(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all discovered errors. If you
find errors or omissions in the text, please notify [email protected].)


APHRAHAT THE PERSIAN SAGE

SELECT DEMONSTRATIONS.

I. Of Faith. V. Of Wars. VI. Of Monks. VIII. Of the Resurrection of the
Dead. X. Of Pastors. XVII. Of Christ the Son of God. XXI. Of Persecution.
XXII. Of Death and the Latter Times.

[Translated by Rev. A. Edward Johnston, B.D.]


LETTER OF AN INQUIRER.

   1. Beloved, I send thee inquiries and questions, for I am compelled to
seek further instruction of thee on many points. Do not thou refuse to hear
me. My spirit urges me to warn thee about many topics(1) that thou mayest
unfold for me the spiritual perceptions of thy mind, and mayest show me of
all that thou hast apprehended from the holy books, that so my deficiency
may be supplied by thee and my hunger satisfied by thy doctrine, and that
thou mayest assuage my thirst from the fountain of thine instruction. Yet
though many things are set in my thought to ask thee, they all are
notwithstanding reserved with me, that when I come to thee, thou mayest
instruct me on all subjects.

   2. But before all things I desire that thou wouldst write and instruct
me concerning this that straitens me, namely, concerning our faith; how it
is, and what its foundation is, and on what structure it rises, on what it
rests, and in what way is its fulfilment and consummation, and what are the
works required for it. For I of myself firmly believe that God is one, Who
made the heavens and the earth from the beginning; that He adorned the
world by His handiwork; that He made man in His image; He it is that
accepted the offering of Abel. He translated Enoch because of his
excellence. He preserved Noah because of his righteousness. He chose
Abraham because of his faith. He spake with Moses on account of his
meekness. He it is that spake in all the prophets, and furthermore He sent
His Christ into the world. Since then, my brother, I thus believe in these
things that so they are, I therefore, brother, request of thee that thou
wouldest write and show me what are the works required for this our faith,
that so thou mayest set me at rest.


THE "DEMONSTRATIONS" OF APHRAHAT.

Demonstration I.--OF FAITH.

   1. I have received thy letter, my beloved, and when I read it, it
greatly gladdened me that thou hast turned thy thoughts to these
investigations. For this thing that thou hast asked of me shall be freely
granted,(2) for freely it was received. And whosoever has, and desires to
withhold from him that seeks, whatsoever he withholds shall be taken away
from him. Whoever of free grace receives, of free grace also does it behove
him to give.  And so, my beloved, as to that which thou  hast asked of me,
so far as my insignificance has apprehended, I will write to thee. And also
whatsoever thou hast not sought of me, invoking God, I will explain to
thee. Hear then, my beloved, and open the inward ears of thy heart unto me,
and the spiritual perceptions of thy mind to that which I say unto thee.

   2. Faith is compounded of many things, and by many kinds is it brought
to perfection. For it is like a building that is built up of many pieces of
workmanship and so its edifice rises to the top. And know, my beloved, that
in the foundations of the building stones are laid, and so resting upon
stones the whole edifice rises until it is perfected. Thus also the true
Stone, our Lord Jesus Christ, is the foundation of all our faith. And on
Him, on [this] Stone faith is based. And resting on faith all the structure
rises until it is completed. For it is the foundation that is the beginning
of all the building. For when any one is brought nigh unto faith, it is
laid for him upon the Stone, that is our Lord Jesus Christ. And his
building cannot be shaken by the waves, nor can it be injured by the winds.
By the stormy blasts it does not fall, because its. structure is reared
upon the rock of the true Stone. And in this that I have called Christ the
Stone, I have not spoken, of my own thought, but the Prophets beforehand
called Him the Stone. And this I shall make clear to thee.

   3. And now hear concerning faith that is based upon the Stone, and
concerning the structure that is reared up upon the Stone. For first a man
believes, and when he believes, he loves. When he loves, he hopes. When he
hopes, he is justified. When he is justified, he is perfected. When he is
perfected, he is consummated. And when his whole structure is raised up,
consummated, and perfected, then he becomes a house and a temple for a
dwelling-place of Christ, as Jeremiah the Prophet said:--The temple of the
Lord, the temple of the Lord, the temple  of the Lord are ye, if  ye amend
your ways and your works.(1) And again He said through the Prophet:--I will
dwell in them and walk in them.(2) And also the Blessed Apostle thus said:-
-Ye are the temple of God and the spirit of Christ dwelleth in you.(3) And
also our Lord again thus said to His disciples:--Ye are in Me and I am in
you.(4)

   4. And when the house has become a dwelling-place, then the man begins
to be anxious as to that which is required for Him Who dwells in the
building. Just as if a king or an honourable man, to whom a royal name is
given, should lodge in the house, there would be required for the King all
the appurtenances of royalty and all the service that is needed for the
King's honour. For in a house that is void of all good things, the King
will not lodge, nor will he dwell in the midst of it; but all that is
choicest in the house is required for the King and that nothing in it be
deficient. And if anything be deficient there in the house in which the
King lodges, the keeper of the house is delivered over to death, because he
did not make ready the service for the King. So also let the man, who
becomes a house, yea a dwelling-place, for Christ, take heed to what is
needed for the service of Christ, Who lodges in him, and with what things
he may please Him. For first he builds his building on the Stone, which is
Christ. On Him, on the Stone, is faith based, and on faith is reared up all
the structure. For the habitation of the house is required pure fasting,
and it is made firm by faith. There is also needed for it pure prayer, and
through faith is it accepted. Necessary for it too is love, and with faith
is it compounded. Furthermore alms are needed, and through faith are they
given. He demands also meekness, and by faith is it adorned. He chooses too
virginity, and by faith is it loved. He joins with himself holiness, and in
faith is it planted. He cares also for wisdom, and through faith is it
acquired. He desires also hospitality, and by faith does it abound.
Requisite for Him also is simplicity, and with faith is it commingled. He
demands patience also, and by faith is it perfected. He has respect also to
long-suffering, and through faith is it acquired. He loves mourning also,
and through faith is it manifested. He seeks also for purity, and by faith
is it preserved. All these things does the faith demand that is based on
the rock of the true Stone, that is Christ. These works are required for
Christ the King, Who dwells in men that are built up in these works.

   5. And if perchance thou shouldest say:--If Christ is set for the
foundation, how does Christ also dwell in the building when it is
completed? For both these things did the blessed Apostle say. For he said:-
-I as a wise architect have laid the foundation.(1) And there he defined
the foundation and made it clear, for he said as follows man can lay other
foundation  than that which is laid, which is Jesus Christ.(2) And that
Christ furthermore dwells in that building is the word that was written
above--that of Jeremiah who called men temples and said of God that He
dwelt in them. And the Apostle said:--The Spirit of Christ dwelleth in
you.(8) And our Lord said:--I and My Father are one.(4) And therefore that
word is accomplished, that Christ dwells in men, namely, in those who
believe on Him, and He is the foundation on which is reared up the whole
building.

