Against Heresies — Book V

In the four previous books, my very dear friend, which I presented to you, all the heretics have been exposed and their teachings brought to light, and these people have been refuted who have invented ungodly opinions. I accomplished this by presenting material from the distinctive teaching of each of these people, which they left behind in their writings, as well as by using arguments of a more general kind that apply to all of them. Then I pointed out the truth and showed the preaching of the Church, which the prophets announced (as I have already demonstrated), which Christ perfected, and which the apostles handed down. The Church received these truths from the apostles and, alone throughout the whole world, has preserved them in their integrity, and has transmitted them to her children. Then also, having addressed all the questions that the heretics raise with us, having explained the teaching of the apostles, and having clearly set forth many of those things which the Lord said and did in parables, I will attempt in this fifth book of the entire work that deals with exposing and refuting knowledge falsely so called, to present proofs from the rest of the Lord's teaching and the apostolic letters. In doing this, I am fulfilling your request, as you asked of me (since I have indeed been given a position in the ministry of the word). I am working by every means available to me to provide you with extensive help against the false teachings of the heretics, and also to bring back those who have wandered and convert them to the Church of God, and at the same time to strengthen the minds of new believers, so that they may hold firmly to the faith they have received, kept by the Church in its integrity, so that they will not be led astray in any way by those who try to teach them false doctrines and lead them away from the truth. It will be necessary for you, however, and for all who may read this writing, to study with great care what I have already said, so that you may gain understanding of the issues I am arguing against. For this is how you will both oppose them in a proper way and will be ready to accept the proofs brought forward against them, casting away their teachings as filth through the heavenly faith, while following the only true and reliable Teacher, the Word of God, our Lord Jesus Christ, who through His surpassing love became what we are, so that He might bring us to be even what He Himself is.

In the four preceding books, my very dear friend, which I put forth to you, all the heretics have been exposed, and their doctrines brought to light, and these men refuted who have devised irreligious opinions. [I have accomplished this by adducing] something from the doctrine peculiar to each of these men, which they have left in their writings, as well as by using arguments of a more general nature, and applicable to them all. Then I have pointed out the truth, and shown the preaching of the Church, which the prophets proclaimed (as I have already demonstrated), but which Christ brought to perfection, and the apostles have handed down, from whom the Church, receiving [these truths], and throughout all the world alone preserving them in their integrity ( bene), has transmitted them to her sons. Then also — having disposed of all questions which the heretics propose to us, and having explained the doctrine of the apostles, and clearly set forth many of those things which were said and done by the Lord in parables — I shall endeavour, in this the fifth book of the entire work which treats of the exposure and refutation of knowledge falsely so called, to exhibit proofs from the rest of the Lord's doctrine and the apostolic epistles: [thus] complying with your demand, as you requested of me (since indeed I have been assigned a place in the ministry of the word); and, labouring by every means in my power to furnish you with large assistance against the contradictions of the heretics, as also to reclaim the wanderers and convert them to the Church of God, to confirm at the same time the minds of the neophytes, that they may preserve steadfast the faith which they have received, guarded by the Church in its integrity, in order that they be in no way perverted by those who endeavour to teach them false doctrines, and lead them away from the truth. It will be incumbent upon you, however, and all who may happen to read this writing, to peruse with great attention what I have already said, that you may obtain a knowledge of the subjects against which I am contending. For it is thus that you will both controvert them in a legitimate manner, and will be prepared to receive the proofs brought forward against them, casting away their doctrines as filth by means of the celestial faith; but following the only true and steadfast Teacher, the Word of God, our Lord Jesus Christ, who did, through His transcendent love, become what we are, that He might bring us to be even what He is Himself.

We could not have learned about God in any other way unless our Master, who exists as the Word, had become human. No one else had the power to reveal the Father's truths to us except His own Word. Who else knew the mind of the Lord, or who has been His counselor? Again, we could only have learned by seeing our Teacher and hearing His voice with our own ears, so that by imitating His works and doing what He taught, we might have communion with Him. We receive growth from the perfect One, from Him who existed before all creation. We were created only recently by the one best and good Being, by Him who also possesses the gift of immortality. We were formed in His likeness, predestined according to the Father's foreknowledge so that we, who did not yet exist, might come into being. We were made the first-fruits of creation and have received the blessings of salvation in the times foreknown, through the ministry of the Word. He is perfect in all things—the mighty Word and true man who redeemed us by His own blood in a way that accords with reason, giving Himself as a ransom for those who had been taken captive. The apostasy tyrannized over us unjustly. Though we were by nature the property of the all-powerful God, it alienated us contrary to nature and made us its own followers. But the Word of God, who is powerful in all things and does not lack justice, righteously turned against that apostasy and redeemed His own property. He did not use violent means, as the apostasy did when it first dominated us by greedily seizing what was not its own. Instead, He used persuasion, as befits a God of counsel who does not force what He desires, so that justice would not be violated and God's ancient creation would not be destroyed. The Lord has redeemed us through His own blood, giving His soul for our souls and His flesh for our flesh. He has also poured out the Spirit of the Father for the union and communion of God and humanity, giving God to humans through the Spirit and, conversely, joining humanity to God through His own incarnation. At His coming He grants us immortality permanently and truly through communion with God. In light of all this, every teaching of the heretics collapses.

1. For in no other way could we have learned the things of God, unless our Master, existing as the Word, had become man. For no other being had the power of revealing to us the things of the Father, except His own proper Word. For what other person knew the mind of the Lord, or who else has become His counsellor? Romans 11:34 Again, we could have learned in no other way than by seeing our Teacher, and hearing His voice with our own ears, that, having become imitators of His works as well as doers of His words, we may have communion with Him, receiving increase from the perfect One, and from Him who is prior to all creation. We — who were but lately created by the only best and good Being, by Him also who has the gift of immortality, having been formed after His likeness ( predestinated, according to the prescience of the Father, that we, who had as yet no existence, might come into being), and made the first-fruits of creation — have received, in the times known beforehand, [the blessings of salvation] according to the ministration of the Word, who is perfect in all things, as the mighty Word, and very man, who, redeeming us by His own blood in a manner consonant to reason, gave Himself as a redemption for those who had been led into captivity. And since the apostasy tyrannized over us unjustly, and, though we were by nature the property of the omnipotent God, alienated us contrary to nature, rendering us its own disciples, the Word of God, powerful in all things, and not defective with regard to His own justice, did righteously turn against that apostasy, and redeem from it His own property, not by violent means, as the [ apostasy] had obtained dominion over us at the beginning, when it insatiably snatched away what was not its own, but by means of persuasion, as became a God of counsel, who does not use violent means to obtain what He desires; so that neither should justice be infringed upon, nor the ancient handiwork of God go to destruction. Since the Lord thus has redeemed us through His own blood, giving His soul for our souls, and His flesh for our flesh, and has also poured out the Spirit of the Father for the union and communion of God and man, imparting indeed God to men by means of the Spirit, and, on the other hand, attaching man to God by His own incarnation, and bestowing upon us at His coming immortality durably and truly, by means of communion with God — all the doctrines of the heretics fall to ruin.

Those who claim that He only appeared to be human are completely wrong. These things did not happen in mere appearance but in actual reality. If He only appeared as a man when He was not really a man, then the Holy Spirit could not have rested upon Him—something that actually happened—since the Spirit is invisible. Nor would there have been any truth in Him at all, because He would not have been what He seemed to be. But I have already pointed out that Abraham and the other prophets saw Him in a prophetic way, seeing in visions what would happen in the future. So if such a being has now appeared looking different outwardly from what he really was, then what people saw was just a prophetic vision, and we would have to expect another coming of His in which He will be what He has now been seen to be only prophetically. And I have already demonstrated that saying He appeared only in outward seeming is the same as saying He received nothing from Mary. For He would not have truly possessed flesh and blood, by which He redeemed us, unless He had summed up in Himself the ancient formation of Adam. Therefore the disciples of Valentinus who put forward this opinion are wrong, since they want to exclude the flesh from salvation and reject what God has fashioned.

2. Vain indeed are those who allege that He appeared in mere seeming. For these things were not done in appearance only, but in actual reality. But if He did appear as a man, when He was not a man, neither could the Holy Spirit have rested upon Him — an occurrence which did actually take place — as the Spirit is invisible; nor, [in that case], was there any degree of truth in Him, for He was not that which He seemed to be. But I have already remarked that Abraham and the other prophets beheld Him after a prophetical manner, foretelling in vision what should come to pass. If, then, such a being has now appeared in outward semblance different from what he was in reality, there has been a certain prophetical vision made to men; and another advent of His must be looked forward to, in which He shall be such as He has now been seen in a prophetic manner. And I have proved already, that it is the same thing to say that He appeared merely to outward seeming, and [to affirm] that He received nothing from Mary. For He would not have been one truly possessing flesh and blood, by which He redeemed us, unless He had summed up in Himself the ancient formation of Adam. Vain therefore are the disciples of Valentinus who put forth this opinion, in order that they my exclude the flesh from salvation, and cast aside what God has fashioned.

The Ebionites are also wrong, because they do not receive by faith into their souls the union of God and man. Instead, they remain stuck in the old leaven of natural birth and refuse to understand that the Holy Spirit came upon Mary and the power of the Most High overshadowed her. Therefore what was born is a holy thing, the Son of the Most High God the Father of all, who brought about the incarnation of this being and displayed a new kind of generation. Just as through the former generation we inherited death, so through this new generation we inherit life. These people reject the mixture of the heavenly wine and want it to be only the water of this world, not receiving God in such a way as to have union with Him. They remain in that Adam who was defeated and driven out from Paradise, not considering this: At the beginning of our formation in Adam, that breath of life which came from God was united to what had been fashioned, gave life to the man, and revealed him as a rational being. In the same way, at the end, the Word of the Father and the Spirit of God became united with the ancient substance of Adam's formation and made man living and perfect, capable of receiving the perfect Father. This happened so that just as in the natural Adam we all were dead, so in the spiritual we may all be made alive. For Adam never at any time escaped the hands of God, to whom the Father spoke saying, "Let Us make man in Our image, after Our likeness." And for this reason in the last times, not by the will of the flesh, nor by the will of man, but by the good pleasure of the Father, His hands formed a living man, so that Adam might be created again after the image and likeness of God.

3. Vain also are the Ebionites, who do not receive by faith into their soul the union of God and man, but who remain in the old leaven of [the natural] birth, and who do not choose to understand that the Holy Ghost came upon Mary, and the power of the Most High did overshadow her: Luke 1:35 wherefore also what was generated is a holy thing, and the Son of the Most High God the Father of all, who effected the incarnation of this being, and showed forth a new [kind of] generation; that as by the former generation we inherited death, so by this new generation we might inherit life. Therefore do these men reject the commixture of the heavenly wine, and wish it to be water of the world only, not receiving God so as to have union with Him, but they remain in that Adam who had been conquered and was expelled from Paradise: not considering that as, at the beginning of our formation in Adam, that breath of life which proceeded from God, having been united to what had been fashioned, animated the man, and manifested him as a being endowed with reason; so also, in [the times of] the end, the Word of the Father and the Spirit of God, having become united with the ancient substance of Adam's formation, rendered man living and perfect, receptive of the perfect Father, in order that as in the natural [Adam] we all were dead, so in the spiritual we may all be made alive. 1 Corinthians 15:22 For never at any time did Adam escape the hands of God, to whom the Father speaking, said, Let Us make man in Our image, after Our likeness. And for this reason in the last times ( fine), not by the will of the flesh, nor by the will of man, but by the good pleasure of the Father, John 1:13 His hands formed a living man, in order that Adam might be created [again] after the image and likeness of God.

And equally foolish are those who say that God came to things that did not belong to Him, as if He were greedily taking someone else's property, in order to hand over man—who had been created by another—to that God who had neither made nor formed anything, but who was also deprived from the beginning of His own proper formation of human beings. The coming, therefore, of the one whom these people describe as coming to the things of others was not righteous. Nor did He truly redeem us by His own blood if He did not really become man, restoring to His own handiwork what was said of it in the beginning, that man was made after the image and likeness of God. He was not snatching away another's property by trickery, but taking possession of His own in a righteous and gracious way. Concerning the apostasy, He redeems us righteously from it by His own blood; but concerning us who have been redeemed, He does this graciously. For we have given Him nothing beforehand, nor does He desire anything from us, as if He needed it. Rather, we are the ones who need fellowship with Him. And for this reason He graciously poured Himself out, so that He might gather us into the bosom of the Father.

1. And vain likewise are those who say that God came to those things which did not belong to Him, as if covetous of another's property; in order that He might deliver up that man who had been created by another, to that God who had neither made nor formed anything, but who also was deprived from the beginning of His own proper formation of men. The advent, therefore, of Him whom these men represent as coming to the things of others, was not righteous; nor did He truly redeem us by His own blood, if He did not really become man, restoring to His own handiwork what was said [of it] in the beginning, that man was made after the image and likeness of God; not snatching away by stratagem the property of another, but taking possession of His own in a righteous and gracious manner. As far as concerned the apostasy, indeed, He redeems us righteously from it by His own blood; but as regards us who have been redeemed, [He does this] graciously. For we have given nothing to Him previously, nor does He desire anything from us, as if He stood in need of it; but we do stand in need of fellowship with Him. And for this reason it was that He graciously poured Himself out, that He might gather us into the bosom of the Father.

But those who despise God's entire dispensation and deny the salvation of the flesh and scorn its regeneration are vain in every respect, claiming that it is not capable of incorruption. Yet if the flesh does not attain salvation, then the Lord did not redeem us with His blood, nor is the cup of the Eucharist the communion of His blood, nor is the bread which we break the communion of His body. For blood can only come from veins and flesh, and whatever else makes up the substance of man, which is what the Word of God actually became. He redeemed us by His own blood, as His apostle also declares: In whom we have redemption through His blood, even the remission of sins. And since we are His members, we are also nourished by means of the creation, and He Himself grants the creation to us, for He causes His sun to rise and sends rain when He wills. He has acknowledged the cup, which is a part of the creation, as His own blood, from which He refreshes our blood; and the bread, also a part of the creation, He has established as His own body, from which He gives increase to our bodies.

2. But vain in every respect are they who despise the entire dispensation of God, and disallow the salvation of the flesh, and treat with contempt its regeneration, maintaining that it is not capable of incorruption. But if this indeed do not attain salvation, then neither did the Lord redeem us with His blood, nor is the cup of the Eucharist the communion of His blood, nor the bread which we break the communion of His body. 1 Corinthians 10:16 For blood can only come from veins and flesh, and whatsoever else makes up the substance of man, such as the Word of God was actually made. By His own blood he redeemed us, as also His apostle declares, In whom we have redemption through His blood, even the remission of sins. Colossians 1:14 And as we are His members, we are also nourished by means of the creation (and He Himself grants the creation to us, for He causes His sun to rise, and sends rain when He wills Matthew 5:45). He has acknowledged the cup (which is a part of the creation) as His own blood, from which He bedews our blood; and the bread (also a part of the creation) He has established as His own body, from which He gives increase to our bodies.

When, therefore, the mixed cup and the baked bread receives the Word of God, and the Eucharist becomes the blood and body of Christ, from which the substance of our flesh is increased and sustained, how can they claim that the flesh is incapable of receiving the gift of God, which is eternal life, when this flesh is nourished from the body and blood of the Lord and is a member of Him? As the blessed Paul declares in his letter to the Ephesians, we are members of His body, of His flesh, and of His bones. He does not speak these words about some spiritual and invisible man, for a spirit does not have bones or flesh, but he refers to that dispensation by which the Lord became an actual man, consisting of flesh, sinews, and bones—that flesh which is nourished by the cup which is His blood and receives growth from the bread which is His body. And just as a cutting from the vine planted in the ground bears fruit in its season, or as a grain of wheat falling into the earth and decomposing rises with abundant increase by the Spirit of God, who contains all things, and then, through the wisdom of God, serves for human use, and having received the Word of God becomes the Eucharist, which is the body and blood of Christ—so also our bodies, being nourished by it and laid in the earth and decomposing there, shall rise at their appointed time, the Word of God granting them resurrection to the glory of God, even the Father, who freely gives immortality to this mortal and incorruption to this corruptible, because the strength of God is made perfect in weakness, so that we may never become arrogant, as if we had life from ourselves, and lifted up against God with ungrateful minds. But learning by experience that we possess eternal existence from the surpassing power of this Being, not from our own nature, we may neither undervalue that glory which surrounds God as He is, nor be ignorant of our own nature, but may know what God can accomplish and what benefits humanity receives, and thus never stray from the true understanding of reality, that is, both regarding God and regarding humanity. And might it not be the case, perhaps, as I have already said, that for this purpose God permitted our dissolution into the common dust of death, so that we, being instructed in every way, may be precise in all things for the future, being ignorant neither of God nor of ourselves?

3. When, therefore, the mingled cup and the manufactured bread receives the Word of God, and the Eucharist of the blood and the body of Christ is made, from which things the substance of our flesh is increased and supported, how can they affirm that the flesh is incapable of receiving the gift of God, which is life eternal, which [flesh] is nourished from the body and blood of the Lord, and is a member of Him?– even as the blessed Paul declares in his Epistle to the Ephesians, that we are members of His body, of His flesh, and of His bones. Ephesians 5:30 He does not speak these words of some spiritual and invisible man, for a spirit has not bones nor flesh; Luke 24:39 but [he refers to] that dispensation [by which the Lord became] an actual man, consisting of flesh, and nerves, and bones — that [flesh] which is nourished by the cup which is His blood, and receives increase from the bread which is His body. And just as a cutting from the vine planted in the ground fructifies in its season, or as a grain of wheat falling into the earth and becoming decomposed, rises with manifold increase by the Spirit of God, who contains all things, and then, through the wisdom of God, serves for the use of men, and having received the Word of God, becomes the Eucharist, which is the body and blood of Christ; so also our bodies, being nourished by it, and deposited in the earth, and suffering decomposition there, shall rise at their appointed time, the Word of God granting them resurrection to the glory of God, even the Father, who freely gives to this mortal immortality, and to this corruptible incorruption, 1 Corinthians 15:53 because the strength of God is made perfect in weakness, 2 Corinthians 12:3 in order that we may never become puffed up, as if we had life from ourselves, and exalted against God, our minds becoming ungrateful; but learning by experience that we possess eternal duration from the excelling power of this Being, not from our own nature, we may neither undervalue that glory which surrounds God as He is, nor be ignorant of our own nature, but that we may know what God can effect, and what benefits man receives, and thus never wander from the true comprehension of things as they are, that is, both with regard to God and with regard to man. And might it not be the case, perhaps, as I have already observed, that for this purpose God permitted our resolution into the common dust of mortality, that we, being instructed by every mode, may be accurate in all things for the future, being ignorant neither of God nor of ourselves?

The Apostle Paul has also shown very clearly that man has been left to deal with his own weakness, so that if he becomes proud, he won't fall away from the truth. He says in the second letter to the Corinthians: "And lest I should be lifted up by the sublimity of the revelations, there was given unto me a thorn in the flesh, the messenger of Satan to buffet me. And upon this I besought the Lord three times, that it might depart from me. But he said to me, My grace is sufficient for you; for strength is made perfect in weakness. Gladly therefore shall I rather glory in infirmities, that the power of Christ may dwell in me." What then? Someone might ask: Did the Lord actually want His apostles to suffer this buffeting and endure such weakness? Yes, that's exactly right; the Scripture says so. For strength is made perfect in weakness, making a man better when through his weakness he comes to know the power of God. How else could a man learn that he himself is a weak being, mortal by nature, while God is immortal and powerful, unless he learned by experience what both are like? There is nothing wrong with learning one's weaknesses through endurance; in fact, it actually helps prevent him from having a false opinion about his own nature. But being lifted up against God and claiming His glory for oneself makes man ungrateful and has brought much evil upon him. Man must learn both things by experience, so that he won't lack truth and love either toward himself or his Creator. Experiencing both gives him true knowledge about God and man, and increases his love toward God. Now, wherever love increases, a greater glory is produced by the power of God for those who love Him.

1. The Apostle Paul has, moreover, in the most lucid manner, pointed out that man has been delivered over to his own infirmity, lest, being uplifted, he might fall away from the truth. Thus he says in the second [Epistle] to the Corinthians: And lest I should be lifted up by the sublimity of the revelations, there was given unto me a thorn in the flesh, the messenger of Satan to buffet me. And upon this I besought the Lord three times, that it might depart from me. But he said to me, My grace is sufficient for you; for strength is made perfect in weakness. Gladly therefore shall I rather glory in infirmities, that the power of Christ may dwell in me. 2 Corinthians 12:7-9 What, therefore? (as some may exclaim:) did the Lord wish, in that case, that His apostles should thus undergo buffeting, and that he should endure such infirmity? Even so it was; the word says it. For strength is made perfect in weakness, rendering him a better man who by means of his infirmity becomes acquainted with the power of God. For how could a man have learned that he is himself an infirm being, and mortal by nature, but that God is immortal and powerful, unless he had learned by experience what is in both? For there is nothing evil in learning one's infirmities by endurance; yea, rather, it has even the beneficial effect of preventing him from forming an undue opinion of his own nature ( non aberrare in natura sua). But the being lifted up against God, and taking His glory to one's self, rendering man ungrateful, has brought much evil upon him. [And thus, I say, man must learn both things by experience], that he may not be destitute of truth and love either towards himself or his Creator. But the experience of both confers upon him the true knowledge as to God and man, and increases his love towards God. Now, where there exists an increase of love, there a greater glory is wrought out by the power of God for those who love Him.

These people, then, dismiss God's power and fail to consider what Scripture declares. They focus on the weakness of the flesh but do not take into account the power of the one who raises it from the dead. For if he does not give life to what is mortal and does not bring back the corruptible to incorruption, he is not a God of power. But we ought to recognize that he is powerful in all these respects by looking at our own origin, since God took dust from the earth and formed man. And surely it is far more difficult and incredible to bring into being all the bones, nerves, veins, and the rest of man's structure from nothing—and to make man a living and rational creature—than to restore again what had already been created and then later decomposed into earth for the reasons already mentioned, having thus returned to those elements from which man, who had no previous existence, was first formed. For he who in the beginning caused him to exist who did not yet exist, whenever he pleased, will much more easily restore those who had a former existence, when it is his will that they should inherit the life he grants. And the flesh will also be found fit for and capable of receiving God's power, just as it did at the beginning when it received God's skillful touch, so that one part became the eye for seeing, another the ear for hearing, another the hand for feeling and working, another the sinews stretched out everywhere and holding the limbs together, another the arteries and veins as passages for the blood and air, another the various internal organs, another the blood, which is the bond of union between soul and body. But why continue in this way? Numbers would fail to express the multiplicity of parts in the human body, which was made by nothing other than the great wisdom of God. But those things that partake of God's skill and wisdom also partake of his power.

2. Those men, therefore, set aside the power of God, and do not consider what the word declares, when they dwell upon the infirmity of the flesh, but do not take into consideration the power of Him who raises it up from the dead. For if He does not vivify what is mortal, and does not bring back the corruptible to incorruption, He is not a God of power. But that He is powerful in all these respects, we ought to perceive from our origin, inasmuch as God, taking dust from the earth, formed man. And surely it is much more difficult and incredible, from non-existent bones, and nerves, and veins, and the rest of man's organization, to bring it about that all this should be, and to make man an animated and rational creature, than to reintegrate again that which had been created and then afterwards decomposed into earth (for the reasons already mentioned), having thus passed into those [elements] from which man, who had no previous existence, was formed. For He who in the beginning caused him to have being who as yet was not, just when He pleased, shall much more reinstate again those who had a former existence, when it is His will [that they should inherit] the life granted by Him. And that flesh shall also be found fit for and capable of receiving the power of God, which at the beginning received the skilful touches of God; so that one part became the eye for seeing; another, the ear for hearing; another, the hand for feeling and working; another, the sinews stretched out everywhere, and holding the limbs together; another, arteries and veins, passages for the blood and the air; another, the various internal organs; another, the blood, which is the bond of union between soul and body. But why go [on in this strain]? Numbers would fail to express the multiplicity of parts in the human frame, which was made in no other way than by the great wisdom of God. But those things which partake of the skill and wisdom of God, do also partake of His power.

The flesh, therefore, is not without participation in God's creative wisdom and power. But if the power of the one who gives life is made perfect in weakness—that is, in the flesh—let them tell us, when they claim the flesh cannot receive the life God gives, whether they say these things as people who are currently alive and partakers of life, or whether they admit that, having no share in life at all, they are actually dead right now. And if they really are dead, how is it that they move around, speak, and perform other activities that are not the actions of dead people but of living ones? But if they are now alive, and if their whole body shares in life, how can they dare to claim that the flesh is not able to share in life, when they admit that they have life right now? This is as if someone were to pick up a sponge full of water, or a burning torch, and declare that the sponge could not possibly share in the water, or the torch in the fire. In exactly this way, these people contradict themselves when they claim to be alive and to carry life in their bodily members, but then later insist that these same members are not capable of receiving life. But if our present temporary life, which is so much inferior to eternal life, can still do enough to give life to our mortal members, why should not eternal life, being far more powerful, give life to the flesh, which has already experienced and been accustomed to sustaining life? For the fact that the flesh can truly share in life is shown by its being alive; it continues to live as long as God wills it to do so. It is also clear that God has the power to give life to it, since He grants life to us who exist. And therefore, since the Lord has the power to put life into what He has made, and since the flesh is capable of being made alive, what is left to prevent it from sharing in incorruption, which is a blessed and never-ending life given by God?

3. The flesh, therefore, is not destitute [of participation] in the constructive wisdom and power of God. But if the power of Him who is the bestower of life is made perfect in weakness — that is, in the flesh — let them inform us, when they maintain the incapacity of flesh to receive the life granted by God, whether they do say these things as being living men at present, and partakers of life, or acknowledge that, having no part in life whatever, they are at the present moment dead men. And if they really are dead men, how is it that they move about, and speak, and perform those other functions which are not the actions of the dead, but of the living? But if they are now alive, and if their whole body partakes of life, how can they venture the assertion that the flesh is not qualified to be a partaker of life, when they do confess that they have life at the present moment? It is just as if anybody were to take up a sponge full of water, or a torch on fire, and to declare that the sponge could not possibly partake of the water, or the torch of the fire. In this very manner do those men, by alleging that they are alive and bear life about in their members, contradict themselves afterwards, when they represent these members as not being capable of [receiving] life. But if the present temporal life, which is of such an inferior nature to eternal life, can nevertheless effect so much as to quicken our mortal members, why should not eternal life, being much more powerful than this, vivify the flesh, which has already held converse with, and been accustomed to sustain, life? For that the flesh can really partake of life, is shown from the fact of its being alive; for it lives on, as long as it is God's purpose that it should do so. It is manifest, too, that God has the power to confer life upon it, inasmuch as He grants life to us who are in existence. And, therefore, since the Lord has power to infuse life into what He has fashioned, and since the flesh is capable of being quickened, what remains to prevent its participating in incorruption, which is a blissful and never-ending life granted by God?

Those people who imagine there is another Father beyond the Creator, and who call him the good God, are deceiving themselves. They portray him as a weak, worthless, and negligent being—if not actually malicious and full of envy—since they claim that our bodies are not given life by him. When they say that things which everyone knows remain immortal, such as the spirit and the soul and similar things, are given life by the Father, but that another thing—namely the body—which is given life in exactly the same way (by God granting life to it), is abandoned and left lifeless, they must admit that this proves their Father is either weak and powerless, or else envious and malicious. Since the Creator does in fact give life to our mortal bodies even here and now, and promises them resurrection through the prophets, as I have shown, who is demonstrated to be more powerful, stronger, or truly good? Is it the Creator who gives life to the whole human being, or is it their so-called Father? He pretends to give life to things that are immortal by nature—things to which life is always present by their very nature—but he does not mercifully give life to those things that needed his help in order to live, instead carelessly leaving them to fall under the power of death. So which is it: does their Father not give life to them even though he has the power to do so, or does he lack the power? If he cannot do it, then on that assumption he is not a powerful being, nor is he more perfect than the Creator; for the Creator grants what he himself is unable to provide, as we must recognize. But if he does not grant this even though he has the power to do so, then he is proven to be not a good Father, but an envious and malicious one.

1. Those persons who feign the existence of another Father beyond the Creator, and who term him the good God, do deceive themselves; for they introduce him as a feeble, worthless, and negligent being, not to say malign and full of envy, inasmuch as they affirm that our bodies are not quickened by him. For when they say of things which it is manifest to all do remain immortal, such as the spirit and the soul, and such other things, that they are quickened by the Father, but that another thing [viz. the body] which is quickened in no different manner than by God granting [life] to it, is abandoned by life — [they must either confess] that this proves their Father to be weak and powerless, or else envious and malignant. For since the Creator does even here quicken our mortal bodies, and promises them resurrection by the prophets, as I have pointed out; who [in that case] is shown to be more powerful, stronger, or truly good? Whether is it the Creator who vivifies the whole man, or is it their Father, falsely so called? He feigns to be the quickener of those things which are immortal by nature, to which things life is always present by their very nature; but he does not benevolently quicken those things which required his assistance, that they might live, but leaves them carelessly to fall under the power of death. Whether is it the case, then, that their Father does not bestow life upon them when he has the power of so doing, or is it that he does not possess the power? If, on the one hand, it is because he cannot, he is, upon that supposition, not a powerful being, nor is he more perfect than the Creator; for the Creator grants, as we must perceive, what He is unable to afford. But if, on the other hand, [it be that he does not grant this] when he has the power of so doing, then he is proved to be not a good, but an envious and malignant Father.

If they claim there is some reason why their Father does not give life to bodies, then that reason must necessarily be greater than the Father himself, since it prevents him from exercising his goodness. His goodness will then be shown to be weak because of whatever reason they put forward. Now everyone can see that bodies are capable of receiving life. For they live to whatever extent God wills them to live; and since this is so, the heretics cannot claim that these bodies are completely incapable of receiving life. Therefore, if bodies that are capable of sharing in life are not brought to life because of some necessity or other cause, their Father will be a slave to that necessity and that cause, and not a free being who has control over his own will.

2. If, again, they refer to any cause on account of which their Father does not impart life to bodies, then that cause must necessarily appear superior to the Father, since it restrains Him from the exercise of His benevolence; and His benevolence will thus be proved weak, on account of that cause which they bring forward. Now every one must perceive that bodies are capable of receiving life. For they live to the extent that God pleases that they should live; and that being so, the [ heretics] cannot maintain that [these bodies] are utterly incapable of receiving life. If, therefore, on account of necessity and any other cause, those [bodies] which are capable of participating in life are not vivified, their Father shall be the slave of necessity and that cause, and not therefore a free agent, having His will under His own control.

In order to learn that bodies continued to exist for extended periods, as long as it pleased God for them to flourish, these heretics should read the Scriptures. They will find that our ancestors lived beyond seven hundred, eight hundred, and nine hundred years of age, and that their bodies kept up with the extended length of their days and participated in life for as long as God wanted them to live. But why should I mention only these people? Enoch, when he pleased God, was translated in the same body in which he pleased Him, thus pointing forward to the translation of the righteous. Elijah too was caught up while still in the substance of his natural form, thereby showing prophetically the assumption of those who are spiritual, and that nothing prevented their body from being translated and caught up. For by means of the very same hands through which they were formed in the beginning, they received this translation and assumption. For in Adam the hands of God had become accustomed to set in order, to rule, and to sustain His own workmanship, and to bring it and place it wherever they pleased. Where, then, was the first man placed? In paradise certainly, as the Scripture declares: "And God planted a garden eastward in Eden, and there He placed the man whom He had formed" (Genesis 2:8). And then afterward when man proved disobedient, he was cast out from there into this world. Therefore the elders who were disciples of the apostles tell us that those who were translated were transferred to that place (for paradise has been prepared for righteous men, those who have the Spirit; in which place also Paul the apostle, when he was caught up, heard words which are unspeakable as regards us in our present condition [2 Corinthians 12:4]), and that there they who have been translated will remain until the consummation of all things, as a prelude to immortality.

1. [In order to learn] that bodies did continue in existence for a lengthened period, as long as it was God's good pleasure that they should flourish, let [these heretics] read the Scriptures, and they will find that our predecessors advanced beyond seven hundred, eight hundred, and nine hundred years of age; and that their bodies kept pace with the protracted length of their days, and participated in life as long as God willed that they should live. But why do I refer to these men? For Enoch, when he pleased God, was translated in the same body in which he did please Him, thus pointing out by anticipation the translation of the just. Elijah, too, was caught up [when he was yet] in the substance of the [natural] form; thus exhibiting in prophecy the assumption of those who are spiritual, and that nothing stood in the way of their body being translated and caught up. For by means of the very same hands through which they were moulded at the beginning, did they receive this translation and assumption. For in Adam the hands of God had become accustomed to set in order, to rule, and to sustain His own workmanship, and to bring it and place it where they pleased. Where, then, was the first man placed? In paradise certainly, as the Scripture declares And God planted a garden [ paradisum] eastward in Eden, and there He placed the man whom He had formed. Genesis 2:8 And then afterwards when [man] proved disobedient, he was cast out thence into this world. Wherefore also the elders who were disciples of the apostles tell us that those who were translated were transferred to that place (for paradise has been prepared for righteous men, such as have the Spirit; in which place also Paul the apostle, when he was caught up, heard words which are unspeakable as regards us in our present condition 2 Corinthians 12:4), and that there shall they who have been translated remain until the consummation [of all things], as a prelude to immortality.

If someone thinks it impossible that people could live for such a long time, and believes that Elias was not taken up in the flesh but that his flesh was consumed in the fiery chariot, let him consider that Jonah, when he had been thrown into the deep and swallowed down into the whale's belly, was by God's command thrown out again safe upon the land. And then again, when Ananias, Azarias, and Misaël were cast into the furnace of fire heated seven times hotter, they suffered no harm at all, nor was even the smell of fire detected on them. Therefore, since God's hand was present with them, accomplishing marvelous things in their case—things impossible for human nature to accomplish—what wonder is it if God also performed something wonderful in the case of those who were translated, working in obedience to the will of God the Father? Now this is the Son of God, as Scripture represents King Nebuchadnezzar as having said, Did we not cast three men bound into the furnace? And look, I see four walking in the midst of the fire, and the fourth is like the Son of God. Therefore, neither the nature of any created thing nor the weakness of the flesh can prevail against God's will. For God is not subject to created things, but created things to God; and all things yield obedience to His will. This is why the Lord also declares, The things which are impossible with men are possible with God. Therefore, just as it might seem to people today, who are ignorant of God's plan, to be incredible and impossible that any person could live for such a number of years, yet those who came before us did live to such an age, and those who were translated do live as a pledge of the future length of days; and just as it might also appear impossible that people could emerge unhurt from the whale's belly and from the fiery furnace, yet they nevertheless did so, led forth as it were by God's hand for the purpose of declaring His power: so also now, although some, not knowing God's power and promise, may oppose their own salvation, thinking it impossible for God, who raises up the dead, to have power to grant them eternal duration, yet the unbelief of such people shall not render God's faithfulness without effect.

2. If, however, any one imagine it impossible that men should survive for such a length of time, and that Elias was not caught up in the flesh, but that his flesh was consumed in the fiery chariot, let him consider that Jonah, when he had been cast into the deep, and swallowed down into the whale's belly, was by the command of God again thrown out safe upon the land. Jonah 2:11 And then, again, when Ananias, Azarias, and Misaël were cast into the furnace of fire sevenfold heated, they sustained no harm whatever, neither was the smell of fire perceived upon them. As, therefore, the hand of God was present with them, working out marvellous things in their case — [things] impossible [to be accomplished] by man's nature — what wonder was it, if also in the case of those who were translated it performed something wonderful, working in obedience to the will of God, even the Father? Now this is the Son of God, as the Scripture represents Nebuchadnezzar the king as having said, Did not we cast three men bound into the furnace? And, lo, I do see four walking in the midst of the fire, and the fourth is like the Son of God. Daniel 3:19-25 Neither the nature of any created thing, therefore, nor the weakness of the flesh, can prevail against the will of God. For God is not subject to created things, but created things to God; and all things yield obedience to His will. Wherefore also the Lord declares, The things which are impossible with men, are possible with God. Luke 18:27 As, therefore, it might seem to the men of the present day, who are ignorant of God's appointment, to be a thing incredible and impossible that any man could live for such a number of years, yet those who were before us did live [to such an age], and those who were translated do live as an earnest of the future length of days; and [as it might also appear impossible] that from the whale's belly and from the fiery furnace men issued forth unhurt, yet they nevertheless did so, led forth as it were by the hand of God, for the purpose of declaring His power: so also now, although some, not knowing the power and promise of God, may oppose their own salvation, deeming it impossible for God, who raises up the dead; to have power to confer upon them eternal duration, yet the scepticism of men of this stamp shall not render the faithfulness of God of none effect.

