them is signified the multitude called through faith, once a lover of sin, abominable and unclean, but rotten and wrinkled, it has passed through Christ to a newness of life, it has become a virgin, pure, not having spot, or wrinkle, but rather holy, and blameless. Therefore be renewed to me, he says. Moreover, he affirms most strongly that the rulers will exchange strength. Here he names as rulers the heralds of the truth, who became one after another after the call. And Peter and Paul declare, and the rest of the list of the apostles, to whom it is more fitting to apply also the saying, They will grow wings like eagles. They will run, and not be weary. They will walk, and not be hungry. For the Acts concerning them reveal such wonders. For certainly not like the first, that is, the teachers of the Jews, have the disciples of our Savior become. But as in another power, a spiritual one clearly, they were much better, and incomparably superior in their boasts according to virtue. Let these rulers, therefore, draw near, and speak together.

20 But you will understand 'let them draw near' in terms of time. For if the time should reveal them, they will speak together. It is as if he should say: All will say the same thing to those being initiated. For as speaking from one spirit they do not contend with one another's words, but rather they will make the proclamation concerning the divine dogmas in harmony, and will announce the hidden mystery of Christ. For this, I think, is the meaning of, Then let them announce judgment. For since those of Israel called the law through Moses 'judgment,' for this very reason and quite fittingly, contrasting with it the evangelical and saving proclamation, he calls it 'judgment' through these words. For the truly just judgment, and the power of the legislation pleasing to God, is not revealed more in the shadow according to the law, but in the preaching of the holy mystagogues, the new rulers. Who, having learned the judgment from Christ, that is, the will of God the Father, have announced this to us in the same words. Who has raised up righteousness from the east, has called it to follow his feet, and it shall go? It is not fitting to marvel at the God who has dominion over all things from the mere and only magnificence in His works, but also through the ways in which He does good, He makes a demonstration of the serenity within Him.

21 For He has saved those on the earth, and has delivered the human race, which had been utterly lost, from death, and corruption, and the greed of the devil. For He has abolished him, together with the powers with him, and has justified through faith, having driven away the sin that tyrannized over us. But all these things were accomplished through Christ; "For He became for us from God the Father righteousness and redemption, and sanctification. And we have been enlightened through Him, and we have partaken of mercy and love, and simply of everything that knows how to save. And this one of the holy prophets proclaimed to us beforehand, saying: "And to you who fear My name the sun of righteousness shall arise, and healing is in His wings. Who then, he says, caused righteousness to rise like a sun from the east? that is, Christ. Who called it? that is, caused it to arrive, and to appear in such a way, as to walk in the footsteps of the one who called, instead of, as it were, following in the track of God the Father? For thus the Lord lived on earth, fulfilling the works of the Father, and showing Him to us in His own nature. For He was and is equal in power to Him, and by these very deeds He has fully convinced those on earth that in every respect He is co-equal with the one who begot Him. And so He said clearly:

22 "If I do not do the works of My Father, do not believe Me. But if I do, even if you do not believe Me, believe My works. Following then everywhere the will of the Father, or rather being Himself the will of the Father, He addressed the Jewish people saying: "You judge according to the flesh; I judge no one. And even if I do judge, My judgment is just, because I seek not My own will, but the will of Him who sent Me. Do you see then how He, as it were, walks in the footsteps of the Father. Therefore He also said: "I am in the Father, and the Father is in Me; and, "He who has seen Me has seen My Father. He will set before the nations, and He will astonish kings. And He will cast their swords to the ground, and their bows as discarded twigs. And He will pursue them, and the path of His feet will pass in peace. Who worked, and did these things? He called her, who calls her from ancient generations. For before the coming of our Savior, those on the earth, differing in nothing from irrational beasts, appeared to be living with great ignorance, and were possessed by ignorance and darkness, and had been enslaved to the world-rulers of this age, and having submitted the neck of their own mind to the desires of the devil, they were being carried down the paths of wickedness to destruction. But Christ shone upon them.

23 For He is the expectation of the nations. And having freed them from those who formerly oppressed them, He made them free, and sons of God, having washed away all filth in them; for He has justified them through faith, and by the pouring out of the Holy Spirit He made them radiant and enlightened. Therefore, He has given to the nations the righteousness that is, as it were, in the order of the sun and has been raised from the east, Israel obviously having been cast out because of its impiety toward Him. When this happened, and so great a multitude was saved, the kings were astonished. For astonishment, as it were, has fallen upon the world-rulers of this age, and they have feared the divine and unbearable judgment, that which, I say, has come upon the nations. But those who were formerly terrible and strong and fought against the divine glory, and were accustomed, as it were, to brandish weapons against it, and to bare swords, and to draw the bow of madness, have fallen to the earth, and having abandoned their instruments of war, have become like dry sticks. And again, the word concerning these things has been made by way of a comparison to our own affairs. For the evil powers have been defeated and every manner of their wickedness has been rendered powerless, with Christ plundering their goods. "For the enemy will not prevail," he says, "against him, nor will the son of iniquity proceed to harm him.