   6. But I must proceed to my former statement that Christ is called the
Stone in the Prophets. For in ancient times David said concerning  Him:--
The stone which the builders rejected has become the head of the
building.(5) And how did the builders reject this Stone which is Christ?
How else than that they so rejected Him before Pilate and said--This man
shall not be King over us.(6) And again in that parable that our Lord spake
that a certain nobleman went to receive kingly power and to return and rule
over them; and they sent after Him envoys saying:--This man shall not be
King over us.(7) By these things they rejected the Stone which is Christ.
And how did it become the head of the building? How else than that it was
set up over the building of the Gentiles and upon it is reared up all their
building. And who are the builders? Who but the priests and Pharisees who
did not build a sure building, but were overthrowing everything that he was
building, as is written in Ezekiel the Prophet:--He was budding a wall of
partition, but they were shaking it, that it might fall.(9) Anti again it
is written:--I sought amongst them a man who was closing the fence and
standing in the breach over the face of the land, that I might not destroy
it and I did not find.(1) And furthermore Isaiah also prophesied beforehand
with regard to this stone. For he said:--Thus saith the Lord, Behold I lay
in Zion a chosen stone in the precious corner, the heart of the wall of the
foundation.(2) And he said again there:--Every one that believeth on it
shall not fear.(3) And whosoever falleth on that stone shall be broken, and
every one on whom it shall fall, it will crush.(4) For the people of the
house of lsrael fell upon Him, and He became their destruction for ever.
And again it shall fall on the image and crush it.(5) And the Gentiles
believed on it and do not fear.

   7. And He shows thus with regard to that stone that it was laid as head
of the wall and as foundation. But if that stone was laid as the
foundation, how did it also become the head of the wall? How but that when
our Lord came, He laid His faith in the earth like a foundation, and it
rose above all the heavens like the head of the wall and all the building
was finished with the stones, from the bottom to the top. And with regard
to the faith about which I said that He laid His faith in the earth, this
David proclaimed beforehand about Christ. For He said:--Faith shall spring
up from the earth.(6) And that again, it is above, he said:-Righteousness
looked down from the heavens. 8. And again Daniel also spoke concerning
this stone which is Christ. For he said:--he stone was cut out from the
mountain, not by hands, and it smote the image, and the whole earth was
filled with it.(7) This he showed beforehand with regard to Christ that the
whole earth shall be filled with Him. For lo! by the faith of Christ are
all the ends of the earth filled, as David said:--The sound of the Gospel
of Christ has gone forth into all the earth.(8) And again when He sent
forth His apostles He spake thus to them:--Go forth, make disciples of all
nations and they will believe on Me.(9) And again the Prophet Zechariah
also prophesied about that stone which is Christ. For he said:--I saw a
chief stone of equably and of love.(1) And why did he say "chief"? Surely
because from the beginning(2) He was with His Father. And again that he
spoke of love, it was because when He came into the world, He said thus to
His disciples:--This is My commandment, that ye love one another.(3) And
again He said:--I have called you My friends(lovers).(4) And the blessed
Apostle said thus:--God loved as in the love of His  Son.(5) Of a truth
Christ loved us and gave Himself for us.(6)

   9. And definitely did He show concerning this stone:--Lo! on this stone
will I open seven eyes.(7) And what then are the seven eyes that were
opened on the stone? Clearly the Spirit of God that abode on Christ with
seven operations, as Isaiah the Prophet said:--The Spirit of God shall rest
and dwell upon Him, (a spirit) of wisdom and understanding, of counsel and
of courage, of knowledge and of the fear of the lord.(8) These were the
seven eyes that were opened upon the Stone, and these are the seven eyes of
the Lord which look upon all the earth.(9)

   10. And also with reference to Christ was this (which follows) said.
For he said that He was given as a light to all the Gentiles as the Prophet
Isaiah said: I have given Thee as a light to all the Gentiles, that Thou
shouldest be My redemption to the ends of the earth.(1) And furthermore
David also said;--Thy word is a lamp unto my feet and a light unto my
paths.(2) And also the word and discourse of the Lord is Christ, as is
written in the beginning of the Gospel of our Saviour:--In the beginning
was the Word.(8) And with regard to the light there again he bore witness:-
-The light was shining in the darkness and the darkness comprehended it
not.(4) What then is this:--The light was shining in the darkness and the
darkness comprehended it not? Clearly Christ, Whose light shone in the
midst of the people of the house of Israel, and the people of the house of
Israel did not comprehend the light of Christ, in that they did not believe
on Him, as it is written:--He came unto His own, and His own received Him
not.(5) And also our Lord Jesus called them darkness, for He said to His
disciples;--Whatsoever I say unto you in the darkness, that speak ye in the
light,(6) namely, let you light shine among the Gentiles;(7) because they
received the light of Christ, Who is the Light of the Gentiles. And He said
again to His Apostles:--Ye are the light of the world.(8) And again He said
unto them;--Let your light shine before men, that they may see your good
works and glorify your Father which is in heaven.(9) And again He showed
with regard to Himself that He is the light, for He said to His disciples:-
-Walk while the light is with you, ere the darkness overtake you.(1) And
again He said to them:--Believe on the light that ye may be children of
light.(2) And again He said:--I am the light of the world.(3) And again He
said:--No man lighteth a lamp and putteth it under a bushel or under a bed,
or putteth it in a hidden place, but putteth it upon the lamp-stand that
every one may see the light of the lamp.(4) And the shining lamp is Christ,
as David said;--Thy word is a lamp unto my feet and a light to my paths.(5)

   11. And furthermore the Prophet Hosea also said:--Light you a lamp and
seek ye the Lord.(6) And our Lord Jesus Christ said:-What woman is there
who has ten drachmas and shall lose one of them, and will not light a lamp
and sweep the house and seek her drachma that she lost?(7) What then does
this woman signify? Clearly the congregation of the house of Israel, to
which the ten commandments were given. They lost the first commandment--
that in which He warned them saying:--I am the Lord your God, Who brought
you up from the land of Egypt.(1) And when they had lost this first
commandment, also the nine which are after it they could not keep, because
on the first depend the nine. For it was an impossibility that while
worshipping Baal, they should keep the nine commandments. For they lost the
first commandment, like that woman who lost one drachma from the ten. So
the Prophet cried unto them:--Light you a lamp and seek ye the Lord.(2) And
furthermore the Prophet Isaiah also said:--Seek ye the Lord and when ye
shall have found Him, call upon Him; and when He is near let the sinner
abandon his way and the wicked man his thought.(3) For that lamp shone and
they did not by it seek the Lord their God. And its light shone in the
darkness and the darkness did not comprehend it. And the lamp was set up on
the lamp-stand and those who were in the house did not see its light. And
what then means this, that the lamp was set up on the lamp-stand? Clearly
His being raised up upon the cross. And by this all the house was made dark
over them. For when they crucified Him, the light was darkened from them,
and shone amongst the Gentiles, because that from the time of the sixth
hour (of the day) on which they crucified Him even unto the ninth hour
there was darkness in all the land of Israel. And the sun set in midday and
the land was darkened in the shining daytime, as is written n Zechariah the
Prophet:--It shall come to pass in that day, saith the Lord, I will cause
the sun to set in midday, and will make dark the land in the shining
daytime.(5)