Now God will be glorified in His handiwork, fitting it to be conformable to and modeled after His own Son. For by the hands of the Father, that is, by the Son and the Holy Spirit, man—not merely a part of man—was made in the likeness of God. Now the soul and the spirit are certainly a part of man, but certainly not the man himself. The perfect man consists in the commingling and union of the soul receiving the Spirit of the Father, and the admixture of that fleshly nature which was molded after the image of God. For this reason the apostle declares, "We speak wisdom among them that are perfect," calling those persons perfect who have received the Spirit of God and who through the Spirit of God speak in all languages, as he himself also used to speak. In like manner we also hear many brothers in the Church who possess prophetic gifts and who through the Spirit speak all kinds of languages and bring to light for the general benefit the hidden things of men and declare the mysteries of God. The apostle also calls these spiritual, they being spiritual because they partake of the Spirit, not because their flesh has been stripped off and taken away and they have become purely spiritual. For if anyone takes away the substance of flesh—that is, of the handiwork of God—and understands that which is purely spiritual, such a person would not be a spiritual man but would be the spirit of a man or the Spirit of God. But when the spirit here blended with the soul is united to God's handiwork, the man is rendered spiritual and perfect because of the outpouring of the Spirit, and this is he who was made in the image and likeness of God. But if the Spirit is wanting to the soul, he who is such is indeed of an animal nature, and being left carnal, shall be an imperfect being, possessing indeed the image of God in his formation, but not receiving the similitude through the Spirit. And thus this being is imperfect. Likewise, if anyone takes away the image and sets aside the handiwork, he cannot then understand this as being a man, but as either some part of a man, as I have already said, or as something else than a man. For that flesh which has been molded is not a perfect man in itself, but the body of a man and part of a man. Neither is the soul itself, considered apart by itself, the man, but it is the soul of a man and part of a man. Neither is the spirit a man, for it is called the spirit and not a man. But the commingling and union of all these constitutes the perfect man. And for this cause the apostle, explaining himself, makes it clear that the saved man is a complete man as well as a spiritual man, saying thus in the first Epistle to the Thessalonians, "Now the God of peace sanctify you perfect, and may your spirit and soul and body be preserved whole without complaint to the coming of the Lord Jesus Christ." Now what was his object in praying that these three—that is, soul, body, and spirit—might be preserved to the coming of the Lord, unless he was aware of the future reintegration and union of the three and that they should be heirs of one and the same salvation? For this cause also he declares that those are the perfect who present to the Lord the three component parts without offense. Those, then, are the perfect who have had the Spirit of God remaining in them and have preserved their souls and bodies blameless, holding fast the faith of God—that is, that faith which is directed towards God—and maintaining righteous dealings with respect to their neighbors.

1. Now God shall be glorified in His handiwork, fitting it so as to be conformable to, and modelled after, His own Son. For by the hands of the Father, that is, by the Son and the Holy Spirit, man, and not [merely] a part of man, was made in the likeness of God. Now the soul and the spirit are certainly a part of the man, but certainly not the man; for the perfect man consists in the commingling and the union of the soul receiving the spirit of the Father, and the admixture of that fleshly nature which was moulded after the image of God. For this reason does the apostle declare, We speak wisdom among them that are perfect, 1 Corinthians 2:6 terming those persons perfect who have received the Spirit of God, and who through the Spirit of God do speak in all languages, as he used Himself also to speak. In like manner we do also hear many brethren in the Church, who possess prophetic gifts, and who through the Spirit speak all kinds of languages, and bring to light for the general benefit the hidden things of men, and declare the mysteries of God, whom also the apostle terms spiritual, they being spiritual because they partake of the Spirit, and not because their flesh has been stripped off and taken away, and because they have become purely spiritual. For if any one take away the substance of flesh, that is, of the handiwork [of God], and understand that which is purely spiritual, such then would not be a spiritual man but would be the spirit of a man, or the Spirit of God. But when the spirit here blended with the soul is united to [God's] handiwork, the man is rendered spiritual and perfect because of the outpouring of the Spirit, and this is he who was made in the image and likeness of God. But if the Spirit be wanting to the soul, he who is such is indeed of an animal nature, and being left carnal, shall be an imperfect being, possessing indeed the image [of God] in his formation ( in plasmate), but not receiving the similitude through the Spirit; and thus is this being imperfect. Thus also, if any one take away the image and set aside the handiwork, he cannot then understand this as being a man, but as either some part of a man, as I have already said, or as something else than a man. For that flesh which has been moulded is not a perfect man in itself, but the body of a man, and part of a man. Neither is the soul itself, considered apart by itself, the man; but it is the soul of a man, and part of a man. Neither is the spirit a man, for it is called the spirit, and not a man; but the commingling and union of all these constitutes the perfect man. And for this cause does the apostle, explaining himself, make it clear that the saved man is a complete man as well as a spiritual man; saying thus in the first Epistle to the Thessalonians, Now the God of peace sanctify you perfect ( perfectos); and may your spirit, and soul, and body be preserved whole without complaint to the coming of the Lord Jesus Christ. Now what was his object in praying that these three — that is, soul, body, and spirit — might be preserved to the coming of the Lord, unless he was aware of the [future] reintegration and union of the three, and [that they should be heirs of] one and the same salvation? For this cause also he declares that those are the perfect who present unto the Lord the three [component parts] without offense. Those, then, are the perfect who have had the Spirit of God remaining in them, and have preserved their souls and bodies blameless, holding fast the faith of God, that is, that faith which is [directed] towards God, and maintaining righteous dealings with respect to their neighbours.

This is why Paul says that this handiwork is the temple of God, declaring: "Do you not know that you are the temple of God, and that the Spirit of God dwells in you? If any man defiles the temple of God, him will God destroy: for the temple of God is holy, which temple you are." Here he clearly declares the body to be the temple in which the Spirit dwells. The Lord also speaks this way about Himself: "Destroy this temple, and in three days I will raise it up." However, Scripture says He spoke this about the temple of His body. And Paul not only acknowledges that our bodies are a temple, but even the temple of Christ, saying to the Corinthians: "Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and make them the members of a prostitute?" He says these things not about some other spiritual man, for such a being could have nothing to do with a prostitute. Rather, he declares that our body—that is, the flesh which continues in holiness and purity—is the members of Christ. But when it becomes one with a prostitute, it becomes the members of a prostitute. For this reason he said, "If any man defiles the temple of God, him will God destroy." How then is it not the greatest blasphemy to claim that the temple of God, in which the Spirit of the Father dwells, and the members of Christ, do not share in salvation but are reduced to destruction? Also, Paul says to the Corinthians that our bodies are raised not from their own substance but by the power of God: "Now the body is not for fornication, but for the Lord, and the Lord for the body. But God has both raised up the Lord, and shall raise us up by His own power."

2. Whence also he says, that this handiwork is the temple of God, thus declaring: Do you not know that you are the temple of God, and that the Spirit of God dwells in you? If any man, therefore, will defile the temple of God, him will God destroy: for the temple of God is holy, which [temple] you are. 1 Corinthians 3:16 Here he manifestly declares the body to be the temple in which the Spirit dwells. As also the Lord speaks in reference to Himself, Destroy this temple, and in three days I will raise it up. He spoke this, however, it is said, of the temple of His body. John 2:19-21 And not only does he (the apostle) acknowledge our bodies to be a temple, but even the temple of Christ, saying thus to the Corinthians, Do you not know that your bodies are members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? 1 Corinthians 3:17 He speaks these things, not in reference to some other spiritual man; for a being of such a nature could have nothing to do with an harlot: but he declares our body, that is, the flesh which continues in sanctity and purity, to be the members of Christ; but that when it becomes one with an harlot, it becomes the members of an harlot. And for this reason he said, If any man defile the temple of God, him will God destroy. How then is it not the utmost blasphemy to allege, that the temple of God, in which the Spirit of the Father dwells, and the members of Christ, do not partake of salvation, but are reduced to perdition? Also, that our bodies are raised not from their own substance, but by the power of God, he says to the Corinthians, Now the body is not for fornication, but for the Lord, and the Lord for the body. But God has both raised up the Lord, and shall raise us up by His own power. 1 Corinthians 6:13-14

Just as Christ rose in the substance of flesh and showed his disciples the marks of the nails and the opening in his side (these are the signs of that flesh which rose from the dead), so he will also raise us up by his own power, as it says in 1 Corinthians 6:14. And again, to the Romans he says, "But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ from the dead will also give life to your mortal bodies" (Romans 8:11). What, then, are mortal bodies? Can they be souls? No, because souls are incorporeal when compared with mortal bodies. For God breathed into man's face the breath of life, and man became a living soul. Now the breath of life is an incorporeal thing. And certainly they cannot claim that the very breath of life is mortal. Therefore David says, "My soul also shall live to him," as if its substance were immortal. On the other hand, they also cannot say that the spirit is the mortal body. What, then, is left to which we can apply the term "mortal body," except the thing that was formed—that is, the flesh—of which it is also said that God will give it life? For this is what dies and decomposes, but not the soul or the spirit. To die means to lose vital power and to become breathless, lifeless, and motionless, and to dissolve into those component parts from which it first received the beginning of its substance. But this does not happen to the soul, for it is the breath of life, nor to the spirit, for the spirit is simple and not composite, so it cannot be decomposed, and is itself the life of those who receive it. We must therefore conclude that it is the flesh to which death refers. This flesh, after the soul's departure, becomes breathless and lifeless and gradually decomposes into the earth from which it was taken. This, then, is what is mortal. And it is this of which he also says, "He will also give life to your mortal bodies." And therefore, referring to it, he says in the first letter to the Corinthians, "So also is the resurrection of the dead: it is sown in corruption, it rises in incorruption" (1 Corinthians 15:42). For he declares, "That which you sow cannot be given life unless it first dies" (1 Corinthians 15:36).

1. In the same manner, therefore, as Christ did rise in the substance of flesh, and pointed out to His disciples the mark of the nails and the opening in His side (now these are the tokens of that flesh which rose from the dead), so shall He also, it is said, raise us up by His own power. 1 Corinthians 6:14 And again to the Romans he says, But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies. Romans 8:11 What, then, are mortal bodies? Can they be souls? Nay, for souls are incorporeal when put in comparison with mortal bodies; for God breathed into the face of man the breath of life, and man became a living soul. Now the breath of life is an incorporeal thing. And certainly they cannot maintain that the very breath of life is mortal. Therefore David says, My soul also shall live to Him, just as if its substance were immortal. Neither, on the other hand, can they say that the spirit is the mortal body. What therefore is there left to which we may apply the term mortal body, unless it be the thing that was moulded, that is, the flesh, of which it is also said that God will vivify it? For this it is which dies and is decomposed, but not the soul or the spirit. For to die is to lose vital power, and to become henceforth breathless, inanimate, and devoid of motion, and to melt away into those [component parts] from which also it derived the commencement of [its] substance. But this event happens neither to the soul, for it is the breath of life; nor to the spirit, for the spirit is simple and not composite, so that it cannot be decomposed, and is itself the life of those who receive it. We must therefore conclude that it is in reference to the flesh that death is mentioned; which [flesh], after the soul's departure, becomes breathless and inanimate, and is decomposed gradually into the earth from which it was taken. This, then, is what is mortal. And it is this of which he also says, He shall also quicken your mortal bodies. And therefore in reference to it he says, in the first [Epistle] to the Corinthians: So also is the resurrection of the dead: it is sown in corruption, it rises in incorruption. 1 Corinthians 15:42 For he declares, That which you sow cannot be quickened, unless first it die. 1 Corinthians 15:36

What is it, then, that is sown in the earth like a grain of wheat and decays, if not the bodies that are laid in the ground, into which seeds are also placed? This is why Paul said, "It is sown in dishonor, it rises in glory." For what is more dishonorable than dead flesh? Or on the other hand, what is more glorious than that same flesh when it rises and shares in incorruption? "It is sown in weakness, it is raised in power"—in its own weakness, certainly, because being earth it returns to earth; but it is made alive by the power of God, who raises it from the dead. "It is sown an animal body, it rises a spiritual body." Paul has taught, beyond all doubt, that he was not using this language to refer to the soul or to the spirit, but to bodies that have become corpses. For these are animal bodies—that is, bodies that have life—which, when they lose that life, die; then, rising through the Spirit's work, they become spiritual bodies, so that through the Spirit they possess eternal life. For now, he says, "we know in part, and we prophesy in part, but then face to face." And this is what Peter also said: "Whom having not seen, you love; in whom now also, not seeing, you believe; and believing, you shall rejoice with joy unspeakable." For our face shall see the face of the Lord and shall rejoice with joy unspeakable—that is, when it beholds its own Delight.

2. But what is that which, like a grain of wheat, is sown in the earth and decays, unless it be the bodies which are laid in the earth, into which seeds are also cast? And for this reason he said, It is sown in dishonour, it rises in glory. 1 Corinthians 15:43 For what is more ignoble than dead flesh? Or, on the other hand, what is more glorious than the same when it arises and partakes of incorruption? It is sown in weakness, it is raised in power: 1 Corinthians 15:43 in its own weakness certainly, because since it is earth it goes to earth; but [it is quickened] by the power of God, who raises it from the dead. It is sown an animal body, it rises a spiritual body. 1 Corinthians 15:44 He has taught, beyond all doubt, that such language was not used by him, either with reference to the soul or to the spirit, but to bodies that have become corpses. For these are animal bodies, that is, [bodies] which partake of life, which when they have lost, they succumb to death; then, rising through the Spirit's instrumentality, they become spiritual bodies, so that by the Spirit they possess a perpetual life. For now, he says, we know in part, and we prophesy in part, but then face to face. 1 Corinthians 13:9, 12 And this it is which has been said also by Peter: Whom having not seen, you love; in whom now also, not seeing, you believe; and believing, you shall rejoice with joy unspeakable. 1 Peter 1:8 For our face shall see the face of the Lord and shall rejoice with joy unspeakable — that is to say, when it shall behold its own Delight.

But we do now receive a certain portion of his Spirit, leading us toward perfection and preparing us for incorruption, as we gradually become accustomed to receive and bear God. The apostle calls this an "earnest"—that is, a part of the honor that God has promised us—where he says in the letter to the Ephesians: "In him you also, having heard the word of truth, the Gospel of your salvation, and having believed in it, were sealed with the Holy Spirit of promise, which is the earnest of our inheritance." This earnest, then, by dwelling in us, makes us spiritual even now, and the mortal is swallowed up by immortality. For he says, "You are not in the flesh, but in the Spirit, if indeed the Spirit of God dwells in you." This does not happen by throwing away the flesh, but by the giving of the Spirit. Those to whom he was writing were not without flesh, but they were people who had received the Spirit of God, by which we cry, "Abba, Father." So if right now, having the earnest, we do cry "Abba, Father," what will it be like when, upon rising again, we see him face to face, when all our members will burst out into a continuous hymn of triumph, glorifying him who raised them from the dead and gave the gift of eternal life? For if the earnest, gathering man into itself, even now causes him to cry "Abba, Father," what will the complete grace of the Spirit do, which will be given to human beings by God? It will make us like him and accomplish the will of the Father, for it will make man according to the image and likeness of God.

1. But we do now receive a certain portion of His Spirit, tending towards perfection, and preparing us for incorruption, being little by little accustomed to receive and bear God; which also the apostle terms an earnest, that is, a part of the honour which has been promised us by God, where he says in the Epistle to the Ephesians, In which you also, having heard the word of truth, the Gospel of your salvation, believing in which we have been sealed with the Holy Spirit of promise, which is the earnest of our inheritance. Ephesians 1:13, etc. This earnest, therefore, thus dwelling in us, renders us spiritual even now, and the mortal is swallowed up by immortality. 2 Corinthians 5:4 For you, he declares, are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Romans 8:9 This, however does not take place by a casting away of the flesh, but by the impartation of the Spirit. For those to whom he was writing were not without flesh, but they were those who had received the Spirit of God, by which we cry, Abba, Father. Romans 8:15 If therefore, at the present time, having the earnest, we do cry, Abba, Father, what shall it be when, on rising again, we behold Him face to face; when all the members shall burst out into a continuous hymn of triumph, glorifying Him who raised them from the dead, and gave the gift of eternal life? For if the earnest, gathering man into itself, does even now cause him to cry, Abba, Father, what shall the complete grace of the Spirit effect, which shall be given to men by God? It will render us like Him, and accomplish the will of the Father; for it shall make man after the image and likeness of God.

Those people, then, who possess the earnest of the Spirit, and who are not enslaved by the lusts of the flesh, but are subject to the Spirit, and who in all things walk according to the light of reason, the apostle properly calls spiritual, because the Spirit of God dwells in them. Now, spiritual people will not be incorporeal spirits; rather, our substance, that is, the union of flesh and spirit, receiving the Spirit of God, makes up the spiritual person. But those who do indeed reject the Spirit's counsel, and are the slaves of fleshly lusts, and lead lives contrary to reason, and who, without restraint, plunge headlong into their own desires, having no longing after the Divine Spirit, live after the manner of swine and of dogs; these people, I say, the apostle very properly calls carnal, because they have no thought of anything else except carnal things.

2. Those persons, then, who possess the earnest of the Spirit, and who are not enslaved by the lusts of the flesh, but are subject to the Spirit, and who in all things walk according to the light of reason, does the apostle properly term spiritual, because the Spirit of God dwells in them. Now, spiritual men shall not be incorporeal spirits; but our substance, that is, the union of flesh and spirit, receiving the Spirit of God, makes up the spiritual man. But those who do indeed reject the Spirit's counsel, and are the slaves of fleshly lusts, and lead lives contrary to reason, and who, without restraint, plunge headlong into their own desires, having no longing after the Divine Spirit, do live after the manner of swine and of dogs; these men, [I say], does the apostle very properly term carnal, because they have no thought of anything else except carnal things.

For the same reason, the prophets compare them to irrational animals because of the irrationality of their conduct, saying, "They have become as horses raging for the females; each one of them neighing after his neighbour's wife" (Jeremiah 5:3). And again, "Man, when he was in honour, was made like cattle." This means that through his own fault, he is likened to cattle by imitating their irrational life. And we also, as is customary, call people of this kind cattle and irrational beasts.

3. For the same reason, too, do the prophets compare them to irrational animals, on account of the irrationality of their conduct, saying, They have become as horses raging for the females; each one of them neighing after his neighbour's wife. Jeremiah 5:3 And again, Man, when he was in honour, was made like cattle. This denotes that, for his own fault, he is likened to cattle, by rivalling their irrational life. And we also, as the custom is, do designate men of this stamp as cattle and irrational beasts.

The law has symbolically predicted all these things, depicting humanity through various animals. Whatever animals have a divided hoof and chew the cud, Scripture declares clean; but whatever lack one or both of these characteristics, it sets aside as unclean. Who then are the clean? Those who walk by faith steadily toward the Father and the Son—for this is indicated by the firm footing of animals with divided hooves—and who meditate day and night on the words of God so they may be adorned with good works, for this is the meaning of ruminating. The unclean, however, are those who neither divide the hoof nor ruminate—that is, people who have neither faith in God nor meditate on his words. This describes the abomination of the Gentiles. As for those animals that do chew the cud but do not have the divided hoof and are themselves unclean, these figuratively describe the Jews, who certainly have the words of God in their mouth but do not establish their rooted steadfastness in the Father and in the Son. Therefore they are an unstable generation. Animals with a single-piece hoof slip easily, but those with divided hooves are more sure-footed, their cleft hooves supporting each other as they advance, one hoof supporting the other. Likewise, those animals that have the divided hoof but do not ruminate are unclean. This plainly indicates all heretics and those who do not meditate on the words of God and are not adorned with works of righteousness. To them the Lord also says, Why do you call me Lord, Lord, and do not do the things I say to you? People of this kind do indeed say they believe in the Father and the Son, but they never meditate as they should on the things of God, nor are they adorned with works of righteousness. Rather, as I have already observed, they have adopted the lives of swine and dogs, giving themselves over to filthiness, gluttony, and recklessness of all kinds. The apostle justly called all such people carnal and animal—namely, all those who through their own unbelief and self-indulgence do not receive the Divine Spirit, and in their various conditions cast out from themselves the life-giving Word and walk stupidly after their own lusts. The prophets also spoke of them as beasts of burden and wild beasts, custom has likewise viewed them as cattle and irrational creatures, and the law has pronounced them unclean.

4. Now the law has figuratively predicted all these, delineating man by the [various] animals: Leviticus 11:2; Deuteronomy 14:3, etc. whatsoever of these, says [the Scripture], have a double hoof and ruminate, it proclaims as clean; but whatsoever of them do not possess one or other of these [properties], it sets aside by themselves as unclean. Who then are the clean? Those who make their way by faith steadily towards the Father and the Son; for this is denoted by the steadiness of those which divide the hoof; and they meditate day and night upon the words of God, that they may be adorned with good works: for this is the meaning of the ruminants. The unclean, however, are those which do neither divide the hoof nor ruminate; that is, those persons who have neither faith in God, nor do meditate on His words: and such is the abomination of the Gentiles. But as to those animals which do indeed chew the cud, but have not the double hoof, and are themselves unclean, we have in them a figurative description of the Jews, who certainly have the words of God in their mouth, but who do not fix their rooted steadfastness in the Father and in the Son; wherefore they are an unstable generation. For those animals which have the hoof all in one piece easily slip; but those which have it divided are more sure-footed, their cleft hoofs succeeding each other as they advance, and the one hoof supporting the other. In like manner, too, those are unclean which have the double hoof but do not ruminate: this is plainly an indication of all heretics, and of those who do not meditate on the words of God, neither are adorned with works of righteousness; to whom also the Lord says, Why do you call Me Lord, Lord, and do not the things which I say to you? Luke 6:46 For men of this stamp do indeed say that they believe in the Father and the Son, but they never meditate as they should upon the things of God, neither are they adorned with works of righteousness; but, as I have already observed, they have adopted the lives of swine and of dogs, giving themselves over to filthiness, to gluttony, and recklessness of all sorts. Justly, therefore, did the apostle call all such carnal and animal, — [all those, namely], who through their own unbelief and luxury do not receive the Divine Spirit, and in their various phases cast out from themselves the life-giving Word, and walk stupidly after their own lusts: the prophets, too, spoke of them as beasts of burden and wild beasts; custom likewise has viewed them in the light of cattle and irrational creatures; and the law has pronounced them unclean.

Among the other truths proclaimed by the apostle, there is also this one: "Flesh and blood cannot inherit the kingdom of God" (1 Corinthians 15:50). This is the passage that all the heretics use to support their foolishness, trying to trouble us and to argue that the handiwork of God is not saved. They do not consider this fact: that there are three things out of which, as I have shown, the complete human being is composed—flesh, soul, and spirit. One of these preserves and shapes the person—this is the spirit. Another is united and formed—that is the flesh. Then there is what lies between these two—that is the soul, which sometimes follows the spirit and is raised up by it, but sometimes sympathizes with the flesh and falls into fleshly desires. Those people, however many they may be, who do not have that which saves and forms us into eternal life, will be and will be called mere flesh and blood, for these are they who do not have the Spirit of God in themselves. This is why people of this kind are spoken of by the Lord as dead, for He says, "Let the dead bury their dead" (Luke 10:60), because they do not have the Spirit which gives life to humanity.

1. Among the other [truths] proclaimed by the apostle, there is also this one, That flesh and blood cannot inherit the kingdom of God. 1 Corinthians 15:50 This is [the passage] which is adduced by all the heretics in support of their folly, with an attempt to annoy us, and to point out that the handiwork of God is not saved. They do not take this fact into consideration, that there are three things out of which, as I have shown, the complete man is composed — flesh, soul, and spirit. One of these does indeed preserve and fashion [the man]– this is the spirit; while as to another it is united and formed — that is the flesh; then [comes] that which is between these two — that is the soul, which sometimes indeed, when it follows the spirit, is raised up by it, but sometimes it sympathizes with the flesh, and falls into carnal lusts. Those then, as many as they be, who have not that which saves and forms [us] into life [ eternal], shall be, and shall be called, [mere] flesh and blood; for these are they who have not the Spirit of God in themselves. Wherefore men of this stamp are spoken of by the Lord as dead; for, says He, Let the dead bury their dead, Luke 10:60 because they have not the Spirit which quickens man.

On the other hand, those who fear God and trust in the coming of His Son, and who through faith establish the Spirit of God in their hearts—people like this should rightly be called both pure and spiritual, and those who live for God, because they possess the Spirit of the Father, who purifies a person and raises him up to the life of God. For just as the Lord testified that the flesh is weak, so He also says that the spirit is willing. For the spirit is capable of carrying out its own intentions. If, therefore, someone adds the ready willingness of the Spirit as a kind of stimulus to the weakness of the flesh, it inevitably follows that what is strong will overcome what is weak, so that the weakness of the flesh will be absorbed by the strength of the Spirit. And the person in whom this happens cannot in that case be carnal, but spiritual, because of the fellowship of the Spirit. This is why the martyrs bear their witness and despise death, not according to the weakness of the flesh, but because of the readiness of the Spirit. For when the weakness of the flesh is absorbed, it shows the Spirit as powerful; and again, when the Spirit absorbs the weakness of the flesh, it possesses the flesh as an inheritance in itself, and from both of these a living person is formed—living, indeed, because he partakes of the Spirit, but human, because of the substance of flesh.

2. On the other hand, as many as fear God and trust in His Son's advent, and who through faith do establish the Spirit of God in their hearts — such men as these shall be properly called both pure, and spiritual, and those living to God, because they possess the Spirit of the Father, who purifies man, and raises him up to the life of God. For as the Lord has testified that the flesh is weak, so [does He also say] that the spirit is willing. Matthew 26:41 For this latter is capable of working out its own suggestions. If, therefore, any one admix the ready inclination of the Spirit to be, as it were, a stimulus to the infirmity of the flesh, it inevitably follows that what is strong will prevail over the weak, so that the weakness of the flesh will be absorbed by the strength of the Spirit; and that the man in whom this takes place cannot in that case be carnal, but spiritual, because of the fellowship of the Spirit. Thus it is, therefore, that the martyrs bear their witness, and despise death, not after the infirmity of the flesh, but because of the readiness of the Spirit. For when the infirmity of the flesh is absorbed, it exhibits the Spirit as powerful; and again, when the Spirit absorbs the weakness [of the flesh], it possesses the flesh as an inheritance in itself, and from both of these is formed a living man — living, indeed, because he partakes of the Spirit, but man, because of the substance of flesh.

Therefore, when the flesh lacks the Spirit of God, it is dead, without life, and cannot possess the kingdom of God. It is like irrational blood, like water poured out on the ground. This is why he says, "As is the earthy, such are they that are earthy." But where the Spirit of the Father is, there is a living person. There is the rational blood preserved by God for avenging those who shed it. There is the flesh possessed by the Spirit, forgetting what belongs to itself and taking on the quality of the Spirit, being made conformable to the Word of God. And because of this, the apostle declares, "As we have borne the image of him who is of the earth, we shall also bear the image of Him who is from heaven." What, then, is the earthly? That which was fashioned. And what is the heavenly? The Spirit. Therefore, just as he says that when we were destitute of the celestial Spirit, we walked in former times in the oldness of the flesh, not obeying God, so now let us, receiving the Spirit, walk in newness of life, obeying God. Since, therefore, we cannot be saved without the Spirit of God, the apostle urges us through faith and chaste living to preserve the Spirit of God, so that we do not lose the kingdom of heaven by becoming non-participants of the Divine Spirit. And he proclaims that flesh in itself, and blood, cannot possess the kingdom of God.

3. The flesh, therefore, when destitute of the Spirit of God, is dead, not having life, and cannot possess the kingdom of God: [it is as] irrational blood, like water poured out upon the ground. And therefore he says, As is the earthy, such are they that are earthy. 1 Corinthians 15:48 But where the Spirit of the Father is, there is a living man; [there is] the rational blood preserved by God for the avenging [of those that shed it]; [there is] the flesh possessed by the Spirit, forgetful indeed of what belongs to it, and adopting the quality of the Spirit, being made conformable to the Word of God. And on this account he (the apostle) declares, As we have borne the image of him who is of the earth, we shall also bear the image of Him who is from heaven. 1 Corinthians 15:49 What, therefore, is the earthly? That which was fashioned. And what is the heavenly? The Spirit. As therefore he says, when we were destitute of the celestial Spirit, we walked in former times in the oldness of the flesh, not obeying God; so now let us, receiving the Spirit, walk in newness of life, obeying God. Inasmuch, therefore, as without the Spirit of God we cannot be saved, the apostle exhorts us through faith and chaste conversation to preserve the Spirit of God, lest, having become non-participators of the Divine Spirit, we lose the kingdom of heaven; and he exclaims, that flesh in itself, and blood, cannot possess the kingdom of God.

If we must speak precisely, the flesh does not inherit but is inherited, just as the Lord declares, "Blessed are the meek, for they shall possess the earth by inheritance," as if in the future kingdom, the earth from which the substance of our flesh comes is to be possessed by inheritance. This is why He wants the temple (that is, the flesh) to be clean, so that the Spirit of God may take delight in it, like a bridegroom with a bride. Therefore, just as the bride cannot be said to wed but to be wedded when the bridegroom comes and takes her, so also the flesh cannot by itself possess the kingdom of God by inheritance, but it can be taken as an inheritance into the kingdom of God. A living person inherits the goods of the deceased, and it is one thing to inherit and another to be inherited. The one who inherits rules, exercises power over, and orders the things inherited according to his will, but the things inherited are in a state of submission, are under order, and are ruled over by the one who has obtained the inheritance. What then is it that lives? The Spirit of God, without a doubt. What are the possessions of the deceased? The various parts of the human body, surely, which decay in the earth. But these are inherited by the Spirit when they are transferred into the kingdom of heaven. For this reason Christ also died, so that the Gospel covenant, being made known and revealed to the whole world, might first set free His slaves and then afterward, as I have already shown, might make them heirs of His property when the Spirit possesses them by inheritance. For the one who lives inherits, but the flesh is inherited. So that we may not lose life by losing the Spirit who possesses us, the apostle, urging us to communion with the Spirit, has rightly said in those words already quoted, "That flesh and blood cannot inherit the kingdom of God." It is as if he were saying: Do not be deceived; for unless the Word of God dwells with you and the Spirit of the Father is in you, and if you live frivolously and carelessly as if you were only this—mere flesh and blood—you cannot inherit the kingdom of God.

4. If, however, we must speak strictly, [we would say that] the flesh does not inherit, but is inherited; as also the Lord declares, Blessed are the meek, for they shall possess the earth by inheritance; Matthew 5:5 as if in the [future] kingdom, the earth, from whence exists the substance of our flesh, is to be possessed by inheritance. This is the reason for His wishing the temple (i.e., the flesh) to be clean, that the Spirit of God may take delight therein, as a bridegroom with a bride. As, therefore, the bride cannot [be said] to wed, but to be wedded, when the bridegroom comes and takes her, so also the flesh cannot by itself possess the kingdom of God by inheritance; but it can be taken for an inheritance into the kingdom of God. For a living person inherits the goods of the deceased; and it is one thing to inherit, another to be inherited. The former rules, and exercises power over, and orders the things inherited at his will; but the latter things are in a state of subjection, are under order, and are ruled over by him who has obtained the inheritance. What, therefore, is it that lives? The Spirit of God, doubtless. What, again, are the possessions of the deceased? The various parts of the man, surely, which rot in the earth. But these are inherited by the Spirit when they are translated into the kingdom of heaven. For this cause, too, did Christ die, that the Gospel covenant being manifested and known to the whole world, might in the first place set free His slaves; and then afterwards, as I have already shown, might constitute them heirs of His property, when the Spirit possesses them by inheritance. For he who lives inherits, but the flesh is inherited. In order that we may not lose life by losing that Spirit which possesses us, the apostle, exhorting us to the communion of the Spirit, has said, according to reason, in those words already quoted, That flesh and blood cannot inherit the kingdom of God. Just as if he were to say, Do not err; for unless the Word of God dwell with, and the Spirit of the Father be in you, and if you shall live frivolously and carelessly as if you were this only, viz., mere flesh and blood, you cannot inherit the kingdom of God.

This truth, therefore, he declares so that we may not reject the grafting of the Spirit while we indulge the flesh. But you, being a wild olive tree, he says, have been grafted into the good olive tree and have been made a partaker of the richness of the olive tree. Therefore, just as when the wild olive has been grafted in, if it remains in its former condition—namely, a wild olive—it is cut off and thrown into the fire, but if it accepts the graft and is changed into the good olive tree, it becomes a fruit-bearing olive, planted as it were in a king's garden (paradiso): so likewise human beings, if they truly progress by faith toward better things and receive the Spirit of God and produce its fruit, shall be spiritual, as being planted in the paradise of God. But if they cast out the Spirit and remain in their former condition, desiring to be of the flesh rather than of the Spirit, then it is very justly said concerning people of this sort, that flesh and blood shall not inherit the kingdom of God—just as if someone were to say that the wild olive is not received into the paradise of God. The apostle therefore admirably shows our nature and God's universal arrangement in his discussion about flesh and blood and the wild olive. For just as the good olive, if neglected for a time, if left to grow wild and run to wood, itself becomes a wild olive, or again, if the wild olive is carefully tended and grafted, it naturally returns to its former fruit-bearing condition: so human beings also, when they become careless and produce as fruit the lusts of the flesh like woody growth, are rendered unfruitful in righteousness by their own fault. For when people sleep, the enemy sows the seed of weeds, and for this reason the Lord commanded His disciples to stay alert. And again, those persons who are not producing the fruits of righteousness and are, as it were, covered over and lost among thorns, if they use diligence and receive the word of God as a graft, arrive at the original nature of humanity—that which was created after the image and likeness of God.

1. This truth, therefore, [he declares], in order that we may not reject the engrafting of the Spirit while pampering the flesh. But you, being a wild olive-tree, he says, have been grafted into the good olive-tree, and been made a partaker of the fatness of the olive-tree. Romans 11:17 As, therefore, when the wild olive has been engrafted, if it remain in its former condition, viz., a wild olive, it is cut off, and cast into the fire; Matthew 7:19 but if it takes kindly to the graft, and is changed into the good olive-tree, it becomes a fruit-bearing olive, planted, as it were, in a king's park ( paradiso): so likewise men, if they do truly progress by faith towards better things, and receive the Spirit of God, and bring forth the fruit thereof, shall be spiritual, as being planted in the paradise of God. But if they cast out the Spirit, and remain in their former condition, desirous of being of the flesh rather than of the Spirit, then it is very justly said with regard to men of this stamp, That flesh and blood shall not inherit the kingdom of God; 1 Corinthians 15:50 just as if any one were to say that the wild olive is not received into the paradise of God. Admirably therefore does the apostle exhibit our nature, and God's universal appointment, in his discourse about flesh and blood and the wild olive. For as the good olive, if neglected for a certain time, if left to grow wild and to run to wood, does itself become a wild olive; or again, if the wild olive be carefully tended and grafted, it naturally reverts to its former fruit-bearing condition: so men also, when they become careless, and bring forth for fruit the lusts of the flesh like woody produce, are rendered, by their own fault, unfruitful in righteousness. For when men sleep, the enemy sows the material of tares; Matthew 13:25 and for this cause did the Lord command His disciples to be on the watch. And again, those persons who are not bringing forth the fruits of righteousness, and are, as it were, covered over and lost among brambles, if they use diligence, and receive the word of God as a graft, James 1:21 arrive at the pristine nature of man — that which was created after the image and likeness of God.

Just as the engrafted wild olive certainly does not lose the substance of its wood, but changes the quality of its fruit and receives another name—being now not a wild olive but a fruit-bearing olive, and called so—in the same way, when a person is grafted in by faith and receives the Spirit of God, he certainly does not lose the substance of flesh, but changes the quality of the fruit brought forth (that is, of his works), and receives another name, showing that he has become changed for the better, being now not mere flesh and blood, but a spiritual man, and is called such. Then again, just as the wild olive, if it is not grafted in, remains useless to its master because of its woody quality, and is cut down as a tree bearing no fruit and thrown into the fire, so also a person, if he does not receive through faith the engrafting of the Spirit, remains in his old condition, and being mere flesh and blood, he cannot inherit the kingdom of God. The apostle therefore rightly declares, "Flesh and blood cannot inherit the kingdom of God," and "Those who are in the flesh cannot please God"—not rejecting by these words the substance of flesh, but showing that the Spirit must be infused into it. And for this reason, he says, "This mortal must put on immortality, and this corruptible must put on incorruption." And again he declares, "But you are not in the flesh, but in the Spirit, if indeed the Spirit of God dwells in you." He sets this forth even more plainly where he says, "The body indeed is dead, because of sin; but the Spirit is life, because of righteousness. But if the Spirit of Him who raised up Jesus from the dead dwells in you, He who raised up Christ from the dead will also give life to your mortal bodies, because of His Spirit dwelling in you." And again he says, in the Epistle to the Romans, "For if you live after the flesh, you shall die." By these words he does not prohibit them from living their lives in the flesh, for he himself was in the flesh when he wrote to them; but he cuts away the lusts of the flesh, those which bring death upon a person. And for this reason he continues, "But if you through the Spirit do mortify the works of the flesh, you shall live. For whosoever are led by the Spirit of God, these are the sons of God."