24 For it was necessary, it was necessary, with evil and wicked powers having been destroyed beforehand, and the enemy of all having been cast down to the earth, then indeed, then, and at a very opportune time, for the redemption of the nations to take place. For Christ pursued them, that is, He turned them to flight. For it was not possible to resist God, and as He was bringing their ancient tyranny to an end, not in every way and by all means to suffer those things which it was fitting to be brought upon them by him for having destroyed the land. Therefore, the enemies having been driven out. For the way, he says, of his feet will pass in peace; for nothing has become an obstacle to the one ordering our affairs, Christ, the Savior of us all. But as if walking through a smooth and level road, he has accomplished the salvation of us all, with no enemy hindering or resisting. For they have fallen. Who then, therefore, has effected all these things, or who has called righteousness? Is it not I, he says, who have now and in the last time shown it, but who have called it from ancient generations. For the mystery of Christ is not recent, but rather was predestined before the foundation of the world, God having foreknown what was to be.

25 For as soon as Adam fell, or rather before he slipped into this, the Creator foresaw also the healing that would be for him in due time, that is, clearly, the one through Christ. He predestined the manner, and do not be surprised, that even we ourselves who are justified through faith in him, he is found to have gathered beforehand. For those whom he foreknew, he says, and predestined to be conformed to the image of his Son, these he also called. When therefore we have been predestined according to foreknowledge, how not much more he himself through whom we have been saved and called? I am God, the first, and unto the things to come, I am. The nations saw and were afraid, the ends of the earth drew near, and came together, each one judging for his neighbor, and to help his brother. He says that he is the first God, not as though a second came into being after him. For how or from where? For he is one and God of all, having no beginning of being, but rather having called all things into being. He therefore is first and alone, and God without beginning, the creator of all, and for endless ages to come he will not be in another manner, for he is and is alone.

26 And since the nations have seen Christ and the righteousness that came to us from him, and all have seen his glory with the eyes of the mind, they have feared, he says, those from the ends of the earth to the ends, that is, those throughout the whole world. And they were gathered and drew near, no longer remaining far off, and as if being alienated through sin, but as if having become near through spiritual kinship, and brought together into one faith and unanimity. For I think this is what it means, that "They drew near, and came together. But having tasted of the Lord, and understood that he is good, and having marveled at the beauty of the truth, they have not kept the gift for themselves alone, but indeed doing good, each one has also fittingly judged to help his brother and friend, he says. And he will say: A craftsman grew strong, and a smith striking with a hammer, forging at the same time. At one time he will say: It is a good joining. They strengthened it with nails, they will set it up, and it will not be moved. He makes the manner of the help clear. For each of those who have judged to help his neighbor and brother, having been initiated, he says, and having known the truth, will also admonish others, saying: A craftsman grew strong and a smith striking with a hammer, forging at the same time. But in what way did he grow strong?

27 For having composed idols and carved them into a god, the one having skill in carpentry, and indeed also a smith striking, having made a hammered statue, brought it to the deceived into a depraved mind, and of his own labors, or rather inventions, he made worshippers those who were made in the image of God. Then he mocks the making of idols, and as it were imitates the words of those who work them, crying out to one another, that "It is a good joining. For the makers of idols, having fashioned a hand perhaps or a foot, or even some other of the body's parts, having worked them, they finish them through joints, and fitting limbs to limbs, and making them strong with nails; then setting them up and securing them so that they stand, and are not shaken. But these things are a mockery and nothing else, and of the vanity of those who worship them, and proofs of their extreme foolishness. For to know indeed that also from small parts and the idol was completed from parts joined together, and to have for its coming into being, and indeed, permanence in standing, and security in nails; then to worship them, and call them gods, how is this not truly full of all folly? But you, Israel, are my servant, Jacob, whom I have chosen, the seed of Abraham, whom I have loved, whom I took hold of from the ends of the earth, and from its high places I called you, and I said to you:

28 You are my servant, I have chosen you, and I have not forsaken you. Do not be afraid. For I am with you. Do not wander. For I am your God who has strengthened you, and I have helped you, and I have secured you with my righteous right hand. Having initiated very well those from the nations, and having prepared them to know that he is both God and the creator of all things, and that all things are subject to him and to his divine commands, and came to be in the beginning, and having been brought into being are fixed in goodness, and have an unshaken permanence, he then necessarily encourages the ministers of the evangelical ordinances, through whom they were to deliver the word of instruction to those from the nations. And he declares them wise and most daring, and brings to remembrance the virtue of the holy fathers, and he wishes them to know the love shown to them. For this reason he says: But you, Israel, my servant, Jacob, whom I have chosen, the seed of Abraham, whom I have loved. But Jacob and Israel, and the seed of Abraham the beloved, would be none other than those of Israel who have believed in Christ, of whom, as it were, a kind of first-fruits the divine disciples have become. And that the fathers had become chosen and beloved he says, all but saying:

29 You who are from a noble root, and one so honored and beloved by me, you who are of the blood of Abraham, emulate the renown of your paternal virtue, and become imitators of their love for God. Indeed he says that he took hold of Abraham, and called him from the ends of the earth, that is, from its high places, because from afar and from the land of the Chaldeans he was summoned to Judea. For he heard God saying: "Go out from your land, and from your kindred, and from the house of your father, and come to the land that I will show you. Then he says as if concerning all of Israel, that I said to you: You are my servant. For he has been named firstborn. And he became chosen, as I said, and was not forsaken by God. He heard: Do not be afraid, and in addition, Do not wander. For I am your God who has strengthened you. For he was taught through the law that God is one, and the Lord is one, and that one must worship him alone, and that he has been helped by him and through his right hand, which is his creative power, that is, the Son. And he has become secure in himself, and superior to every plot. For he has conquered nations, and has inherited their land. Behold, all those who oppose you will be turned back and put to shame.

30 For they will be as if they were not, and all your adversaries will perish. You will seek them, and you will not find the men who acted insolently toward you. For they will be as if they were not, and those who war against you will not be, because I am your God who holds your right hand, who says to you: Do not be afraid, worm Jacob, few in number Israel. I have helped you, says God, your redeemer, the Holy One of Israel, and praised forever. This is also a fulfillment of what was said above. For you, Israel, my servant, he says, and Jacob, whom I have chosen, the seed of Abraham, whom I have loved. Behold, they will be put to shame, and turned back, all who oppose you. For there have been very many at various times, who have unholily plotted against the holy initiators, and who have attempted to bring forth in opposition to the salvific proclamations the things from their own wickedness. But they have become as nothing, and the adversaries of piety have perished. For to act against the ministers of the divine proclamation would be nothing other than to fight against the dogmas of piety. Therefore they will not be, he says, but you will seek them, and you will not find those who have acted insolently toward you. For they will be as if they were not. And this is what is sung through the voice of the blessed David:

31 "I saw the wicked one highly exalted, and lifted up like the cedars of Lebanon, and I passed by, and behold, he was not; and I sought him, and his place was not found. For many of those who are accustomed to think lofty things rise up against the company of the holy mystagogues. But they will be utterly rooted out of the earth, as the holy Scripture says. And those who think lofty things will endure a terrible and unexpected tribulation. For it is written: "He who makes his house high seeks destruction. Therefore, he says, those who war against you shall not be; and he does not at all say that no one will stand against the holy apostles. But there will surely be the going into a brilliant calm. For it is not true. For countless many have warred against them, but they would not even be found as existing, being humbled, clearly, and falling under the movements of divine wrath. For this reason he restores them to manliness, saying: I am your God, who holds your right hand, that is, who helps you, and makes you stronger than every temptation; I am the one who says to you, Do not fear, Jacob, you few of Israel. For with respect to the multitude of those warring against them, or their powers, Israel was completely few in number, and I do not mean the whole nation, but those taken by him for the apostolate.

32 But the one saving them was great, strong, and mighty for aid, having an invincible hand. For when God redeems, who is able to do harm? Behold, I have made you like the wheels of a cart, threshing, new, like a saw. And you will thresh mountains, and grind down hills, and make them like dust, and you will winnow, and the wind will take them up, and a whirlwind will scatter them. The children of the Egyptians, having brought sheaves from the fields to the threshing floor, then letting oxen upon them, and leading them around in a circle, grind down the ears of grain with their hooves. And they separate and divide the grain from the chaff, those indeed in other cities and countries using carts and saw-toothed wheels. This very thing they have practiced to accomplish. Behold, therefore, he says, O Israel, I have made you like the threshing wheels of a cart, new, saw-toothed. And what is being threshed? Is it then ears of grain and wheat, and the things mixed together from the fields onto the threshing floor? By no means, but mountains, and hills. And who might such as these be in turn? First, the wicked and opposing powers. For the Savior of all has given us to tread upon snakes, and scorpions, and upon all the power of the enemy.