   12. Now I must proceed to my former subject of faith, that on it are
reared up all the good works of the building. And again, in what I said
with regard to the building, it was in no strange fashion that I spoke, but
the blessed Apostle wrote in the first Epistle to the Corinthians, saying;-
-I as a wise master-builder have laid the foundation, but every one
buildeth on it.(5) One builds silver and gold and goodly stones; another
builds reed and straw and stubble. In the last day that building shall be
tried by fire; for the gold and silver and goodly stones shall be preserved
in the midst of the fire, because they are a firm building. But as for the
straw and reed and stubble, the fire shall have power upon them and they
shall be burned. And what is the gold and silver and goodly stones by which
the building is raised up? Clearly the good deeds of faith, which shall be
preserved in the midst of the fire; because Christ dwells in that secure
building, and He is its preserver from the fire. And let us consider and
understand (this) from the example that God has given us also in the former
dispensation, because the promises of that dispensation will abide sure for
us. Let us then understand from (the case of) those three righteous men who
were cast into the midst of the fire and were not burned, namely, Hananiah,
Azariah and Misael, over whom the fire had no power, because they built a
secure building and rejected the commandment of Nebuchadnezzar the king and
did not worship the image that he made. And as for those who transgressed
the commandment of God, the fire at once prevailed over them and burned
them, and they were burned without mercy. For the Sodomites were burned
like straw and reed and stubble. Furthermore, Nadab and Abihu were burned,
who transgressed the commandment of God. Again, two hundred and fifty men
were burned, who were offering incense. Again, two princes and a hundred
who were with them were burned, because they approached the mountain on
which Elijah was sitting, who ascended in a chariot of fire to heaven. The
caluminators also were burned because they dug a pit for righteous men.
Accordingly, beloved, the righteous shall be tried by the fire, like gold
and silver and goodly stones, and the wicked shall be burned in the fire
like straw and reed and stubble, and the fire shall have power upon them
and they shall be burned; even as the Prophet Isaiah said:--By fire shall
the Lord judge and by it shall He try all flesh.(1) And again he said:--Ye
shall go out and see the carcases of the men who offended against Me, whose
worm shall not die, nor shall their fire be quenched, and they shall be an
astonishment to all flesh.(2)

   13. And again the Apostle has commented for us upon this building and
upon this foundation; for he said thus;--No man can lay another foundation
than that which is laid, which is Jesus Christ.(3) Again the Apostle said
about faith that it is conjoined with hope and love, for he said thus:--
These are three which shall abide, faith and hope and love.(4) And he
showed with regard to faith that first it is laid on a sure foundation.(5)

   14. For Abel, because of his faith his offering was accepted. And
Enoch, because he was well-pleasing through his faith, was removed from
death. Noah, because he believed, was preserved from the deluge. Abraham,
through his faith, obtained blessing, and it was accounted to him for
righteousness. Isaac, because he believed, was loved. Jacob, because of his
faith, was preserved. Joseph, because of his faith, was tried in the waters
of contention, and was delivered from his trial, and his Lord established a
witness in him, as David said:--Witness hath he established in Joseph."
Moses also by his faith performed many wonderful works of power. By his
faith he destroyed the Egyptians with ten plagues. Again, by faith he
divided the sea, and caused his people to cross over and sank the Egyptians
in the midst of it. By faith he cast the wood into the bitter waters and
they became sweet. By faith he brought down manna and satisfied his people.
By faith he spread out his hands and conquered Amalek, as is written:--His
hands continued in faith till the selling of the sun.(7) Also by faith he
went up to Mount Sinai, when he twice fasted for tim space of forty days.
Again by faith he conquered Sihon and Og, the Kings of the Amorites.

   15. This is wonderful, my beloved, and a great prodigy that Moses did
in the Red Sea, when the waters were divided by faith, and stood up on high
like mountains or like mighty cliffs. They were checked and stood still at
the commandment; they were closed up as in vessels, and fast bound in the
height as in the depth. Their fluidity did not overflow the boundary, but
rather they changed the nature of their creation. Irrational creatures
became obedient. The billows became rigid and were awaiting the vengeance,
when the people should have passed over. Wonderful was it how the waves
stood still and expected the commandment and the vengeance. The foundations
(hidden) from the ages of the world were revealed, and that which from the
beginning had been liquid suddenly became dry. The gates lifted up their
heads and the everlasting gates were lifted up.(8) The pillar of fire
entered and illuminated the entire camp. The people passed over by faith.
And the judgment of righteousness was wrought upon Pharaoh and upon his
host and upon his chariots.

   16. Thus also Joshua the son of Nun divided Jordan by his faith, and
the children of Israel crossed over as in the days of Moses. But know, my
beloved, that this passage of the Jordan was three times laid open by its
being divided. First through Joshua the Son of Nun, and secondly through
Elijah, and then through Elisha. For the word of the Book makes known that
over against this passage of Jericho, there Elijah was taken up to heaven;
for when Elisha turned back from following him and divided the Jordan and
passed over, the children of the Prophets of Jericho came out to meet
Elisha and said:--The spirit of Elijah rests upon Elisha.(9) Furthermore
when the people crossed over in the days of Joshua the son of Nun (it was
there), for thus it is written:--The people passed over, over against
Jericho.(1) Also Joshua the son of Nun by faith cast down the walls of
Jericho, and they fell without difficulty. Again by faith he destroyed
thirty-one kings and made the children of Israel to inherit the land.
Furthermore by his faith he spread out his hands towards heaven and stayed
the sun in Gibeon and the moon in the valley of Ajalon.(2) And they were
stayed and stood still from their courses. But enough! All the righteous,
our fathers, in all that they did were victorious through faith, as also
the blessed Apostle testified with regard to all of them:--By faith they
prevailed.(3) Again Solomon said:--Many men are called merciful, but a
faithful man who can find?(4) Also Job thus said:--My integrity, shall not
pass from me, and in my righteousness will persist.(5)