2. But as the engrafted wild olive does not certainly lose the substance of its wood, but changes the quality of its fruit, and receives another name, being now not a wild olive, but a fruit-bearing olive, and is called so; so also, when man is grafted in by faith and receives the Spirit of God, he certainly does not lose the substance of flesh, but changes the quality of the fruit [brought forth, i.e.,] of his works, and receives another name, Revelation 2:17 showing that he has become changed for the better, being now not [mere] flesh and blood, but a spiritual man, and is called such. Then, again, as the wild olive, if it be not grafted in, remains useless to its lord because of its woody quality, and is cut down as a tree bearing no fruit, and cast into the fire; so also man, if he does not receive through faith the engrafting of the Spirit, remains in his old condition, and being [mere] flesh and blood, he cannot inherit the kingdom of God. Rightly therefore does the apostle declare, Flesh and blood cannot inherit the kingdom of God; 1 Corinthians 15:50 and, Those who are in the flesh cannot please God: Romans 8:8 not repudiating [by these words] the substance of flesh, but showing that into it the Spirit must be infused. And for this reason, he says, This mortal must put on immortality, and this corruptible must put on incorruption. 1 Corinthians 15:53 And again he declares, But you are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Romans 8:9 He sets this forth still more plainly, where he says, The body indeed is dead, because of sin; but the Spirit is life, because of righteousness. But if the Spirit of Him who raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies, because of His Spirit dwelling in you. Romans 8:10, etc. And again he says, in the Epistle to the Romans, For if you live after the flesh, you shall die. Romans 8:13 [Now by these words] he does not prohibit them from living their lives in the flesh, for he was himself in the flesh when he wrote to them; but he cuts away the lusts of the flesh, those which bring death upon a man. And for this reason he says in continuation, But if you through the Spirit do mortify the works of the flesh, you shall live. For whosoever are led by the Spirit of God, these are the sons of God.

The apostle, anticipating the wicked arguments of unbelievers, has listed in detail the works he calls carnal. He explains himself clearly so that those who dishonestly twist his meaning have no room for doubt, saying in the Epistle to the Galatians: Now the works of the flesh are manifest, which are adulteries, fornications, uncleanness, luxuriousness, idolatries, witchcrafts, hatreds, contentions jealousies, wraths, emulations, animosities, irritable speeches, dissensions, heresies, envyings, drunkenness, carousings, and such like; of which I warn you, as also I have warned you, that they who do such things shall not inherit the kingdom of God. In this way he shows his hearers more explicitly what he means when he declares, Flesh and blood shall not inherit the kingdom of God. Those who do these things, since they walk according to the flesh, do not have the power to live for God. Then he goes on to tell us about the spiritual actions that give life to a person, that is, the grafting in of the Spirit, saying, But the fruit of the Spirit is love, joy, peace, long-suffering, goodness, benignity, faith, meekness, continence, chastity: against these there is no law. Therefore, just as the person who has advanced to better things and has produced the fruit of the Spirit is saved completely because of the communion of the Spirit, so also the person who has continued in the previously mentioned works of the flesh, being truly counted as carnal because he did not receive the Spirit of God, will not have power to inherit the kingdom of heaven. The same apostle confirms this again when he says to the Corinthians, Do you not know that the unrighteous shall not inherit the kingdom of God? Do not err, he says: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor revilers, nor rapacious persons, shall inherit the kingdom of God. And these you indeed have been; but you have been washed, but you have been sanctified, but you have been justified in the name of the Lord Jesus Christ, and in the Spirit of our God. He shows most clearly what things lead man to destruction if he continues to live according to the flesh, and on the other hand, what things save him. He says that the things which save are the name of our Lord Jesus Christ and the Spirit of our God.

1. [The apostle], foreseeing the wicked speeches of unbelievers, has particularized the works which he terms carnal; and he explains himself, lest any room for doubt be left to those who do dishonestly pervert his meaning, thus saying in the Epistle to the Galatians: Now the works of the flesh are manifest, which are adulteries, fornications, uncleanness, luxuriousness, idolatries, witchcrafts, hatreds, contentions jealousies, wraths, emulations, animosities, irritable speeches, dissensions, heresies, envyings, drunkenness, carousings, and such like; of which I warn you, as also I have warned you, that they who do such things shall not inherit the kingdom of God. Galatians 5:19, etc. Thus does he point out to his hearers in a more explicit manner what it is [he means when he declares], Flesh and blood shall not inherit the kingdom of God. For they who do these things, since they do indeed walk after the flesh, have not the power of living unto God. And then, again, he proceeds to tell us the spiritual actions which vivify a man, that is, the engrafting of the Spirit; thus saying, But the fruit of the Spirit is love, joy, peace, long-suffering, goodness, benignity, faith, meekness, continence, chastity: against these there is no law. Galatians 5:22 As, therefore, he who has gone forward to the better things, and has brought forth the fruit of the Spirit, is saved altogether because of the communion of the Spirit; so also he who has continued in the aforesaid works of the flesh, being truly reckoned as carnal, because he did not receive the Spirit of God, shall not have power to inherit the kingdom of heaven. As, again, the same apostle testifies, saying to the Corinthians, Do you not know that the unrighteous shall not inherit the kingdom of God? Do not err, he says: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor revilers, nor rapacious persons, shall inherit the kingdom of God. And these you indeed have been; but you have been washed, but you have been sanctified, but you have been justified in the name of the Lord Jesus Christ, and in the Spirit of our God. 1 Corinthians 6:9-11 He shows in the clearest manner through what things it is that man goes to destruction, if he has continued to live after the flesh; and then, on the other hand, [he points out] through what things he is saved. Now he says that the things which save are the name of our Lord Jesus Christ, and the Spirit of our God.

Since, therefore, in that passage he lists those works of the flesh which are without the Spirit and which bring death upon those who do them, he declared at the end of his Epistle, in keeping with what he had already said, "And as we have borne the image of him who is of the earth, we shall also bear the image of Him who is from heaven. For this I say, brethren, that flesh and blood cannot inherit the kingdom of God." Now what he says—"as we have borne the image of him who is of the earth"—corresponds to what has been stated: "And such indeed you were; but you have been washed, but you have been sanctified, but you have been justified in the name of our Lord Jesus Christ, and in the Spirit of our God." When, therefore, did we bear the image of him who is of the earth? Without doubt, it was when those actions called works of the flesh were being performed in us. And then, again, when do we bear the image of the heavenly? Without doubt, when he says, "You have been washed," believing in the name of the Lord and receiving His Spirit. Now we have washed away not the substance of our body, nor the image of our original formation, but the former empty way of life. In these members, therefore, in which we were heading to destruction by performing the works of corruption, in these very same members are we made alive by performing the works of the Spirit.

2. Since, therefore, in that passage he recounts those works of the flesh which are without the Spirit, which bring death [upon their doers], he exclaimed at the end of his Epistle, in accordance with what he had already declared, And as we have borne the image of him who is of the earth, we shall also bear the image of Him who is from heaven. For this I say, brethren, that flesh and blood cannot inherit the kingdom of God. 1 Corinthians 15:49, etc. Now this which he says, as we have borne the image of him who is of the earth, is analogous to what has been declared, And such indeed you were; but you have been washed, but you have been sanctified, but you have been justified in the name of our Lord Jesus Christ, and in the Spirit of our God. When, therefore, did we bear the image of him who is of the earth? Doubtless it was when those actions spoken of as works of the flesh used to be wrought in us. And then, again, when [do we bear] the image of the heavenly? Doubtless when he says, You have been washed, believing in the name of the Lord, and receiving His Spirit. Now we have washed away, not the substance of our body, nor the image of our [primary] formation, but the former vain conversation. In these members, therefore, in which we were going to destruction by working the works of corruption, in these very members are we made alive by working the works of the Spirit.

For just as the flesh is capable of corruption, so it is also capable of incorruption; and just as it is capable of death, so it is also capable of life. These two give way to each other, and both cannot remain in the same place. Instead, one is driven out by the other, and the presence of one destroys the other. If, then, when death takes possession of a person, it drives life away and proves that person to be dead, how much more does life, when it gains power over a person, drive out death and restore that person as living to God. For if death brings mortality, why should not life, when it comes, make a person alive? This is just as the prophet Isaiah says, "Death devoured when it had prevailed." And again, "God has wiped away every tear from every face." In this way that former life is expelled, because it was not given by the Spirit, but by the breath.

1. For as the flesh is capable of corruption, so is it also of incorruption; and as it is of death, so is it also of life. These two do mutually give way to each other; and both cannot remain in the same place, but one is driven out by the other, and the presence of the one destroys that of the other. If, then, when death takes possession of a man, it drives life away from him, and proves him to be dead, much more does life, when it has obtained power over the man, drive out death, and restore him as living unto God. For if death brings mortality, why should not life, when it comes, vivify man? Just as Esaias the prophet says, Death devoured when it had prevailed. And again, God has wiped away every tear from every face. Thus that former life is expelled, because it was not given by the Spirit, but by the breath.

The breath of life that made man a living being is one thing, while the life-giving Spirit that makes him spiritual is another. This is why Isaiah said, "Thus says the Lord, who made heaven and established it, who founded the earth and the things in it, and gave breath to the people upon it, and Spirit to those walking upon it." He is telling us that breath is given commonly to all people on earth, but the Spirit belongs only to those who overcome earthly desires. Therefore Isaiah, distinguishing these things already mentioned, declares again, "For the Spirit shall go forth from Me, and I have made every breath." In this way he shows that the Spirit is God's own possession, which in the last times He pours out on the human race through the adoption of sons. But breath is common throughout creation, and he identifies it as something created. Now what has been made is different from the one who makes it. The breath, then, is temporary, but the Spirit is eternal. The breath also increases in strength for a short time and continues for a certain period; after that it departs, leaving its former dwelling without breath. But when the Spirit pervades a person inside and out, since it remains there, it never leaves him. "But that is not first which is spiritual," says the apostle, speaking as if referring to us human beings, "but that is first which is animal, afterwards that which is spiritual," in accordance with reason. For it was necessary that first a human being should be formed, and that what was formed should receive the soul; afterwards that it should then receive the communion of the Spirit. Therefore the first Adam was made by the Lord a living soul, the second Adam a life-giving spirit. So just as the one who was made a living soul lost life when he turned aside to what was evil, in the same way this same individual, when he returns to what is good and receives the life-giving Spirit, shall find life.

2. For the breath of life, which also rendered man an animated being, is one thing, and the vivifying Spirit another, which also caused him to become spiritual. And for this reason Isaiah said, Thus says the Lord, who made heaven and established it, who founded the earth and the things therein, and gave breath to the people upon it, and Spirit to those walking upon it; Isaiah 42:5 thus telling us that breath is indeed given in common to all people upon earth, but that the Spirit is theirs alone who tread down earthly desires. And therefore Isaiah himself, distinguishing the things already mentioned, again exclaims, For the Spirit shall go forth from Me, and I have made every breath. Isaiah 57:16 Thus does he attribute the Spirit as peculiar to God which in the last times He pours forth upon the human race by the adoption of sons; but [he shows] that breath was common throughout the creation, and points it out as something created. Now what has been made is a different thing from him who makes it. The breath, then, is temporal, but the Spirit eternal. The breath, too, increases [in strength] for a short period, and continues for a certain time; after that it takes its departure, leaving its former abode destitute of breath. But when the Spirit pervades the man within and without, inasmuch as it continues there, it never leaves him. But that is not first which is spiritual, says the apostle, speaking this as if with reference to us human beings; but that is first which is animal, afterwards that which is spiritual, 1 Corinthians 15:46 in accordance with reason. For there had been a necessity that, in the first place, a human being should be fashioned, and that what was fashioned should receive the soul; afterwards that it should thus receive the communion of the Spirit. Wherefore also the first Adam was made by the Lord a living soul, the second Adam a quickening spirit. 1 Corinthians 15:45 As, then, he who was made a living soul forfeited life when he turned aside to what was evil, so, on the other hand, the same individual, when he reverts to what is good, and receives the quickening Spirit, shall find life.

What died and what is brought to life are not different things. Similarly, what was lost and what is found are not different things—the Lord came seeking the very same sheep that had been lost. So what was it that died? It was clearly the substance of the flesh—the same substance that had lost the breath of life and had become breathless and dead. This same substance, therefore, is what the Lord came to bring to life, so that just as in Adam we all die (being of an animal nature), in Christ we may all live (being spiritual). We do not lay aside God's handiwork itself, but rather the lusts of the flesh, and we receive the Holy Spirit. As the apostle says in the Epistle to the Colossians: "Mortify, therefore, your members which are upon the earth." He himself explains what these members are: "Fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry." The apostle preaches the laying aside of these things, and he declares that those who do such things, being merely flesh and blood, cannot inherit the kingdom of heaven. For their soul, inclining toward what is worse and descending to earthly lusts, has become a partaker in the same designation that belongs to these lusts—namely, "earthly." When the apostle commands us to lay these aside, he says in the same Epistle, "Cast off the old man with his deeds." But when he said this, he does not mean to remove the ancient formation of man itself. If he did, we would have to rid ourselves of it by committing suicide.

3. For it is not one thing which dies and another which is quickened, as neither is it one thing which is lost and another which is found, but the Lord came seeking for that same sheep which had been lost. What was it, then, which was dead? Undoubtedly it was the substance of the flesh; the same, too, which had lost the breath of life, and had become breathless and dead. This same, therefore, was what the Lord came to quicken, that as in Adam we do all die, as being of an animal nature, in Christ we may all live, as being spiritual, not laying aside God's handiwork, but the lusts of the flesh, and receiving the Holy Spirit; as the apostle says in the Epistle to the Colossians: Mortify, therefore, your members which are upon the earth. And what these are he himself explains: Fornication, uncleanness, inordinate affection, evil concupiscence; and covetousness, which is idolatry. Colossians 3:5 The laying aside of these is what the apostle preaches; and he declares that those who do such things, as being merely flesh and blood, cannot inherit the kingdom of heaven. For their soul, tending towards what is worse, and descending to earthly lusts, has become a partaker in the same designation which belongs to these [ lusts, viz., earthly], which, when the apostle commands us to lay aside, he says in the same Epistle, Cast off the old man with his deeds. Colossians 3:9 But when he said this, he does not remove away the ancient formation [of man]; for in that case it would be incumbent on us to rid ourselves of its company by committing suicide.

But the apostle himself, who was formed in a womb and came forth from it, wrote to us and confessed in his letter to the Philippians that living in the flesh was the fruit of his work, expressing himself in this way. Now the final result of the Spirit's work is the salvation of the flesh. For what other visible fruit is there of the invisible Spirit than making the flesh mature and capable of incorruption? So if he says, "To live in the flesh, this is the result of labor for me," he surely did not despise the substance of flesh in that passage where he said, "Put off the old man with his works." Rather, he points out that we should lay aside our former way of life, which grows old and becomes corrupt. For this reason he continues, "And put on the new man, which is renewed in knowledge, according to the image of Him who created him." Therefore, when he says "which is renewed in knowledge," he demonstrates that the same man who was previously in ignorance—that is, in ignorance of God—is renewed by that knowledge which relates to Him. For the knowledge of God renews man. And when he says "according to the image of the Creator," he sets forth the recapitulation of the same man who was originally made according to the likeness of God.

4. But the apostle himself also, being one who had been formed in a womb, and had issued thence, wrote to us, and confessed in his Epistle to the Philippians that to live in the flesh was the fruit of [his] work; Philippians 1:22 thus expressing himself. Now the final result of the work of the Spirit is the salvation of the flesh. For what other visible fruit is there of the invisible Spirit, than the rendering of the flesh mature and capable of incorruption? If then [he says], To live in the flesh, this is the result of labour to me, he did not surely contemn the substance of flesh in that passage where he said, Put off the old man with his works; Colossians 3:10 but he points out that we should lay aside our former conversation, that which waxes old and becomes corrupt; and for this reason he goes on to say, And put on the new man, that which is renewed in knowledge, after the image of Him who created him. In this, therefore, that he says, which is renewed in knowledge, he demonstrates that he, the selfsame man who was in ignorance in times past, that is, in ignorance of God, is renewed by that knowledge which has respect to Him. For the knowledge of God renews man. And when he says, after the image of the Creator, he sets forth the recapitulation of the same man, who was at the beginning made after the likeness of God.

The apostle himself declares in his letter to the Galatians that he was the very same person who had been born from the womb—that is, made of the ancient substance of flesh. He writes: "But when it pleased God, who separated me from my mother's womb, and called me by His grace, to reveal His Son in me, that I might preach Him among the Gentiles" (Galatians 1:15-16). As I have already pointed out, it was not one person who had been born from the womb and another who preached the Gospel of the Son of God. Rather, that same individual who formerly was ignorant and used to persecute the Church—when the revelation was made to him from heaven and the Lord spoke with him, as I have shown in the third book—preached the Gospel of Jesus Christ the Son of God, who was crucified under Pontius Pilate. His former ignorance was driven out by his later knowledge, just as the blind men whom the Lord healed certainly lost their blindness but received the substance of their eyes intact and obtained the power of vision in the very same eyes with which they formerly did not see. The darkness was merely driven away by the power of vision, while the substance of the eyes was retained, so that by means of those eyes through which they had not seen, exercising again the visual power, they might give thanks to Him who had restored them to sight. In the same way, the man whose withered hand was healed, and all who were healed generally, did not change those parts of their bodies which had come forth from the womb at their birth, but simply obtained them anew in a healthy condition.

5. And that he, the apostle, was the very same person who had been born from the womb, that is, of the ancient substance of flesh, he does himself declare in the Epistle to the Galatians: But when it pleased God, who separated me from my mother's womb, and called me by His grace, to reveal His Son in me, that I might preach Him among the Gentiles, Galatians 1:15-16 it was not, as I have already observed, one person who had been born from the womb, and another who preached the Gospel of the Son of God; but that same individual who formerly was ignorant, and used to persecute the Church, when the revelation was made to him from heaven, and the Lord conferred with him, as I have pointed out in the third book, preached the Gospel of Jesus Christ the Son of God, who was crucified under Pontius Pilate, his former ignorance being driven out by his subsequent knowledge: just as the blind men whom the Lord healed did certainly lose their blindness, but received the substance of their eyes perfect, and obtained the power of vision in the very same eyes with which they formerly did not see; the darkness being merely driven away by the power of vision, while the substance of the eyes was retained, in order that, by means of those eyes through which they had not seen, exercising again the visual power, they might give thanks to Him who had restored them again to sight. And thus, also, he whose withered hand was healed, and all who were healed generally, did not change those parts of their bodies which had at their birth come forth from the womb, but simply obtained these anew in a healthy condition.

For the Maker of all things, the Word of God, who formed man from the beginning, found His handiwork damaged by wickedness and performed every kind of healing upon it. At one time He did this with regard to each individual part, as it is found in His own handiwork; at another time He restored man sound and whole in every respect all at once, preparing him perfect for Himself for the resurrection. For what was His purpose in healing portions of the flesh and restoring them to their original condition, if the parts He healed were unable to obtain salvation? For if He conferred only a temporary benefit, He granted nothing of importance to those who were healed by Him. Or how can they claim that the flesh is incapable of receiving the life that flows from Him, when it received healing from Him? For life comes about through healing, and incorruption through life. Therefore, the one who confers healing also confers life, and the one who gives life also surrounds His own handiwork with incorruption.

6. For the Maker of all things, the Word of God, who did also from the beginning form man, when He found His handiwork impaired by wickedness, performed upon it all kinds of healing. At one time [He did so], as regards each separate member, as it is found in His own handiwork; and at another time He did once for all restore man sound and whole in all points, preparing him perfect for Himself unto the resurrection. For what was His object in healing [different] portions of the flesh, and restoring them to their original condition, if those parts which had been healed by Him were not in a position to obtain salvation? For if it was [merely] a temporary benefit which He conferred, He granted nothing of importance to those who were the subjects of His healing. Or how can they maintain that the flesh is incapable of receiving the life which flows from Him, when it received healing from Him? For life is brought about through healing, and incorruption through life. He, therefore, who confers healing, the same does also confer life; and He [who gives] life, also surrounds His own handiwork with incorruption.

Let our opponents—those who speak against their own salvation—answer us this: The dead daughter of the high priest, the widow's dead son who was being carried out for burial near the city gate, and Lazarus who had been lying in the tomb for four days—in what bodies did they rise again? Clearly in the same bodies in which they had died. If they had not risen in the very same bodies, then those same individuals who had died would not have truly risen again. For Scripture says that the Lord took the hand of the dead man and said to him, "Young man, I say to you, arise." And the dead man sat up, and the Lord commanded that something be given to him to eat, and He returned him to his mother. Again, He called Lazarus with a loud voice, saying, "Lazarus, come forth," and the dead man came out bound with burial cloths on his feet and hands. This was symbolic of the man who had been bound in sins. Therefore the Lord said, "Loose him and let him go." Just as those who were healed were made whole in those very parts of their bodies that had previously been afflicted, and the dead rose in the identical bodies with their limbs and bodies receiving health and the life granted by the Lord—who prefigures eternal things through temporal ones and demonstrates that He Himself is able to give both healing and life to His handiwork, so that His words about its future resurrection may also be believed—so also at the end, when the Lord speaks His voice through the last trumpet, the dead shall be raised, as He Himself declares: "The hour shall come in which all the dead who are in the tombs shall hear the voice of the Son of man and shall come forth; those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment."

1. Let our opponents — that is, they who speak against their own salvation — inform us [as to this point]: The deceased daughter of the high priest; the widow's dead son, who was being carried out [to burial] near the gate [of the city]; Luke 7:12 and Lazarus, who had lain four days in the tomb, John 9:30 — in what bodies did they rise again? In those same, no doubt, in which they had also died. For if it were not in the very same, then certainly those same individuals who had died did not rise again. For [the Scripture] says, The Lord took the hand of the dead man, and said to him, Young man, I say unto you, Arise. And the dead man sat up, and He commanded that something should be given him to eat; and He delivered him to his mother. Again, He called Lazarus with a loud voice, saying, Lazarus, come forth; and he that was dead came forth bound with bandages, feet and hands. This was symbolic of that man who had been bound in sins. And therefore the Lord said, Loose him, and let him depart. As, therefore, those who were healed were made whole in those members which had in times past been afflicted; and the dead rose in the identical bodies, their limbs and bodies receiving health, and that life which was granted by the Lord, who prefigures eternal things by temporal, and shows that it is He who is Himself able to extend both healing and life to His handiwork, that His words concerning its [future] resurrection may also be believed; so also at the end, when the Lord utters His voice by the last trumpet, 1 Corinthians 15:52 the dead shall be raised, as He Himself declares: The hour shall come, in which all the dead which are in the tombs shall hear the voice of the Son of man, and shall come forth; those that have done good to the resurrection of life, and those that have done evil to the resurrection of judgment. John 5:28

Those people are therefore foolish and truly pitiful who refuse to see what is so obvious and clear. Instead, they avoid the light of truth, blinding themselves like the tragic Oedipus. Consider inexperienced wrestlers who, when they fight with others, grab hold with a stubborn grip on some part of their opponent's body. They actually fall because of what they are grasping, yet when they fall, they imagine they are winning because they have obstinately held onto the part they seized at the beginning. Besides falling, they also become objects of ridicule. This is exactly what happens with the heretics' favorite saying: "Flesh and blood cannot inherit the kingdom of God." They take two expressions from Paul without understanding the apostle's meaning or carefully examining what the terms actually mean. They simply hang onto the bare expressions by themselves, and they die because of their influence (περὶ αὐτάς), overturning—as far as it depends on them—the entire dispensation of God.

2. Vain, therefore, and truly miserable, are those who do not choose to see what is so manifest and clear, but shun the light of truth, blinding themselves like the tragic Œdipus. And as those who are not practised in wrestling, when they contend with others, laying hold with a determined grasp of some part of [their opponent's] body, really fall by means of that which they grasp, yet when they fall, imagine that they are gaining the victory, because they have obstinately kept their hold upon that part which they seized at the outset, and besides falling, become subjects of ridicule; so is it with respect to that [favourite] expression of the heretics: Flesh and blood cannot inherit the kingdom of God; while taking two expressions of Paul's, without having perceived the apostle's meaning, or examined critically the force of the terms, but keeping fast hold of the mere expressions by themselves, they die in consequence of their influence ( περὶ αὐτάς), overturning as far as in them lies the entire dispensation of God.

They will claim that this passage refers to the flesh in the strict sense, and not to fleshly works as I have explained, thus making the apostle contradict himself. For immediately afterward in the same letter, he speaks decisively about the flesh, saying: "For this corruptible must put on incorruption, and this mortal must put on immortality. So when this mortal shall have put on immortality, then shall come to pass the saying which is written, 'Death is swallowed up in victory. O death, where is your sting? O death, where is your victory?'" These words will be appropriately spoken at the time when this mortal and corruptible flesh, which is subject to death and is also held down by a certain dominion of death, rises up into life and puts on incorruption and immortality. For then death will truly be conquered, when the flesh that it holds down escapes from its dominion. And again, to the Philippians he says: "But our citizenship is in heaven, from which also we look for the Savior, the Lord Jesus, who shall transform the body of our humiliation to be conformed to the body of His glory, according to the working of His own power." What, then, is this body of humiliation which the Lord shall transform to be conformed to the body of His glory? Clearly it is this body composed of flesh, which is indeed humbled when it falls into the earth. Now its transformation happens in this way: while it is mortal and corruptible, it becomes immortal and incorruptible, not according to its own proper substance, but according to the mighty working of the Lord, who is able to invest the mortal with immortality and the corruptible with incorruption. And therefore he says, "that mortality may be swallowed up by life. He who has prepared us for this very thing is God, who also has given us the pledge of the Spirit." He uses these words most clearly in reference to the flesh, for the soul is not mortal, neither is the spirit. Now, what is mortal shall be swallowed up by life, when the flesh is dead no longer, but remains living and incorruptible, singing the praises of God, who has prepared us for this very thing. Therefore, in order that we may be prepared for this, he aptly says to the Corinthians, "Glorify God in your body." Now God is He who brings about immortality.

3. For thus they will allege that this passage refers to the flesh strictly so called, and not to fleshly works, as I have pointed out, so representing the apostle as contradicting himself. For immediately following, in the same Epistle, he says conclusively, speaking thus in reference to the flesh: For this corruptible must put on incorruption, and this mortal must put on immortality. So, when this mortal shall have put on immortality, then shall be brought to pass the saying which is written, Death is swallowed up in victory. O death, where is your sting? O death, where is your victory? 1 Corinthians 15:53 Now these words shall be appropriately said at the time when this mortal and corruptible flesh, which is subject to death, which also is pressed down by a certain dominion of death, rising up into life, shall put on incorruption and immortality. For then, indeed, shall death be truly vanquished, when that flesh which is held down by it shall go forth from under its dominion. And again, to the Philippians he says: But our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus, who shall transfigure the body of our humiliation conformable to the body of His glory, even as He is able ( ita ut possit) according to the working of His own power. Philippians 3:29, etc. What, then, is this body of humiliation which the Lord shall transfigure, [so as to be] conformed to the body of His glory? Plainly it is this body composed of flesh, which is indeed humbled when it falls into the earth. Now its transformation [takes place thus], that while it is mortal and corruptible, it becomes immortal and incorruptible, not after its own proper substance, but after the mighty working of the Lord, who is able to invest the mortal with immortality, and the corruptible with incorruption. And therefore he says, that mortality may be swallowed up of life. He who has perfected us for this very thing is God, who also has given unto us the earnest of the Spirit. 2 Corinthians 5:4 He uses these words most manifestly in reference to the flesh; for the soul is not mortal, neither is the spirit. Now, what is mortal shall be swallowed up of life, when the flesh is dead no longer, but remains living and incorruptible, hymning the praises of God, who has perfected us for this very thing. In order, therefore, that we may be perfected for this, aptly does he say to the Corinthians, Glorify God in your body. 1 Corinthians 6:20 Now God is He who gives rise to immortality.

Paul uses these words specifically about the physical body and nothing else. He states this to the Corinthians clearly, undoubtedly, and without any ambiguity: "Always bearing about in our body the dying of Jesus, that also the life of Jesus Christ might be manifested in our body. For if we who live are delivered unto death for Jesus' sake, it is that the life of Jesus may also be manifested in our mortal flesh" (2 Corinthians 4:10, etc.). And that the Spirit takes hold of the flesh, he says in the same letter: "That you are the epistle of Christ, ministered by us, inscribed not with ink, but with the Spirit of the living God, not in tables of stone, but in the fleshly tables of the heart" (2 Corinthians 3:3). If, therefore, right now in the present time, fleshly hearts are made sharers of the Spirit, what is surprising if, in the resurrection, they receive that life which is given by the Spirit? The apostle speaks of this resurrection in the letter to the Philippians: "Having been made conformable to His death, if by any means I might attain to the resurrection which is from the dead" (Philippians 3:11). In what other mortal flesh, then, can life be understood as being revealed, except in that substance which is also put to death because of the confession that is made of God? As he himself has declared: "If, as a man, I have fought with beasts at Ephesus, what does it profit me if the dead do not rise? For if the dead do not rise, neither has Christ risen. Now, if Christ has not risen, our preaching is empty, and your faith is empty. In that case, too, we are found to be false witnesses for God, since we have testified that He raised up Christ, whom (on that assumption) He did not raise up. For if the dead do not rise, neither has Christ risen. But if Christ has not risen, your faith is worthless, since you are still in your sins. Therefore those who have fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are more miserable than all people. But now Christ has risen from the dead, the first-fruits of those that sleep; for as through man came death, through man also came the resurrection of the dead" (1 Corinthians 15:13, etc.).

4. That he uses these words with respect to the body of flesh, and to none other, he declares to the Corinthians manifestly, indubitably, and free from all ambiguity: Always bearing about in our body the dying of Jesus, that also the life of Jesus Christ might be manifested in our body. For if we who live are delivered unto death for Jesus' sake, it is that the life of Jesus may also be manifested in our mortal flesh. 2 Corinthians 4:10, etc. And that the Spirit lays hold on the flesh, he says in the same Epistle, That you are the epistle of Christ, ministered by us, inscribed not with ink, but with the Spirit of the living God, not in tables of stone, but in the fleshly tables of the heart. 2 Corinthians 3:3 If, therefore, in the present time, fleshly hearts are made partakers of the Spirit, what is there astonishing if, in the resurrection, they receive that life which is granted by the Spirit? Of which resurrection the apostle speaks in the Epistle to the Philippians: Having been made conformable to His death, if by any means I might attain to the resurrection which is from the dead. Philippians 3:11 In what other mortal flesh, therefore, can life be understood as being manifested, unless in that substance which is also put to death on account of that confession which is made of God? — as he has himself declared, If, as a man, I have fought with beasts at Ephesus, what advantages it me if the dead rise not? For if the dead rise not, neither has Christ risen. Now, if Christ has not risen, our preaching is vain, and your faith is vain. In that case, too, we are found false witnesses for God, since we have testified that He raised up Christ, whom [upon that supposition] He did not raise up. For if the dead rise not, neither has Christ risen. But if Christ be not risen, your faith is vain, since you are yet in your sins. Therefore those who have fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are more miserable than all men. But now Christ has risen from the dead, the first-fruits of those that sleep; for as by man [came] death, by man also [came] the resurrection of the dead. 1 Corinthians 15:13, etc.

In all these passages, then, as I have already said, these people must either claim that the apostle contradicts himself regarding his statement that "flesh and blood cannot inherit the kingdom of God," or they will be forced to give twisted and distorted interpretations of all the passages in order to overturn and change the meaning of the words. For what reasonable thing can they say if they try to interpret differently what he writes: "For this corruptible must put on incorruption, and this mortal put on immortality," and "that the life of Jesus may be made manifest in our mortal flesh," and all the other passages in which the apostle clearly and plainly declares the resurrection and incorruption of the flesh? And so they will be compelled to give a false interpretation to such passages, since they refuse to understand even one of them correctly.

5. In all these passages, therefore, as I have already said, these men must either allege that the apostle expresses opinions contradicting himself, with respect to that statement, Flesh and blood cannot inherit the kingdom of God; or, on the other hand, they will be forced to make perverse and crooked interpretations of all the passages, so as to overturn and alter the sense of the words. For what sensible thing can they say, if they endeavour to interpret otherwise this which he writes: For this corruptible must put on incorruption, and this mortal put on immortality; 1 Corinthians 15:53 and, That the life of Jesus may be made manifest in our mortal flesh; 2 Corinthians 4:11 and all the other passages in which the apostle does manifestly and clearly declare the resurrection and incorruption of the flesh? And thus shall they be compelled to put a false interpretation upon passages such as these, they who do not choose to understand one correctly.

And since the apostle has not declared that the very substance of flesh and blood cannot inherit the kingdom of God, the same apostle has everywhere used the term flesh and blood with regard to the Lord Jesus Christ, partly to establish His human nature (for He did speak of Himself as the Son of man), and partly to confirm the salvation of our flesh. For if the flesh were not able to be saved, the Word of God would not have become flesh at all. And if the blood of the righteous were not to be sought after, the Lord certainly would not have had blood in His composition. But since blood cries out from the beginning of the world, God said to Cain when he had killed his brother, The voice of your brother's blood cries to Me. And since their blood will be sought after, He said to those with Noah, For your blood of your souls I will require, even from the hand of all beasts; and again, Whoever sheds man's blood, it shall be shed for his blood. In the same way, the Lord said to those who would later shed His blood, All righteous blood shall be required which is shed upon the earth, from the blood of righteous Abel to the blood of Zacharias the son of Barachias, whom you killed between the temple and the altar. Truly I say to you, all these things shall come upon this generation. He thus points out the recapitulation that should take place in His own person of the shedding of blood from the beginning, of all the righteous men and of the prophets, and that through Himself there should be a requiring of their blood. Now this blood could not be required unless it also had the ability to be saved; nor would the Lord have summed up these things in Himself unless He had Himself been made flesh and blood according to the original formation of man, saving in His own person at the end that which had perished in the beginning in Adam.

1. And inasmuch as the apostle has not pronounced against the very substance of flesh and blood, that it cannot inherit the kingdom of God, the same apostle has everywhere adopted the term flesh and blood with regard to the Lord Jesus Christ, partly indeed to establish His human nature (for He did Himself speak of Himself as the Son of man), and partly that He might confirm the salvation of our flesh. For if the flesh were not in a position to be saved, the Word of God would in no wise have become flesh. And if the blood of the righteous were not to be inquired after, the Lord would certainly not have had blood [in His composition]. But inasmuch as blood cries out ( vocalis est) from the beginning [of the world], God said to Cain, when he had slain his brother, The voice of your brother's blood cries to Me. Genesis 4:10 And as their blood will be inquired after, He said to those with Noah, For your blood of your souls will I require, [even] from the hand of all beasts; and again, Whosoever will shed man's blood, it shall be shed for his blood. In like manner, too, did the Lord say to those who should afterwards shed His blood, All righteous blood shall be required which is shed upon the earth, from the blood of righteous Abel to the blood of Zacharias the son of Barachias, whom you slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation. He thus points out the recapitulation that should take place in his own person of the effusion of blood from the beginning, of all the righteous men and of the prophets, and that by means of Himself there should be a requisition of their blood. Now this [blood] could not be required unless it also had the capability of being saved; nor would the Lord have summed up these things in Himself, unless He had Himself been made flesh and blood after the way of the original formation [of man], saving in his own person at the end that which had in the beginning perished in Adam.

But if the Lord became incarnate for some other order of beings and took flesh from some other substance, then He did not sum up human nature in His own person, nor could He in that case be called flesh. For flesh has truly been made to consist in a transmission of that thing originally molded from the dust. But if it had been necessary for Him to draw the material of His body from another substance, the Father would have molded the material of flesh from a different substance at the beginning than He actually did. But the reality is that the Word saved what really existed—that is, humanity which had perished—accomplishing through Himself the communion that should be held with it and seeking out its salvation. But the thing which had perished possessed flesh and blood. For the Lord, taking dust from the earth, molded man, and it was for man's sake that the entire dispensation of the Lord's coming took place. He Himself therefore had flesh and blood, summing up in Himself not some other being, but that original handiwork of the Father, seeking out that thing which had perished. And for this reason the apostle says in the Epistle to the Colossians: "And though you were formerly alienated and enemies to His knowledge by evil works, yet now you have been reconciled in the body of His flesh through His death, to present yourselves holy and chaste and without fault in His sight." He says "you have been reconciled in the body of His flesh" because the righteous flesh has reconciled that flesh which was being kept under bondage in sin and brought it into friendship with God.