33 Then he seems to compare to mountains and hills those who are accustomed to think lofty things, and who have an arrogant mind, and are lifted up on high, and are in worldly positions of power, and who set themselves against the holy mystagogues, and are accustomed to stand in the way like mountains or hills, so as to make the path most difficult for them, I mean, the path of fulfilling the course of the apostolate in time. But even those who are thus, he says, you will grind down, you will make them fly up like chaff scattered by the gusts of the winds, and as it were giving a whirlwind, so as to scatter them. For thus they will go to nothing. But you shall rejoice in the holy ones, Israel. And the poor and the needy will rejoice. For they will seek water, and there will be none; and their tongue has been parched from thirst. I am the Lord God, I the God of Israel will hearken, and I will not forsake them. Therefore, the enemies of the divine proclamation, and those who cut off your path, O Israel, he says, will go to destruction. But you will rejoice in the holy ones, Israel, that is, you will delight when you see many having become holy, and numbered among the sons of Israel.

34 "For not all who are from Israel, these are Israel, nor because they are the seed of Abraham, are they all children, but the children of the promise are counted as the seed. And that it was a custom to rejoice and be glad with the holy apostles over those who were accustomed to prosper, clearly through faith in Christ, Paul will also make clear when writing to them and saying: "My joy and my crown. And I for my part would say that each of the holy disciples was disposed in the same manner, and very rightly. For the cause of the highest gladness for them was the conversion of those who had gone astray, and the restoration to the better of those who did not know the truth. Therefore you will rejoice in the saints, Israel. And who these are he points out, saying: The poor and needy will rejoice, that is, the Gentiles. For they were in need of every good thing, and completely without a share in the gifts from God. For those who are completely ignorant of him must necessarily lack the boasts of virtue. Therefore the poor and the needy will rejoice. How, or in what way? For they will seek water, and there will be none, he says, and their tongue has become parched from thirst. The phrase, "they will seek," in these words, he says, is used instead of, "they sought. But since they did not find it, their tongue was parched with thirst.

35 For indeed among the Greeks there were many scholars and seekers, and investigators of the truth; but there was no one among them who knew how to teach these things. There was no life-giving water. There was no one who could satisfy with the doctrines of truth those who loved it. Therefore their tongue was parched with thirst. But I will hearken to them, says the God of Israel, and I will not forsake them. For He pitied the multitude of those who were wandering, and did not leave it in want of heavenly gifts, but rather filled it, and in what manner, he makes very clear through the following. But I will open rivers on the mountains, and springs in the midst of the plains; I will make the desert into marshes, and the thirsty land into aqueducts. I will put in the waterless land the cedar, and the box-tree, and the myrtle, and the cypress, and the white poplar; that they may see and know, and understand, and perceive together, that the hand of the Lord has done all these things, and the Holy One of Israel has showed it. He says that the land of the Gentiles is desert and waterless. A desert, on the one hand, because it was in a way stripped bare, and devoid of the most flourishing plants, that is, spiritual ones; and on the other hand, it was seen to be the nurse of thorns alone, and the mother of wild trees, and whatever is useful for fire to consume.

36 This is what the Gentiles once bore for fruit, but to those who had long been thirsty he says: I will open rivers on the mountains, that is, holy men who have been enriched with the divine word from above, and who pour it out like river streams for the thirsty, and as it were, gush forth. So that the desert, once its appearance is changed, appears as marshes, and forests, and the thirsty land as in aqueducts. And aqueducts, in turn, would be the mystagogues who have appeared from time to time in every country and city, and the teachers of the Churches; who, just as from the springs and rivers of the divinely-inspired Scripture, having taken the word into their mind and heart, transfer it to others, like certain aqueducts watering the most flourishing gardens. And in what manner the desert will be changed into marshes, and of what kind of trees it will be the nurse, he teaches, saying: "I will put in the waterless land the cedar, and the box-tree, and the myrtle, and the cypress, and the white poplar. And all these are fragrant and incorruptible woods. And to the saints belongs both fragrance, spiritually through a holy way of life, and the fact of not being corrupted by being given over loosely to worldly desires, but standing firm and steadfast, God rooting and sustaining them with his help. For the Lord upholds the righteous, as it is written.