   17. Also our Saviour used thus to say to every one who drew near to Him
to be healed:--According to thy faith be unto thee. (6) And when the blind
man approached Him, He said to him:--Dost thou believe that I am able to
heal thee? That blind man said to Him:--Yea, Lord, I believe.' And his
faith opened his eyes. And to him whose son was sick, He said:--Believe and
thy son shall live. He said to Him:--I believe, Lord; help thou my feeble
faith.(8) And by his faith his son was healed. And also when the
nobleman(9) came near to Him, by his faith was his boy healed, when he said
to our Lord:--Speak the word and my servant (7) will be cured.(1) And our
Lord was astonished at his faith, and according to his faith it happened to
him. And also when the chief of the Synagogue requested Him concerning his
daughter, He said thus to him:--Only firmly believe and thy daughter shall
live.(2) So he believed and his daughter lived and arose. And when Lazarus
died, our Lord said to Martha:--If thou believest, thy brother shall rise.
Martha saith unto Him;--Yea, Lord, I believe.(3) And He raised him after
four days. And also Simon who was called Cephas because of his faith was
called the firm rock,(4) And again when our Lord gave the Sacrament of
Baptism to His apostles, He said thus to them:--Whosoever believeth and is
baptized shall live, and whosoever believeth not shall be condemned.(5)
Again He said to his Apostles:--If ye believe and doubt not, there is
nothing ye shall not be able to do.(8) For when our Lord walked on the
billows of the sea, Simon also by his faith walked with Him; but when in
respect of his faith he doubted, and began to sink, our Lord called him,
thou of little faith.(7) And when the Apostles asked of our Lord, they
begged nothing at His hands but this, saying to Him:--Increase our faith.
He said to them:--If there were in you faith, even a mountain would remove
from before you.(8) And He said to them:--Doubt ye not, lest ye sink down
in the midst of the world, even as Simon when he doubled began to sink in
the midst of the sea, (9) And again He said thus;--This shall be the sign
for those that believe; they shall speak with new tongues  and shall cast
out demons, and they shall lay their hands on the sick and they shall be
made whole.(1)

   18. Let us draw near then, my beloved, to faith, since its powers are
so many. For faith raised up to the heavens (Enoch), and conquered the
Deluge. It caused the barren to bring forth. It delivered from the sword.
It raised up from the pit. It enriched the poor. It released the captives.
It delivered the persecuted. It brought down the fire. It divided the sea.
It cleft the rock, and gave to the thirsty water to drink. It satisfied the
hungry. It raised the dead, and brought them up from Sheol. It stilled the
billows. It healed the sick, It conquered hosts. It overthrew walls. It
stopped the mouths of lions, and quenched the flame of fire. It humiliated
the proud, and brought the humble to honour. All these mighty works were
wrought by faith.

   19. Now thus is faith; when a man believes in God the Lord of all, Who
made the heavens and the earth and the seas and all that is in them; and He
made Adam in His image; and He gave the Law to Moses; He sent of His Spirit
upon the prophets; He sent moreover His Christ into the world. Furthermore
that a man should believe in the resurrection of the dead; and should
furthermore also believe in the sacrament of baptism. This is the faith of
the Church of God. And (it is necessary) that a man should separate himself
from the observance of hours and Sabbaths and moons and seasons, and
divinations and sorceries and Chaldaean arts and magic, from fornication
and from festive music, from vain doctrines, which are instruments of the
Evil One, from the blandishment of honeyed words, from blasphemy and from
adultery. And that a man should not bear false witness, and that a man
should not speak with double tongue. These then are the works of the faith
which is based on the true Stone which is Christ, on Whom the whole
building is reared up.

   20. Furthermore, my beloved, there is much besides in the Holy Books
about faith. But these few things out of the much have I written to recall
them to thy love that thou mayest know and make known and believe" and also
be believed. And when thou hast read and learned the works of faith, thou
mayest be made like unto that tilled land upon which the good seed fell,
and produced fruit a hundred-fold and sixty-fold and thirty-fold. And when
thou comest to thy Lord, He may call thee a good servant and prudent and
faithful, who on account of His faith, that abounded, is to enter into the
Kingdom of his Lord.

Demonstration V.--OF WARS.

   1. This reflection has befallen me at this time concerning the shaking
that is to take place at this time, and the host that has assembled itself
for the sword. The times were disposed beforehand by God. The times of
peace are fulfilled in the days of the good and just; and the times of many
evils are fulfilled in the days of the evil and transgressors. For it is
thus written:--Good must happen and blessed is he through whom it shall
come to pass; and evil must happen, but woe to him through whom it shall
come to pass.(1) Good has come to the people of God, and blessedness awaits
that man through whom the good came. And evil is stirred up as regards the
host that is gathered together by means of the evil and arrogant one who
glories; and woe also is there reserved for him through whom the evil is
stirred up. ut do not, my beloved, reproach the evil person who has
inflicted evil upon many; because the times were beforehand disposed and
the time of their accomplishment has arrived.

   2. Therefore because it is the time of the Evil One, hear in mystery
that which I am writing for thee. For thus it is written:--Whatsoever is
exalted amongst men is despicable before God.(2) And again it is written:--
Everyone who exalteth himself shall be abased, and everyone who humbleth
himself shall be exalted.(3) Also Jeremiah said:--Let not the mighty glory
in his might, nor the rich in his riches.(4) And again the blessed Apostle
said:--Whosoever glorieth, let him glory in the Lord. (6) And David said:--
I saw  the wicked exalted and lifted up as the cedar of Lebanon; and when I
passed by he was not, and I sought him and found him not.(6)

   3. For every one that glories shall be humbled. Cain gloried over Abel
his brother and slew him. And he was cursed and became a fugitive and a
vagabond in the earth. Again the Sodomites gloried over Lot, and there fell
upon them fire from heaven and burned them up and their city was overthrown
upon them. And Esau gloried over Jacob and persecuted him, and Jacob
received the birthright and blessings of Esau. And the children of Jacob
gloried over Joseph, and (afterwards) fell down and worshipped him in
Egypt. And Pharaoh gloried over Moses and over his people; and Pharaoh and
his host were drowned in the sea. And Dathan and Abiram gloried over Moses,
and they went down alive to Sheol. And Goliath threatened David, and he
fell before him and was crushed. And again Saul persecuted David, and he
fell by the sword of the Philistines. And Absalom exalted himself against
him, and Joab slew him in the battle. Again Benhadad gloried over Ahab, and
he was delivered into the hand of Israel. And Sennacherib blasphemed
against Hezekiah and his God, and his host became dead carcases when one of
the Watchers went forth and slew in the camp one hundred and eighty-five
thousand at the prayer of Hezekiah and at the prayer of Prophet Isaiah,
most glorious of the Prophets. Ahab exalted himself over Micah, and he went
up and fell in Ramoth Gilead. Jezebel gloried over Elijah, and the dogs
devoured her in the portion of Jezreel. Haman gloried over Mordecai, and
his iniquity turned back upon his own head. The Babylonians gloried over
Daniel and cast him into the den of lions, and Daniel came up victorious,
and they were cast instead of him into the den. Again the Babylonians
gloried and accused Hananiah and his companions, and they were cast into
the furnace of fire; and they came up victorious and the flame devoured the
accusers.