2. But if the Lord became incarnate for any other order of things, and took flesh of any other substance, He has not then summed up human nature in His own person, nor in that case can He be termed flesh. For flesh has been truly made [to consist in] a transmission of that thing moulded originally from the dust. But if it had been necessary for Him to draw the material [of His body] from another substance, the Father would at the beginning have moulded the material [of flesh] from a different substance [than from what He actually did]. But now the case stands thus, that the Word has saved that which really was [created, viz.,] humanity which had perished, effecting by means of Himself that communion which should be held with it, and seeking out its salvation. But the thing which had perished possessed flesh and blood. For the Lord, taking dust from the earth, moulded man; and it was upon his behalf that all the dispensation of the Lord's advent took place. He had Himself, therefore, flesh and blood, recapitulating in Himself not a certain other, but that original handiwork of the Father, seeking out that thing which had perished. And for this cause the apostle, in the Epistle to the Colossians, says, And though you were formerly alienated, and enemies to His knowledge by evil works, yet now you have been reconciled in the body of His flesh, through His death, to present yourselves holy and chaste, and without fault in His sight. Colossians 1:21, etc. He says, You have been reconciled in the body of His flesh, because the righteous flesh has reconciled that flesh which was being kept under bondage in sin, and brought it into friendship with God.

If anyone claims that the Lord's flesh was different from ours in this respect—that it did not commit sin and no deceit was found in His soul, while we are sinners—he speaks the truth. But if he suggests that the Lord possessed flesh made of a different substance, then the teachings about reconciliation cannot apply to such a person. For what is reconciled is what was formerly hostile. Now, if the Lord had taken flesh from another substance, He would not have reconciled to God that which had become hostile through sin. But as it is, through communion with Himself, the Lord has reconciled humanity to God the Father. He reconciled us to Himself by the body of His own flesh and redeemed us by His own blood, as the apostle says to the Ephesians: "In whom we have redemption through His blood, the remission of sins," and again to the same group he says, "You who formerly were far off have been brought near in the blood of Christ," and again, "Abolishing in His flesh the enmities, even the law of commandments contained in ordinances." And in every letter the apostle clearly testifies that through the flesh of our Lord and through His blood we have been saved.

3. If, then, any one allege that in this respect the flesh of the Lord was different from ours, because it indeed did not commit sin, neither was deceit found in His soul, while we, on the other hand, are sinners, he says what is the fact. But if he pretends that the, Lord possessed another substance of flesh, the sayings respecting reconciliation will not agree with that man. For that thing is reconciled which had formerly been in enmity. Now, if the Lord had taken flesh from another substance, He would not, by so doing, have reconciled that one to God which had become inimical through transgression. But now, by means of communion with Himself, the Lord has reconciled man to God the Father, in reconciling us to Himself by the body of His own flesh, and redeeming us by His own blood, as the apostle says to the Ephesians, In whom we have redemption through His blood, the remission of sins; Ephesians 1:7 and again to the same he says, You who formerly were far off have been brought near in the blood of Christ; Ephesians 2:13 and again, Abolishing in His flesh the enmities, [even] the law of commandments [contained] in ordinances. Ephesians 2:15 And in every Epistle the apostle plainly testifies, that through the flesh of our Lord, and through His blood, we have been saved.

If, therefore, flesh and blood are the things that bring us life, it has not been said of flesh and blood in the literal sense (proprie) of the terms that they cannot inherit the kingdom of God. Rather, these words apply to those fleshly deeds already mentioned, which pervert man to sin and deprive him of life. For this reason he says in the letter to the Romans: Let not sin, therefore, reign in your mortal body, to be under its control. Neither yield your members as instruments of unrighteousness to sin, but yield yourselves to God as being alive from the dead, and your members as instruments of righteousness to God. In these same members, therefore, in which we used to serve sin and bring forth fruit to death, He wishes us to be obedient to righteousness, so that we may bring forth fruit to life. Remember, therefore, my beloved friend, that you have been redeemed by the flesh of our Lord and re-established by His blood. Holding the Head from which the whole body of the Church, having been fitted together, takes increase—that is, acknowledging the coming in the flesh of the Son of God and His divinity (deum), and looking forward with constancy to His human nature (hominem), and also using these proofs drawn from Scripture—you can easily overthrow, as I have pointed out, all those ideas of the heretics that were invented afterwards.

4. If, therefore, flesh and blood are the things which procure for us life, it has not been declared of flesh and blood, in the literal meaning ( proprie) of the terms, that they cannot inherit the kingdom of God; but [these words apply] to those carnal deeds already mentioned, which, perverting man to sin, deprive him of life. And for this reason he says, in the Epistle to the Romans: Let not sin, therefore, reign in your mortal body, to be under its control: neither yield your members instruments of unrighteousness unto sin; but yield yourselves to God, as being alive from the dead, and your members as instruments of righteousness unto God. Romans 6:12-13, etc. In these same members, therefore, in which we used to serve sin, and bring forth fruit unto death, does He wish us to [be obedient] unto righteousness, that we may bring forth fruit unto life. Remember, therefore, my beloved friend, that you have been redeemed by the flesh of our Lord, re-established by His blood; and holding the Head, from which the whole body of the Church, having been fitted together, takes increase Colossians 2:19 — that is, acknowledging the advent in the flesh of the Son of God, and [His] divinity ( deum), and looking forward with constancy to His human nature ( hominem), availing yourself also of these proofs drawn from Scripture — you easily overthrow, as I have pointed out, all those notions of the heretics which were concocted afterwards.

Now, the One who created humanity at the beginning did promise a second birth after our dissolution into earth. Isaiah declares this: The dead shall rise again, and they who are in the tombs shall arise, and they who are in the earth shall rejoice. For the dew which is from You is health to them. And again: I will comfort you, and you shall be comforted in Jerusalem: and you shall see, and your heart shall rejoice, and your bones shall flourish as the grass; and the hand of the Lord shall be known to those who worship Him. And Ezekiel speaks as follows: And the hand of the Lord came upon me, and the Lord led me forth in the Spirit, and set me down in the midst of the plain, and this place was full of bones. And He caused me to pass by them round about: and, behold, there were many upon the surface of the plain very dry. And He said to me, Son of man, can these bones live? And I said, Lord, You who has made them knows. And He said to me, Prophesy upon these bones, and you shall say to them, You dry bones, hear the word of the Lord. Thus says the Lord to these bones, Behold, I will cause the spirit of life to come upon you, and I will lay sinews upon you, and bring up flesh again upon you, and I will stretch skin upon you, and will put my Spirit into you, and you shall live; and you shall know that I am the Lord. And I prophesied as the Lord had commanded me. And it came to pass, when I was prophesying, that, behold, an earthquake, and the bones were drawn together, each one to its own articulation: and I beheld, and, lo, the sinews and flesh were produced upon them, and the skins rose upon them round about, but there was no breath in them. And He said to me, Prophesy to the breath, son of man, and say to the breath, These things says the Lord, Come from the four winds, and breathe upon these dead, that they may live. So I prophesied as the Lord had commanded me, and the breath entered into them; and they did live, and stood upon their feet, an exceeding great gathering. And again he says, Thus says the Lord, Behold, I will set your graves open, and cause you to come out of your graves, and bring you into the land of Israel; and you shall know that I am the Lord, when I shall open your sepulchres, that I may bring my people again out of the sepulchres: and I will put my Spirit into you, and you shall live; and I will place you in your land, and you shall know that I am the Lord. I have said, and I will do, says the Lord. As we immediately recognize that the Demiurge is represented in this passage as giving life to our dead bodies and promising them resurrection and resuscitation from their sepulchres and tombs, conferring immortality upon them also (He says, For as the tree of life, so shall their days be), He is shown to be the only God who accomplishes these things, and as Himself the good Father, graciously conferring life upon those who have no life from themselves.

1. Now, that He who at the beginning created man, did promise him a second birth after his dissolution into earth, Esaias thus declares: The dead shall rise again, and they who are in the tombs shall arise, and they who are in the earth shall rejoice. For the dew which is from You is health to them. Isaiah 26:19 And again: I will comfort you, and you shall be comforted in Jerusalem: and you shall see, and your heart shall rejoice, and your bones shall flourish as the grass; and the hand of the Lord shall be known to those who worship Him. Isaiah 66:13 And Ezekiel speaks as follows: And the hand of the Lord came upon me, and the Lord led me forth in the Spirit, and set me down in the midst of the plain, and this place was full of bones. And He caused me to pass by them round about: and, behold, there were many upon the surface of the plain very dry. And He said to me, Son of man, can these bones live? And I said, Lord, You who has made them knows. And He said to me, Prophesy upon these bones, and you shall say to them, You dry bones, hear the word of the Lord. Thus says the Lord to these bones, Behold, I will cause the spirit of life to come upon you, and I will lay sinews upon you, and bring up flesh again upon you, and I will stretch skin upon you, and will put my Spirit into you, and you shall live; and you shall know that I am the Lord. And I prophesied as the Lord had commanded me. And it came to pass, when I was prophesying, that, behold, an earthquake, and the bones were drawn together, each one to its own articulation: and I beheld, and, lo, the sinews and flesh were produced upon them, and the skins rose upon them round about, but there was no breath in them. And He said to me, Prophesy to the breath, son of man, and say to the breath, These things says the Lord, Come from the four winds ( spiritibus), and breathe upon these dead, that they may live. So I prophesied as the Lord had commanded me, and the breath entered into them; and they did live, and stood upon their feet, an exceeding great gathering. Ezekiel 37:1, etc. And again he says, Thus says the Lord, Behold, I will set your graves open, and cause you to come out of your graves, and bring you into the land of Israel; and you shall know that I am the Lord, when I shall open your sepulchres, that I may bring my people again out of the sepulchres: and I will put my Spirit into you, and you shall live; and I will place you in your land, and you shall know that I am the Lord. I have said, and I will do, says the Lord. Ezekiel 37:12, etc. As we at once perceive that the Creator ( Demiurgo) is in this passage represented as vivifying our dead bodies, and promising resurrection to them, and resuscitation from their sepulchres and tombs, conferring upon them immortality also (He says, For as the tree of life, so shall their days be Isaiah 65:22), He is shown to be the only God who accomplishes these things, and as Himself the good Father, benevolently conferring life upon those who have not life from themselves.

For this reason, the Lord clearly revealed Himself and the Father to His disciples, so they would not search for another God besides the one who formed man and gave him the breath of life, and so people would not become so foolish as to invent another Father above the Creator. In the same way, He healed by a word all others who were weak because of sin, and He also told them, "Look, you are made well, sin no more, or something worse will happen to you," showing by this that sicknesses came upon people because of the sin of disobedience. But to the man who had been blind from birth, He gave sight not by a word but by an outward action. He did this not without purpose or by chance, but to show the hand of God that had originally molded man. Therefore, when His disciples asked Him why the man had been born blind—whether because of his own sin or his parents'—He replied, "Neither this man nor his parents sinned, but so that the works of God might be revealed in him." Now the work of God is the fashioning of man. For, as Scripture says, He made man by a kind of process: "And the Lord took clay from the earth and formed man." This is why the Lord spat on the ground, made clay, and spread it on the man's eyes, pointing out the original fashioning of man—how it was done—and revealing to those who can understand the hand by which man was formed from the dust. For what the craftsman, the Word, had not formed in the womb—namely, the blind man's eyes—He then provided in public, so that the works of God might be revealed in him, and so we would not search for another hand by which man was fashioned, nor another Father. We should know that this hand of God, which formed us at the beginning and forms us in the womb, has in these last times sought us out when we were lost, winning back His own, taking up the lost sheep on His shoulders, and joyfully restoring it to the fold of life.

2. And for this reason did the Lord most plainly manifest Himself and the Father to His disciples, lest, forsooth, they might seek after another God besides Him who formed man, and who gave him the breath of life; and that men might not rise to such a pitch of madness as to feign another Father above the Creator. And thus also He healed by a word all the others who were in a weakly condition because of sin; to whom also He said, Behold, you are made whole, sin no more, lest a worse thing come upon you: John 5:14 pointing out by this, that, because of the sin of disobedience, infirmities have come upon men. To that man, however, who had been blind from his birth, He gave sight, not by means of a word, but by an outward action; doing this not without a purpose, or because it so happened, but that He might show forth the hand of God, that which at the beginning had moulded man. And therefore, when His disciples asked Him for what cause the man had been born blind, whether for his own or his parents' fault, He replied, Neither has this man sinned, nor his parents, but that the works of God should be made manifest in him. John 9:3 Now the work of God is the fashioning of man. For, as the Scripture says, He made [man] by a kind of process: And the Lord took clay from the earth, and formed man. Genesis 2:7 Wherefore also the Lord spat on the ground and made clay, and smeared it upon the eyes, pointing out the original fashioning [of man], how it was effected, and manifesting the hand of God to those who can understand by what [hand] man was formed out of the dust. For that which the artificer, the Word, had omitted to form in the womb, [viz., the blind man's eyes], He then supplied in public, that the works of God might be manifested in him, in order that we might not be seeking out another hand by which man was fashioned, nor another Father; knowing that this hand of God which formed us at the beginning, and which does form us in the womb, has in the last times sought us out who were lost, winning back His own, and taking up the lost sheep upon His shoulders, and with joy restoring it to the fold of life.

Now, that the Word of God forms us in the womb is shown when He says to Jeremiah, "Before I formed you in the womb, I knew you; and before you went forth from the belly, I sanctified you, and appointed you a prophet among the nations." Paul likewise says, "But when it pleased God, who separated me from my mother's womb, that I might declare Him among the nations." Therefore, just as we are formed in the womb by the Word, this same Word formed the visual power in the man who had been blind from birth. This openly shows who it is that fashions us in secret, since the Word Himself had been made manifest to men. It also declares the original formation of Adam and the manner in which he was created, and by what hand he was fashioned, indicating the whole from a part. For the Lord who formed the visual powers is the one who made the whole man, carrying out the will of the Father. And since man, with respect to that formation which was after Adam, had fallen into transgression and needed the laver of regeneration, the Lord said to the man on whom He had conferred sight, after He had smeared his eyes with clay, "Go to Siloam, and wash," thus restoring to him both his perfect confirmation and that regeneration which takes place by means of the laver. And for this reason, when he was washed he came seeing, so that he might both know Him who had fashioned him, and that man might learn to know Him who has conferred life upon him.

3. Now, that the Word of God forms us in the womb, He says to Jeremiah, Before I formed you in the womb, I knew you; and before you went forth from the belly, I sanctified you, and appointed you a prophet among the nations. Jeremiah 1:5 And Paul, too, says in like manner, But when it pleased God, who separated me from my mother's womb, that I might declare Him among the nations. Galatians 1:15 As, therefore, we are by the Word formed in the womb, this very same Word formed the visual power in him who had been blind from his birth; showing openly who it is that fashions us in secret, since the Word Himself had been made manifest to men: and declaring the original formation of Adam, and the manner in which he was created, and by what hand he was fashioned, indicating the whole from a part. For the Lord who formed the visual powers is He who made the whole man, carrying out the will of the Father. And inasmuch as man, with respect to that formation which, was after Adam, having fallen into transgression, needed the laver of regeneration, [the Lord] said to him [upon whom He had conferred sight], after He had smeared his eyes with the clay, Go to Siloam, and wash; John 9:7 thus restoring to him both [his perfect] confirmation, and that regeneration which takes place by means of the laver. And for this reason when he was washed he came seeing, that he might both know Him who had fashioned him, and that man might learn [to know] Him who has conferred upon him life.

All the followers of Valentinus, therefore, are wrong when they say that man was not fashioned from this earth, but from a fluid and diffused substance. For man was clearly fashioned at the beginning from the same earth out of which the Lord formed eyes for that man. It would be incompatible for the eyes to be formed from one source and the rest of the body from another, just as it would be incompatible for one being to fashion the body and another the eyes. But the very same one who formed Adam at the beginning, with whom the Father spoke, saying, "Let Us make man after Our image and likeness," revealing Himself in these last times to men, formed visual organs for him who had been blind in that body which he had derived from Adam. Therefore Scripture, pointing out what would come to pass, says that when Adam had hidden himself because of his disobedience, the Lord came to him at evening, called him forth, and said, "Where are you?" This means that in the last times the very same Word of God came to call man, reminding him of his deeds, living in which he had been hidden from the Lord. For just as at that time God spoke to Adam at evening, searching him out, so in the last times, by means of the same voice, searching out his descendants, He has visited them.

4. All the followers of Valentinus, therefore, lose their case, when they say that man was not fashioned out of this earth, but from a fluid and diffused substance. For, from the earth out of which the Lord formed eyes for that man, from the same earth it is evident that man was also fashioned at the beginning. For it were incompatible that the eyes should indeed be formed from one source and the rest of the body from another; as neither would it be compatible that one [being] fashioned the body, and another the eyes. But He, the very same who formed Adam at the beginning, with whom also the Father spoke, [saying], Let Us make man after Our image and likeness, Genesis 1:25 revealing Himself in these last times to men, formed visual organs ( visionem) for him who had been blind [in that body which he had derived] from Adam. Wherefore also the Scripture, pointing out what should come to pass, says, that when Adam had hid himself because of his disobedience, the Lord came to him at eventide, called him forth, and said, Where are you? Genesis 3:9 That means that in the last times the very same Word of God came to call man, reminding him of his doings, living in which he had been hidden from the Lord. For just as at that time God spoke to Adam at eventide, searching him out; so in the last times, by means of the same voice, searching out his posterity, He has visited them.

Since Adam was formed from this earth to which we belong, Scripture tells us that God said to him, "In the sweat of your face you shall eat your bread, until you return to the dust from which you were taken." If our bodies return to some other substance after death, it follows that they must also have their substance from that other material. But if they return to this very earth, it is clear that man's body was also created from it. The Lord clearly demonstrated this when He formed eyes for the blind man from this very substance. In this way the hand of God was plainly revealed, by which Adam was fashioned and we too have been formed. Since there is one and the same Father, whose voice is present with His handiwork from the beginning to the end, and since the substance from which we were formed is clearly declared through the Gospel, we should not look for another Father besides Him, nor seek another substance from which we have been formed besides what was mentioned before and shown by the Lord, nor another hand of God besides that which forms us and prepares us for life from the beginning to the end, and is present with His handiwork, and perfects it according to the image and likeness of God.

1. And since Adam was moulded from this earth to which we belong, the Scripture tells us that God said to him, In the sweat of your face shall you eat your bread, until you turn again to the dust from whence you were taken. Genesis 3:19 If then, after death, our bodies return to any other substance, it follows that from it also they have their substance. But if it be into this very [earth], it is manifest that it was also from it that man's frame was created; as also the Lord clearly showed, when from this very substance He formed eyes for the man [to whom He gave sight]. And thus was the hand of God plainly shown forth, by which Adam was fashioned, and we too have been formed; and since there is one and the same Father, whose voice from the beginning even to the end is present with His handiwork, and the substance from which we were formed is plainly declared through the Gospel, we should therefore not seek after another Father besides Him, nor [look for] another substance from which we have been formed, besides what was mentioned beforehand, and shown forth by the Lord; nor another hand of God besides that which, from the beginning even to the end, forms us and prepares us for life, and is present with His handiwork, and perfects it after the image and likeness of God.

And then, again, this Word was revealed when the Word of God became man, making Himself like man and man like Himself, so that through his likeness to the Son, man might become precious to the Father. For in times long past, it was said that man was created after the image of God, but this was not actually demonstrated; for the Word was still invisible, in whose image man was created. Therefore man easily lost the likeness. However, when the Word of God became flesh, He confirmed both of these: for He truly revealed the image, since He Himself became what His image was; and He firmly reestablished the likeness by making man like the invisible Father through the visible Word.

2. And then, again, this Word was manifested when the Word of God was made man, assimilating Himself to man, and man to Himself, so that by means of his resemblance to the Son, man might become precious to the Father. For in times long past, it was said that man was created after the image of God, but it was not [actually] shown; for the Word was as yet invisible, after whose image man was created, Wherefore also he did easily lose the similitude. When, however, the Word of God became flesh, He confirmed both these: for He both showed forth the image truly, since He became Himself what was His image; and He re-established the similitude after a sure manner, by assimilating man to the invisible Father through means of the visible Word.

The Lord has made Himself known not only through the things mentioned above, but also through His suffering. By undoing the effects of that human disobedience which happened at the beginning through a tree, He became obedient to the point of death, even death on a cross, correcting the disobedience that occurred because of a tree through the obedience that was accomplished upon the tree of the cross. He would not have come to undo, by means of that same image, the disobedience committed against our Maker if He were proclaiming a different Father. But since it was through these things that we disobeyed God and did not believe His word, it was also through these same things that He brought about obedience and acceptance of His word. Through these things He clearly reveals God Himself, whom we had offended in the first Adam when he failed to obey His command. In the second Adam, however, we are reconciled, having been made obedient even to death. For we owed our debt to none other than the One whose command we had broken at the beginning.

3. And not by the aforesaid things alone has the Lord manifested Himself, but [He has done this] also by means of His passion. For doing away with [the effects of] that disobedience of man which had taken place at the beginning by the occasion of a tree, He became obedient unto death, even the death of the cross; Philippians 2:8 rectifying that disobedience which had occurred by reason of a tree, through that obedience which was [wrought out] upon the tree [of the cross]. Now He would not have come to do away, by means of that same [image], the disobedience which had been incurred towards our Maker if He proclaimed another Father. But inasmuch as it was by these things that we disobeyed God, and did not give credit to His word, so was it also by these same that He brought in obedience and consent as respects His Word; by which things He clearly shows forth God Himself, whom indeed we had offended in the first Adam, when he did not perform His commandment. In the second Adam, however, we are reconciled, being made obedient even unto death. For we were debtors to none other but to Him whose commandment we had transgressed at the beginning.

Now this being is the Creator, who is, in respect of His love, the Father; but in respect of His power, He is Lord; and in respect of His wisdom, our Maker and Fashioner. By breaking His commandment we became His enemies. Therefore in the last times the Lord has restored us into friendship through His incarnation, having become the Mediator between God and men, propitiating for us the Father against whom we had sinned, and canceling our disobedience by His own obedience. He also conferred upon us the gift of communion with and subjection to our Maker. For this reason He has taught us to say in prayer, "And forgive us our debts," since indeed He is our Father, whose debtors we were, having broken His commandments. But who is this Being? Is He some unknown one, and a Father who gives no commandment to anyone? Or is He the God who is proclaimed in the Scriptures, to whom we were debtors, having broken His commandment? Now the commandment was given to man by the Word. For Adam, it is said, heard the voice of the Lord God. Rightly then does His Word say to man, "Your sins are forgiven you." He, the same against whom we had sinned in the beginning, grants forgiveness of sins in the end. But if we had disobeyed the command of some other being, while it was a different being who said, "Your sins are forgiven you," such a one is neither good, nor true, nor just. For how can he be good, who does not give from what belongs to himself? Or how can he be just, who takes away the goods of another? And in what way can sins be truly forgiven, unless He against whom we have sinned has Himself granted forgiveness through the tender mercy of our God, in which He has visited us through His Son?

1. Now this being is the Creator ( Demiurgus), who is, in respect of His love, the Father; but in respect of His power, He is Lord; and in respect of His wisdom, our Maker and Fashioner; by transgressing whose commandment we became His enemies. And therefore in the last times the Lord has restored us into friendship through His incarnation, having become the Mediator between God and men; 1 Timothy 2:5 propitiating indeed for us the Father against whom we had sinned, and cancelling ( consolatus) our disobedience by His own obedience; conferring also upon us the gift of communion with, and subjection to, our Maker. For this reason also He has taught us to say in prayer, And forgive us our debts; Matthew 6:12 since indeed He is our Father, whose debtors we were, having transgressed His commandments. But who is this Being? Is He some unknown one, and a Father who gives no commandment to any one? Or is He the God who is proclaimed in the Scriptures, to whom we were debtors, having transgressed His commandment? Now the commandment was given to man by the Word. For Adam, it is said, heard the voice of the Lord God. Genesis 3:8 Rightly then does His Word say to man, Your sins are forgiven you; Matthew 9:2; Luke 5:20 He, the same against whom we had sinned in the beginning, grants forgiveness of sins in the end. But if indeed we had disobeyed the command of any other, while it was a different being who said, Your sins are forgiven you; Matthew 9:2; Luke 5:20 such an one is neither good, nor true, nor just. For how can he be good, who does not give from what belongs to himself? Or how can he be just, who snatches away the goods of another? And in what way can sins be truly remitted, unless that He against whom we have sinned has Himself granted remission through the bowels of mercy of our God, in which He has visited us Luke 1:78 through His Son?

And therefore, when He had healed the man sick of the palsy, the evangelist says that the people, upon seeing it, glorified God, who gave such power unto men. What God, then, did the bystanders glorify? Was it indeed that unknown Father invented by the heretics? And how could they glorify him who was altogether unknown to them? It is evident, therefore, that the Israelites glorified Him who has been proclaimed as God by the law and the prophets, who is also the Father of our Lord. And therefore He taught men, by the evidence of their senses through those signs which He accomplished, to give glory to God. If, however, He Himself had come from another Father, and men glorified a different Father when they saw His miracles, He would have made them ungrateful to that Father who had sent the gift of healing. But since the only-begotten Son had come for man's salvation from Him who is God, He both stirred up the unbelieving by the miracles which He regularly worked, to give glory to the Father, and to the Pharisees, who did not admit the coming of His Son and who consequently did not believe in the forgiveness of sins which was conferred by Him, He said, "That you may know that the Son of man has power to forgive sins." And when He had said this, He commanded the paralytic man to take up the pallet upon which he was lying and go into his house. By this work of His He confounded the unbelievers and showed that He is Himself the voice of God, by which man received commandments, which he broke and became a sinner, for the paralysis followed as a consequence of sins.

2. And therefore, when He had healed the man sick of the palsy, [the evangelist] says The people upon seeing it glorified God, who gave such power unto men. Matthew 9:8 What God, then, did the bystanders glorify? Was it indeed that unknown Father invented by the heretics? And how could they glorify him who was altogether unknown to them? It is evident, therefore, that the Israelites glorified Him who has been proclaimed as God by the law and the prophets, who is also the Father of our Lord; and therefore He taught men, by the evidence of their senses through those signs which He accomplished, to give glory to God. If, however, He Himself had come from another Father, and men glorified a different Father when they beheld His miracles, He [in that case] rendered them ungrateful to that Father who had sent the gift of healing. But as the only-begotten Son had come for man's salvation from Him who is God, He did both stir up the incredulous by the miracles which He was in the habit of working, to give glory to the Father; and to the Pharisees, who did not admit the advent of His Son, and who consequently did not believe in the remission [of sins] which was conferred by Him, He said, That you may know that the Son of man has power to forgive sins. Matthew 9:6 And when He had said this, He commanded the paralytic man to take up the pallet upon which he was lying, and go into his house. By this work of His He confounded the unbelievers, and showed that He is Himself the voice of God, by which man received commandments, which he broke, and became a sinner; for the paralysis followed as a consequence of sins.

By forgiving sins, He truly healed people while also revealing who He was. For if no one can forgive sins except God alone, yet the Lord forgave them and healed people, it is clear that He was the Word of God made the Son of man, receiving from the Father the power to forgive sins. He was both man and God, so that just as He suffered for us as man, He might as God have compassion on us and forgive us our debts, in which we became debtors to God our Creator. This is why David said beforehand, "Blessed are those whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord has not imputed sin," pointing to the forgiveness of sins that follows His coming, by which He destroyed the record of our debt and nailed it to the cross. In this way, just as we became debtors to God through a tree, so also through a tree we may obtain the forgiveness of our debt.

3. Therefore, by remitting sins, He did indeed heal man, while He also manifested Himself who He was. For if no one can forgive sins but God alone, while the Lord remitted them and healed men, it is plain that He was Himself the Word of God made the Son of man, receiving from the Father the power of remission of sins; since He was man, and since He was God, in order that since as man He suffered for us, so as God He might have compassion on us, and forgive us our debts, in which we were made debtors to God our Creator. And therefore David said beforehand, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord has not imputed sin; pointing out thus that remission of sins which follows upon His advent, by which He has destroyed the handwriting of our debt, and fastened it to the cross; Colossians 2:14 so that as by means of a tree we were made debtors to God, [so also] by means of a tree we may obtain the remission of our debt.

This fact has been powerfully illustrated by many others, especially through the prophet Elisha. When his fellow prophets were cutting wood to build a tabernacle, the iron axe head came loose and fell into the Jordan River. They could not find it, but when Elisha came to the place and learned what had happened, he threw a piece of wood into the water. After he did this, the iron axe head floated to the surface, and they recovered what they had lost. Through this action, the prophet showed that the reliable word of God, which we had carelessly lost through a tree and could not find again, we would receive back through the plan of God involving a tree—the cross of Christ. John the Baptist shows that the word of God is compared to an axe when he says about it, "But now the axe is laid to the root of the trees." Jeremiah also says something similar: "The word of God splits the rock like an axe." This word, which was hidden from us, was revealed by God's plan involving the tree, as I have already noted. Just as we lost it through a tree, through a tree it was revealed to everyone again, displaying its height, length, breadth, and depth. As one of our predecessors observed, through the outstretched hands of a divine person, the two peoples are gathered together to one God. There were two hands because there were two peoples scattered to the ends of the earth, but there was one head in the middle, since there is one God who is above all, through all, and in us all.

4. This fact has been strikingly set forth by many others, and especially through means of Elisha the prophet. For when his fellow prophets were hewing wood for the construction of a tabernacle, and when the iron [head], shaken loose from the axe, had fallen into the Jordan and could not be found by them, upon Elisha's coming to the place, and learning what had happened, he threw some wood into the water. Then, when he had done this, the iron part of the axe floated up, and they took up from the surface of the water what they had previously lost. 2 Kings 6:6 By this action the prophet pointed out that the sure word of God, which we had negligently lost by means of a tree, and were not in the way of finding again, we should receive anew by the dispensation of a tree, [viz., the cross of Christ]. For that the word of God is likened to an axe, John the Baptist declares [when he says] in reference to it, But now also is the axe laid to the root of the trees. Matthew 3:10 Jeremiah also says to the same purport: The word of God cleaves the rock as an axe. Jeremiah 23:29 This word, then, what was hidden from us, did the dispensation of the tree make manifest, as I have already remarked. For as we lost it by means of a tree, by means of a tree again was it made manifest to all, showing the height, the length, the breadth, the depth in itself; and, as a certain man among our predecessors observed, Through the extension of the hands of a divine person, gathering together the two peoples to one God. For these were two hands, because there were two peoples scattered to the ends of the earth; but there was one head in the middle, as there is but one God, who is above all, and through all, and in us all.

God did not accomplish such an important plan for salvation by using the creations of others, but by using His own creation. He did not use things made out of ignorance and defect, but those which were made from the wisdom and power of His Father. For He was not unrighteous so as to take someone else's property, nor was He needy so that He could not give life to His own by His own means and use His own creation for the salvation of humanity. Indeed, the creation could not have sustained Him on the cross if He had simply sent forth what was the product of ignorance and defect. We have shown repeatedly that the incarnate Word of God was hung upon a tree, and even the heretics themselves admit that He was crucified. How then could the product of ignorance and defect sustain Him who contains the knowledge of all things and is true and perfect? Or how could that creation which was hidden from the Father and far removed from Him have sustained His Word? And if this world were made by the angels—whether they knew about the Supreme God or not—when the Lord said, "For I am in the Father, and the Father in Me," how could this work of the angels have borne the burden of both the Father and the Son at once? How again could that creation which is beyond the Pleroma have contained Him who contains the entire Pleroma? Since all these things are impossible and cannot be proven, only the preaching of the Church is true, which proclaims that His own creation bore Him—the creation that exists by the power, skill, and wisdom of God, which is sustained in an invisible manner by the Father, but which visibly bore His Word: and this is the true Word.

1. And such or so important a dispensation He did not bring about by means of the creations of others, but by His own; neither by those things which were created out of ignorance and defect, but by those which had their substance from the wisdom and power of His Father. For He was neither unrighteous, so that He should covet the property of another; nor needy, that He could not by His own means impart life to His own, and make use of His own creation for the salvation of man. For indeed the creation could not have sustained Him [on the cross], if He had sent forth [simply by commission] what was the fruit of ignorance and defect. Now we have repeatedly shown that the incarnate Word of God was suspended upon a tree, and even the very heretics do acknowledge that He was crucified. How, then, could the fruit of ignorance and defect sustain Him who contains the knowledge of all things, and is true and perfect? Or how could that creation which was concealed from the Father, and far removed from Him, have sustained His Word? And if this world were made by the angels (it matters not whether we suppose their ignorance or their cognizance of the Supreme God), when the Lord declared, For I am in the Father, and the Father in Me, John 14:11 how could this workmanship of the angels have borne to be burdened at once with the Father and the Son? How, again, could that creation which is beyond the Pleroma have contained Him who contains the entire Pleroma? Inasmuch, then, as all these things are impossible and incapable of proof, that preaching of the Church is alone true [which proclaims] that His own creation bare Him, which subsists by the power, the skill, and the wisdom of God; which is sustained, indeed, after an invisible manner by the Father, but, on the contrary, after a visible manner it bore His Word: and this is the true [Word].

The Father supports creation and His own Word at the same time, and the Word supported by the Father gives the Spirit to everyone as the Father wishes. To some He gives what is made in the manner of creation, but to others He gives what is from God—that is, generation—in the manner of adoption. In this way one God the Father is proclaimed, who is above all, and through all, and in all. The Father is indeed above all, and He is the Head of Christ, but the Word is through all things and is Himself the Head of the Church, while the Spirit is in all of us and is the living water which the Lord grants to those who rightly believe in Him and love Him, and who know that there is one Father who is above all, and through all, and in all of us. John, the disciple of the Lord, also witnesses to these things when he speaks this way in the Gospel: In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God. All things were made by Him, and without Him nothing was made. And then he said about the Word Himself: He was in the world, and the world was made by Him, and the world did not know Him. He came to His own things, and His own people did not receive Him. However, to as many as did receive Him, He gave power to become the sons of God, to those who believe in His name. And again, showing the dispensation regarding His human nature, John said: And the Word was made flesh and dwelt among us. And continuing, he says, And we beheld His glory, the glory as of the Only-begotten by the Father, full of grace and truth. He thus clearly points out to those willing to hear—that is, to those having ears—that there is one God, the Father over all, and one Word of God who is through all, by whom all things have been made, and that this world belongs to Him and was made by Him according to the Father's will, and not by angels, nor by apostasy, defect, and ignorance, nor by any power of Prunicus whom some of them also call the Mother, nor by any other maker of the world ignorant of the Father.

2. For the Father bears the creation and His own Word simultaneously, and the Word borne by the Father grants the Spirit to all as the Father wills. To some He gives after the manner of creation what is made; but to others [He gives] after the manner of adoption, that is, what is from God, namely generation. And thus one God the Father is declared, who is above all, and through all, and in all. The Father is indeed above all, and He is the Head of Christ; but the Word is through all things, and is Himself the Head of the Church; while the Spirit is in us all, and He is the living water, John 7:39 which the Lord grants to those who rightly believe in Him, and love Him, and who know that there is one Father, who is above all, and through all, and in us all. Ephesians 4:6 And to these things does John also, the disciple of the Lord, bear witness, when he speaks thus in the Gospel: In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God. All things were made by Him, and without Him was nothing made. John 1:1, etc. And then he said of the Word Himself: He was in the world, and the world was made by Him, and the world knew Him not. To His own things He came, and His own people received Him not. However, as many as did receive Him, to these gave He power to become the sons of God, to those that believe in His name. John 1:10, etc. And again, showing the dispensation with regard to His human nature, John said: And the Word was made flesh, and dwelt among us. John 1:14 And in continuation he says, And we beheld His glory, the glory as of the Only-begotten by the Father, full of grace and truth. He thus plainly points out to those willing to hear, that is, to those having ears, that there is one God, the Father over all, and one Word of God, who is through all, by whom all things have been made; and that this world belongs to Him, and was made by Him, according to the Father's will, and not by angels; nor by apostasy, defect, and ignorance; nor by any power of Prunicus, whom certain of them also call the Mother; nor by any other maker of the world ignorant of the Father.

The Creator of the world is truly the Word of God, and this is our Lord, who in the last times became man and existed in this world. In an invisible manner He contains all created things and is present in the entire creation, since the Word of God governs and arranges all things. Therefore He came visibly to His own people and was made flesh and hung upon the tree, so that He might sum up all things in Himself. Yet His own people did not receive Him, as Moses declared this very thing among the people: "And your life shall be hanging before your eyes, and you will not believe your life." Therefore those who did not receive Him did not receive life. But to as many as received Him, He gave power to become the sons of God. For it is He who has power from the Father over all things, since He is the Word of God and truly man. He communicates with invisible beings in an intellectual manner and establishes a law observable to the outward senses, so that all things should continue each in its own order. He reigns openly over things visible and pertaining to human beings, and He brings just and worthy judgment upon all. David also clearly points to this when he says, "Our God shall openly come, and will not keep silence." Then David shows the judgment brought in by Him, saying, "A fire shall burn in His sight, and a strong tempest shall rage round about Him. He shall call upon the heaven from above, and the earth, to judge His people."