37 There will be, he says, rivers, and springs, and aqueducts, both on mountains and plains, and as it were, everywhere. And the desert will become a marsh, so that those who are called through faith may see with their very eyes, and may recognize also through good thoughts, and indeed may learn from the magnificent work of the things that have happened, and the unexpected change, that such great and famous things are not wont to be accomplished simply or automatically. For rather the hand of the Lord has shown them, that is, a divine power and authority, namely the Son, through whom all things, and in whom all things have already come to be, and have been wonderfully wrought by the Father. For not falsely-named gods, nor indeed worldly elements; nor even the one thought to be the God of this age, was a worker for him, but the Holy One of Israel has shown. Your judgment draws near, says God; your counsels have drawn near, says the king of Jacob. Having very well spoken of the calling of the nations as it will be in due time, and having promised to make the desert into marshes, and the thirsty land into aqueducts, and to make it lush with cedars, and box-trees and the other plants, and saying that his own hand will be marveled at, as the creator of such great things, he again addresses the makers of idols, and the craftsmen of such things, and says that their judgment is near.

38 By judgment he means, either the punishment due to them, or the shame, and disgrace. For by a holy vote of God, and by a just judgment they would be punished as having deceived the world under heaven, and having introduced counsels that are not true. For they taught those on the earth to say to the wood, "You are my father, and to the stone, You have begotten me. For this reason he also says their counsels have drawn near, that is, have come to an end, with God shaking off the error, and scattering the mist from ignorance, and not by one of those among them, we mean of course the falsely named, but by the Lord, and God in truth, and the king of Jacob, that is, of those of the blood of Israel. And through these things he brings to remembrance the signs that have happened, at the redemption of those from Israel, through which the power of his inherent God-befitting authority, or incomparable excellence, is very well discerned. Let them draw near, and announce to you what will happen, or what the former things were; tell us, and we will apply our mind, and we will know, what the last things are, and the things to come. Tell us, announce the things to come at the last, and we will know that you are gods. Do good, and do evil, and we will marvel, and we will see at the same time, that from where are you, and from where is your work;

39 from the earth they have chosen you as an abomination. It is a proper and extraordinary characteristic of the divine and ineffable glory to know all things, and to be completely ignorant of nothing, neither of things that have happened before, nor of things present, nor of things to come. And so indeed through the all-wise Moses he makes clear to those on the earth the things before the establishment of this world, and the things in the beginning, saying: "In the beginning God made the heaven and the earth. But the earth was invisible and unformed, and darkness was over the abyss; and he recounts the creation of the whole world most accurately. But also our Lord Jesus Christ, who long ago spoke those things through Moses, announced to us the things at the last times; for as his disciple says: "We expect new heavens, and a new earth, and his promises. And it is possible to hear him saying clearly: "Shall anything be hidden from me?"-"For the word of God is truly living, and active, and sharper than a two-edged sword, and piercing even to the division of soul and spirit, of both joints and marrow, and there is no creature hidden from his sight, but all things are naked and laid bare to his eyes. But since he is God, he saves and does good, and fills with all gladness, that is, spiritual gladness, those who worship him;

40 but he afflicts and subjects to punishments those who are accustomed to despise him, and do not endure to do good. But one could see nothing of this in those things made of stones. For what does lifeless matter know? Or how could they do good to someone, or be able to do evil, things that are not even able to defend themselves, but have received from others even just to stand and be seen? Let them come, then, he says, those who are thought by you to be gods; let them announce what will happen, let them say the former things, and the last things, and the things to come. For then, he says, we will know that you are gods. But you are not able, he says, to announce it. Therefore, at least do good and do evil. But if you are able to do none of these things, then we will see, that is, it is easy to see, from where you are, and from where your work is; for you are an abomination made from the earth. For the idol would be, let's say, from wood, or stone of a bright and choice, that is, of another material; but all these things are from the earth. But I think one must marvel at the worshippers of idols, if they have not even learned that from them, namely, where their affairs will ever end.

41 For they did not know, or have not foretold, that they will be burned down with their own temples, and will lie as a laughingstock at times even to those who were formerly deceived. But I have raised up one from the north, and one from the rising of the sun; they will be called by my name. For the swarm of unclean idols, since they were nothing else but only wood and stones, have deceived the deluded. But they announced to them absolutely nothing either of the first things or of the last things, nor indeed have they done good to any, or have they been able to do harm. But I, He says, since I am a good God, have willed all men to be saved, and to come to the knowledge of the truth. I have saved the world under heaven, I have raised many who were lying as if dead. And who these might be, he teaches, saying: The one from the north, and the one from the rising of the sun, that is, the people from the Gentiles. For in relation to the land of the Jews, which is most southern, the land of the Gentiles is more northerly, and it has obtained the region toward the sun's rays. Therefore, the one from the north, and from the rising of the sun, would be the people from the Gentiles, who are called by the name of Christ. For we have been named Christians, and we are.