   4. Now Nebuchadnezzar said:--I will ascend to heaven and exalt my
throne above the stars of God and sit in the lofty mountains that are in
the borders of the North.(1) Isaiah said concerning him:--Because thy heart
has thus exalted thee, therefore thou shalt be brought down to Sheol, and
all that look upon thee shall be astonished at thee.(2) And Sennacherib
also said thus:--I will go up to the summit of the mountains and to the
shoulders of Lebanon.(3) I will dig and drink water and will dry up with my
horses' hoofs all the deep rivers. And because he thus exalted himself,
Isaiah again said concerning him:--Why does the axe boast itself against
him that cutteth with it, or the saw exalt itself against him that saweth
with it, or the rod lift itself up against him that wieldeth it?(4) For
thou, Sennacherib, art the axe in the hands of Him that cuts, and thou art
the saw in the hands of Him that saws, and the rod in the hand of Him that
wields thee for chastisement, and thou art the staff for smiting. Thou art
sent against the fickle people, and again thou art ordained against the
stubborn people, that thou mayest carry away the captivity and take the
spoil; and thou hast made them as the mire of the streets for all men and
for all the Gentiles. And when thou hast done all these things, why art
thou exalted against Him Who holds thee, and why dost thou boast against
Him Who saws with thee, and why hast thou reviled the holy city? and hast
said to the children of Jerusalem:--Can your God deliver you from my hand?
(5) And thou hast dared to say:--Who is the Lord that He shall deliver you
from my hands? Because of this, hear the word of the Lord, saying:--I will
crush the Assyrian in My land, and on My mountains will I tread him
down.(6) And when he shall have been crushed and trodden down, the Virgin,
the daughter of Zion, will despise him, and the daughter of Jerusalem will
shake her head and say:--Whom hast thou reviled and blasphemed, and against
whom hast thou lifted up thy voice? Thou hast lifted up thine eyes towards
heaven against the Holy One of Israel, and by the hands of thy messengers
thou hast reviled the lord. Now see that the hook has been forced into thy
nostrils, and the bridle into thy lips, and thou hast turned back with
thine heart crushed, who camest with thine heart uplifted.(7) And his
slaying was by the hands of his loved ones; and in the house of his
confidence,(8) there was he overthrown, and fell before his god. And truly
it was fight, my beloved, that his body should thus become a sacrifice and
offering before that god on whom he relied, and in his temple, as a
memorial for his idol.

   5. Again the ram was lifted up and exalted, and pushed with its horns
towards the west, and towards the north, and towards the south, and humbled
many beasts. And they could not stand before him, until the he-goat came
from the west and smote the ram and broke his horns and humbled the ram
completely. But the ram was the King of Media and Persia, that is, Darius;
and the he-goat was Alexander, the son of Philip, the Macedonian. For
Daniel saw the ram when he was in the East before the gate of Shushan the
fortress that is in the province of Elam, upon the river Ulai. And he was
pushing towards the West and towards the North and towards the South. And
none of the beasts could stand before him.(1) And the he-goat of the goats
came up from the region of the Greeks, and exalted himself against the ram,
And he smote him and broke both his horns, the greater and the lesser. And
why did he say that he broke both his horns? Clearly because he humbled
both the kingdoms which he ruled; the lesser, that of the Medes, and the
greater, that of the Persians. But when Alexander the Greek came, he slew
Darius, King of Media and Persia. For thus the angel said to Daniel, when
he was explaining the vision to him:--The ram that thou sawest was the King
of Media and Persia, and the he-goat the King of the Greeks. (2) Now, from
the time that the two horns of the ram were broken, until this time, there
have been six hundred and forty-eight years.(8)

   6. Therefore, as for the ram, its horns are broken. And though its
horns are broken, lo! it exalts and uplifts itself against the fourth
beast, that is strong and mighty and its teeth of iron and its hoofs of
brass, and it shall devour and grind down, and trample with its feet
whatsoever remaineth.(4) O Ram, whose horns are broken, rest thou from the
beast, and provoke it not lest it devour thee and grind thee to powder. The
ram could not stand before the he-goat; how shall it stand before that
terrible beast, whose mouth speaketh great things,(5) and whatsoever it
finds it couches over as a lion over his prey? Whoever provokes the lion
becomes its portion; and whoever stirs up that beast, it shall devour him.
And who is there that shall escape out from under the feet of that beast
when it is trampling on him? For the beast shall not be slain until the
Ancient of Days shall sit upon the throne, and the Son of Man shall come
near before Him, and authority shall be given to Him.(6) Then shall that
beast be slain and its carcase shall perish. And the Kingdom of the Son of
Man shall be established, an eternal Kingdom, and His authority from
generation to generation.

   7. Be quiet, O thou that dost exalt thyself; vaunt not thyself! For if
thy wealth has lifted up thy heart, it is not more abundant than that of
Hezekiah, who went in and boasted of it before the Babylonians, (yet) it
was all of it carried away and went to Babylon. And if thou gloriest in thy
children, they shall be led away from thee to the Beast, as the children of
King Hezekiah were led away, and became eunuchs in the palace of the King
of Babylon.(7) And if thou dost glory in thy wisdom, thou dost not in it
excel the Prince of Tyre, whom Ezekiel reproached, saying unto him:--Art
thou wiser than Daniel, or hast thou seen by thy wisdom the things that are
hid?(8) And if thy mind is puffed up by thy years, that they are many; they
are not more in number than those of the Prince of Tyre who ruled the
Kingdom during the days of twenty-two Kings of the house of Judah, that is,
for four hundred and forty years.

And since the years of that King of Tyre were many, all the time he thus
said in his heart, I am God and sit in the seat of God in the heart of the
seas.(1) But Ezekiel said to him: Thou art a man and thou art not God. For
while the Prince of Tyre was walking without fault in the midst of the
stones of fire, there was mercy upon him. But when his heart was lifted up,
the cherub who overshadoweth, destroyed him.(2)

   8. Now, what are the stones of fire, but the children of Zion and the
children of Jerusalem? For in the ancient time, in the days of David and of
Solomon his son, Hiram was a friend to those of the house of Israel. But
when they were carried away captive from their place, he rejoiced over them
and spurned them with his feet, and did not remember the friendship of the
house of David. And as to that which I said that the children of Judah were
called the stones of fire, it was not of my own thought that I said it, but
Jeremiah the Prophet spake concerning them; for when he was calling forth
tears for them in the Lamentations, he said:--The children of Zion were
more excellent than precious stones.(3) And again he said:--How are the
stones of the Sanctuary cast down at the head of all the streets?(4) And
again He said by the Prophet:--The stones were holy that were cast down in
his land.(5) And as to these very stones, the fire was burning in them, as
Jeremiah said:--The word of the Lord became in my heart like burning fire
and it was hot in my bones.(6) And again He said to Jeremiah:--Lo! I give
My word in thy mouth as fire, and this people shall be as wood.(7) And
again He said words shall go forth as fire, and as iron that cutteth the
stone.(8) On this account the Prophets, amongst whom Hiram the Prince of
Tyre was walking, were called stones of fire.