3. For the Creator of the world is truly the Word of God: and this is our Lord, who in the last times was made man, existing in this world, and who in an invisible manner contains all things created, and is inherent in the entire creation, since the Word of God governs and arranges all things; and therefore He came to His own in a visible manner, and was made flesh, and hung upon the tree, that He might sum up all things in Himself. And His own peculiar people did not receive Him, as Moses declared this very thing among the people: And your life shall be hanging before your eyes, and you will not believe your life. Deuteronomy 28:66 Those therefore who did not receive Him did not receive life. But to as many as received Him, to them gave He power to become the sons of God. John 1:12 For it is He who has power from the Father over all things, since He is the Word of God, and very man, communicating with invisible beings after the manner of the intellect, and appointing a law observable to the outward senses, that all things should continue each in its own order; and He reigns manifestly over things visible and pertaining to men; and brings in just judgment and worthy upon all; as David also, clearly pointing to this, says, Our God shall openly come, and will not keep silence. Then he shows also the judgment which is brought in by Him, saying, A fire shall burn in His sight, and a strong tempest shall rage round about Him. He shall call upon the heaven from above, and the earth, to judge His people.

The Lord was clearly coming to his own creation and sustaining it through the very world that he himself upholds. He was recapitulating the disobedience that occurred in connection with a tree through his obedience when he hung on a tree. The deception that led virgin Eve astray—who was already pledged to a man—was undone by the joyful truth that the angel proclaimed to the virgin Mary, who was also pledged to a man. Just as Eve was led astray by an angel's word so that she fled from God after disobeying his word, Mary received good news through an angel's message that she would carry God by being obedient to his word. Eve disobeyed God, but Mary was persuaded to obey God, so that the virgin Mary became the advocate for the virgin Eve. Just as the human race fell into slavery to death through a virgin, it is also rescued through a virgin. Virginal disobedience is balanced by virginal obedience on the opposite side of the scale. In the same way, the sin of the protoplast (first-created human) is corrected by the First-begotten, and the serpent's cunning is conquered by the dove's innocence, and the chains that bound us to death are broken.

1. That the Lord then was manifestly coming to His own things, and was sustaining them by means of that creation which is supported by Himself, and was making a recapitulation of that disobedience which had occurred in connection with a tree, through the obedience which was [exhibited by Himself when He hung] upon a tree, [the effects] also of that deception being done away with, by which that virgin Eve, who was already espoused to a man, was unhappily misled — was happily announced, through means of the truth [spoken] by the angel to the Virgin Mary, who was [also espoused] to a man. For just as the former was led astray by the word of an angel, so that she fled from God when she had transgressed His word; so did the latter, by an angelic communication, receive the glad tidings that she should sustain ( portaret) God, being obedient to His word. And if the former did disobey God, yet the latter was persuaded to be obedient to God, in order that the Virgin Mary might become the patroness ( advocata) of the virgin Eve. And thus, as the human race fell into bondage to death by means of a virgin, so is it rescued by a virgin; virginal disobedience having been balanced in the opposite scale by virginal obedience. For in the same way the sin of the first created man ( protoplasti) receives amendment by the correction of the First-begotten, and the coming of the serpent is conquered by the harmlessness of the dove, those bonds being unloosed by which we had been fast bound to death.

The heretics are all uneducated and ignorant of God's arrangements, and are unacquainted with that dispensation by which He took upon Himself human nature, because they blind themselves to the truth and actually speak against their own salvation. Some of them introduce another Father besides the Creator; some say that the world and its substance were made by certain angels; certain others maintain that it was widely separated by Horos from the one they represent as the Father—that it sprang forth of itself and was born from itself. Then again, others assert that it obtained substance in those things which are contained by the Father, from defect and ignorance; others still despise the Lord's advent that is manifest to the senses, for they do not admit His incarnation; while others, ignoring the arrangement that He should be born of a virgin, maintain that He was begotten by Joseph. And still further, some affirm that neither their soul nor their body can receive eternal life, but merely the inner man. Moreover, they insist that this inner man is what constitutes the understanding in them, and they decree that this alone is what ascends to the perfect. Others maintain, as I have said in the first book, that while the soul is saved, their body does not participate in the salvation which comes from God; in that book I have also set forward the hypotheses of all these men, and in the second have pointed out their weakness and inconsistency.

2. The heretics being all unlearned and ignorant of God's arrangements, and not acquainted with that dispensation by which He took upon Him human nature ( inscii ejus quæ est secundum hominem dispensationis), inasmuch as they blind themselves with regard to the truth, do in fact speak against their own salvation. Some of them introduce another Father besides the Creator; some, again, say that the world and its substance was made by certain angels; certain others [maintain] that it was widely separated by Horos from him whom they represent as being the Father — that it sprang forth ( floruisse) of itself, and from itself was born. Then, again, others [of them assert] that it obtained substance in those things which are contained by the Father, from defect and ignorance; others still, despise the advent of the Lord manifest [to the senses], for they do not admit His incarnation; while others, ignoring the arrangement [that He should be born] of a virgin, maintain that He was begotten by Joseph. And still further, some affirm that neither their soul nor their body can receive eternal life, but merely the inner man. Moreover, they will have it that this [inner man] is that which is the understanding ( sensum) in them, and which they decree as being the only thing to ascend to the perfect. Others [maintain], as I have said in the first book, that while the soul is saved, their body does not participate in the salvation which comes from God; in which [book] I have also set forward the hypotheses of all these men, and in the second have pointed out their weakness and inconsistency.

Now all these heretics are much later in time than the bishops to whom the apostles entrusted the Churches—a fact I took great care to demonstrate in the third book. It follows naturally, then, that these aforementioned heretics, since they are blind to the truth and wander from the right way, will walk on various roads. Therefore the traces of their teaching are scattered here and there without agreement or consistency. But the path of those belonging to the Church encircles the whole world, since it possesses the reliable tradition from the apostles, and allows us to see that the faith of all is one and the same. For all receive one and the same God the Father, believe in the same plan concerning the incarnation of the Son of God, recognize the same gift of the Spirit, practice the same commandments, preserve the same form of church organization, expect the same coming of the Lord, and await the same salvation of the complete human being, that is, of soul and body. And without doubt the preaching of the Church is true and reliable, showing one and the same way of salvation throughout the whole world. For to her is entrusted the light of God, and therefore the wisdom of God, through which she saves all people, is proclaimed as it goes forth. It speaks faithfully in the streets, is preached on the tops of the walls, and speaks continually in the city gates. For the Church preaches the truth everywhere, and she is the seven-branched lampstand that bears the light of Christ.

1. Now all these [ heretics] are of much later date than the bishops to whom the apostles committed the Churches; which fact I have in the third book taken all pains to demonstrate. It follows, then, as a matter of course, that these heretics aforementioned, since they are blind to the truth, and deviate from the [right] way, will walk in various roads; and therefore the footsteps of their doctrine are scattered here and there without agreement or connection. But the path of those belonging to the Church circumscribes the whole world, as possessing the sure tradition from the apostles, and gives unto us to see that the faith of all is one and the same, since all receive one and the same God the Father, and believe in the same dispensation regarding the incarnation of the Son of God, and are cognizant of the same gift of the Spirit, and are conversant with the same commandments, and preserve the same form of ecclesiastical constitution, and expect the same advent of the Lord, and await the same salvation of the complete man, that is, of the soul and body. And undoubtedly the preaching of the Church is true and steadfast, in which one and the same way of salvation is shown throughout the whole world. For to her is entrusted the light of God; and therefore the wisdom of God, by means of which she saves all men, is declared in [its] going forth; it utters [its voice] faithfully in the streets, is preached on the tops of the walls, and speaks continually in the gates of the city. Proverbs 1:20-21 For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.

Those who abandon the Church's teaching question the knowledge of the holy presbyters, failing to consider how much more important a godly person is, even in a private position, than a blasphemous and arrogant sophist. All the heretics are like this, as are those who think they have discovered something beyond the truth. By following the things already mentioned, proceeding in various, discordant, and foolish ways, never maintaining consistent opinions about the same matters, like blind people led by the blind, they will deservedly fall into the pit of ignorance that lies in their path, always seeking but never finding the truth. Therefore, we must avoid their teachings and be very careful not to be harmed by them. Instead, we should flee to the Church, be raised in her care, and be nourished by the Lord's Scriptures. For the Church has been planted as a paradisus in this world. Therefore, the Spirit of God says, "You may freely eat from every tree of the garden"—that is, eat from every Scripture of the Lord—but you must not eat with a proud mind or touch any heretical disagreement. These men claim that they themselves possess the knowledge of good and evil, and they place their own godless minds above the God who made them. They therefore form opinions about what lies beyond the limits of understanding. For this reason, the apostle also says, "Be not wise beyond what is proper to be wise, but be wise with moderation," so that by consuming the knowledge of these men (knowledge that knows more than it should) we are not cast out from the paradisus of life. The Lord has brought into this paradisus those who obey His call, summing up in Himself all things in heaven and on earth. The things in heaven are spiritual, while those on earth constitute the dispensation in human nature. He therefore recapitulated these things in Himself: by uniting humanity to the Spirit and causing the Spirit to dwell in humanity, He Himself became the head of the Spirit and gives the Spirit to be the head of humanity. For through Him, the Spirit, we see, hear, and speak.

2. Those, therefore, who desert the preaching of the Church, call in question the knowledge of the holy presbyters, not taking into consideration of how much greater consequence is a religious man, even in a private station, than a blasphemous and impudent sophist. Now, such are all the heretics, and those who imagine that they have hit upon something more beyond the truth, so that by following those things already mentioned, proceeding on their way variously, inharmoniously, and foolishly, not keeping always to the same opinions with regard to the same things, as blind men are led by the blind, they shall deservedly fall into the ditch of ignorance lying in their path, ever seeking and never finding out the truth. 2 Timothy 3:7 It behooves us, therefore, to avoid their doctrines, and to take careful heed lest we suffer any injury from them; but to flee to the Church, and be brought up in her bosom, and be nourished with the Lord's Scriptures. For the Church has been planted as a garden ( paradisus) in this world; therefore says the Spirit of God, You may freely eat from every tree of the garden, Genesis 2:16 that is, Eat from every Scripture of the Lord; but you shall not eat with an uplifted mind, nor touch any heretical discord. For these men do profess that they have themselves the knowledge of good and evil; and they set their own impious minds above the God who made them. They therefore form opinions on what is beyond the limits of the understanding. For this cause also the apostle says, Be not wise beyond what it is fitting to be wise, but be wise prudently, Romans 12:3 that we be not cast forth by eating of the knowledge of these men (that knowledge which knows more than it should do) from the paradise of life. Into this paradise the Lord has introduced those who obey His call, summing up in Himself all things which are in heaven, and which are on earth; Ephesians 1:10 but the things in heaven are spiritual, while those on earth constitute the dispensation in human nature ( secundum hominem est dispositio). These things, therefore, He recapitulated in Himself: by uniting man to the Spirit, and causing the Spirit to dwell in man, He is Himself made the head of the Spirit, and gives the Spirit to be the head of man: for through Him (the Spirit) we see, and hear, and speak.

In His work of recapitulation, He has summed up all things by waging war against our enemy and crushing the one who first led us into captivity in Adam, trampling on his head. You can see this in Genesis where God said to the serpent, "And I will put enmity between you and the woman, and between your seed and her seed; He shall be on the watch for your head, and you on the watch for His heel." From that time forward, the one who would be born of a woman—that is, from the Virgin—was proclaimed as the one who would watch for the serpent's head, after the pattern of Adam. This is the seed about whom the apostle says in the Epistle to the Galatians that the law of works was established until the seed should come to whom the promise was made. This fact is shown even more clearly in the same letter, where he says, "But when the fullness of time had come, God sent forth His Son, made of a woman." The enemy would not have been fairly defeated unless a man born of a woman had conquered him. For it was through a woman that he first gained the advantage over man, setting himself up as man's opponent. This is why the Lord declares Himself to be the Son of man, taking into Himself that original man from whom the woman was fashioned, so that just as our race went down to death through a defeated man, we may rise to life again through a victorious one. And just as through a man death won the victory over us, so again through a man we may win the victory over death.

1. He has therefore, in His work of recapitulation, summed up all things, both waging war against our enemy, and crushing him who had at the beginning led us away captives in Adam, and trampled upon his head, as you can perceive in Genesis that God said to the serpent, And I will put enmity between you and the woman, and between your seed and her seed; He shall be on the watch for ( observabit) your head, and you on the watch for His heel. Genesis 3:15 For from that time, He who should be born of a woman, [namely] from the Virgin, after the likeness of Adam, was preached as keeping watch for the head of the serpent. This is the seed of which the apostle says in the Epistle to the Galatians, that the law of works was established until the seed should come to whom the promise was made. Galatians 3:19 This fact is exhibited in a still clearer light in the same Epistle, where he thus speaks: But when the fullness of time had come, God sent forth His Son, made of a woman. Galatians 4:4 For indeed the enemy would not have been fairly vanquished, unless it had been a man [born] of a woman who conquered him. For it was by means of a woman that he got the advantage over man at first, setting himself up as man's opponent. And therefore does the Lord profess Himself to be the Son of man, comprising in Himself that original man out of whom the woman was fashioned ( ex quo ea quæ secundum mulierem est plasmatio facta est), in order that, as our species went down to death through a vanquished man, so we may ascend to life again through a victorious one; and as through a man death received the palm [of victory] against us, so again by a man we may receive the palm against death.

The Lord would not have taken upon Himself that ancient and original enmity against the serpent, fulfilling the Creator's (Demiurgi) promise and carrying out His command, if He had come from another Father. But since He is one and the same—the one who formed us at the beginning and sent His Son at the end—the Lord did carry out His command. Being made of a woman, He both destroyed our adversary and perfected man after the image and likeness of God. For this reason, He did not draw the means of defeating him from any other source than from the words of the law, and used the Father's commandment as a weapon for the destruction and defeat of the apostate angel. After fasting forty days like Moses and Elijah, He became hungry. First, so that we might understand that He was a real and substantial man—for it belongs to a man to feel hunger when fasting. Second, so that His opponent might have an opportunity to attack Him. For just as the enemy persuaded man at the beginning to break God's commandments by means of food, even though man was not hungry, so at the end he did not succeed in persuading Him who was hungry to take food that came from God. When tempting Him, he said, "If you are the Son of God, command that these stones become bread." But the Lord repelled him with the commandment of the law, saying, "It is written, 'Man does not live by bread alone.'" As to those words of His enemy, "If you are the Son of God," the Lord made no comment. But by acknowledging His human nature in this way, He defeated His adversary and exhausted the force of his first attack by means of His Father's word. Therefore, the corruption of man that occurred in paradise through both our first parents eating was undone by the Lord's lack of food in this world. But the devil, having been defeated by the law, tried to attack again by quoting a commandment of the law himself. Bringing Him to the highest point of the temple, he said to Him, "If you are the Son of God, throw yourself down. For it is written, 'God shall give His angels charge over you, and in their hands they shall bear you up, lest you strike your foot against a stone,'" thus hiding a lie under the appearance of Scripture, as all heretics do. For it was indeed written, "He has given His angels charge concerning Him," but "throw yourself down from here" was not said in Scripture about Him—this kind of persuasion the devil produced from himself. Therefore the Lord refuted him from the law when He said, "It is written again, 'You shall not tempt the Lord your God,'" pointing out through the word contained in the law what is the duty of man—that he should not tempt God—and in regard to Himself, since He appeared in human form, declaring that He would not tempt the Lord His God. Therefore, the pride of reasoning that was in the serpent was destroyed by the humility found in the man Christ, and now the devil was defeated twice from Scripture, when he was caught advising things contrary to God's commandment and was shown to be the enemy of God by the expression of his thoughts. Then, having been so thoroughly defeated and gathering together all his available power for falsehood as if concentrating his forces, he showed Him in the third place all the kingdoms of the world and their glory, saying, as Luke records, "All these I will give you—for they are delivered to me, and I give them to whomever I want—if you will fall down and worship me." The Lord then, exposing him in his true character, says, "Depart, Satan, for it is written, 'You shall worship the Lord your God, and Him only shall you serve.'" He both revealed him by this name and showed at the same time who He Himself was. For the Hebrew word Satan means an apostate. And thus, defeating him for the third time, He drove him away from Himself finally as one conquered by the law. And that violation of God's commandment that had occurred in Adam was undone by means of the precept of the law, which the Son of man observed, who did not transgress the commandment of God.

2. Now the Lord would not have recapitulated in Himself that ancient and primary enmity against the serpent, fulfilling the promise of the Creator ( Demiurgi), and performing His command, if He had come from another Father. But as He is one and the same, who formed us at the beginning, and sent His Son at the end, the Lord did perform His command, being made of a woman, by both destroying our adversary, and perfecting man after the image and likeness of God. And for this reason He did not draw the means of confounding him from any other source than from the words of the law, and made use of the Father's commandment as a help towards the destruction and confusion of the apostate angel. Fasting forty days, like Moses and Elias, He afterwards hungered, first, in order that we may perceive that He was a real and substantial man — for it belongs to a man to suffer hunger when fasting; and secondly, that His opponent might have an opportunity of attacking Him. For as at the beginning it was by means of food that [the enemy] persuaded man, although not suffering hunger, to transgress God's commandments, so in the end he did not succeed in persuading Him that was an hungered to take that food which proceeded from God. For, when tempting Him, he said, If you be the Son of God, command that these stones be made bread. Matthew 4:3 But the Lord repulsed him by the commandment of the law, saying, It is written, Man does not live by bread alone. Deuteronomy 8:3 As to those words [of His enemy,] If you be the Son of God, [the Lord] made no remark; but by thus acknowledging His human nature He baffled His adversary, and exhausted the force of his first attack by means of His Father's word. The corruption of man, therefore, which occurred in paradise by both [of our first parents] eating, was done away with by [the Lord's] want of food in this world. But he, being thus vanquished by the law, endeavoured again to make an assault by himself quoting a commandment of the law. For, bringing Him to the highest pinnacle of the temple, he said to Him, If you are the Son of God, cast yourself down. For it is written, That God shall give His angels charge concerning you, and in their hands they shall bear you up, lest perchance you dash your foot against a stone; thus concealing a falsehood under the guise of Scripture, as is done by all the heretics. For that was indeed written, [namely], That He has given His angels charge concerning Him; but cast yourself down from hence no Scripture said in reference to Him: this kind of persuasion the devil produced from himself. The Lord therefore confuted him out of the law, when He said, It is written again, You shall not tempt the Lord your God; Deuteronomy 6:16 pointing out by the word contained in the law that which is the duty of man, that he should not tempt God; and in regard to Himself, since He appeared in human form, [declaring] that He would not tempt the Lord his God. The pride of reason, therefore, which was in the serpent, was put to nought by the humility found in the man [Christ], and now twice was the devil conquered from Scripture, when he was detected as advising things contrary to God's commandment, and was shown to be the enemy of God by [the expression of] his thoughts. He then, having been thus signally defeated, and then, as it were, concentrating his forces, drawing up in order all his available power for falsehood, in the third place showed Him all the kingdoms of the world, and the glory of them, Luke 4:6-7 saying, as Luke relates, All these will I give you — for they are delivered to me; and to whom I will, I give them — if you will fall down and worship me. The Lord then, exposing him in his true character, says, Depart, Satan; for it is written, You shall worship the Lord your God, and Him only shall you serve. Matthew 4:10 He both revealed him by this name, and showed [at the same time] who He Himself was. For the Hebrew word Satan signifies an apostate. And thus, vanquishing him for the third time, He spurned him from Him finally as being conquered out of the law; and there was done away with that infringement of God's commandment which had occurred in Adam, by means of the precept of the law, which the Son of man observed, who did not transgress the commandment of God.

Who, then, is this Lord God whom Christ testifies to, whom no one should tempt, whom all should worship and serve alone? Without any doubt, it is that God who also gave the law. These things had been predicted in the law, and through the words of the law the Lord showed that the law truly declares the Word of God from the Father. The apostate angel of God is destroyed by its voice, being exposed for what he really is and defeated by the Son of man keeping God's commandment. In the beginning, he enticed man to break his Maker's law and through this got him into his power. His power consists in transgression and apostasy, and with these he bound man to himself. So again, on the other hand, it was necessary that through man himself, when conquered, he should be bound with the same chains with which he had bound man, so that man, being set free, might return to his Lord, leaving to him—Satan—those bonds by which he himself had been chained, that is, sin. When Satan is bound, man is set free, since no one can enter a strong man's house and plunder his goods unless he first binds the strong man himself. The Lord therefore exposes him as speaking against the word of that God who made all things, and defeats him by means of the commandment. Now the law is the commandment of God. The Man proves him to be a fugitive from and a transgressor of the law, and also an apostate from God. After the Man had done this, the Word bound him securely as a fugitive from Himself and plundered his goods—namely, those men whom he held in bondage and whom he unjustly used for his own purposes. He is justly led captive, since he had unjustly led men into bondage, while man, who had been led captive in times past, was rescued from the grasp of his captor, according to the tender mercy of God the Father, who had compassion on His own handiwork and gave it salvation, restoring it through the Word—that is, through Christ—so that men might learn by actual proof that he receives incorruptibility not from himself, but by the free gift of God.

3. Who, then, is this Lord God to whom Christ bears witness, whom no man shall tempt, whom all should worship, and serve Him alone? It is, beyond all manner of doubt, that God who also gave the law. For these things had been predicted in the law, and by the words ( sententiam) of the law the Lord showed that the law does indeed declare the Word of God from the Father; and the apostate angel of God is destroyed by its voice, being exposed in his true colors, and vanquished by the Son of man keeping the commandment of God. For as in the beginning he enticed man to transgress his Maker's law, and thereby got him into his power; yet his power consists in transgression and apostasy, and with these he bound man [to himself]; so again, on the other hand, it was necessary that through man himself he should, when conquered, be bound with the same chains with which he had bound man, in order that man, being set free, might return to his Lord, leaving to him ( Satan) those bonds by which he himself had been fettered, that is, sin. For when Satan is bound, man is set free; since none can enter a strong man's house and spoil his goods, unless he first bind the strong man himself. The Lord therefore exposes him as speaking contrary to the word of that God who made all things, and subdues him by means of the commandment. Now the law is the commandment of God. The Man proves him to be a fugitive from and a transgressor of the law, an apostate also from God. After [the Man had done this], the Word bound him securely as a fugitive from Himself, and made spoil of his goods, — namely, those men whom he held in bondage, and whom he unjustly used for his own purposes. And justly indeed is he led captive, who had led men unjustly into bondage; while man, who had been led captive in times past, was rescued from the grasp of his possessor, according to the tender mercy of God the Father, who had compassion on His own handiwork, and gave to it salvation, restoring it by means of the Word — that is, by Christ — in order that men might learn by actual proof that he receives incorruptibility not of himself, but by the free gift of God.

Thus the Lord plainly shows that the true Lord and the one God who had been set forth by the law is the same God. The one whom the law proclaimed as God is the same one Christ pointed out as the Father, whom the disciples of Christ alone must serve. By means of the statements of the law, he utterly confused our adversary, and the law directs us to praise God the Creator (Demiurgum) and to serve him alone. Since this is the case, we must not seek for another Father besides him or above him, since there is one God who justifies the circumcision by faith and the uncircumcision through faith. For if there were any other perfect Father above him, Christ would by no means have overthrown Satan by means of his words and commandments. For one ignorance cannot be done away with by means of another ignorance, any more than one defect by another defect. If, therefore, the law is due to ignorance and defect, how could the statements contained in it bring to nothing the ignorance of the devil and conquer the strong man? For a strong man can be conquered neither by an inferior nor by an equal, but by one possessed of greater power. But the Word of God is superior above all, he who is loudly proclaimed in the law: "Hear, O Israel, the Lord your God is one God," and "You shall love the Lord your God with all your heart," and "Him shall you adore, and him alone shall you serve." Then in the Gospel, casting down the apostasy by means of these expressions, he both overcame the strong man by his Father's voice and he acknowledges that the commandment of the law expresses his own sentiments when he says, "You shall not tempt the Lord your God." For he did not confound the adversary by the saying of any other, but by that belonging to his own Father, and thus overcame the strong man.

1. Thus then does the Lord plainly show that it was the true Lord and the one God who had been set forth by the law; for Him whom the law proclaimed as God, the same did Christ point out as the Father, whom also it behooves the disciples of Christ alone to serve. By means of the statements of the law, He put our adversary to utter confusion; and the law directs us to praise God the Creator ( Demiurgum), and to serve Him alone. Since this is the case, we must not seek for another Father besides Him, or above Him, since there is one God who justifies the circumcision by faith, and the uncircumcision through faith. Romans 3:30 For if there were any other perfect Father above Him, He (Christ) would by no means have overthrown Satan by means of His words and commandments. For one ignorance cannot be done away with by means of another ignorance, any more than one defect by another defect. If, therefore, the law is due to ignorance and defect, how could the statements contained therein bring to nought the ignorance of the devil, and conquer the strong man? For a strong man can be conquered neither by an inferior nor by an equal, but by one possessed of greater power. But the Word of God is the superior above all, He who is loudly proclaimed in the law: Hear, O Israel, the Lord your God is one God; and, You shall love the Lord your God with all your heart; and, Him shall you adore, and Him alone shall you serve. Then in the Gospel, casting down the apostasy by means of these expressions, He did both overcome the strong man by His Father's voice, and He acknowledges the commandment of the law to express His own sentiments, when He says, You shall not tempt the Lord your God. Matthew 4:7 For He did not confound the adversary by the saying of any other, but by that belonging to His own Father, and thus overcame the strong man.

Through His commandment, Christ taught that we who have been freed should take the food God provides when we are hungry. He also taught that when we are placed in the highest position of grace, we should not become proud—whether because we trust in our righteous works or because we are adorned with outstanding gifts of ministry. We must not tempt God, but should feel humility in all things and keep ready at hand the saying, "You shall not tempt the Lord your God." The apostle also taught this, saying, "Minding not high things, but consenting to things of low estate"—that we should not be ensnared by riches, worldly glory, or present attractions, but should know that we must worship the Lord our God and serve Him alone. We should pay no attention to the one who falsely promised things that were not his own when he said, "All these will I give you, if, falling down, you will worship me." For he himself confesses that to adore him and to do his will is to fall from the glory of God. And what pleasant or good thing can a person who has fallen participate in? Or what else can such a person hope for or expect, except death? For death is the next neighbor to the one who has fallen. From this it also follows that he will not give what he has promised. For how can he grant gifts to someone who has fallen? Moreover, since God rules over both human beings and the devil himself, and without the will of our Father in heaven not even a sparrow falls to the ground, it follows that the devil's declaration, "All these things are delivered unto me, and to whomsoever I will I give them," proceeds from him when he is puffed up with pride. For creation is not subjected to his power, since he himself is merely one among created things. Nor will he give away rule over human beings to human beings; rather, all other things and all human affairs are arranged according to the disposal of God the Father. Besides, the Lord declares that the devil is a liar from the beginning, and the truth is not in him. If then he is a liar and the truth is not in him, he certainly did not speak truth, but a lie, when he said, "For all these things are delivered to me, and to whomsoever I will I give them."

2. He taught by His commandment that we who have been set free should, when hungry, take that food which is given by God; and that, when placed in the exalted position of every grace [that can be received], we should not, either by trusting to works of righteousness, or when adorned with super-eminent [gifts of] ministration, by any means be lifted up with pride, nor should we tempt God, but should feel humility in all things, and have ready to hand [this saying], You shall not tempt the Lord your God. Deuteronomy 6:16 As also the apostle taught, saying, Minding not high things, but consenting to things of low estate; Romans 12:16 that we should neither be ensnared with riches, nor mundane glory, nor present fancy, but should know that we must worship the Lord your God, and serve Him alone, and give no heed to him who falsely promised things not his own, when he said, All these will I give you, if, falling down, you will worship me. For he himself confesses that to adore him, and to do his will, is to fall from the glory of God. And in what thing either pleasant or good can that man who has fallen participate? Or what else can such a person hope for or expect, except death? For death is next neighbour to him who has fallen. Hence also it follows that he will not give what he has promised. For how can he make grants to him who has fallen? Moreover, since God rules over men and him too, and without the will of our Father in heaven not even a sparrow falls to the ground, Matthew 10:29 it follows that his declaration, All these things are delivered unto me, and to whomsoever I will I give them, proceeds from him when puffed up with pride. For the creation is not subjected to his power, since indeed he is himself but one among created things. Nor shall he give away the rule over men to men; but both all other things, and all human affairs, are arranged according to God the Father's disposal. Besides, the Lord declares that the devil is a liar from the beginning, and the truth is not in him. John 8:44 If then he be a liar and the truth be not in him, he certainly did not speak truth, but a lie, when he said, For all these things are delivered to me, and to whomsoever I will I give them. Luke 4:6

He had already been in the habit of lying against God in order to lead people astray. For in the beginning, when God had given man a variety of foods to eat while commanding him not to eat from just one tree, Scripture tells us that God said to Adam: From every tree which is in the garden you shall eat food; but from the tree of knowledge of good and evil, from this you shall not eat: for in the day that you shall eat of it, you shall die by death. Then, lying against the Lord, he tempted man, as Scripture says the serpent said to the woman: Has God indeed said this, You shall not eat from every tree of the garden? And when she had exposed the lie and simply repeated the command as God had given it, From every tree of the garden we shall eat; but of the fruit of the tree which is in the midst of the garden, God has said, You shall not eat of it, neither shall you touch it, lest you die, after he had learned God's command from the woman, he employed his cunning and finally deceived her with a lie, saying, You shall not die by death; for God knew that in the day you shall eat of it your eyes shall be opened, and you shall be as gods, knowing good and evil. First, then, in the garden of God he argued about God as if God were not present, for he was ignorant of God's greatness; and then, after he had learned from the woman that God had said they would die if they tasted the tree mentioned, he opened his mouth and uttered the third lie, You shall not die by death. But that God was truthful and the serpent a liar was proven by the outcome, since death came upon those who had eaten. For along with the fruit they also came under the power of death, because they ate in disobedience; and disobedience to God brings death. Therefore, since they became subject to death, from that moment they were handed over to it.

1. He had indeed been already accustomed to lie against God, for the purpose of leading men astray. For at the beginning, when God had given to man a variety of things for food, while He commanded him not to eat of one tree only, as the Scripture tells us that God said to Adam: From every tree which is in the garden you shall eat food; but from the tree of knowledge of good and evil, from this you shall not eat: for in the day that you shall eat of it, you shall die by death; Genesis 2:16-17 he then, lying against the Lord, tempted man, as the Scripture says that the serpent said to the woman: Has God indeed said this, You shall not eat from every tree of the garden? Genesis 3:1 And when she had exposed the falsehood, and simply related the command, as He had said, From every tree of the garden we shall eat; but of the fruit of the tree which is in the midst of the garden, God has said, You shall not eat of it, neither shall you touch it, lest you die: Genesis 3:2-3 when he had [thus] learned from the woman the command of God, having brought his cunning into play, he finally deceived her by a falsehood, saying, You shall not die by death; for God knew that in the day you shall eat of it your eyes shall be opened, and you shall be as gods, knowing good and evil. Genesis 3:4 In the first place, then, in the garden of God he disputed about God, as if God was not there, for he was ignorant of the greatness of God; and then, in the next place, after he had learned from the woman that God had said that they should die if they tasted the aforesaid tree, opening his mouth, he uttered the third falsehood, You shall not die by death. But that God was true, and the serpent a liar, was proved by the result, death having passed upon them who had eaten. For along with the fruit they did also fall under the power of death, because they ate in disobedience; and disobedience to God entails death. Wherefore, as they became forfeit to death, from that [moment] they were handed over to it.

Thus, in the very day they ate, they died and became debtors to death, since it was one day of the creation. For it is said, "There was made in the evening, and there was made in the morning, one day." Now on this same day that they ate, they also died. But according to the cycle and progression of the days—where one is called first, another second, and another third—if anyone carefully seeks to learn on which day out of the seven Adam died, he will find it by examining the dispensation of the Lord. For by summing up in Himself the whole human race from the beginning to the end, He has also summed up its death. From this it is clear that the Lord suffered death in obedience to His Father on that day on which Adam died while he disobeyed God. Now he died on the same day on which he ate. For God said, "In that day on which you shall eat of it, you shall die by death." The Lord, therefore, recapitulating in Himself this day, underwent His sufferings on the day preceding the Sabbath, that is, the sixth day of the creation, on which day man was created. Thus He granted him a second creation by means of His passion, which is that creation out of death. And there are some, again, who place the death of Adam in the thousandth year, for since a day of the Lord is as a thousand years, he did not exceed the thousand years but died within them, thus fulfilling the sentence of his sin. Whether, therefore, with respect to disobedience, which is death; whether we consider that on account of that they were delivered over to death and made debtors to it; whether with respect to the fact that on one and the same day on which they ate they also died (for it is one day of the creation); whether we regard this point, that with respect to this cycle of days, they died on the day on which they did also eat, that is, the day of the preparation, which is termed the pure supper, that is, the sixth day of the feast, which the Lord also exhibited when He suffered on that day; or whether we reflect that he (Adam) did not exceed the thousand years but died within their limit—it follows that in regard to all these meanings, God is indeed true. For they died who tasted of the tree, and the serpent is proved a liar and a murderer, as the Lord said of him: "For he is a murderer from the beginning, and the truth is not in him."

2. Thus, then, in the day that they ate, in the same did they die, and became death's debtors, since it was one day of the creation. For it is said, There was made in the evening, and there was made in the morning, one day. Now in this same day that they ate, in that also did they die. But according to the cycle and progress of the days, after which one is termed first, another second, and another third, if anybody seeks diligently to learn upon what day out of the seven it was that Adam died, he will find it by examining the dispensation of the Lord. For by summing up in Himself the whole human race from the beginning to the end, He has also summed up its death. From this it is clear that the Lord suffered death, in obedience to His Father, upon that day on which Adam died while he disobeyed God. Now he died on the same day in which he ate. For God said, In that day on which you shall eat of it, you shall die by death. The Lord, therefore, recapitulating in Himself this day, underwent His sufferings upon the day preceding the Sabbath, that is, the sixth day of the creation, on which day man was created; thus granting him a second creation by means of His passion, which is that [creation] out of death. And there are some, again, who relegate the death of Adam to the thousandth year; for since a day of the Lord is as a thousand years, 2 Peter 3:8 he did not overstep the thousand years, but died within them, thus bearing out the sentence of his sin. Whether, therefore, with respect to disobedience, which is death; whether [we consider] that, on account of that, they were delivered over to death, and made debtors to it; whether with respect to [the fact that on] one and the same day on which they ate they also died (for it is one day of the creation); whether [we regard this point], that, with respect to this cycle of days, they died on the day in which they did also eat, that is, the day of the preparation, which is termed the pure supper, that is, the sixth day of the feast, which the Lord also exhibited when He suffered on that day; or whether [we reflect] that he (Adam) did not overstep the thousand years, but died within their limit — it follows that, in regard to all these significations, God is indeed true. For they died who tasted of the tree; and the serpent is proved a liar and a murderer, as the Lord said of him: For he is a murderer from the beginning, and the truth is not in him. John 8:44

As the devil lied at the beginning, so he also lied at the end when he said, "All these are delivered unto me, and to whomsoever I will I give them." For it is not the devil who has appointed the kingdoms of this world, but God, since the heart of the king is in the hand of God. And the Word also says through Solomon, "By me kings reign, and princes administer justice. By me chiefs are raised up, and by me kings rule the earth." The apostle Paul also says on this same subject, "Be subject to all the higher powers, for there is no power but of God: now those which exist have been ordained of God." And again, referring to them, he says, "For he bears not the sword in vain, for he is the minister of God, the avenger for wrath to him who does evil." Now, that he spoke these words not in regard to angelic powers or invisible rulers—as some venture to interpret the passage—but of those who hold actual human authority, he shows when he says, "For this cause pay tribute also, for they are God's ministers, doing service for this very thing." This the Lord also confirmed when He did not do what the devil tempted Him to do, but instead gave directions that tribute should be paid to the tax-collectors for Himself and Peter, because they are the ministers of God, serving for this very thing.