42 For he has acquired us with His own blood, and we have been bought with a price, and we are not our own. For one died for all, that those who live might no longer live for themselves, but for him who died for them and was raised. Therefore we say to our own Savior and Redeemer: "Lord, besides you we know no other, we call upon your name. We are therefore called by his name, and this was what was spoken through the voice of the prophet: But to those who serve me a new name shall be called, which shall be blessed upon the earth. But it seems, he says, that 'the one from the rising of the sun' means Christ, because it is written concerning him: "Behold a man, whose name is the East. And again, as God the Father says concerning him: "Who has raised up righteousness from the east? "For Christ has become for us righteousness, and sanctification, and redemption besides. Let the rulers come, and as the potter's clay, and as a potter treading clay, you will be trodden down. For who will announce the things from the beginning, that we may know also the things to come? And we will say that he is true. There is no one who foretells, nor one who hears your words. For with God's assent, the multitude of idols was about to be burned down, and to be thrown aside like clay under the feet of the believers.

43 For they have been trodden down, and are like dust, or like potter's clay, and are nothing other than this. For their origin was from the earth. But that all these things were about to be brought to an end in due time, with saints leading the way, and ministering vigorously to the commands of God, he shows by saying this: 'Let the rulers come,' that is, let the leaders of the peoples be revealed, who incite those who believe in me to error, and arm them against the lifeless gods. For who among them, He says, will announce the things from the beginning that we may know, or also the things to come, so that when the things spoken have come to pass, we may agree that they have spoken truth? But there was not, He says, among the falsely-named gods, that is, among the unclean spirits, one who foretells; nor among men one who hears your words. For of old, in both countries and cities, in the temples of idols there were false prophecies, and false sayings of demons, and tripods and cauldrons, and an innumerable multitude of those accustomed to deceive; and many went to receive oracles from them. But when the Word of God shone upon us, the idols in the shrines fell, and the deceiving demons have fallen silent; or rather, they were even sent down into Hades, and have been cast into Tartarus.

44 But those who formerly honored the sayings from them have been called to the knowledge of the truth, and this he teaches by saying: "Nor indeed the one who hears your words. I will give a beginning to Zion, and I will summon Jerusalem to the way. For from the nations, behold, there is no one, and from their idols, there was no one announcing; and if I ask them, From where are you? they will not answer me; for they are the ones who make you, and in vain those who lead you astray. He promises again the manifestation of the Savior, through whom the world under heaven has been saved, and the multitude of those who were wandering has been called to the knowledge of truth. For so that we might have the guide, the one who knows how and is able to lead us to the way of salvation, the only-begotten Word of God became man, being by nature a king; inasmuch as He is also understood as God and from God the Father, who indeed rules over all things, and has creation lying under his feet; He is said to have been appointed king over us. For it is written concerning Him: "Behold, a righteous king will reign, and rulers will rule with judgment. For Christ has reigned over the world under heaven, and He makes this clear to us by saying: "All authority in heaven and on earth has been given to me.

45 And yet, although He exercises authority over all things as God, because of the economy with the flesh He says that what He had as God has been given to Him. Therefore, having become king, He has appointed over us as rulers the holy apostles, who also ruled us with judgment, that is, with righteousness. I will give, then, he says, to Zion, that is, to the Church, or to the multitude of the believers, the saving beginning, that is, Christ. And I will also summon Jerusalem, which is again the entrance of the Church. For we have been summoned, being empowered through Christ, and we have been taught the endless path that leads to life. For from the nations, he says, behold there is no one, and from their idols there was no one who could proclaim. For there have been very many wise men and orators among the Greeks; but there was no one among them who could teach the way to piety. And the temples among them were full of idols, but not even in the idols, that is, in the falsely named gods, was there one who could announce the pursuit of what is profitable, or direct to the way of righteousness. But rather I say this: Not even if they were asked, he says, 'From where are you?' would they be able to answer. And those who do not know themselves, for they are deaf and senseless matter, how could they become guides for others?