   9. And again (God) said to him:--Thou wast with the Cherub who was
anointed and overshadowing.(9) For the king, who was anointed with the holy
oil, was called a Cherub. And he was overshadowing all his people, as
Jeremiah said:--The anointed of the Lord is the breath of our nostrils, he
of whom we said that in his shadow shall we live amongst the Gentiles.(1)
For they were sitting in the shadow of the king, while he was standing at
their head. And when the crown of their head fell, they were without shade,
And if any one should say that this word is spoken concerning Christ, let
him receive that which I write for him without disputation, and thus he
will be persuaded that it was said with reference to the king. For Jeremiah
said in behalf of the people:--Woe unto us, for the crown of our head has
fallen!(2) But Christ has not fallen, because He rose again the third day.
For the king fell from the house of Judah, and never again was their
kingdom set up. And as for that He said again:--I will destroy the
overshadowing Cherub.(3) For the Cherub that He will destroy is
Nebuchadnezzar, as it is written:-- He performed a work in Tyre, and there
was given him by Tyre no hire for his host, and in return for the work of
Tyre there was given him the land of Egypt.(4) And why was hire not given
by Tyre to Nebuchadnezzar? Clearly because its wealth went away in the sea,
so that Nebuchadnezzar did not receive it. And at that time He destroyed
the overshadowing Cherub, which is Nebuchadnezzar. For there are two
Cherubs, one anointed and overshadowing, and one overshadowing but not
anointed. For He said above Thou wast with the Cherub anointed and
overshadowing.(5) And lower down He said will destroy thee the
overshadowing Cherub;(6) and did not say "anointed." For Nebuchadnezzar was
not anointed; but David and Solomon were, and the other kings who arose
after them. And how was Nebuchadnezzar called overshadowing? Clearly on
account of the vision of the tree, when he saw a tree in the midst of the
earth, beneath which dwelt all the beasts of the wilderness and on its
branches dwelt all the birds of heaven, and from it all flesh was fed. When
Daniel interpreted his dream to him, Daniel said to him:--Thou art the
tree, that tree which thou sawest in the midst of the earth and beneath
thee dwell all the nations.(1) On this account he was the overshadowing
Cherub; who destroyed the Prince of Tyre, because he rejoiced over the
children of Israel, for that they were carried away captive from their
land, and because his heart was exalted. This Tyre also lay waste seventy
years like Jerusalem which sat in desolation seventy years. For Isaiah said
concerning it:-- Tyre shall wander seventy years, as the days of one king,
and shall commit fornication with all the kingdoms that are upon the face
of the earth.(2)

   10. O thou that art exalted and lifted up, let not the vaunting of
thine heart mislead thee, nor say thou, I will go up against the rich land
and against the powerful beast For that beast will not be slain by the ram
seeing that its horns are broken. For the he-goat broke the horns of the
ram.(3) Now the he-goat has become the mighty beast. For when the children
of Japhet held the kingdom, then they slew Darius, the king of Persia. Now
the fourth beast has swallowed up the third. And this third consists of the
children of Japhet, and the fourth consists of the children of Shem, for
they are the children of Esau. Because, when Daniel saw the vision of the
four beasts, he saw first the children of Ham, the seed of Nimrod, which
the Babylonians are; and secondly, the Persians and Medes, who are the
children of Japhet; and thirdly, the Greeks, the brethren of the Medes; and
fourthly, the children of Shem, which the children of Esau are. For a
confederacy was formed between the children of Japhet and the children of
Shem. Then the government was taken away from the children of Japhet, the
younger, and was given to Shem, the elder; and to this day it continues,
and will continue for ever. But when the time of the consummation of the
dominion of the children of Shem shall have come, the Ruler, who came forth
from the children of Judah, shall receive the kingdom, when He shall come
in His second Advent.

   11. For in the vision of Nebuchadnezzar, when he saw it, which Daniel
made known and showed to Nebuchadnezzar, when he saw the image which stood
over against him, the head of the image was of gold, and its breast and
arms of silver, and its belly and thighs of brass, and its legs and feel of
iron and potter's clay. (4) And Daniel said to Nebuchadnezzar:--Thou art
the head of gold.(5) And why was he called the head of gold? Was it not
because the word of Jeremiah was fulfilled in him? For Jeremiah said:--
Babylon is a golden cup in the hand of the Lord, that makes all the earth
to of its wine.(6) And also Babylon was called the head of all the
kingdoms, as it is written:--Babylon was the head of the of Nimrod.(7)

   12. And he said that the breast and the arms of the image were of
silver. This signified concerning a kingdom which was inferior to it;
namely, Darius the Mede. For (God) put the kingdom into the balance. For
the kingdom of the house of Nimrod was weighed and was found wanting. And
since it was wanting, Darius received it. Because of this he said that his
kingdom was inferior.(8) And because it was inferior, the children of Media
did not rule in all the earth. Now the belly and thighs of the image were
of brass, and he said:--The third kingdom shall rule in all the earth.(9)
It is the kingdom of the children of Javan, who are children of Japhet. For
the children of Javan came in against the kingdom of their brethren. For
Madai and Javan are sons of Japhet.(1) But Madai was foolish and incapable
of governing the kingdom, until Javan, his brother came, who was wise and
cunning, to destroy the kingdom, For Alexander, son of Philip, ruled in all
the earth.

   13. And the legs and feet of the image were of iron. This is the
kingdom of the children of Shem, who are the children of Esau, which is
strong as iron. And he said:--As iron breaks and subdueth everything, so
also the fourth kingdom shall break and bruise everything.(1) And he
explained with reference to the feet and toes, that part of them was of
iron and part of them of potter's clay. For he said:--Thus they shall be
mingled with the seed of man, and they shall not cleave one to another, as
iron cannot be mixed with clay.(2) This referred to the fourth kingdom.
Because in the kingdom of the children of Esau(3) there was not a king, the
son of a king, established to govern the kingdom; but when the children of
Esau were gathered together into a powerful city, then they made a senate.
And from thence they used to set up as chief of the city a wise man to
govern the kingdom, lest when the Governor of their kingdom should weigh
them, they might be found wanting, and the kingdom might be taken away from
them as the kingdom of the children of arrogant Nimrod was taken away and
given to the children of foolish Modai. And this king who was set up, the
seed of that former king was destroying him; and they did not cleave one to
another. But as to the seed of man which is compared with the clay, the
meaning is this; that when the king was chosen for the kingdom, he mingled
himself with the root of the kingdom of iron.