1. As therefore the devil lied at the beginning, so did he also in the end, when he said, All these are delivered unto me, and to whomsoever I will I give them. Matthew 4:9; Luke 4:6 For it is not he who has appointed the kingdoms of this world, but God; for the heart of the king is in the hand of God. Proverbs 21:1 And the Word also says by Solomon, By me kings do reign, and princes administer justice. By me chiefs are raised up, and by me kings rule the earth. Proverbs 8:15 Paul the apostle also says upon this same subject: Be subject to all the higher powers; for there is no power but of God: now those which are have been ordained of God. Romans 13:1 And again, in reference to them he says, For he bears not the sword in vain; for he is the minister of God, the avenger for wrath to him who does evil. Romans 13:4 Now, that he spoke these words, not in regard to angelical powers, nor of invisible rulers — as some venture to expound the passage — but of those of actual human authorities, [he shows when] he says, For this cause pay tribute also: for they are God's ministers, doing service for this very thing. Romans 13:6 This also the Lord confirmed, when He did not do what He was tempted to by the devil; but He gave directions that tribute should be paid to the tax-gatherers for Himself and Peter; Matthew 17:27 because they are the ministers of God, serving for this very thing.

Since humanity, by departing from God, reached such a level of fury that people even looked upon their own brothers as enemies and engaged without fear in every kind of restless behavior, murder, and greed, God imposed upon humanity the fear of other people. Because they did not acknowledge the fear of God, by being subjected to human authority and kept under restraint by their laws, they might achieve some degree of justice and practice mutual forbearance through dread of the sword openly displayed before them, as the apostle says: For he does not bear the sword in vain; for he is the minister of God, the avenger for wrath upon the one who does evil. For this reason as well, magistrates themselves, having laws as a garment of righteousness whenever they act in a just and legitimate manner, will not be called to account for their conduct or be liable to punishment. But whatever they do to undermine justice—iniquitously, impiously, illegally, and tyrannically—in these things they will also perish, for the just judgment of God falls equally upon all and is never lacking. Earthly rule, therefore, has been appointed by God for the benefit of nations, and not by the devil, who is never at rest at all and who does not even love to see nations conducting themselves in a peaceful manner. Under the fear of human rule, people may not devour each other like fish, but through the establishment of laws, they may restrain excessive wickedness among the nations. Considered from this perspective, those who collect taxes from us are God's ministers, serving for this very purpose.

2. For since man, by departing from God, reached such a pitch of fury as even to look upon his brother as his enemy, and engaged without fear in every kind of restless conduct, and murder, and avarice; God imposed upon mankind the fear of man, as they did not acknowledge the fear of God, in order that, being subjected to the authority of men, and kept under restraint by their laws, they might attain to some degree of justice, and exercise mutual forbearance through dread of the sword suspended full in their view, as the apostle says: For he bears not the sword in vain; for he is the minister of God, the avenger for wrath upon him who does evil. And for this reason too, magistrates themselves, having laws as a clothing of righteousness whenever they act in a just and legitimate manner, shall not be called in question for their conduct, nor be liable to punishment. But whatsoever they do to the subversion of justice, iniquitously, and impiously, and illegally, and tyrannically, in these things shall they also perish; for the just judgment of God comes equally upon all, and in no case is defective. Earthly rule, therefore, has been appointed by God for the benefit of nations, and not by the devil, who is never at rest at all, nay, who does not love to see even nations conducting themselves after a quiet manner, so that under the fear of human rule, men may not eat each other up like fishes; but that, by means of the establishment of laws, they may keep down an excess of wickedness among the nations. And considered from this point of view, those who exact tribute from us are God's ministers, serving for this very purpose.

Since the powers that be are ordained by God, it is clear that the devil lied when he said, "These are delivered to me, and I give them to whomever I wish." For rulers are appointed by the law of the same Being who calls people into existence, suited to those who are at that time placed under their rule. Some of these rulers are given for the correction and benefit of their subjects and for preserving justice; others are given for the purposes of fear, punishment, and rebuke; still others, as the subjects deserve, are given for deception, disgrace, and pride. Yet the just judgment of God, as I have already noted, applies equally to all. The devil, however, since he is the apostate angel, can only go so far as he did in the beginning: to deceive and lead astray the human mind into disobeying God's commandments, and gradually to darken the hearts of those who would try to serve him, so that they forget the true God and worship him as God instead.

3. As, then, the powers that be are ordained of God, it is clear that the devil lied when he said, These are delivered unto me; and to whomsoever I will, I give them. For by the law of the same Being as calls men into existence are kings also appointed, adapted for those men who are at the time placed under their government. Some of these [rulers] are given for the correction and the benefit of their subjects, and for the preservation of justice; but others, for the purposes of fear and punishment and rebuke: others, as [the subjects] deserve it, are for deception, disgrace, and pride; while the just judgment of God, as I have observed already, passes equally upon all. The devil, however, as he is the apostate angel, can only go to this length, as he did at the beginning, [namely] to deceive and lead astray the mind of man into disobeying the commandments of God, and gradually to darken the hearts of those who would endeavour to serve him, to the forgetting of the true God, but to the adoration of himself as God.

Just as someone who is an apostate and seizes another person's territory in a hostile way might oppress its inhabitants in order to claim for himself the glory of a king among those who are ignorant of his apostasy and robbery, so likewise the devil, being one among those angels who are placed over the spirit of the air, as the Apostle Paul has declared in his letter to the Ephesians, became envious of man and was made an apostate from the divine law—for envy is something foreign to God. And since his apostasy was exposed by man, and man became the means of examining his thoughts, he has devoted himself to this with greater and greater determination in opposition to man, envying his life and wishing to involve him in his own apostate power. The Word of God, however, the Maker of all things, conquering him by means of human nature and showing him to be an apostate, has on the contrary put him under the power of man. For He says, "Behold, I confer upon you the power of treading upon serpents and scorpions, and upon all the power of the enemy," so that, just as he obtained dominion over man by apostasy, his apostasy might in turn be deprived of power by means of man turning back again to God.

4. Just as if any one, being an apostate, and seizing in a hostile manner another man's territory, should harass the inhabitants of it, in order that he might claim for himself the glory of a king among those ignorant of his apostasy and robbery; so likewise also the devil, being one among those angels who are placed over the spirit of the air, as the Apostle Paul has declared in his Epistle to the Ephesians, Ephesians 2:2 becoming envious of man, was rendered an apostate from the divine law: for envy is a thing foreign to God. And as his apostasy was exposed by man, and man became the [means of] searching out his thoughts ( et examinatio sententiæ ejus, homo factus est), he has set himself to this with greater and greater determination, in opposition to man, envying his life, and wishing to involve him in his own apostate power. The Word of God, however, the Maker of all things, conquering him by means of human nature, and showing him to be an apostate, has, on the contrary, put him under the power of man. For He says, Behold, I confer upon you the power of treading upon serpents and scorpions, and upon all the power of the enemy, Luke 10:19 in order that, as he obtained dominion over man by apostasy, so again his apostasy might be deprived of power by means of man turning back again to God.

And not only by the details already mentioned, but also by the events that will occur in the time of Antichrist, it is shown that he, being an apostate and a robber, is eager to be worshiped as God; and that, although he is merely a slave, he wants himself to be proclaimed as a king. For he (Antichrist), being filled with all the power of the devil, will come not as a righteous king, nor as a legitimate king—that is, one who is subject to God—but as an impious, unjust, and lawless one; as an apostate, wicked and murderous; as a robber, concentrating in himself all satanic apostasy, and setting aside idols in order to persuade people that he himself is God, raising up himself as the only idol, having in himself the many different errors of the other idols. He does this so that those who now worship the devil through many abominations may serve himself through this one idol. The apostle speaks of him this way in the second letter to the Thessalonians: Unless there comes a falling away first, and the man of sin is revealed, the son of perdition, who opposes and exalts himself above all that is called God, or that is worshiped; so that he sits in the temple of God, showing himself as if he were God. The apostle therefore clearly points out his apostasy, and that he is lifted up above all that is called God, or that is worshiped—that is, above every idol—for these are indeed called gods by men, but are not really gods; and that he will attempt in a tyrannical manner to set himself forth as God.

1. And not only by the particulars already mentioned, but also by means of the events which shall occur in the time of Antichrist is it shown that he, being an apostate and a robber, is anxious to be adored as God; and that, although a mere slave, he wishes himself to be proclaimed as a king. For he ( Antichrist) being endued with all the power of the devil, shall come, not as a righteous king, nor as a legitimate king, [i.e., one] in subjection to God, but an impious, unjust, and lawless one; as an apostate, iniquitous and murderous; as a robber, concentrating in himself [all] satanic apostasy, and setting aside idols to persuade [men] that he himself is God, raising up himself as the only idol, having in himself the multifarious errors of the other idols. This he does, in order that they who do [now] worship the devil by means of many abominations, may serve himself by this one idol, of whom the apostle thus speaks in the second Epistle to the Thessalonians: Unless there shall come a failing away first, and the man of sin shall be revealed, the son of perdition, who opposes and exalts himself above all that is called God, or that is worshipped; so that he sits in the temple of God, showing himself as if he were God. The apostle therefore clearly points out his apostasy, and that he is lifted up above all that is called God, or that is worshipped — that is, above every idol — for these are indeed so called by men, but are not [really] gods; and that he will endeavour in a tyrannical manner to set himself forth as God.

Moreover, he (the apostle) has also pointed out what I have demonstrated in many ways: that the temple in Jerusalem was built under the direction of the true God. For the apostle himself, speaking in his own voice, clearly called it the temple of God. Now I have shown in the third book that when the apostles speak for themselves, they never call anyone God except Him who truly is God, the Father of our Lord, by whose direction the temple at Jerusalem was built for the purposes I have already mentioned. In this temple the enemy will sit, trying to present himself as Christ, just as the Lord himself declares: But when you see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place (let the reader understand), then those who are in Judea should flee to the mountains, and whoever is on the housetop should not come down to take anything out of his house, for there will be great tribulation such as has not occurred from the beginning of the world until now, nor ever will be.

2. Moreover, he (the apostle) has also pointed out this which I have shown in many ways, that the temple in Jerusalem was made by the direction of the true God. For the apostle himself, speaking in his own person, distinctly called it the temple of God. Now I have shown in the third book, that no one is termed God by the apostles when speaking for themselves, except Him who truly is God, the Father of our Lord, by whose directions the temple which is at Jerusalem was constructed for those purposes which I have already mentioned; in which [temple] the enemy shall sit, endeavouring to show himself as Christ, as the Lord also declares: But when you shall see the abomination of desolation, which has been spoken of by Daniel the prophet, standing in the holy place (let him that reads understand), then let those who are in Judea flee into the mountains; and he who is upon the house-top, let him not come down to take anything out of his house: for there shall then be great hardship, such as has not been from the beginning of the world until now, nor ever shall be.

Daniel also, looking ahead to the end of the final kingdom—that is, the last ten kings among whom the kingdom of those men will be divided, and upon whom the son of perdition will come—declares that ten horns will spring from the beast, and that another little horn will arise among them, and that three of the former horns will be uprooted before it. He says: "And behold, this horn had eyes like the eyes of a man, and a mouth speaking great things, and its appearance was more imposing than its companions. I was watching, and this horn made war against the saints and prevailed against them, until the Ancient of Days came and gave judgment to the saints of the Most High God, and the time came when the saints obtained the kingdom." Then, later in the interpretation of the vision, it was said to him: "The fourth beast will be the fourth kingdom on earth, which will surpass all other kingdoms and devour the whole earth, trampling it down and crushing it to pieces. And its ten horns are ten kings who will arise; and after them another will arise who will surpass in evil deeds all who came before him, and he will overthrow three kings. And he will speak words against the Most High God and wear out the saints of the Most High God, and he will intend to change times and laws; and everything will be given into his hand until a time, times, and half a time"—that is, for three years and six months, during which time he will reign over the earth when he comes. Concerning him, the apostle Paul also, speaking in the second letter to the Thessalonians and at the same time proclaiming the reason for his coming, says: "And then the lawless one will be revealed, whom the Lord Jesus will slay with the breath of His mouth and destroy by the manifestation of His coming; whose coming is according to the working of Satan, with all power and signs and lying wonders, and with all deception of wickedness for those who are perishing, because they did not receive the love of the truth so that they might be saved. And therefore God will send them a working of delusion so that they will believe the lie, so that all may be judged who did not believe the truth but took pleasure in unrighteousness."

3. Daniel too, looking forward to the end of the last kingdom, i.e., the ten last kings, among whom the kingdom of those men shall be partitioned, and upon whom the son of perdition shall come, declares that ten horns shall spring from the beast, and that another little horn shall arise in the midst of them, and that three of the former shall be rooted up before his face. He says: And, behold, eyes were in this horn as the eyes of a man, and a mouth speaking great things, and his look was more stout than his fellows. I was looking, and this horn made war against the saints, and prevailed against them, until the Ancient of days came and gave judgment to the saints of the most high God, and the time came, and the saints obtained the kingdom. Daniel 7:8, etc. Then, further on, in the interpretation of the vision, there was said to him: The fourth beast shall be the fourth kingdom upon earth, which shall excel all other kingdoms, and devour the whole earth, and tread it down, and cut it in pieces. And its ten horns are ten kings which shall arise; and after them shall arise another, who shall surpass in evil deeds all that were before him, and shall overthrow three kings; and he shall speak words against the most high God, and wear out the saints of the most high God, and shall purpose to change times and laws; and [everything] shall be given into his hand until a time of times and a half time, Daniel 7:23, etc. that is, for three years and six months, during which time, when he comes, he shall reign over the earth. Of whom also the Apostle Paul again, speaking in the second [Epistle] to the Thessalonians, and at the same time proclaiming the cause of his advent, thus says: And then shall the wicked one be revealed, whom the Lord Jesus shall slay with the spirit of His mouth, and destroy by the presence of His coming; whose coming [i.e., the wicked one's] is after the working of Satan, in all power, and signs, and portents of lies, and with all deceivableness of wickedness for those who perish; because they did not receive the love of the truth, that they might be saved. And therefore God will send them the working of error, that they may believe a lie; that they all may be judged who did not believe the truth, but gave consent to iniquity, 2 Thessalonians 2:8

The Lord also spoke as follows to those who did not believe in Him: I have come in my Father's name, and you have not received Me: when another shall come in his own name, him you will receive, calling Antichrist "the other," because he is alienated from the Lord. This is also the unjust judge whom the Lord mentioned as one who feared neither God nor regarded man, to whom the widow fled in her forgetfulness of God—that is, the earthly Jerusalem—to be avenged of her adversary. He will also do this during the time of his kingdom: he will move his kingdom into that city and will sit in the temple of God, leading astray those who worship him, as if he were Christ. To this end Daniel says again: And he shall desolate the holy place; and sin has been given for a sacrifice, and righteousness been cast away in the earth, and he has been active and gone on prosperously. And the angel Gabriel, when explaining his vision, states regarding this person: And towards the end of their kingdom a king of a most fierce countenance shall arise, one understanding dark questions, and exceedingly powerful, full of wonders; and he shall corrupt, direct, influence, and put strong men down, the holy people likewise; and his yoke shall be directed as a wreath round their neck; deceit shall be in his hand, and he shall be lifted up in his heart: he shall also ruin many by deceit, and lead many to perdition, bruising them in his hand like eggs. And then he points out the time that his tyranny shall last, during which the saints shall be put to flight, they who offer a pure sacrifice to God: And in the midst of the week, he says, the sacrifice and the libation shall be taken away, and the abomination of desolation shall be brought into the temple: even unto the consummation of the time shall the desolation be complete. Now three years and six months constitute the half-week.

4. The Lord also spoke as follows to those who did not believe in Him: I have come in my Father's name, and you have not received Me: when another shall come in his own name, him you will receive, John 5:43 calling Antichrist the other, because he is alienated from the Lord. This is also the unjust judge, whom the Lord mentioned as one who feared not God, neither regarded man, Luke 18:2, etc. to whom the widow fled in her forgetfulness of God — that is, the earthly Jerusalem, — to be avenged of her adversary. Which also he shall do in the time of his kingdom: he shall remove his kingdom into that [city], and shall sit in the temple of God, leading astray those who worship him, as if he were Christ. To this purpose Daniel says again: And he shall desolate the holy place; and sin has been given for a sacrifice, and righteousness been cast away in the earth, and he has been active ( fecit), and gone on prosperously. Daniel 8:12 And the angel Gabriel, when explaining his vision, states with regard to this person: And towards the end of their kingdom a king of a most fierce countenance shall arise, one understanding [dark] questions, and exceedingly powerful, full of wonders; and he shall corrupt, direct, influence ( faciet), and put strong men down, the holy people likewise; and his yoke shall be directed as a wreath [round their neck]; deceit shall be in his hand, and he shall be lifted up in his heart: he shall also ruin many by deceit, and lead many to perdition, bruising them in his hand like eggs. Daniel 8:23, etc. And then he points out the time that his tyranny shall last, during which the saints shall be put to flight, they who offer a pure sacrifice unto God: And in the midst of the week, he says, the sacrifice and the libation shall be taken away, and the abomination of desolation [shall be brought] into the temple: even unto the consummation of the time shall the desolation be complete. Daniel 9:27 Now three years and six months constitute the half-week.

From all these passages, not only the details of the apostasy and the actions of him who embodies every satanic error are revealed to us, but also that there is one and the same God the Father, who was declared by the prophets but made manifest by Christ. For if what Daniel prophesied concerning the end has been confirmed by the Lord, when He said, "When you shall see the abomination of desolation, which has been spoken of by Daniel the prophet" (Matthew 24:15)—and the angel Gabriel gave the interpretation of the visions to Daniel, and he is the archangel of the Demiurgi (the Creator), who also proclaimed to Mary the visible coming and the incarnation of Christ—then one and the same God is most clearly indicated, who sent the prophets, made promise of the Son, and called us into His knowledge.

5. From all these passages are revealed to us, not merely the particulars of the apostasy, and [the doings] of him who concentrates in himself every satanic error, but also, that there is one and the same God the Father, who was declared by the prophets, but made manifest by Christ. For if what Daniel prophesied concerning the end has been confirmed by the Lord, when He said, When you shall see the abomination of desolation, which has been spoken of by Daniel the prophet Matthew 24:15 (and the angel Gabriel gave the interpretation of the visions to Daniel, and he is the archangel of the Creator ( Demiurgi), who also proclaimed to Mary the visible coming and the incarnation of Christ), then one and the same God is most manifestly pointed out, who sent the prophets, and made promise of the Son, and called us into His knowledge.

John, in the Apocalypse, has shown the Lord's disciples even more clearly what will happen in the last times, specifically concerning the ten kings who will arise then, among whom the empire that now rules the earth will be divided. He teaches us about the ten horns that Daniel saw, telling us what was said to him: "And the ten horns which you saw are ten kings, who have received no kingdom as yet, but shall receive power as if kings one hour with the beast. These have one mind, and give their strength and power to the beast. These shall make war with the Lamb, and the Lamb shall overcome them, because He is the Lord of lords and the King of kings." It is clear, therefore, that the one who is to come will kill three of these rulers and bring the rest under his power, and he himself will be the eighth among them. They will destroy Babylon and burn her with fire, and will give their kingdom to the beast and drive the Church into flight. After that, they will be destroyed by the coming of our Lord. The Lord declares that the kingdom must be divided and thus brought to ruin when He says: "Every kingdom divided against itself is brought to desolation, and every city or house divided against itself shall not stand." Therefore, the kingdom, the city, and the house must be divided into ten; for this reason He has already foreshadowed the division that will take place. Daniel also says specifically that the end of the fourth kingdom consists in the toes of the image Nebuchadnezzar saw, upon which the stone cut out without hands struck; and as he himself says: "The feet were partly iron and partly clay, until the stone was cut out without hands, and struck the image upon the iron and clay feet, and dashed them into pieces, even to the end." Afterward, when interpreting this, he says: "And as you saw the feet and the toes, partly of clay and partly of iron, the kingdom shall be divided, and there shall be in it a root of iron, as you saw iron mixed with baked clay. And the toes were partly iron, but partly clay." The ten toes, therefore, are these ten kings, among whom the kingdom will be divided, some of whom will be strong and active or energetic, while others will be sluggish and useless and will not agree with each other; as Daniel also says: "Some part of the kingdom shall be strong, and part shall be broken from it. As you saw the iron mixed with the baked clay, there shall be minglings among the human race, but no cohesion one with the other, just as iron cannot be welded onto pottery ware." And since there will be an end, he says: "And in the days of these kings shall the God of heaven raise up a kingdom which shall never decay, and His kingdom shall not be left to another people. It shall break in pieces and shatter all kingdoms, and shall itself be exalted forever. As you saw that the stone was cut without hands from the mountain, and broke in pieces the baked clay, the iron, the brass, the silver, and the gold, God has pointed out to the king what shall come to pass after these things; and the dream is true, and the interpretation trustworthy."

1. In a still clearer light has John, in the Apocalypse, indicated to the Lord's disciples what shall happen in the last times, and concerning the ten kings who shall then arise, among whom the empire which now rules [the earth] shall be partitioned. He teaches us what the ten horns shall be which were seen by Daniel, telling us that thus it had been said to him: And the ten horns which you saw are ten kings, who have received no kingdom as yet, but shall receive power as if kings one hour with the beast. These have one mind, and give their strength and power to the beast. These shall make war with the Lamb, and the Lamb shall overcome them, because He is the Lord of lords and the King of kings. Revelation 17:12, etc. It is manifest, therefore, that of these [potentates], he who is to come shall slay three, and subject the remainder to his power, and that he shall be himself the eighth among them. And they shall lay Babylon waste, and burn her with fire, and shall give their kingdom to the beast, and put the Church to flight. After that they shall be destroyed by the coming of our Lord. For that the kingdom must be divided, and thus come to ruin, the Lord [declares when He] says: Every kingdom divided against itself is brought to desolation, and every city or house divided against itself shall not stand. Matthew 12:25 It must be, therefore, that the kingdom, the city, and the house be divided into ten; and for this reason He has already foreshadowed the partition and division [which shall take place]. Daniel also says particularly, that the end of the fourth kingdom consists in the toes of the image seen by Nebuchadnezzar, upon which came the stone cut out without hands; and as he does himself say: The feet were indeed the one part iron, the other part clay, until the stone was cut out without hands, and struck the image upon the iron and clay feet, and dashed them into pieces, even to the end. Daniel 2:33-34 Then afterwards, when interpreting this, he says: And as you saw the feet and the toes, partly indeed of clay, and partly of iron, the kingdom shall be divided, and there shall be in it a root of iron, as you saw iron mixed with baked clay. And the toes were indeed the one part iron, but the other part clay. Daniel 2:41-42 The ten toes, therefore, are these ten kings, among whom the kingdom shall be partitioned, of whom some indeed shall be strong and active, or energetic; others, again, shall be sluggish and useless, and shall not agree; as also Daniel says: Some part of the kingdom shall be strong, and part shall be broken from it. As you saw the iron mixed with the baked clay, there shall be minglings among the human race, but no cohesion one with the other, just as iron cannot be welded on to pottery ware. Daniel 2:42-43 And since an end shall take place, he says: And in the days of these kings shall the God of heaven raise up a kingdom which shall never decay, and His kingdom shall not be left to another people. It shall break in pieces and shatter all kingdoms, and shall itself be exalted forever. As you saw that the stone was cut without hands from the mountain, and broke in pieces the baked clay, the iron, the brass, the silver, and the gold, God has pointed out to the king what shall come to pass after these things; and the dream is true, and the interpretation trustworthy. Daniel 2:44-45

If therefore the great God revealed future things through Daniel and confirmed them through His Son, and if Christ is the stone cut out without hands who will destroy earthly kingdoms and establish an eternal one (which is the resurrection of the just), as he declares, "The God of heaven shall raise up a kingdom which shall never be destroyed"—then let those who reject the Creator (Demiurgum) come to their senses after being proven wrong. These people do not accept that the prophets were sent beforehand from the same Father from whom the Lord also came, but instead claim that prophecies came from different powers. For the things that the Creator predicted through all the prophets, Christ has fulfilled in the end, serving His Father's will and completing His plan for the human race. Therefore, let those who blaspheme the Creator—whether openly in words like the disciples of Marcion, or by twisting the meaning of Scripture like the followers of Valentinus and all the so-called Gnostics—be recognized by all who worship God as agents of Satan. Through these agents, Satan now, and not before, has been seen to speak against God, the very God who has prepared eternal fire for every kind of apostasy. For Satan did not dare to blaspheme his Lord openly by himself; just as in the beginning he deceived humanity through the serpent, hiding himself from God, as it were. Justin truly remarked that before the Lord's appearance, Satan never dared to blaspheme God, since he did not yet know his own sentence, which was hidden in parables and allegories. But after the Lord's appearance, when he clearly learned from the words of Christ and His apostles that eternal fire has been prepared for him because he apostatized from God by his own free will, and likewise for all who remain unrepentant in their apostasy, he now blasphemes through such people the Lord who judges him as already condemned. He blames his Maker for his apostasy rather than his own voluntary choice. This is just like lawbreakers who, when punishment overtakes them, blame those who made the laws rather than themselves. In the same way, these people, filled with a satanic spirit, bring countless accusations against our Creator, who has given us the spirit of life and established a law suitable for all. They refuse to admit that God's judgment is just. This is why they invent some other Father who neither cares about nor governs our affairs—indeed, one who even approves of all sins.

2. If therefore the great God showed future things by Daniel, and confirmed them by His Son; and if Christ is the stone which is cut out without hands, who shall destroy temporal kingdoms, and introduce an eternal one, which is the resurrection of the just; as he declares, The God of heaven shall raise up a kingdom which shall never be destroyed, — let those thus confuted come to their senses, who reject the Creator ( Demiurgum), and do not agree that the prophets were sent beforehand from the same Father from whom also the Lord came, but who assert that prophecies originated from diverse powers. For those things which have been predicted by the Creator alike through all the prophets has Christ fulfilled in the end, ministering to His Father's will, and completing His dispensations with regard to the human race. Let those persons, therefore, who blaspheme the Creator, either by openly expressed words, such as the disciples of Marcion, or by a perversion of the sense [of Scripture], as those of Valentinus and all the Gnostics falsely so called, be recognised as agents of Satan by all those who worship God; through whose agency Satan now, and not before, has been seen to speak against God, even Him who has prepared eternal fire for every kind of apostasy. For he did not venture to blaspheme his Lord openly of himself; as also in the beginning he led man astray through the instrumentality of the serpent, concealing himself as it were from God. Truly has Justin remarked: That before the Lord's appearance Satan never dared to blaspheme God, inasmuch as he did not yet know his own sentence, because it was contained in parables and allegories; but that after the Lord's appearance, when he had clearly ascertained from the words of Christ and His apostles that eternal fire has been prepared for him as he apostatized from God of his own free-will, and likewise for all who unrepentant continue in the apostasy, he now blasphemes, by means of such men, the Lord who brings judgment [upon him] as being already condemned, and imputes the guilt of his apostasy to his Maker, not to his own voluntary disposition. Just as it is with those who break the laws, when punishment overtakes them: they throw the blame upon those who frame the laws, but not upon themselves. In like manner do those men, filled with a satanic spirit, bring innumerable accusations against our Creator, who has both given to us the spirit of life, and established a law adapted for all; and they will not admit that the judgment of God is just. Wherefore also they set about imagining some other Father who neither cares about nor exercises a providence over our affairs, nay, one who even approves of all sins.

If the Father does not exercise judgment, then either judgment does not belong to Him, or He approves of all actions that take place. And if He does not judge, all people will be equal and regarded as being in the same condition. The coming of Christ would therefore be pointless, even absurd, since He would exercise no judicial power. For He came to divide a man against his father, and the daughter against the mother, and the daughter-in-law against the mother-in-law; and when two are in one bed, to take one and leave the other; and of two women grinding at the mill, to take one and leave the other. Also at the end time, He will order the reapers to gather the tares first, bind them in bundles, and burn them with unquenchable fire, but to gather the wheat into the barn; and to call the lambs into the kingdom prepared for them, but to send the goats into everlasting fire, which has been prepared by His Father for the devil and his angels. And why is this? Has the Word come for the ruin and resurrection of many? For the ruin, certainly, of those who do not believe Him, to whom He has also threatened greater damnation on the judgment day than that of Sodom and Gomorrah; but for the resurrection of believers and those who do the will of His Father in heaven. If then the coming of the Son is indeed for all alike, but is for the purpose of judging and separating the believing from the unbelieving—since those who believe do His will according to their own choice, and likewise according to their own choice, the disobedient do not consent to His teaching—it is clear that His Father has made all in a similar condition, each person having his own choice and a free understanding. And He regards all things and exercises providence over all, making His sun to rise upon the evil and on the good, and sending rain upon the just and unjust.

1. If the Father, then, does not exercise judgment, [it follows] that judgment does not belong to Him, or that He consents to all those actions which take place; and if He does not judge, all persons will be equal, and accounted in the same condition. The advent of Christ will therefore be without an object, yea, absurd, inasmuch as [in that case] He exercises no judicial power. For He came to divide a man against his father, and the daughter against the mother, and the daughter-in-law against the mother-in-law; Matthew 10:25 and when two are in one bed, to take the one, and to leave the other; and of two women grinding at the mill, to take one and leave the other: Luke 17:34 [also] at the time of the end, to order the reapers to collect first the tares together, and bind them in bundles, and burn them with unquenchable fire, but to gather up the wheat into the barn; Matthew 13:30 and to call the lambs into the kingdom prepared for them, but to send the goats into everlasting fire, which has been prepared by His Father for the devil and his angels. Matthew 25:33, etc. And why is this? Has the Word come for the ruin and for the resurrection of many? For the ruin, certainly, of those who do not believe Him, to whom also He has threatened a greater damnation in the judgment-day than that of Sodom and Gomorrha; Luke 10:12 but for the resurrection of believers, and those who do the will of His Father in heaven. If then the advent of the Son comes indeed alike to all, but is for the purpose of judging, and separating the believing from the unbelieving, since, as those who believe do His will agreeably to their own choice, and as, [also] agreeably to their own choice, the disobedient do not consent to His doctrine; it is manifest that His Father has made all in a like condition, each person having a choice of his own, and a free understanding; and that He has regard to all things, and exercises a providence over all, making His sun to rise upon the evil and on the good, and sending rain upon the just and unjust. Matthew 5:45

God grants communion with Himself to all who continue in their love toward Him. Communion with God is life and light, and the enjoyment of all the benefits He has in store. But on those who depart from God according to their own choice, He inflicts that separation from Himself which they have chosen of their own accord. Separation from God is death, separation from light is darkness, and separation from God consists in the loss of all the benefits He has in store. Those who cast away these things through apostasy, being destitute of all good, experience every kind of punishment. However, God does not punish them directly by Himself, but that punishment falls upon them because they are destitute of all that is good. Now, good things are eternal and without end with God, and therefore the loss of these is also eternal and never-ending. This works just as it does in the case of a flood of light: those who have blinded themselves, or have been blinded by others, are forever deprived of the enjoyment of light. It is not that the light has inflicted the penalty of blindness upon them, but rather that the blindness itself has brought calamity upon them. Therefore the Lord declared, "He that believes in Me is not condemned"—that is, is not separated from God, for he is united to God through faith. On the other hand, He says, "He that believes not is condemned already, because he has not believed in the name of the only-begotten Son of God"—that is, he separated himself from God of his own accord. "For this is the condemnation, that light has come into this world, and men have loved darkness rather than light. For every one who does evil hates the light, and comes not to the light, lest his deeds should be reproved. But he that does truth comes to the light, that his deeds may be made manifest, that he has wrought them in God."

2. And to as many as continue in their love towards God, does He grant communion with Him. But communion with God is life and light, and the enjoyment of all the benefits which He has in store. But on as many as, according to their own choice, depart from God, He inflicts that separation from Himself which they have chosen of their own accord. But separation from God is death, and separation from light is darkness; and separation from God consists in the loss of all the benefits which He has in store. Those, therefore, who cast away by apostasy these forementioned things, being in fact destitute of all good, do experience every kind of punishment. God, however, does not punish them immediately of Himself, but that punishment falls upon them because they are destitute of all that is good. Now, good things are eternal and without end with God, and therefore the loss of these is also eternal and never-ending. It is in this matter just as occurs in the case of a flood of light: those who have blinded themselves, or have been blinded by others, are for ever deprived of the enjoyment of light. It is not, [however], that the light has inflicted upon them the penalty of blindness, but it is that the blindness itself has brought calamity upon them: and therefore the Lord declared, He that believes in Me is not condemned, John 3:18-21 that is, is not separated from God, for he is united to God through faith. On the other hand, He says, He that believes not is condemned already, because he has not believed in the name of the only-begotten Son of God; that is, he separated himself from God of his own accord. For this is the condemnation, that light has come into this world, and men have loved darkness rather than light. For every one who does evil hates the light, and comes not to the light, lest his deeds should be reproved. But he that does truth comes to the light, that his deeds may be made manifest, that he has wrought them in God.

In this world, some people come to the light and unite themselves with God through faith, while others avoid the light and separate themselves from God. The Word of God prepares a suitable dwelling place for both groups. For those who are in the light, he prepares a place so they may enjoy it and the good things it contains; but for those in darkness, he prepares a place so they may experience its sufferings. For this reason he says that those on the right hand are called into the kingdom of heaven, while those on the left he will send into eternal fire, because they have deprived themselves of all good.

1. Inasmuch, then, as in this world ( αἰῶνι) some persons go to the light, and by faith unite themselves with God, but others shun the light, and separate themselves from God, the Word of God comes preparing a fit habitation for both. For those indeed who are in the light, that they may derive enjoyment from it, and from the good things contained in it; but for those in darkness, that they may partake in its calamities. And on this account He says, that those upon the right hand are called into the kingdom of heaven, but that those on the left He will send into eternal fire for they have deprived themselves of all good.

And this is why the apostle says: "Because they received not the love of God, that they might be saved, therefore God shall also send them the operation of error, that they may believe a lie, that they all may be judged who have not believed the truth, but consented to unrighteousness." For when he (Antichrist) comes, and of his own accord concentrates in his own person the apostasy, and accomplishes whatever he shall do according to his own will and choice, sitting also in the temple of God so that his dupes may adore him as the Christ, he will therefore deservedly be cast into the lake of fire. This will happen according to divine appointment, God by His foreknowledge foreseeing all this, and at the proper time sending such a man, so that they may believe a lie, that they all may be judged who did not believe the truth, but consented to unrighteousness. John has described his coming this way in the Apocalypse: "And the beast which I had seen was like a leopard, and his feet as of a bear, and his mouth as the mouth of a lion; and the dragon conferred his own power upon him, and his throne, and great might. And one of his heads was as it were slain unto death; and his deadly wound was healed, and all the world wondered after the beast. And they worshipped the dragon because he gave power to the beast; and they worshipped the beast, saying, Who is like this beast, and who is able to make war with him? And there was given unto him a mouth speaking great things, and blasphemy and power was given to him during forty and two months. And he opened his mouth for blasphemy against God, to blaspheme His name and His tabernacle, and those who dwell in heaven. And power was given him over every tribe, and people, and tongue, and nation. And all who dwell upon the earth worshipped him, every one whose name was not written in the book of the Lamb slain from the foundation of the world. If any one have ears, let him hear. If any one shall lead into captivity, he shall go into captivity. If any shall slay with the sword, he must be slain with the sword. Here is the endurance and the faith of the saints." After this he likewise describes his armor-bearer, whom he also calls a false prophet: "He spoke as a dragon, and exercised all the power of the first beast in his sight, and caused the earth, and those that dwell therein, to adore the first beast, whose deadly wound was healed. And he shall perform great wonders, so that he can even cause fire to descend from heaven upon the earth in the sight of men, and he shall lead the inhabitants of the earth astray." Let no one imagine that he performs these wonders by divine power, but by the working of magic. And we must not be surprised if, since the demons and apostate spirits are at his service, he through their means performs wonders by which he leads the inhabitants of the earth astray. John says further: "And he shall order an image of the beast to be made, and he shall give breath to the image, so that the image shall speak; and he shall cause those to be slain who will not adore it." He says also: "And he will cause a mark to be put in the forehead and in the right hand, that no one may be able to buy or sell, unless he who has the mark of the name of the beast or the number of his name; and the number is six hundred and sixty-six," that is, six times a hundred, six times ten, and six units. He gives this as a summing up of the whole of that apostasy which has taken place during six thousand years.