46 Or how could they show anyone at all what leads to benefit? For they are, they are the ones who make you, fashioning the falsely named gods, and again they are leading you astray who worship them. Jacob my servant, I will help him; Israel my chosen one, my soul has accepted him. I have put my Spirit upon him. He will bring forth judgment to the nations. He will not cry out, nor will he raise his voice, nor will his voice be heard outside. A bruised reed he will not break, and a smoldering wick he will not quench, but he will bring forth judgment in truth. He will shine forth, and will not be crushed, until he establishes judgment on the earth; and in his name the nations and peoples will hope. He foretold, saying, 'I will give a beginning to Zion,' and he clearly shows what kind this is. For he has been appointed over the spiritual Zion, that is, over the Church, as ruler and guide, not ascending to the beginning of the matter at that time, when he is also said to have been brought to this. For the Word from the Virgin was and is always king, and Lord of all things. But since He became man, He makes the measure of humanity his own. For thus it was true, and was to be believed by us without doubt, that He became like us.

47 Therefore, even if He is said to have received power over all things, the receiving belongs to the economy with the flesh, not to his pre-eminence, in which He is understood as Lord of all. And He calls him Jacob and Israel, as having come, according to the flesh, from the blood of Jacob, who was also renamed Israel. And He says, 'I will help him,' and calls him chosen. For the Father worked together with the Son, and as His own power He accomplished the mighty works. And He is also truly chosen, because He is also beautiful in appearance beyond the sons of men, and acceptable as beloved; for God was well pleased and Father in him. For He said: "This is my beloved Son, in whom I am well pleased. But that He is anointed according to his humanity, and is said to have partaken of the Holy Spirit, although He himself gives the Spirit and sanctifies creation, He will make clear by saying: I have put my Spirit upon him. For when he was baptized, he says, the Spirit came upon him from heaven in the form of a dove and remained upon him. And if at the time of his baptism he receives the Spirit in the measure of his humanity, this would be along with the other things. For it was not insofar as he is God that he was sanctified by receiving the Spirit; for he himself, as I said, is the one who sanctifies;

48 but insofar as he appeared as a man according to the economy. He has been anointed, therefore, to bring forth judgment to the nations. And by judgment he means in these things just judgment. For he has justified them by condemning the avaricious Satan. And he himself taught us this, saying: "Now is the judgment of this world. Now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. For he condemned to destruction the one who had taken advantage, as I said, of the world under heaven, but by a holy judgment he has saved those who were deceived. But he will not cry, he says, nor lift up, nor shall his voice be heard outside. For the Savior and Lord of all sojourned with great humility and without ostentation, and as it were silently, wronging no one; but in silence and tranquility, so as not to break a bruised reed, nor to quench a smoldering flax, that is, not to set his foot even on the most insignificant and those accustomed to suffering harm very readily. What then will he do, and what will he accomplish for the nations? He will bring forth judgment unto truth. In these things he seems to be calling it the law. For it is written concerning Israel, and of God who rules all things, that there he gave him ordinances and judgment; and again, Judgment and justice in Jacob you have made.

49 The judgment, therefore, that is, the law that is in shadows and types, he will bring forth into the truth of the evangelical decrees, through which he showed the way of the life that pleases him, and transformed the worship in letter according to the law into truth. And the wretched Jews have provoked him, daring to grieve him with the death of the flesh. Nevertheless he shone forth as a light, and was not crushed, that is, he was not conquered by corruption, the madness of those who plotted against him did not prevail. For death has been loosed, and he rose again in a manner befitting God, and has trodden down his enemies, and his suffering has become for those throughout the whole world under heaven an occasion of salvation. Therefore, he will not be broken, until he establishes judgment on the earth. And do not suppose that he is setting a certain time at which he will be broken, that is, after establishing judgment on the earth; but rather he says this, He will overcome those who oppose him, and he will prevail to such an extent as to establish judgment in all the earth. For the Gospel has been preached in all the earth, and his decrees have, as it were, been fixed. For it is written, "Righteousness is forever, and your law is truth. Indeed the nations, he says, have hoped in his name.

50 For having recognized that he is truly God, even if he appeared in the flesh, they will make him their hope, and as the Psalmist says: "In his name they shall rejoice all the day. For we are called Christians, and in him we have all hope. Thus says the Lord who made the heaven, and established it, who made the earth firm, and the things in it, and gives breath to the people upon it, and spirit to those who walk on it: I the Lord God have called you in righteousness, and will take hold of your hand, and will strengthen you. And I have given you for a covenant of the people, for a light to the nations, to open the eyes of the blind, to bring out from bonds those who are bound, and from the prison house those who sit in deep darkness. False prophets and false seers, very many have there been at times in Israel. And it happened for this reason that even those sent from God, and true prophets, were disbelieved, and accustomed to speaking in the Holy Spirit. And the paradox is this, that Christ Himself was reviled, as neither sent from God, nor truly being holy, and performing wonders in the excellence of divinity. And so the teachers of the Jews, although seeing Him performing miracles, at one time said that He cast out demons by Beelzebul, the ruler of the demons; at another time they would say to one another:

51 If this man were from God, he would not break the Sabbath. And in response to these things, Christ often tried to make a defense and to assure them that he was not like those who were merely and only in the appearance of having been sent from God. For He said: "The thief comes not, but for to steal, and to kill, and to destroy. I am come that they might have life. And again: "I am come in my Father's name. Therefore, that He might also have the Father in heaven as a witness, He said both usefully and necessarily through the holy prophets, that I am the Lord God who fixed the heaven, who showed the earth to be most firm and unshaken, the living and life-giving, and giving breath to all. I, the God and Lord of all, have called you in righteousness. For He did not become a deserter, he says, like those false prophets who speak from their own heart, and not from the mouth of the Lord; but I have called you, that is, according to my good pleasure I have brought you forth in righteousness. I will take hold of your hand, and I will strengthen you; instead of, I will work with you, and I will show all things powerful. And we do not say that the Father knows the Son to be weak and feeble, nor indeed in need of assistance.

52 For He is the Lord of hosts, and the invincible right hand of the Father, through whom all things were brought into existence. But again He makes the statements, as to one of us, in that He appeared as a man, and seems somehow on account of His humanity to be strengthened by the Father. For thus it is said that He raised Him, and gave glory to Him, and showed Him to be superior to the plot of those who murdered Him. For if He humbled Himself, and willingly descended into emptying, it is altogether necessary that the measure of the emptying be seen, and the humility be understood through the events themselves. But see how, speaking as of a man the words, I will take hold of your hand, and I will strengthen you, He immediately shows that He is God by nature and truly Son, and light from light. For I have given you, He says, for a covenant of the race, for a light to the Gentiles, to open the eyes of the blind. For the only-begotten Word of God came into this world with flesh, and to those of the race, that is, of the blood of Israel; for from them He appeared according to the flesh, being born of a woman; He has given the new covenant, which was long ago foretold through the voice of prophets. He has also become a light to the Gentiles. And this is also worthy of God.

53 For indeed to be a lawgiver, and to show the shadow of the all-wise Moses to be ineffective, and to add the new to the old with most God-befitting authority, and indeed to be able to enlighten those in darkness, and to open the eyes of the blind; for the divine and heavenly light has shone upon the Gentiles; how would this not have clear proof, that He is both God, and from God by nature? And that Christ, going to the spirits in hades, preached, and appeared to those imprisoned in the house of guard, and released all from bonds, and necessity, and punishment, and judgment, He previously declared by saying, to bring out from bonds those who are bound, and from the house of guard those who sit in darkness. I am the Lord God, this is my name. My glory I will not give to another, nor my praises to graven images. Behold, the former things are come to pass, and new things do I declare. And before I declare it, it has been shown to you. For properly and truly and alone would He be God, and be called by us the Creator of all things. And as the all-wise Paul says: "For though there be that are called gods, whether in heaven or in earth, as there be gods many, and lords many; but to us there is but one God, the Father, of whom are all things, and we in him;

54 and one Lord Jesus Christ, by whom are all things, and we by him. Since to us great and has introduced himself as the bringer to completion of wonderful things, He says he will not bestow his glory upon lifeless idols, nor indeed to any other of created things, that is, the virtues befitting God, but will keep them for himself alone. For it was fitting that the glory of the Godhead should not belong to any other, or to one essentially different from them, but to the ineffable and transcendent nature itself and alone. But though saying he would bestow his glory upon no one, he has given it to the Son; for he has been glorified, just as the Father is also worshipped both in heaven and on earth. How then has he given it, as to one not different from them, according to the principle of consubstantiality, even if each were set apart in his own hypostasis? For the nature of the most high Godhead is one, in three distinct hypostases, understood and worshipped by those accustomed to think rightly. Saying: The things from the beginning, behold, have come. And new things, which I will announce, and before announcing them, they have been revealed to us; he does not permit the word of the Savior to be disbelieved by us in any respect at all. For just as, he says, the things spoken from the beginning concerning his advent were brought to completion, so also will come forth into truth;

55 and whatever new things he may say, will be revealed before they become manifest. And what are these? For our Lord Jesus Christ promised us life in the age to come, that is, the life in incorruption, and sanctification, and righteousness, the kingdom of the heavens; the glorious participation in spiritual goods, the fruits of gentleness, the rewards of piety, the crown of love for him; may it be that we too obtain these things through his grace and love for mankind; through him and with him to God the Father be the glory with the Holy Spirit for ever and ever. Amen.