   14. And he showed that in the days of those kings, who shall arise in
the kingdom, the God of heaven will set up a kingdom which shall not be
destroyed and shall not pass away for ever.(4) This is the Kingdom of King
Messiah, which is that which shall cause the fourth kingdom to pass away.
And above he said:--Thou sawest a stone which was cut out, but not by
hands; and it smote the image upon its feet of iron and potter's clay and
broke them to pieces.(5) Now he did not say that it smote upon the head of
the image, nor on its breast and arms, nor yet on its belly and thighs, but
on its feet; because that, of the whole image, that stone when it comes
will find the feet alone. And in the next verse he said:--The iron and the
brass and the silver and the gold were broken to pieces together.(6) For
after them, when King Messiah shall reign, then He will humble the fourth
kingdom, and will break the whole image; for by the whole image the world
is meant. Its head is Nebuchadnezzar; its breast and arms the King of Media
and Persia; its belly and thighs the King of the Greeks; its legs and feet
the kingdom of the children of Esau; the stone, which smote the image and
brake it, and with which the whole earth was filled, is the kingdom of King
Messiah, Who will bring to nought the kingdom of this world, and He will
rule for ever and ever.

   15. Again hear concerning the vision of the four beasts which Daniel
saw coming up out of the sea and diverse one from another. This is the
appearance of them:--The first was like a lion, and it had the wings of an
eagle. And I saw that its wings were plucked away, and it stood up like a
man upon its feet, and the heart of a man was given to it.' And the second
beast was like a bear, and it raised itself up upon one side and there were
three ribs in its mouth between its teeth. And the third beast was like a
leopard, and it had four wings and four heads. And the fourth beast was
exceedingly terrible and strong and powerful, and it had great teeth. It
devoured and brake to pieces, and whatsoever remained, it stamped with its
feet. Now the great sea that Daniel saw(8) is the world: and these four
beasts are the four kingdoms signified above.

   16. Now as to the first beast, he said concerning it, that it was like
a lion, and it had the wings of an eagle. For the first beast was the
kingdom of Babylon, which was like a lion. For thus Jeremiah wrote saying:-
-Israel is a wandering sheep. The lions caused them to wander. First the
king of Assyria devoured him. And this last was stronger than he,
Nebuchadnezzar king of Babylon.(1) So Jeremiah called him a lion. And he
said:--He has the wings of an eagle. For thus it is written that, when
Nebuchadnezzar went out to the wilderness with the beasts, he grew hair
like (the plumage) of an eagle. And he said:--I saw that its wings were
plucked away and it stood upright upon its feet as a man, and a man's heart
was given to it,(2) For first, in the vision of the image, he was compared
to gold which is more precious thou anything which is used in the world. So
in the vision of the beasts he is compared to a lion which excels in its
might all the beasts. And again he was compared to an eagle which surpasses
every bird. Whatsoever was written about him was fulfilled in him. For the
Lord said concerning him: --I have placed a yoke of iron upon the neck of
all the nations, and they shall serve the king of Babylon seventy years.
And also the beasts of the desert and the birds of heaven have I given to
him to serve him. For since the king was like the head of gold, men served
him as a king. And when he went out to the wilderness, the beasts served
him as a lion. And when his hair was like (the plumage) of an eagle, the
birds of heaven served him as an eagle. But when his heart was lifted up,
and he knew not that the power was given to him from heaven, the yoke of
iron was broken from the neck of men, and he went forth with the beasts,
and instead of the heart of a king there was given him the heart of a lion.
And when he was lifted up over the beasts, the heart of a lion was taken
away from him, and there was given him the heart of a bird. And when wings
grew upon him like those of an eagle, he exalted himself over the birds.
And then his wings also were plucked away and there was given to him a
humble heart. And when be knew that the Most High has authority in the
kingdom of man, to give it to whomsoever He will, then as a man he praised
Him.

   17. And as for the second beast, he said concerning him that it was
like a bear and raised itself up upon one side. Because when the kingdom of
Media and Persia arose, it arose in the east. And three ribs were in its
mouth. Because the ram was pushing towards the West and towards the North
and towards the South, towards three winds of heaven. These three winds it
held, and pushed against, like the three ribs that were in the mouth of the
bear; until the he-goat came forth from the west, and smote the ram and
took out the ribs that were in his mouth.

   18. And concerning the third beast he said that it was like a leopard,
and it had four birds' wings on its back and that beast had four heads. Now
this third beast was Alexander the Macedonian. For he was strong as a
leopard. And as for the four wings and the four heads that the beast had,
that was because he gave the kingdom to his four friends to govern after
him, when he had come and slain Darius and reigned in his stead.

   19. And of the fourth beast he said that it was exceedingly terrible
and strong and mighty, devouring and crushing and trampling with its feet
anything that remained. It is the kingdom of the children of Esau.(4)
Because after that Alexander the Macedonian became king, the kingdom of the
Greeks was founded, since Alexander also was one of them, even of the
Greeks. But the vision of the third beast was fulfilled in him, since the
third and the fourth were one. Now Alexander reigned for twelve  years. And
the kings of the Greeks arose after Alexander, being seventeen kings, and
their years were two hundred and sixty-nine years from Seleucus Nicanor to
Ptolemy. And the Caesars were from Augustus to Philip Caesar, seventeen
kings. And their years are two hundred and ninety-three years;(1) and
eighteen years of Severus.

   20. For Daniel said:--I was considering the ten horns that were upon
the head of the beast. Far the ten horns were ten kings(2) who arose at
that time until Antiochus. And he said:--A little horn arose from between
those ten and three fell before it.(3) For when Antiochus arose in the
kingdom, he humbled three kings, and he exalted himself against the saints
of the Most High and against Jerusalem. And he defiled the sanctuary.(4)
And he caused the sacrifice and the offerings to cease for a week and half
a week, namely, for test and a-half years. And he brought in fornicators
into the house of the Lord, and he caused the observances of the Law to
cease.(5) And he slew righteous men and gave them to the birds of heaven
and to the beasts of the earth. For in his days was fulfilled the word that
David spoke:(6) O God, the Gentiles have come into thine inheritance, and
have defiled Thy holy temple. They have made Jerusalem desolate. They have
given the dead bodies of  Thy servants as food to the birds of heaven, and
the flesh of Thy righteous ones to the beasts of the earth. They have
poured out their blood like water round about Jerusalem, and there is none
to bury them. For this was accomplished at that time, when the venerable
and aged Eleazar was slain, and the sons of the blessed Samuna, seven in
number,(7) and when Judas (Maccabeus) and his brethren were struggling on
behalf of their people, when they were dwelling in hiding-places.(8) At
that time the horn made war with the saints,(9) and their power prevailed.
And the wicked Antiochus spake wards against the Most High, and change the
times and the seasons.(1) And he made to cease the covenant of Abraham, and
abolished the Sabbath of rest.(2) For he commanded the Jews that they
should not circumcise. Therefore, (the Prophet) said concerning him;--He
shall think to change the times and the seasons and the laws, and they were
given into his hand for a time, times, and half a time.(3) Now the time and
half a time is the week and a half, which is ten years and a half. Again he
said:-- The judgment was set and they took away his authority from him, to
injure and destroy him until the end of the kingdom.(4) For the judgment
came upon Antiochus, a judgment from heaven;(5) and he became sick with a
grievous and evil sickness, and on account of the smell of him as he
rotted, no man could approach him, for worms were crawling and falling from
him and eating his flesh because he oppressed the worm Jacob.(6) And his
flesh rotted in his lifetime, because he caused the dead bodies of the sons
of Jerusalem to rot and they were not buried. And he became defiled in his
own eyes, because he had defiled the sanctuary of God. And he prayed and
was not heard,' because he did not hearken to the groanings of the
righteous whom he slew. For he wrote a letter and sent it to the jews and
called them "my friends," but God had not mercy on him, but he died in his
torment.