2. And for this reason the apostle says: Because they received not the love of God, that they might be saved, therefore God shall also send them the operation of error, that they may believe a lie, that they all may be judged who have not believed the truth, but consented to unrighteousness. 2 Thessalonians 2:10-12 For when he ( Antichrist) has come, and of his own accord concentrates in his own person the apostasy, and accomplishes whatever he shall do according to his own will and choice, sitting also in the temple of God, so that his dupes may adore him as the Christ; wherefore also shall he deservedly be cast into the lake of fire: Revelation 19:20 [this will happen according to divine appointment], God by His prescience foreseeing all this, and at the proper time sending such a man, that they may believe a lie, that they all may be judged who did not believe the truth, but consented to unrighteousness; whose coming John has thus described in the Apocalypse: And the beast which I had seen was like a leopard, and his feet as of a bear, and his mouth as the mouth of a lion; and the dragon conferred his own power upon him, and his throne, and great might. And one of his heads was as it were slain unto death; and his deadly wound was healed, and all the world wondered after the beast. And they worshipped the dragon because he gave power to the beast; and they worshipped the beast, saying, Who is like this beast, and who is able to make war with him? And there was given unto him a mouth speaking great things, and blasphemy and power was given to him during forty and two months. And he opened his mouth for blasphemy against God, to blaspheme His name and His tabernacle, and those who dwell in heaven. And power was given him over every tribe, and people, and tongue, and nation. And all who dwell upon the earth worshipped him, [every one] whose name was not written in the book of the Lamb slain from the foundation of the world. If any one have ears, let him hear. If any one shall lead into captivity, he shall go into captivity. If any shall slay with the sword, he must be slain with the sword. Here is the endurance and the faith of the saints. Revelation 13:2, etc. After this he likewise describes his armour-bearer, whom he also terms a false prophet: He spoke as a dragon, and exercised all the power of the first beast in his sight, and caused the earth, and those that dwell therein, to adore the first beast, whose deadly wound was healed. And he shall perform great wonders, so that he can even cause fire to descend from heaven upon the earth in the sight of men, and he shall lead the inhabitants of the earth astray. Revelation 13:11, etc. Let no one imagine that he performs these wonders by divine power, but by the working of magic. And we must not be surprised if, since the demons and apostate spirits are at his service, he through their means performs wonders, by which he leads the inhabitants of the earth astray. John says further: And he shall order an image of the beast to be made, and he shall give breath to the image, so that the image shall speak; and he shall cause those to be slain who will not adore it. He says also: And he will cause a mark [to be put] in the forehead and in the right hand, that no one may be able to buy or sell, unless he who has the mark of the name of the beast or the number of his name; and the number is six hundred and sixty-six, Revelation 13:14, etc. that is, six times a hundred, six times ten, and six units. [He gives this] as a summing up of the whole of that apostasy which has taken place during six thousand years.

For in as many days as this world was made, in so many thousand years will it come to an end. For this reason Scripture says: "Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works." This is an account of the things formerly created, but it is also a prophecy of what is to come. For the day of the Lord is as a thousand years, and in six days created things were completed. It is evident, therefore, that they will come to an end at the sixth thousand year.

3. For in as many days as this world was made, in so many thousand years shall it be concluded. And for this reason the Scripture says: Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works. Genesis 2:2 This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years; 2 Peter 3:8 and in six days created things were completed: it is evident, therefore, that they will come to an end at the sixth thousand year.

At every time throughout history, humanity, which was formed at the beginning by the hands of God—that is, by the Son and the Spirit—is made according to the image and likeness of God. The chaff, which represents the apostasy, is thrown away, while the wheat—those who produce fruit for God through faith—is gathered into the storehouse. This is why tribulation is necessary for those who are being saved: so that, having been in a sense broken down and made fine, and having been spread out through the patience of the Word of God and set on fire for purification, they may be made ready for the royal feast. As one of our own people said when he was condemned to the wild beasts on account of his witness to God: "I am the wheat of Christ, and I am ground by the teeth of the wild beasts so that I may be found the pure bread of God."

4. And therefore throughout all time, man, having been moulded at the beginning by the hands of God, that is, of the Son and of the Spirit, is made after the image and likeness of God: the chaff, indeed, which is the apostasy, being cast away; but the wheat, that is, those who bring forth fruit to God in faith, being gathered into the barn. And for this cause tribulation is necessary for those who are saved, that having been after a manner broken up, and rendered fine, and sprinkled over by the patience of the Word of God, and set on fire [for purification], they may be fitted for the royal banquet. As a certain man of ours said, when he was condemned to the wild beasts because of his testimony with respect to God: I am the wheat of Christ, and am ground by the teeth of the wild beasts, that I may be found the pure bread of God.

In the previous books I have explained the reasons why God allowed these things to happen, and I have shown that all such things were created for the benefit of that part of human nature which is being saved, bringing to maturity what possesses its own free will and its own power for the sake of immortality, and preparing and making it better suited for eternal submission to God. Therefore, creation is designed to meet the needs of humanity; for humanity was not made for creation's sake, but creation was made for humanity's sake. However, those nations who did not lift their eyes toward heaven on their own, nor gave thanks to their Maker, nor wanted to see the light of truth, but were like blind mice hidden in the depths of ignorance—the word justly considers them as worthless water from a drain, and as the counterweight of a scale—in fact, as nothing at all. So they are only useful and beneficial to the righteous in the same way that chaff helps wheat grow, and straw, through burning, serves in refining gold. And so, when at the end the Church is suddenly taken up from this world, it is said, "There will be tribulation such as has not occurred since the beginning, nor ever will be." For this is the final struggle of the righteous, in which, when they are victorious, they are crowned with incorruption.

1. In the previous books I have set forth the causes for which God permitted these things to be made, and have pointed out that all such have been created for the benefit of that human nature which is saved, ripening for immortality that which is [possessed] of its own free will and its own power, and preparing and rendering it more adapted for eternal subjection to God. And therefore the creation is suited to [the wants of] man; for man was not made for its sake, but creation for the sake of man. Those nations however, who did not of themselves raise up their eyes unto heaven, nor returned thanks to their Maker, nor wished to behold the light of truth, but who were like blind mice concealed in the depths of ignorance, the word justly reckons as waste water from a sink, and as the turning-weight of a balance — in fact, as nothing; Isaiah 40:15 so far useful and serviceable to the just, as stubble conduces towards the growth of the wheat, and its straw, by means of combustion, serves for working gold. And therefore, when in the end the Church shall be suddenly caught up from this, it is said, There shall be tribulation such as has not been since the beginning, neither shall be. Matthew 24:21 For this is the last contest of the righteous, in which, when they overcome they are crowned with incorruption.

When this beast comes, there will be in him a recapitulation of all kinds of iniquity and every form of deceit, so that all apostate power, flowing into him and being confined in him, may be sent into the furnace of fire. Fittingly, therefore, his name will contain the number six hundred and sixty-six, since he sums up in his own person all the mixture of wickedness that took place before the flood, which resulted from the apostasy of the angels. For Noah was six hundred years old when the flood came upon the earth, sweeping away the rebellious world because of that extremely wicked generation that lived in Noah's time. And Antichrist also sums up every error of invented idols since the flood, along with the killing of the prophets and the destruction of the righteous. For that image which Nebuchadnezzar set up had a height of sixty cubits and a width of six cubits. Because Ananias, Azarias, and Misael refused to worship it, they were thrown into a furnace of fire, prophetically indicating through what happened to them the wrath against the righteous that will arise toward the end. For that image, taken as a whole, was a prefiguring of this man's coming, declaring that he alone must certainly be worshipped by all people. Thus the six hundred years of Noah, in whose time the flood occurred because of apostasy, and the number of cubits of the image for which these righteous men were sent into the fiery furnace, indicate the number of the name of that man in whom is concentrated the whole apostasy of six thousand years, along with unrighteousness, wickedness, false prophecy, and deception—and for these things a cataclysm of fire will also come upon the earth.

2. And there is therefore in this beast, when he comes, a recapitulation made of all sorts of iniquity and of every deceit, in order that all apostate power, flowing into and being shut up in him, may be sent into the furnace of fire. Fittingly, therefore, shall his name possess the number six hundred and sixty-six, since he sums up in his own person all the commixture of wickedness which took place previous to the deluge, due to the apostasy of the angels. For Noah was six hundred years old when the deluge came upon the earth, sweeping away the rebellious world, for the sake of that most infamous generation which lived in the times of Noah. And [ Antichrist] also sums up every error of devised idols since the flood, together with the slaying of the prophets and the cutting off of the just. For that image which was set up by Nebuchadnezzar had indeed a height of sixty cubits, while the breadth was six cubits; on account of which Ananias, Azarias, and Misaël, when they did not worship it, were cast into a furnace of fire, pointing out prophetically, by what happened to them, the wrath against the righteous which shall arise towards the [time of the] end. For that image, taken as a whole, was a prefiguring of this man's coming, decreeing that he should undoubtedly himself alone be worshipped by all men. Thus, then, the six hundred years of Noah, in whose time the deluge occurred because of the apostasy, and the number of the cubits of the image for which these just men were sent into the fiery furnace, do indicate the number of the name of that man in whom is concentrated the whole apostasy of six thousand years, and unrighteousness, and wickedness, and false prophecy, and deception; for which things' sake a cataclysm of fire shall also come [upon the earth].

Given that this is the state of affairs, and this number is found in all the most reliable and ancient manuscripts of the Apocalypse, and those who saw John face to face bear witness to it, while reason also leads us to conclude that the number of the name of the beast, when calculated according to the Greek method by the numerical values of the letters it contains, will total six hundred sixty-six—that is, the number of tens equals the number of hundreds, and the number of hundreds equals the number of ones (for this number, which consistently maintains the digit six throughout, indicates the recapitulations of that apostasy in its full extent, which occurred at the beginning, during the middle periods, and which will take place at the end)—I do not understand how some people have made an error by following common speech patterns and have corrupted the middle number in the name, subtracting fifty from it, so that instead of six tens they claim there is only one. I believe this happened through the fault of copyists, as usually occurs, since numbers are also expressed by letters, so that the Greek letter representing the number sixty was easily changed into the Greek letter Iota. Others then accepted this reading without careful examination: some in their innocence and on their own judgment used this number expressing one ten, while others in their inexperience have dared to search for a name that would fit the incorrect and false number. Now, regarding those who have done this innocently and without evil intention, we may assume that God will grant them pardon. But as for those who, for the sake of personal glory, insist with certainty that names containing the false number must be accepted, and claim that this name they have devised themselves belongs to the one who is to come—such people will not escape without loss, because they have led both themselves and those who trusted them into error. First, it is a loss to stray from the truth and to believe something is true when it is not. Second, since no light punishment will be inflicted on anyone who either adds to or takes away from Scripture, such a person must necessarily fall under that judgment. Furthermore, another danger, by no means insignificant, will overtake those who falsely presume they know the name of Antichrist. For if these people assume one number, when this Antichrist comes having another, they will be easily deceived by him, supposing he is not the expected one against whom they must guard.

1. Such, then, being the state of the case, and this number being found in all the most approved and ancient copies [of the Apocalypse], and those men who saw John face to face bearing their testimony [to it]; while reason also leads us to conclude that the number of the name of the beast, [if reckoned] according to the Greek mode of calculation by the [value of] the letters contained in it, will amount to six hundred and sixty and six; that is, the number of tens shall be equal to that of the hundreds, and the number of hundreds equal to that of the units (for that number which [expresses] the digit six being adhered to throughout, indicates the recapitulations of that apostasy, taken in its full extent, which occurred at the beginning, during the intermediate periods, and which shall take place at the end) — I do not know how it is that some have erred following the ordinary mode of speech, and have vitiated the middle number in the name, deducting the amount of fifty from it, so that instead of six decads they will have it that there is but one. [I am inclined to think that this occurred through the fault of the copyists, as is wont to happen, since numbers also are expressed by letters; so that the Greek letter which expresses the number sixty was easily expanded into the letter Iota of the Greeks.] Others then received this reading without examination; some in their simplicity, and upon their own responsibility, making use of this number expressing one decad; while some, in their inexperience, have ventured to seek out a name which should contain the erroneous and spurious number. Now, as regards those who have done this in simplicity, and without evil intent, we are at liberty to assume that pardon will be granted them by God. But as for those who, for the sake of vainglory, lay it down for certain that names containing the spurious number are to be accepted, and affirm that this name, hit upon by themselves, is that of him who is to come; such persons shall not come forth without loss, because they have led into error both themselves and those who confided in them. Now, in the first place, it is loss to wander from the truth, and to imagine that as being the case which is not; then again, as there shall be no light punishment [inflicted] upon him who either adds or subtracts anything from the Scripture, Revelation 22:19 under that such a person must necessarily fall. Moreover, another danger, by no means trifling, shall overtake those who falsely presume that they know the name of Antichrist. For if these men assume one [number], when this [ Antichrist] shall come having another, they will be easily led away by him, as supposing him not to be the expected one, who must be guarded against.

These people need to learn the true facts and return to the correct number of the name, so they won't be counted among false prophets. Instead, knowing the reliable number given in Scripture—that is, six hundred sixty-six—they should wait first for the kingdom to be divided into ten parts. Then, when these kings are ruling and beginning to organize their affairs and expand their kingdom, they should recognize that the one who comes claiming the kingdom for himself and terrorizing those people we've been discussing, whose name contains the number mentioned above, is truly the abomination of desolation. The apostle also confirms this: "When they shall say, Peace and safety, then sudden destruction shall come upon them." And Jeremiah not only points out his sudden arrival, but even identifies the tribe he will come from, saying, "We shall hear the voice of his swift horses from Dan; the whole earth shall be moved by the voice of the neighing of his galloping horses: he shall also come and devour the earth, and the fullness thereof, the city also, and they that dwell therein." This is also why this tribe is not counted in the Apocalypse among those who are saved.

2. These men, therefore, ought to learn [what really is the state of the case], and go back to the true number of the name, that they be not reckoned among false prophets. But, knowing the sure number declared by Scripture, that is, six hundred sixty and six, let them await, in the first place, the division of the kingdom into ten; then, in the next place, when these kings are reigning, and beginning to set their affairs in order, and advance their kingdom, [let them learn] to acknowledge that he who shall come claiming the kingdom for himself, and shall terrify those men of whom we have been speaking, having a name containing the aforesaid number, is truly the abomination of desolation. This, too, the apostle affirms: When they shall say, Peace and safety, then sudden destruction shall come upon them. 1 Thessalonians 5:3 And Jeremiah does not merely point out his sudden coming, but he even indicates the tribe from which he shall come, where he says, We shall hear the voice of his swift horses from Dan; the whole earth shall be moved by the voice of the neighing of his galloping horses: he shall also come and devour the earth, and the fullness thereof, the city also, and they that dwell therein. Jeremiah 8:16 This, too, is the reason that this tribe is not reckoned in the Apocalypse along with those which are saved.

It is therefore more certain and less risky to wait for the prophecy to be fulfilled than to make guesses and search for any names that might fit, since many names can be found that have the number mentioned, and the same question will remain unsolved anyway. For if many names are found having this number, it will be asked which of them the coming man will bear. I say this not because there is a shortage of names containing the number of that name, but out of fear of God and zeal for the truth. For the name Evanthas (ΕΥΑΝΘΑΣ) contains the required number, but I make no claim about it. Then also Lateinos (ΛΑΤΕΙΝΟΣ) has the number six hundred sixty-six, and it is a very probable solution, this being the name of the last kingdom of the four seen by Daniel. For the Latins are those who currently rule, yet I will not boast about this coincidence. Teitan too (ΤΕΙΤΑΝ, the first syllable being written with the two Greek vowels ε and ι), among all the names found among us, is rather worthy of belief. For it contains the predicted number and is composed of six letters, each syllable containing three letters. The word itself is ancient and removed from ordinary use, for among our kings we find none bearing this name Titan, nor do any of the idols worshipped publicly among the Greeks and barbarians have this name. Among many people, this name is considered divine, so that even the sun is called Titan by those who now possess the rule. This word also has a certain outward appearance of vengeance and of one inflicting deserved punishment, because he (Antichrist) pretends to vindicate the oppressed. Besides this, it is an ancient name, worthy of belief, of royal dignity, and furthermore, a name belonging to a tyrant. Since this name Titan has so much to recommend it, there is a strong degree of probability that we may infer, from among the many names suggested, that perhaps he who is to come will be called Titan. However, we will not take the risk of stating positively what the name of Antichrist is, for if it were necessary that his name be clearly revealed in this present time, it would have been announced by him who saw the apocalyptic vision. For that was seen not very long ago, but almost in our own day, toward the end of Domitian's reign.

3. It is therefore more certain, and less hazardous, to await the fulfilment of the prophecy, than to be making surmises, and casting about for any names that may present themselves, inasmuch as many names can be found possessing the number mentioned; and the same question will, after all, remain unsolved. For if there are many names found possessing this number, it will be asked which among them shall the coming man bear. It is not through a want of names containing the number of that name that I say this, but on account of the fear of God, and zeal for the truth: for the name Evanthas ( ΕΥΑΝΘΑΣ) contains the required number, but I make no allegation regarding it. Then also Lateinos ( ΛΑΤΕΙΝΟΣ) has the number six hundred and sixty-six; and it is a very probable [solution], this being the name of the last kingdom [of the four seen by Daniel]. For the Latins are they who at present bear rule: I will not, however, make any boast over this [coincidence]. Teitan too, ( ΤΕΙΤΑΝ, the first syllable being written with the two Greek vowels ε and ι, among all the names which are found among us, is rather worthy of credit. For it has in itself the predicted number, and is composed of six letters, each syllable containing three letters; and [the word itself] is ancient, and removed from ordinary use; for among our kings we find none bearing this name Titan, nor have any of the idols which are worshipped in public among the Greeks and barbarians this appellation. Among many persons, too, this name is accounted divine, so that even the sun is termed Titan by those who do now possess [the rule]. This word, too, contains a certain outward appearance of vengeance, and of one inflicting merited punishment because he ( Antichrist) pretends that he vindicates the oppressed. And besides this, it is an ancient name, one worthy of credit, of royal dignity, and still further, a name belonging to a tyrant. Inasmuch, then, as this name Titan has so much to recommend it, there is a strong degree of probability, that from among the many [names suggested], we infer, that perchance he who is to come shall be called Titan. We will not, however, incur the risk of pronouncing positively as to the name of Antichrist; for if it were necessary that his name should be distinctly revealed in this present time, it would have been announced by him who beheld the apocalyptic vision. For that was seen no very long time since, but almost in our day, towards the end of Domitian's reign.

But he reveals the number of the name now so that when this man comes we may avoid him, knowing who he is. The name itself, however, is kept hidden because it is not worthy of being proclaimed by the Holy Spirit. For if it had been declared by him, he (Antichrist) might perhaps continue for a long time. But now, just as he was and is not and will ascend out of the abyss and go into perdition, as one who has no real existence, so his name has not been declared either, for the name of what does not exist is not proclaimed. But when this Antichrist has devastated everything in this world, he will reign for three years and six months and sit in the temple at Jerusalem. Then the Lord will come from heaven in the clouds, in the glory of the Father, casting this man and those who follow him into the lake of fire, but bringing in for the righteous the times of the kingdom, that is, the rest, the hallowed seventh day. He will restore to Abraham the promised inheritance, in which kingdom the Lord declared that many coming from the east and from the west will sit down with Abraham, Isaac, and Jacob.

4. But he indicates the number of the name now, that when this man comes we may avoid him, being aware who he is: the name, however, is suppressed, because it is not worthy of being proclaimed by the Holy Spirit. For if it had been declared by Him, he ( Antichrist) might perhaps continue for a long period. But now as he was, and is not, and shall ascend out of the abyss, and goes into perdition, Revelation 17:8 as one who has no existence; so neither has his name been declared, for the name of that which does not exist is not proclaimed. But when this Antichrist shall have devastated all things in this world, he will reign for three years and six months, and sit in the temple at Jerusalem; and then the Lord will come from heaven in the clouds, in the glory of the Father, sending this man and those who follow him into the lake of fire; but bringing in for the righteous the times of the kingdom, that is, the rest, the hallowed seventh day; and restoring to Abraham the promised inheritance, in which kingdom the Lord declared, that many coming from the east and from the west should sit down with Abraham, Isaac, and Jacob. Matthew 8:11

Since some who are considered orthodox go beyond the proper understanding of how righteous people are exalted, and are ignorant of the ways they are prepared beforehand for incorruption, they end up holding heretical views. The heretics despise God's handiwork and reject the salvation of their flesh. They also treat God's promise with contempt and go completely beyond God in their thinking, claiming that immediately upon death they will pass above the heavens and the Demiurge and go to the Mother (Achamoth) or to the Father they have invented. Therefore, those who reject a resurrection affecting the entire person and, as much as they can, remove it from the center of Christianity—how can we be surprised if they know nothing about the plan of resurrection? They refuse to understand that if things were as they claim, the Lord Himself, in whom they say they believe, did not rise again on the third day but immediately upon dying on the cross departed to heaven, leaving His body on earth. But what actually happened was that for three days He stayed in the place where the dead were, as the prophet says concerning Him: And the Lord remembered His dead saints who formerly slept in the land of burial, and He descended to them to rescue and save them. And the Lord Himself says, As Jonah remained three days and three nights in the whale's belly, so shall the Son of man be in the heart of the earth. Then the apostle also says, But when He ascended, what is it but that He also descended into the lower parts of the earth? David also says this when prophesying of Him, And you have delivered my soul from the deepest hell. And on rising again the third day, He said to Mary, who was the first to see and worship Him, Do not touch Me, for I have not yet ascended to the Father; but go to the disciples and say to them, I ascend to My Father and to your Father.

1. Since, again, some who are reckoned among the orthodox go beyond the pre-arranged plan for the exaltation of the just, and are ignorant of the methods by which they are disciplined beforehand for incorruption, they thus entertain heretical opinions. For the heretics, despising the handiwork of God, and not admitting the salvation of their flesh, while they also treat the promise of God contemptuously, and pass beyond God altogether in the sentiments they form, affirm that immediately upon their death they shall pass above the heavens and the Demiurge, and go to the Mother (Achamoth) or to that Father whom they have feigned. Those persons, therefore, who disallow a resurrection affecting the whole man ( universam reprobant resurrectionem), and as far as in them lies remove it from the midst [of the Christian scheme], how can they be wondered at, if again they know nothing as to the plan of the resurrection? For they do not choose to understand, that if these things are as they say, the Lord Himself, in whom they profess to believe, did not rise again upon the third day; but immediately upon His expiring on the cross, undoubtedly departed on high, leaving His body to the earth. But the case was, that for three days He dwelt in the place where the dead were, as the prophet says concerning Him: And the Lord remembered His dead saints who slept formerly in the land of sepulture; and He descended to them, to rescue and save them. And the Lord Himself says, As Jonas remained three days and three nights in the whale's belly, so shall the Son of man be in the heart of the earth. Matthew 12:40 Then also the apostle says, But when He ascended, what is it but that He also descended into the lower parts of the earth? Ephesians 4:9 This, too, David says when prophesying of Him, And you have delivered my soul from the nethermost hell; and on His rising again the third day, He said to Mary, who was the first to see and to worship Him, Touch Me not, for I have not yet ascended to the Father; but go to the disciples, and say unto them, I ascend unto My Father, and unto your Father. John 20:17

If the Lord followed the law of the dead so that He might become the first-begotten from the dead, and stayed until the third day in the lower parts of the earth, then afterward rose in the flesh so that He even showed the marks of the nails to His disciples, and thus ascended to the Father—if all these things happened—then how can these men not be put to shame who claim that the lower parts refer to this world of ours, but that their inner man, leaving the body here, ascends into the super-celestial place? For just as the Lord went away into the midst of the shadow of death, where the souls of the dead were, yet afterward rose in the body, and after the resurrection was taken up into heaven, it is clear that the souls of His disciples also, for whose sake the Lord underwent these things, will go away into the invisible place allotted to them by God, and there remain until the resurrection, awaiting that event. Then, receiving their bodies and rising in their entirety—that is, bodily—just as the Lord rose, they will come in this way into the presence of God. For no disciple is above the Master, but everyone who is complete will be as his Master. Therefore, just as our Master did not immediately depart, taking flight to heaven, but awaited the time of His resurrection prescribed by the Father, which had also been shown through Jonah, and rising again after three days was taken up to heaven, so we also ought to await the time of our resurrection prescribed by God and foretold by the prophets, and so, rising, be taken up—as many as the Lord considers worthy of this privilege.

2. If, then, the Lord observed the law of the dead, that He might become the first-begotten from the dead, and tarried until the third day in the lower parts of the earth; Ephesians 4:9 then afterwards rising in the flesh, so that He even showed the print of the nails to His disciples, He thus ascended to the Father;– [if all these things occurred, I say], how must these men not be put to confusion, who allege that the lower parts refer to this world of ours, but that their inner man, leaving the body here, ascends into the super-celestial place? For as the Lord went away in the midst of the shadow of death, where the souls of the dead were, yet afterwards arose in the body, and after the resurrection was taken up [into heaven], it is manifest that the souls of His disciples also, upon whose account the Lord underwent these things, shall go away into the invisible place allotted to them by God, and there remain until the resurrection, awaiting that event; then receiving their bodies, and rising in their entirety, that is bodily, just as the Lord arose, they shall come thus into the presence of God. For no disciple is above the Master, but every one that is perfect shall be as his Master. Luke 6:40 As our Master, therefore, did not at once depart, taking flight [to heaven], but awaited the time of His resurrection prescribed by the Father, which had been also shown forth through Jonas, and rising again after three days was taken up [to heaven]; so ought we also to await the time of our resurrection prescribed by God and foretold by the prophets, and so, rising, be taken up, as many as the Lord shall account worthy of this [privilege].

Since the opinions of certain orthodox persons are derived from heretical teachings, they are ignorant both of God's dispensations and of the mystery of the resurrection of the just, and of the earthly kingdom which is the beginning of incorruption—the kingdom through which those who are worthy gradually become accustomed to partake of the divine nature (capere Deum). It is necessary to instruct them about these matters: that the righteous must first receive the promise of the inheritance that God promised to the fathers, and must reign in it when they rise again to see God in this creation which has been renovated, and that the judgment will take place afterward. For it is just that in the very same creation where they labored or were afflicted, being tested in every way through suffering, they should receive the reward of their suffering; and that in the creation where they were killed because of their love for God, they should be brought back to life again; and that in the creation where they endured slavery, they should reign. For God is rich in all things, and all things belong to Him. Therefore it is fitting that the creation itself, being restored to its original condition, should be under the rule of the righteous without restraint. And the apostle has made this clear in the Epistle to the Romans when he speaks as follows: For the expectation of the creature waits for the manifestation of the sons of God. For the creature has been subjected to vanity, not willingly, but by reason of him who has subjected the same in hope; since the creature itself shall also be delivered from the bondage of corruption into the glorious liberty of the sons of God. Romans 8:19, etc.

1. Inasmuch, therefore, as the opinions of certain [ orthodox persons] are derived from heretical discourses, they are both ignorant of God's dispensations, and of the mystery of the resurrection of the just, and of the [earthly] kingdom which is the commencement of incorruption, by means of which kingdom those who shall be worthy are accustomed gradually to partake of the divine nature ( capere Deum); and it is necessary to tell them respecting those things, that it behooves the righteous first to receive the promise of the inheritance which God promised to the fathers, and to reign in it, when they rise again to behold God in this creation which is renovated, and that the judgment should take place afterwards. For it is just that in that very creation in which they toiled or were afflicted, being proved in every way by suffering, they should receive the reward of their suffering; and that in the creation in which they were slain because of their love to God, in that they should be revived again; and that in the creation in which they endured servitude, in that they should reign. For God is rich in all things, and all things are His. It is fitting, therefore, that the creation itself, being restored to its primeval condition, should without restraint be under the dominion of the righteous; and the apostle has made this plain in the Epistle to the Romans, when he thus speaks: For the expectation of the creature waits for the manifestation of the sons of God. For the creature has been subjected to vanity, not willingly, but by reason of him who has subjected the same in hope; since the creature itself shall also be delivered from the bondage of corruption into the glorious liberty of the sons of God. Romans 8:19, etc.

God's promise to Abraham remains certain and unchangeable. God told him, "Lift up your eyes and look from where you are now toward the north and south, and east and west. For all the earth you see I will give to you and to your seed forever." And again He says, "Arise, and go through the length and breadth of the land, since I will give it to you." Yet Abraham never received any inheritance in it, not even a footstep, but was always a stranger and a pilgrim there. When Sarah his wife died, and the Hittites were willing to give him a place to bury her, he refused it as a gift and instead bought the burial site, paying four hundred talents of silver to Ephron the son of Zohar the Hittite. In this way he patiently awaited God's promise and refused to appear to receive from men what God had promised to give him, when He said to him again, "I will give this land to your seed, from the river of Egypt even to the great river Euphrates." If God promised him the inheritance of the land, yet he did not receive it during all the time he lived there, it must be that together with his seed—that is, those who fear God and believe in Him—he will receive it at the resurrection of the just. For his seed is the Church, which receives adoption to God through the Lord, as John the Baptist said, "For God is able from the stones to raise up children to Abraham." The apostle also says in the letter to the Galatians, "But you, brethren, as Isaac was, are the children of the promise." And again, in the same letter, he clearly declares that those who have believed in Christ receive Christ, the promise to Abraham, saying, "The promises were spoken to Abraham and to his seed. Now He does not say, 'And of seeds,' as if He spoke of many, but as of one, 'And to your seed,' which is Christ." And again, confirming his earlier words, he says, "Even as Abraham believed God, and it was accounted to him for righteousness. Know therefore that they which are of faith are the children of Abraham. But the Scripture, foreseeing that God would justify the heathen through faith, declared to Abraham beforehand, 'That in you shall all nations be blessed.' So then they which are of faith shall be blessed with faithful Abraham." Thus those who are of faith will be blessed with faithful Abraham, and these are the children of Abraham. Now God made a promise of the earth to Abraham and his seed, yet neither Abraham nor his seed—that is, those who are justified by faith—receive any inheritance in it now. But they will receive it at the resurrection of the just. For God is true and faithful, and on this account He said, "Blessed are the meek, for they shall inherit the earth."

2. Thus, then, the promise of God, which He gave to Abraham, remains steadfast. For thus He said: Lift up your eyes, and look from this place where now you are, towards the north and south, and east and west. For all the earth which you see I will give to you and to your seed, even forever. Genesis 13:13-14 And again He says, Arise, and go through the length and breadth of the land, since I will give it unto you; Genesis 13:17 and [yet] he did not receive an inheritance in it, not even a footstep, but was always a stranger and a pilgrim therein. Acts 7:5; Hebrews 11:13 And upon the death of Sarah his wife, when the Hittites were willing to bestow upon him a place where he might bury her, he declined it as a gift, but bought the burying-place (giving for it four hundred talents of silver) from Ephron the son of Zohar the Hittite. Genesis 23:11 Thus did he await patiently the promise of God, and was unwilling to appear to receive from men, what God had promised to give him, when He said again to him as follows: I will give this land to your seed, from the river of Egypt even unto the great river Euphrates. Genesis 15:13 If, then, God promised him the inheritance of the land, yet he did not receive it during all the time of his sojourn there, it must be, that together with his seed, that is, those who fear God and believe in Him, he shall receive it at the resurrection of the just. For his seed is the Church, which receives the adoption to God through the Lord, as John the Baptist said: For God is able from the stones to raise up children to Abraham. Luke 3:8 Thus also the apostle says in the Epistle to the Galatians: But you, brethren, as Isaac was, are the children of the promise. Galatians 4:28 And again, in the same Epistle, he plainly declares that they who have believed in Christ do receive Christ, the promise to Abraham thus saying, The promises were spoken to Abraham, and to his seed. Now He does not say, And of seeds, as if [He spoke] of many, but as of one, And to your seed, which is Christ. Galatians 3:16 And again, confirming his former words, he says, Even as Abraham believed God, and it was accounted to him for righteousness. Know therefore, that they which are of faith are the children of Abraham. But the Scripture, foreseeing that God would justify the heathen through faith, declared to Abraham beforehand, That in you shall all nations be blessed. So then they which are of faith shall be blessed with faithful Abraham. Galatians 3:6, etc. Thus, then, they who are of faith shall be blessed with faithful Abraham, and these are the children of Abraham. Now God made promise of the earth to Abraham and his seed; yet neither Abraham nor his seed, that is, those who are justified by faith, do now receive any inheritance in it; but they shall receive it at the resurrection of the just. For God is true and faithful; and on this account He said, Blessed are the meek, for they shall inherit the earth. Matthew 5:5

For this reason, when He was about to undergo His sufferings, Christ wanted to announce the good news to Abraham and those with him that the inheritance was being opened up. After He had given thanks while holding the cup, and had drunk from it, and given it to the disciples, He said to them: Drink all of it: this is My blood of the new covenant, which shall be shed for many for the remission of sins. But I say unto you, I will not drink henceforth of the fruit of this vine, until that day when I will drink it new with you in my Father's kingdom. Therefore, He will Himself renew the inheritance of the earth and will reorganize the mystery of the glory of His sons, as David says, He who has renewed the face of the earth. He promised to drink of the fruit of the vine with His disciples, thereby indicating both these points: the inheritance of the earth in which the new fruit of the vine is drunk, and the resurrection of His disciples in the flesh. For the new flesh which rises again is the same flesh which also received the new cup. And He cannot by any means be understood as drinking of the fruit of the vine when settled down with His disciples above in a super-celestial place; nor, again, are those who drink it without flesh, for drinking that which flows from the vine belongs to flesh, and not spirit.

1. For this reason, when about to undergo His sufferings, that He might declare to Abraham and those with him the glad tidings of the inheritance being thrown open, [Christ], after He had given thanks while holding the cup, and had drunk of it, and given it to the disciples, said to them: Drink all of it: this is My blood of the new covenant, which shall be shed for many for the remission of sins. But I say unto you, I will not drink henceforth of the fruit of this vine, until that day when I will drink it new with you in my Father's kingdom. Matthew 26:27 Thus, then, He will Himself renew the inheritance of the earth, and will re-organize the mystery of the glory of [His] sons; as David says, He who has renewed the face of the earth. He promised to drink of the fruit of the vine with His disciples, thus indicating both these points: the inheritance of the earth in which the new fruit of the vine is drunk, and the resurrection of His disciples in the flesh. For the new flesh which rises again is the same which also received the new cup. And He cannot by any means be understood as drinking of the fruit of the vine when settled down with his [ disciples] above in a super-celestial place; nor, again, are they who drink it devoid of flesh, for to drink of that which flows from the vine pertains to flesh, and not spirit.

And for this reason the Lord declared, "When you make a dinner or a supper, do not call your friends, nor your neighbors, nor your kinsfolk, lest they ask you in return, and so repay you. But call the lame, the blind, and the poor, and you shall be blessed, since they cannot repay you, but a repayment shall be made to you at the resurrection of the just." And again He says, "Whoever has left lands, or houses, or parents, or brothers, or children because of Me, he shall receive in this world a hundredfold, and in the age to come he shall inherit eternal life." For what are the hundredfold rewards in this world—the meals given to the poor and the suppers for which a return is made? These are to take place in the times of the kingdom, that is, upon the seventh day, which has been sanctified, in which God rested from all the works which He created, which is the true Sabbath of the righteous, in which they shall not be engaged in any earthly occupation, but shall have a table prepared for them by God, supplying them with all sorts of dishes.

2. And for this reason the Lord declared, When you make a dinner or a supper, do not call your friends, nor your neighbours, nor your kinsfolk, lest they ask you in return, and so repay you. But call the lame, the blind, and the poor, and you shall be blessed, since they cannot recompense you, but a recompense shall be made you at the resurrection of the just. Luke 14:12-13 And again He says, Whosoever shall have left lands, or houses, or parents, or brethren, or children because of Me, he shall receive in this world an hundred-fold, and in that to come he shall inherit eternal life. Matthew 19:29; Luke 18:29-30 For what are the hundred-fold [rewards] in this word, the entertainments given to the poor, and the suppers for which a return is made? These are [to take place] in the times of the kingdom, that is, upon the seventh day, which has been sanctified, in which God rested from all the works which He created, which is the true Sabbath of the righteous, which they shall not be engaged in any earthly occupation; but shall have a table at hand prepared for them by God, supplying them with all sorts of dishes.

The blessing that Isaac gave when he blessed his younger son Jacob has the same meaning, when he says, "Behold, the smell of my son is as the smell of a full field which the Lord has blessed." But the field is the world. And so he added, "God give to you of the dew of heaven, and of the fatness of the earth, plenty of grain and wine. And let the nations serve you, and kings bow down to you; and be lord over your brother, and your father's sons shall bow down to you: cursed shall be he who shall curse you, and blessed shall be he who shall bless you." If anyone does not understand these things as referring to the appointed kingdom, he must fall into much contradiction and confusion, as is the case with the Jews, who are caught in complete perplexity. For not only did the nations not serve this Jacob in this life; but even after he had received the blessing, he himself left home and served his uncle Laban the Syrian for twenty years. And not only was he not made lord of his brother, but he himself bowed down before his brother Esau when he returned from Mesopotamia to his father, and offered many gifts to him. Moreover, how did he inherit much grain and wine here, when he migrated to Egypt because of the famine that struck the land where he was living, and became subject to Pharaoh, who was then ruling over Egypt? The predicted blessing, therefore, belongs without question to the times of the kingdom, when the righteous will rule after they rise from the dead; when also the creation, having been renewed and set free, will produce an abundance of all kinds of food, from the dew of heaven and from the fertility of the earth. The elders who saw John, the disciple of the Lord, related that they had heard from him how the Lord used to teach about these times, and say: The days will come when vines will grow, each having ten thousand branches, and in each branch ten thousand twigs, and in each true twig ten thousand shoots, and in each one of the shoots ten thousand clusters, and on every one of the clusters ten thousand grapes, and every grape when pressed will give twenty-five metretes of wine. And when any one of the saints takes hold of a cluster, another will cry out, "I am a better cluster, take me; bless the Lord through me." In the same way the Lord declared that a grain of wheat would produce ten thousand ears, and that every ear would have ten thousand grains, and every grain would yield ten pounds of clear, pure, fine flour; and that all other fruit-bearing trees, and seeds and grass, would produce in similar proportions; and that all animals feeding only on the produce of the earth would become peaceful and harmonious with each other, and be in perfect subjection to man.

3. The blessing of Isaac with which he blessed his younger son Jacob has the same meaning, when he says, Behold, the smell of my son is as the smell of a full field which the Lord has blessed. Genesis 27:27, etc. But the field is the world. Matthew 13:38 And therefore he added, God give to you of the dew of heaven, and of the fatness of the earth, plenty of grain and wine. And let the nations serve you, and kings bow down to you; and be lord over your brother, and your father's sons shall bow down to you: cursed shall be he who shall curse you, and blessed shall be he who shall bless you. Genesis 27:28-29 If any one, then, does not accept these things as referring to the appointed kingdom, he must fall into much contradiction and contrariety, as is the case with the Jews, who are involved in absolute perplexity. For not only did not the nations in this life serve this Jacob; but even after he had received the blessing, he himself going forth [from his home], served his uncle Laban the Syrian for twenty years; Genesis 31:41 and not only was he not made lord of his brother, but he did himself bow down before his brother Esau, upon his return from Mesopotamia to his father, and offered many gifts to him. Genesis 33:3 Moreover, in what way did he inherit much grain and wine here, he who emigrated to Egypt because of the famine which possessed the land in which he was dwelling, and became subject to Pharaoh, who was then ruling over Egypt? The predicted blessing, therefore, belongs unquestionably to the times of the kingdom, when the righteous shall bear rule upon their rising from the dead; when also the creation, having been renovated and set free, shall fructify with an abundance of all kinds of food, from the dew of heaven, and from the fertility of the earth: as the elders who saw John, the disciple of the Lord, related that they had heard from him how the Lord used to teach in regard to these times, and say: The days will come, in which vines shall grow, each having ten thousand branches, and in each branch ten thousand twigs, and in each true twig ten thousand shoots, and in each one of the shoots ten thousand clusters, and on every one of the clusters ten thousand grapes, and every grape when pressed will give five and twenty metretes of wine. And when any one of the saints shall lay hold of a cluster, another shall cry out, I am a better cluster, take me; bless the Lord through me. In like manner [the Lord declared] that a grain of wheat would produce ten thousand ears, and that every ear should have ten thousand grains, and every grain would yield ten pounds ( quinque bilibres) of clear, pure, fine flour; and that all other fruit-bearing trees, and seeds and grass, would produce in similar proportions ( secundum congruentiam iis consequentem); and that all animals feeding [only] on the productions of the earth, should [in those days] become peaceful and harmonious among each other, and be in perfect subjection to man.

Papias, who heard John and was a companion of Polycarp, testifies to these things in writing in his fourth book, for he compiled five books in total. He adds, "Now these things are believable to those who believe." He also says that when the traitor Judas did not believe them and asked, "How then can such abundant things be brought about by the Lord?" the Lord replied, "Those who live to see these times will witness them." When Isaiah prophesies about these times, he says: "The wolf will feed with the lamb, and the leopard will rest with the kid; the calf, the bull, and the lion will eat together, and a little boy will lead them. The ox and the bear will feed together, and their young will live peacefully together, and the lion will eat straw just like the ox. And the infant boy will put his hand into the asp's den and into the nest of the adder's offspring, and they will do no harm and have no power to hurt anything on my holy mountain." And again he says, summing up, "Wolves and lambs will then graze together, and the lion will eat straw like the ox, and the serpent will eat earth as if it were bread, and they will neither hurt nor harm anything on my holy mountain, says the Lord." I am well aware that some people try to apply these words to the case of savage people from different nations and various backgrounds who come to believe, and once they have believed, live in harmony with the righteous. But although this is now true regarding some people from various nations coming to the unity of the faith, nevertheless these words will also apply to the actual animals mentioned at the resurrection of the righteous. For God is rich in all things. And it is fitting that when creation is restored, all the animals should obey and submit to humanity, and return to the food originally given by God (for they were originally placed in obedience to Adam), that is, the produce of the earth. But some other occasion, not the present one, should be sought for demonstrating that the lion will then feed on straw. This indicates the large size and rich quality of the fruits. For if that animal, the lion, feeds on straw at that time, what quality must the wheat itself be if its straw serves as suitable food for lions?

4. And these things are borne witness to in writing by Papias, the hearer of John, and a companion of Polycarp, in his fourth book; for there were five books compiled ( συντεταγμένα) by him. And he says in addition, Now these things are credible to believers. And he says that, when the traitor Judas did not give credit to them, and put the question, 'How then can things about to bring forth so abundantly be wrought by the Lord.' the Lord declared, 'They who shall come to these [times] shall see.' When prophesying of these times, therefore, Esaias says: The wolf also shall feed with the lamb, and the leopard shall take his rest with the kid; the calf also, and the bull, and the lion shall eat together; and a little boy shall lead them. The ox and the bear shall feed together, and their young ones shall agree together; and the lion shall eat straw as well as the ox. And the infant boy shall thrust his hand into the asp's den, into the nest also of the adder's brood; and they shall do no harm, nor have power to hurt anything in my holy mountain. And again he says, in recapitulation, Wolves and lambs shall then browse together, and the lion shall eat straw like the ox, and the serpent earth as if it were bread; and they shall neither hurt nor annoy anything in my holy mountain, says the Lord. Isaiah 40:6, etc. I am quite aware that some persons endeavour to refer these words to the case of savage men, both of different nations and various habits, who come to believe, and when they have believed, act in harmony with the righteous. But although this is [ true] now with regard to some men coming from various nations to the harmony of the faith, nevertheless in the resurrection of the just [the words shall also apply] to those animals mentioned. For God is rich in all things. And it is right that when the creation is restored, all the animals should obey and be in subjection to man, and revert to the food originally given by God (for they had been originally subjected in obedience to Adam), that is, the productions of the earth. But some other occasion, and not the present, is [to be sought] for showing that the lion shall [then] feed on straw. And this indicates the large size and rich quality of the fruits. For if that animal, the lion, feeds upon straw [at that period], of what a quality must the wheat itself be whose straw shall serve as suitable food for lions?

Isaiah himself has clearly stated that there will be joy of this kind at the resurrection of the righteous when he says: The dead shall rise again; those who are in the tombs shall arise, and those who are in the earth shall rejoice. For the dew from You is health to them. Ezekiel also says the same thing: Behold, I will open your tombs, and will bring you forth out of your graves; when I will draw my people from the sepulchres, and I will put breath in you, and you shall live; and I will place you on your own land, and you shall know that I am the Lord. And again the same prophet speaks in this way: These things says the Lord, I will gather Israel from all nations where they have been driven, and I shall be sanctified in them in the sight of the sons of the nations: and they shall dwell in their own land, which I gave to my servant Jacob. And they shall dwell in it in peace; and they shall build houses, and plant vineyards, and dwell in hope, when I shall cause judgment to fall among all who have dishonored them, among those who encircle them round about; and they shall know that I am the Lord their God, and the God of their fathers. Now I have shown a short time ago that the church is the seed of Abraham; and for this reason, so that we may know that He who in the New Testament raises up from the stones children for Abraham is the same one who will gather, according to the Old Testament, those who shall be saved from all the nations, Jeremiah says: Behold, the days come, says the Lord, that they shall no more say, The Lord lives, who led the children of Israel from the north, and from every region where they had been driven; He will restore them to their own land which He gave to their fathers.

1. Then, too, Isaiah himself has plainly declared that there shall be joy of this nature at the resurrection of the just, when he says: The dead shall rise again; those, too, who are in the tombs shall arise, and those who are in the earth shall rejoice. For the dew from You is health to them. Isaiah 26:19 And this again Ezekiel also says: Behold, I will open your tombs, and will bring you forth out of your graves; when I will draw my people from the sepulchres, and I will put breath in you, and you shall live; and I will place you on your own land, and you shall know that I am the Lord. Ezekiel 37:12, etc. And again the same speaks thus: These things says the Lord, I will gather Israel from all nations whither they have been driven, and I shall be sanctified in them in the sight of the sons of the nations: and they shall dwell in their own land, which I gave to my servant Jacob. And they shall dwell in it in peace; and they shall build houses, and plant vineyards, and dwell in hope, when I shall cause judgment to fall among all who have dishonoured them, among those who encircle them round about; and they shall know that I am the Lord their God, and the God of their fathers. Ezekiel 28:25-26 Now I have shown a short time ago that the church is the seed of Abraham; and for this reason, that we may know that He who in the New Testament raises up from the stones children unto Abraham, Matthew 3:9 is He who will gather, according to the Old Testament, those that shall be saved from all the nations, Jeremiah says: Behold, the days come, says the Lord, that they shall no more say, The Lord lives, who led the children of Israel from the north, and from every region whither they had been driven; He will restore them to their own land which He gave to their fathers. Jeremiah 23:6-7

That the whole creation will, according to God's will, obtain a vast increase so that it may bring forth and sustain such fruits, Isaiah declares: And there shall be upon every high mountain, and upon every prominent hill, water running everywhere in that day, when many shall perish, when walls shall fall. And the light of the moon shall be as the light of the sun, seven times that of the day, when He shall heal the anguish of His people, and do away with the pain of His stroke. Now the pain of the stroke means that which was inflicted at the beginning upon disobedient man in Adam, that is, death, which the Lord will heal when He raises us from the dead and restores the inheritance of the fathers, as Isaiah again says: And you shall be confident in the Lord, and He will cause you to pass over the whole earth, and feed you with the inheritance of Jacob your father. This is what the Lord declared: Happy are those servants whom the Lord when He comes shall find watching. Truly I say to you, that He shall gird Himself, and make them sit down to eat, and will come forth and serve them. And if He shall come in the evening watch, and find them so, blessed are they, because He shall make them sit down and minister to them; or if this be in the second, or it be in the third, blessed are they. Again John also says the very same thing in the Apocalypse: Blessed and holy is he who has part in the first resurrection. Then, too, Isaiah has declared the time when these events shall occur; he says: And I said, Lord, how long? Until the cities are wasted without inhabitant, and the houses are without men, and the earth is left a desert. And after these things the Lord shall remove us men far away, and those who shall remain shall multiply upon the earth. Then Daniel also says this very thing: And the kingdom and dominion, and the greatness of those under the heaven, is given to the saints of the Most High God, whose kingdom is everlasting, and all dominions shall serve and obey Him. And lest the promise named should be understood as referring to this time, it was declared to the prophet: And come, and stand in your lot at the consummation of the days.

2. That the whole creation shall, according to God's will, obtain a vast increase, that it may bring forth and sustain fruits such [as we have mentioned], Isaiah declares: And there shall be upon every high mountain, and upon every prominent hill, water running everywhere in that day, when many shall perish, when walls shall fall. And the light of the moon shall be as the light of the sun, seven times that of the day, when He shall heal the anguish of His people, and do away with the pain of His stroke. Isaiah 30:25-26 Now the pain of the stroke means that inflicted at the beginning upon disobedient man in Adam, that is, death; which [stroke] the Lord will heal when He raises us from the dead, and restores the inheritance of the fathers, as Isaiah again says: And you shall be confident in the Lord, and He will cause you to pass over the whole earth, and feed you with the inheritance of Jacob your father. Isaiah 58:14 This is what the Lord declared: Happy are those servants whom the Lord when He comes shall find watching. Verily I say unto you, that He shall gird Himself, and make them to sit down [to meat], and will come forth and serve them. And if He shall come in the evening watch, and find them so, blessed are they, because He shall make them sit down, and minister to them; or if this be in the second, or it be in the third, blessed are they. Luke 12:37-38 Again John also says the very same in the Apocalypse: Blessed and holy is he who has part in the first resurrection. Revelation 20:6 Then, too, Isaiah has declared the time when these events shall occur; he says: And I said, Lord, how long? Until the cities be wasted without inhabitant, and the houses be without men, and the earth be left a desert. And after these things the Lord shall remove us men far away ( longe nos faciet Deus homines), and those who shall remain shall multiply upon the earth. Isaiah 6:11 Then Daniel also says this very thing: And the kingdom and dominion, and the greatness of those under the heaven, is given to the saints of the Most High God, whose kingdom is everlasting, and all dominions shall serve and obey Him. Daniel 7:27 And lest the promise named should be understood as referring to this time, it was declared to the prophet: And come, and stand in your lot at the consummation of the days. Daniel 12:13

The promises were not announced only to the prophets and fathers, but also to the churches from the nations who are united with them. The Spirit calls these churches "the islands" because they are established in the midst of turbulence, endure the storm of blasphemies, serve as a harbor of safety to those in danger, and are the refuge of those who love the heights of heaven and strive to avoid Bythus (that is, the depth of error). Jeremiah declares this as follows: Hear the word of the Lord, you nations, and declare it to the islands far away; say that the Lord will scatter Israel, then gather him and keep him, as one feeding his flock of sheep. For the Lord has redeemed Jacob and rescued him from the hand of one stronger than he. And they shall come and rejoice in Mount Zion, and shall come to what is good, and into a land of wheat and wine and fruits, of animals and of sheep; and their soul shall be as a tree bearing fruit, and they shall hunger no more. At that time also the virgins shall rejoice in the company of the young men; the old men too shall be glad, and I will turn their sorrow into joy; and I will make them exult and will magnify them and satiate the souls of the priests the sons of Levi; and my people shall be satiated with my goodness. Now, in the preceding book I have shown that all the disciples of the Lord are Levites and priests, those who used to profane the Sabbath in the temple but are blameless. Promises of this kind, therefore, indicate in the clearest manner the feasting of that creation in the kingdom of the righteous, which God promises that He will Himself serve.

3. Now, that the promises were not announced to the prophets and the fathers alone, but to the Churches united to these from the nations, whom also the Spirit terms the islands (both because they are established in the midst of turbulence, suffer the storm of blasphemies, exist as a harbour of safety to those in peril, and are the refuge of those who love the height [of heaven], and strive to avoid Bythus, that is, the depth of error), Jeremiah thus declares: Hear the word of the Lord, you nations, and declare it to the isles afar off; say, that the Lord will scatter Israel, He will gather him, and keep him, as one feeding his flock of sheep. For the Lord has redeemed Jacob, and rescued him from the hand of one stronger than he. And they shall come and rejoice in Mount Zion, and shall come to what is good, and into a land of wheat, and wine, and fruits, of animals and of sheep; and their soul shall be as a tree bearing fruit, and they shall hunger no more. At that time also shall the virgins rejoice in the company of the young men: the old men, too, shall be glad, and I will turn their sorrow into joy; and I will make them exult, and will magnify them, and satiate the souls of the priests the sons of Levi; and my people shall be satiated with my goodness. Jeremiah 31:10, etc. Now, in the preceding book I have shown that all the disciples of the Lord are Levites and priests, they who used in the temple to profane the Sabbath, but are blameless. Matthew 12:5 Promises of such a nature, therefore, do indicate in the clearest manner the feasting of that creation in the kingdom of the righteous, which God promises that He will Himself serve.

Then again, speaking of Jerusalem and of Him reigning there, Isaiah declares, "Thus says the Lord, Happy is he who has seed in Zion, and servants in Jerusalem. Behold, a righteous king shall reign, and princes shall rule with judgment." And concerning the foundation on which it will be rebuilt, he says: "Behold, I will lay in order for you a carbuncle stone, and sapphire for your foundations; and I will lay your ramparts with jasper, and your gates with crystal, and your wall with choice stones: and all your children shall be taught of God, and great shall be the peace of your children; and in righteousness shall you be built up." And again he says the same thing: "Behold, I make Jerusalem a rejoicing, and my people a joy; for the voice of weeping shall be no more heard in her, nor the voice of crying. Also there shall not be there any immature one, nor an old man who does not fulfill his time: for the youth shall be of a hundred years; and the sinner shall die a hundred years old, yet shall be accursed. And they shall build houses, and inhabit them themselves; and shall plant vineyards, and eat the fruit of them themselves, and shall drink wine. And they shall not build, and others inhabit; neither shall they prepare the vineyard, and others eat. For as the days of the tree of life shall be the days of the people in you; for the works of their hands shall endure."

4. Then again, speaking of Jerusalem, and of Him reigning there, Isaiah declares, Thus says the Lord, Happy is he who has seed in Zion, and servants in Jerusalem. Behold, a righteous king shall reign, and princes shall rule with judgment. Isaiah 31:9, Isaiah 32:1 And with regard to the foundation on which it shall be rebuilt, he says: Behold, I will lay in order for you a carbuncle stone, and sapphire for your foundations; and I will lay your ramparts with jasper, and your gates with crystal, and your wall with choice stones: and all your children shall be taught of God, and great shall be the peace of your children; and in righteousness shall you be built up. Isaiah 54:11-14 And yet again does he say the same thing: Behold, I make Jerusalem a rejoicing, and my people [a joy]; for the voice of weeping shall be no more heard in her, nor the voice of crying. Also there shall not be there any immature [one], nor an old man who does not fulfil his time: for the youth shall be of a hundred years; and the sinner shall die a hundred years old, yet shall be accursed. And they shall build houses, and inhabit them themselves; and shall plant vineyards, and eat the fruit of them themselves, and shall drink wine. And they shall not build, and others inhabit; neither shall they prepare the vineyard, and others eat. For as the days of the tree of life shall be the days of the people in you; for the works of their hands shall endure. Isaiah 65:18

If, however, anyone tries to allegorize prophecies of this kind, they will not be found consistent with themselves in all points, and will be refuted by the teaching of the very expressions themselves. For example: When the cities of the Gentiles shall be desolate, so that they are not inhabited, and the houses so that there shall be no men in them and the land shall be left desolate. For, behold, says Isaiah, the day of the Lord comes past remedy, full of fury and wrath, to lay waste the city of the earth, and to root sinners out of it. And again he says, Let him be taken away, that he behold not the glory of God. And when these things are done, he says, God will remove men far away, and those that are left shall multiply in the earth. And they shall build houses, and shall inhabit them themselves: and plant vineyards, and eat of them themselves. For all these and other words were unquestionably spoken in reference to the resurrection of the just, which takes place after the coming of Antichrist, and the destruction of all nations under his rule; in the times of which resurrection the righteous shall reign in the earth, growing stronger by the sight of the Lord. And through Him they shall become accustomed to partake in the glory of God the Father, and shall enjoy in the kingdom interaction and communion with the holy angels, and union with spiritual beings. And with respect to those whom the Lord shall find in the flesh, awaiting Him from heaven, and who have suffered tribulation, as well as escaped the hands of the Wicked one—for it is in reference to them that the prophet says: And those that are left shall multiply upon the earth. And Jeremiah the prophet has pointed out that as many believers as God has prepared for this purpose, to multiply those left upon earth, should both be under the rule of the saints to minister to this Jerusalem, and that His kingdom shall be in it, saying, Look around Jerusalem towards the east, and behold the joy which comes to you from God Himself. Behold, your sons shall come whom you have sent forth: they shall come in a band from the east even to the west, by the word of that Holy One, rejoicing in that splendor which is from your God. O Jerusalem, put off your robe of mourning and of affliction, and put on that beauty of eternal splendor from your God. Gird yourself with the double garment of that righteousness proceeding from your God; place the crown of eternal glory upon your head. For God will show your glory to the whole earth under heaven. For your name shall forever be called by God Himself, the peace of righteousness and glory to him that worships God. Arise, Jerusalem, stand on high, and look towards the east, and behold your sons from the rising of the sun, even to the west, by the Word of that Holy One, rejoicing in the very remembrance of God. For the footmen have gone forth from you, while they were drawn away by the enemy. God shall bring them in to you, being borne with glory as the throne of a kingdom. For God has decreed that every high mountain shall be brought low, and the eternal hills, and that the valleys be filled, so that the surface of the earth be rendered smooth, that Israel, the glory of God, may walk in safety. The woods, too, shall make shady places, and every sweet-smelling tree shall be for Israel itself by the command of God. For God shall go before with joy in the light of His splendor, with the pity and righteousness which proceeds from Him.

1. If, however, any shall endeavour to allegorize [prophecies] of this kind, they shall not be found consistent with themselves in all points, and shall be confuted by the teaching of the very expressions [in question]. For example: When the cities of the Gentiles shall be desolate, so that they be not inhabited, and the houses so that there shall be no men in them and the land shall be left desolate. Isaiah 6:11 For, behold, says Isaiah, the day of the Lord comes past remedy, full of fury and wrath, to lay waste the city of the earth, and to root sinners out of it. Isaiah 13:9 And again he says, Let him be taken away, that he behold not the glory of God. Isaiah 26:10 And when these things are done, he says, God will remove men far away, and those that are left shall multiply in the earth. Isaiah 6:12 And they shall build houses, and shall inhabit them themselves: and plant vineyards, and eat of them themselves. Isaiah 65:21 For all these and other words were unquestionably spoken in reference to the resurrection of the just, which takes place after the coming of Antichrist, and the destruction of all nations under his rule; in [the times of] which [resurrection] the righteous shall reign in the earth, waxing stronger by the sight of the Lord: and through Him they shall become accustomed to partake in the glory of God the Father, and shall enjoy in the kingdom intercourse and communion with the holy angels, and union with spiritual beings; and [with respect to] those whom the Lord shall find in the flesh, awaiting Him from heaven, and who have suffered tribulation, as well as escaped the hands of the Wicked one. For it is in reference to them that the prophet says: And those that are left shall multiply upon the earth, And Jeremiah the prophet has pointed out, that as many believers as God has prepared for this purpose, to multiply those left upon earth, should both be under the rule of the saints to minister to this Jerusalem, and that [His] kingdom shall be in it, saying, Look around Jerusalem towards the east, and behold the joy which comes to you from God Himself. Behold, your sons shall come whom you have sent forth: they shall come in a band from the east even unto the west, by the word of that Holy One, rejoicing in that splendour which is from your God. O Jerusalem, put off your robe of mourning and of affliction, and put on that beauty of eternal splendour from your God. Gird yourself with the double garment of that righteousness proceeding from your God; place the mitre of eternal glory upon your head. For God will show your glory to the whole earth under heaven. For your name shall for ever be called by God Himself, the peace of righteousness and glory to him that worships God. Arise, Jerusalem, stand on high, and look towards the east, and behold your sons from the rising of the sun, even to the west, by the Word of that Holy One, rejoicing in the very remembrance of God. For the footmen have gone forth from you, while they were drawn away by the enemy. God shall bring them in to you, being borne with glory as the throne of a kingdom. For God has decreed that every high mountain shall be brought low, and the eternal hills, and that the valleys be filled, so that the surface of the earth be rendered smooth, that Israel, the glory of God, may walk in safety. The woods, too, shall make shady places, and every sweet-smelling tree shall be for Israel itself by the command of God. For God shall go before with joy in the light of His splendour, with the pity and righteousness which proceeds from Him.

Now all these things being what they are cannot be understood in reference to super-celestial matters, for it is said that God will show to the whole earth that is under heaven your glory. But in the times of the kingdom, the earth has been called again by Christ to its original condition, and Jerusalem rebuilt after the pattern of the Jerusalem above, of which the prophet Isaiah says, "Behold, I have depicted your walls upon my hands, and you are always in my sight." And the apostle, too, writing to the Galatians, says in like manner, "But the Jerusalem which is above is free, which is the mother of us all." He does not say this with any thought of a wandering Aeon, or of any other power which departed from the Pleroma, or of Prunicus, but of the Jerusalem which has been depicted on God's hands. And in the Apocalypse John saw this new Jerusalem descending upon the new earth. For after the times of the kingdom, he says, "I saw a great white throne, and Him who sat upon it, from whose face the earth fled away, and the heavens; and there was no more place for them." And he sets forth, too, the things connected with the general resurrection and the judgment, mentioning the dead, great and small. "The sea," he says, "gave up the dead which it had in it, and death and hell delivered up the dead that they contained; and the books were opened. Moreover," he says, "the book of life was opened, and the dead were judged out of those things that were written in the books, according to their works; and death and hell were sent into the lake of fire, the second death." Now this is what is called Gehenna, which the Lord called eternal fire. "And if anyone," it is said, "was not found written in the book of life, he was sent into the lake of fire." And after this, he says, "I saw a new heaven and a new earth, for the first heaven and earth have passed away; also there was no more sea. And I saw the holy city, new Jerusalem, coming down from heaven, as a bride adorned for her husband. And I heard," it is said, "a great voice from the throne, saying, Behold, the tabernacle of God is with men, and He will dwell with them; and they shall be His people, and God Himself shall be with them as their God. And He will wipe away every tear from their eyes; and death shall be no more, neither sorrow, nor crying, neither shall there be any more pain, because the former things have passed away." Isaiah also declares the very same: "For there shall be a new heaven and a new earth; and there shall be no remembrance of the former, neither shall the heart think about them, but they shall find in it joy and exultation." Now this is what has been said by the apostle: "For the fashion of this world passes away." To the same purpose the Lord also declared, "Heaven and earth shall pass away." When these things, therefore, pass away above the earth, John, the Lord's disciple, says that the new Jerusalem above shall then descend, as a bride adorned for her husband; and that this is the tabernacle of God, in which God will dwell with men. Of this Jerusalem the former one is an image—that Jerusalem of the former earth in which the righteous are disciplined beforehand for incorruption and prepared for salvation. And of this tabernacle Moses received the pattern in the mount; and nothing is capable of being allegorized, but all things are steadfast, and true, and substantial, having been made by God for the enjoyment of righteous men. For as it is God truly who raises up man, so also does man truly rise from the dead, and not allegorically, as I have shown repeatedly. And as he rises actually, so also shall he be actually disciplined beforehand for incorruption, and shall go forward and flourish in the times of the kingdom, in order that he may be capable of receiving the glory of the Father. Then, when all things are made new, he shall truly dwell in the city of God. For it is said, "He that sits on the throne said, Behold, I make all things new. And the Lord says, Write all this; for these words are faithful and true. And He said to me, They are done." And this is the truth of the matter.

2. Now all these things being such as they are, cannot be understood in reference to super-celestial matters; for God, it is said, will show to the whole earth that is under heaven your glory. But in the times of the kingdom, the earth has been called again by Christ [to its pristine condition], and Jerusalem rebuilt after the pattern of the Jerusalem above, of which the prophet Isaiah says, Behold, I have depicted your walls upon my hands, and you are always in my sight. Isaiah 49:16 And the apostle, too, writing to the Galatians, says in like manner, But the Jerusalem which is above is free, which is the mother of us all. Galatians 4:26 He does not say this with any thought of an erratic Æon, or of any other power which departed from the Pleroma, or of Prunicus, but of the Jerusalem which has been delineated on [God's] hands. And in the Apocalypse John saw this new [Jerusalem] descending upon the new earth. Revelation 21:2 For after the times of the kingdom, he says, I saw a great white throne, and Him who sat upon it, from whose face the earth fled away, and the heavens; and there was no more place for them. Revelation 20:11 And he sets forth, too, the things connected with the general resurrection and the judgment, mentioning the dead, great and small. The sea, he says, gave up the dead which it had in it, and death and hell delivered up the dead that they contained; and the books were opened. Moreover, he says, the book of life was opened, and the dead were judged out of those things that were written in the books, according to their works; and death and hell were sent into the lake of fire, the second death. Revelation 20:12-14 Now this is what is called Gehenna, which the Lord styled eternal fire. Matthew 25:41 And if any one, it is said, was not found written in the book of life, he was sent into the lake of fire. Revelation 20:15 And after this, he says, I saw a new heaven and a new earth, for the first heaven and earth have passed away; also there was no more sea. And I saw the holy city, new Jerusalem, coming down from heaven, as a bride adorned for her husband. And I heard, it is said, a great voice from the throne, saying, Behold, the tabernacle of God is with men, and He will dwell with them; and they shall be His people, and God Himself shall be with them as their God. And He will wipe away every tear from their eyes; and death shall be no more, neither sorrow, nor crying, neither shall there be any more pain, because the former things have passed away. Revelation 21:1-4 Isaiah also declares the very same: For there shall be a new heaven and a new earth; and there shall be no remembrance of the former, neither shall the heart think about them, but they shall find in it joy and exultation. Isaiah 65:17-18 Now this is what has been said by the apostle: For the fashion of this world passes away. 1 Corinthians 7:31 To the same purpose did the Lord also declare, Heaven and earth shall pass away. Matthew 24:35 When these things, therefore, pass away above the earth, John, the Lord's disciple, says that the new Jerusalem above shall [then] descend, as a bride adorned for her husband; and that this is the tabernacle of God, in which God will dwell with men. Of this Jerusalem the former one is an image — that Jerusalem of the former earth in which the righteous are disciplined beforehand for incorruption and prepared for salvation. And of this tabernacle Moses received the pattern in the mount; Exodus 25:40 and nothing is capable of being allegorized, but all things are steadfast, and true, and substantial, having been made by God for righteous men's enjoyment. For as it is God truly who raises up man, so also does man truly rise from the dead, and not allegorically, as I have shown repeatedly. And as he rises actually, so also shall he be actually disciplined beforehand for incorruption, and shall go forwards and flourish in the times of the kingdom, in order that he may be capable of receiving the glory of the Father. Then, when all things are made new, he shall truly dwell in the city of God. For it is said, He that sits on the throne said, Behold, I make all things new. And the Lord says, Write all this; for these words are faithful and true. And He said to me, They are done. Revelation 21:5-6 And this is the truth of the matter.

For since there are real men, there must also be a real establishment that they do not vanish away among non-existent things, but progress among those which have an actual existence. For neither is the substance nor the essence of the creation annihilated (for faithful and true is He who has established it), but the fashion of the world passes away, that is, those things among which transgression has occurred, since man has grown old in them. And therefore this present fashion has been formed temporary, God foreknowing all things, as I have pointed out in the preceding book and have also shown, as far as was possible, the cause of the creation of this world of temporary things. But when this present fashion of things passes away, and man has been renewed and flourishes in an incorruptible state, so as to prevent the possibility of becoming old, then there shall be the new heaven and the new earth, in which the new man shall remain continually, always holding fresh conversation with God. And since these things shall continue forever without end, Isaiah declares, "For as the new heavens and the new earth which I make continue in my sight, says the Lord, so shall your seed and your name remain." And as the presbyters say, then those who are deemed worthy of an abode in heaven shall go there, others shall enjoy the delights of paradise, and others shall possess the splendor of the city; for everywhere the Savior shall be seen according as those who see Him shall be worthy.

1. For since there are real men, so must there also be a real establishment ( plantationem), that they vanish not away among non-existent things, but progress among those which have an actual existence. For neither is the substance nor the essence of the creation annihilated (for faithful and true is He who has established it), but the fashion of the world passes away; 1 Corinthians 7:31 that is, those things among which transgression has occurred, since man has grown old in them. And therefore this [present] fashion has been formed temporary, God foreknowing all things; as I have pointed out in the preceding book, and have also shown, as far as was possible, the cause of the creation of this world of temporal things. But when this [present] fashion [of things] passes away, and man has been renewed, and flourishes in an incorruptible state, so as to preclude the possibility of becoming old, [then] there shall be the new heaven and the new earth, in which the new man shall remain [continually], always holding fresh converse with God. And since ( or, that) these things shall ever continue without end, Isaiah declares, For as the new heavens and the new earth which I do make, continue in my sight, says the Lord, so shall your seed and your name remain. Isaiah 66:22 And as the presbyters say, Then those who are deemed worthy of an abode in heaven shall go there, others shall enjoy the delights of paradise, and others shall possess the splendour of the city; for everywhere the Saviour shall be seen according as they who see Him shall be worthy.

They say, moreover, that there is this distinction between the dwelling place of those who produce a hundredfold, those who produce sixtyfold, and those who produce thirtyfold: the first will be taken up into the heavens, the second will dwell in paradise, and the last will inhabit the city. This was why the Lord declared, "In My Father's house are many mansions." For all things belong to God, who supplies everyone with a suitable dwelling place, just as His Word says that a share is allotted to all by the Father, according to what each person is or shall be worthy of. This is the couch on which the guests shall recline, having been invited to the wedding. The presbyters, the disciples of the apostles, affirm that this is the gradation and arrangement of those who are saved, and that they advance through steps of this kind. They also say that the saved ascend through the Spirit to the Son, and through the Son to the Father, and that in due time the Son will yield up His work to the Father, just as the apostle says: "For He must reign till He has put all enemies under His feet. The last enemy that shall be destroyed is death." For in the times of the kingdom, the righteous man who is upon the earth shall then forget to die. But when He says, "All things shall be subdued unto Him," it is clear that He is excepted who put all things under Him. "And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him who put all things under Him, that God may be all in all."

2. [They say, moreover], that there is this distinction between the habitation of those who produce an hundred-fold, and that of those who produce sixty-fold, and that of those who produce thirty-fold: for the first will be taken up into the heavens, the second will dwell in paradise, the last will inhabit the city; and that was on this account the Lord declared, In My Father's house are many mansions. John 14:2 For all things belong to God, who supplies all with a suitable dwelling-place; even as His Word says, that a share is allotted to all by the Father, according as each person is or shall be worthy. And this is the couch on which the guests shall recline, having been invited to the wedding. Matthew 22:10 The presbyters, the disciples of the apostles, affirm that this is the gradation and arrangement of those who are saved, and that they advance through steps of this nature; also that they ascend through the Spirit to the Son, and through the Son to the Father, and that in due time the Son will yield up His work to the Father, even as it is said by the apostle, For He must reign till He has put all enemies under His feet. The last enemy that shall be destroyed is death. 1 Corinthians 15:25-26 For in the times of the kingdom, the righteous man who is upon the earth shall then forget to die. But when He says, All things shall be subdued unto Him, it is manifest that He is excepted who did put all things under Him. And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him who put all things under Him, that God may be all in all. 1 Corinthians 15:27-28

John therefore clearly foresaw the first resurrection of the righteous and the inheritance in the earthly kingdom, and what the prophets have prophesied about it agrees with his vision. For the Lord also taught these things when He promised that He would drink the cup anew with His disciples in the kingdom. The apostle too has confessed that the creation will be freed from the bondage of corruption into the freedom of the children of God. And in all these things and through all of them, the same God the Father is revealed, who formed humanity and gave the promise of the earthly inheritance to the fathers, who brings forth the creation from bondage at the resurrection of the righteous, and fulfills the promises for the kingdom of His Son; afterward bestowing in a fatherly way those things which neither eye has seen, nor ear has heard, nor have entered into the heart of humanity. For there is one Son who accomplished His Father's will, and one human race also in which the mysteries of God are worked out, which the angels desire to look into, and they are not able to search out the wisdom of God, by which His handiwork, confirmed and united with His Son, is brought to perfection; so that His offspring, the First-begotten Word, should descend to the creature (facturam), that is, to what had been molded (plasma), and should be contained by Him; and on the other hand, the creature should contain the Word and ascend to Him, passing beyond the angels, and be made according to the image and likeness of God.

3. John, therefore, did distinctly foresee the first resurrection of the just, Luke 14:14 and the inheritance in the kingdom of the earth; and what the prophets have prophesied concerning it harmonize [with his vision]. For the Lord also taught these things, when He promised that He would have the mixed cup new with His disciples in the kingdom. The apostle, too, has confessed that the creation shall be free from the bondage of corruption, [so as to pass] into the liberty of the sons of God. Romans 8:21 And in all these things, and by them all, the same God the Father is manifested, who fashioned man, and gave promise of the inheritance of the earth to the fathers, who brought it (the creature) forth [from bondage] at the resurrection of the just, and fulfils the promises for the kingdom of His Son; subsequently bestowing in a paternal manner those things which neither the eye has seen, nor the ear has heard, nor has [thought concerning them] arisen within the heart of man, 1 Corinthians 2:9; Isaiah 64:4 For there is the one Son, who accomplished His Father's will; and one human race also in which the mysteries of God are wrought, which the angels desire to look into; 1 Peter 1:12 and they are not able to search out the wisdom of God, by means of which His handiwork, confirmed and incorporated with His Son, is brought to perfection; that His offspring, the First-begotten Word, should descend to the creature ( facturam), that is, to what had been moulded ( plasma), and that it should be contained by Him; and, on the other hand, the creature should contain the Word, and ascend to Him, passing beyond the angels, and be made after the image and likeness of God.