   21. He said again:--The saints of the Most High shall receive the
Kingdom.(8) What shall we say concerning this? Have the children of Israel
received the Kingdom of the Most High? God forbid. Or has that people come
upon the clouds of heaven? This has passed away from them. For Jeremiah
said concerning them:--Call them rejected silver, for the Lord has rejected
them.(9) Again he said:--He will not again regard them.(1) And Isaiah said
concerning them: --Pass by; pass by; approach not the defiled.(2) And
concerning the saints of the Most High (Daniel) said thus:--They shall
inherit the Kingdom for ever.(1) For these rested a little from the burden
of kings and princes,(2) namely, from after the death of Antiochus till the
sixty-two weeks were fulfilled. And the Son of Man came to free them and
gather them together, but they did not receive Him. For He came to obtain
fruit from them, and they did not give it to Him. For their vines were of
the vine of Sodom and of the stock of Gomorrha, a vineyard(3) in which
thorns grew, and which bore wild grapes.(4) Their vine was bitter, and
their fruit sour. The thorns could not be softened, nor could the
bitterness change to the nature of wine, nor could the sour fruit change to
a sweet nature.

   22. For Isaiah first set men of Judah as judges over them,(5) and there
was planted amongst them a new and beloved planting. But these are those
judges who shall sit on twelve thrones and judge their twelve tribes.(6)
And thus He said to the judges:(7)--Judge between Me and My vineyard, what
further, O ye judges, should I have done to My vineyard, that I did not do?
For lo! I planted it with vine scions, and they became strange vines. I
surrounded it with a fence of heavenly Watchers and I built its tower, the
holy Temple. And I dug out its winepress, the baptism of the priests. And I
brought down rain upon it, the words of My Prophets. And I pruned it and
trimmed it, from the works of the Amorites. I looked that it should produce
grapes of righteousness, and it produced wild grapes of iniquity and sin. I
looked for judgment and behold oppression, and for righteousness and there
was a cry. Hear, O ye judges, what I will do to My vineyard. I will break
open its fence, and it shall be for down-treading. And will tear down its
tower, and it shall be for pillage. And I will make it to become a desert
because it produced wild grapes. And shall not be dressed and it shall not
be pruned. And thorns and weeds shall grow up in it. And I will command the
clouds that they send not down rain upon it. For the heavenly Watchers
departed from the fence of the vineyard; and the mighty tower on which they
relied was torn down. The winepress, the cleansing away of their offences,
was overthrown. When the vine was without blemish, it did not prove of
service. Now that the fire has devoured it and that it is laid waste, how
shall it prove of service? The fire has devoured its two branches and its
inward parts are wasted.(8) For its two branches are the two kingdoms, and
its inward part which is laid waste is Jerusalem. Many servants were sent
to them by the Lord of the vineyard.(9) And they slew them and did not send
the fruit to the Lord of the vineyard. After the servants the beloved Son
was sent, to receive from them the fruit and to bring it back to Him that
sent Him. And they seized Him and cast Him out of the vineyard; and they
cut spikes from the thorns of the vineyard and fixed them in His hands. And
He was hungry and asked food of them; and they took and gave Him gall from
the fruit of the vineyard. He was thirsty and asked of them drink; and they
gave Him vinegar and He would not drink it. And they platted a crown of
thorns that had sprung up in the vineyard, and placed it on the head of the
Son of the Lord of the vineyard. For from the time that the vineyard was
made, it displayed these fruits. Therefore its Lord uprooted it and cast it
in the fire; and planted good fruit-bearing vines in the vineyard, and such
as gladden the husbandman. For Christ is the vineyard, and His Father is
the husbandman; and they who drink of His cup are the vines. Therefore
vineyard was formed instead of vineyard. And furthermore at His coming He
handed over the kingdom to the Romans, as the children of Esau are called.
And these children of Esau will keep the kingdom for its giver.

   23. And the holy People inherited an eternal Kingdom; the holy people
who were chosen instead of the People. For He provoked them to jealousy
with a people that was not a people. And with a foolish people He angered
them.(1) And He set free the holy people. For lo! every covenant of God is
freed from the burden of kings and princes.(2) For even if a man has served
the heathen, as soon as ever he draws nigh unto the covenant of God, he is
set free. But the Jews are toiling in bondage amongst the Gentiles. For
thus he said about the Saints;--They shall inherit the Kingdom that is
beneath the heaven.(3) But if he had said it about them (the Jews), why are
they toiling in service amongst the Gentiles? And if they say that it has
not taken place as yet; then (we ask) is the Kingdom that shall be given to
the Son of man, to be heavenly or earthly? And lo! the children of the
Kingdom are sealed, and they have received their emancipation from this
world. For since it exists now, it will not be willing to be subjected to
the power of the King, Who shall come and take to Himself His Kingdom. But
it will guard His pledges with honour, that when He shall come to bring to
nought the Kingdom, he may come upon them not in anger. For when He, Whose
is the Kingdom,(4) shall come in His second coming, He will take to Himself
whatever He has given. And He Himself will be King for ever and ever. And
His Kingdom shall not pass away, because it is an eternal Kingdom.

   24. For first, He gave the Kingdom to the sons of Jacob, and subdued to
them the children of Esau; as Isaac said to Esau:--Thou shall serve Jacob
thy brother.(5) And when again they did not prosper in the Kingdom, He took
it away from the children of Jacob and gave it to the children of Esau
until He should wine Whose it is.(6) And they will deliver up the deposit
to its Giver, and will not deal fraudulently with it. And the Guardian of
the Kingdom is subject to Him to Whom all things are subject. Therefore
this Kingdom of the children of Esau shall not be delivered up into the
hand of the hosts that are gathered together, that desire to go up against
it; because the Kingdom is being kept safe for its Giver, and He Himself
will preserve it. And as to this that I wrote to thee, beloved, that the
Kingdom of the children of Esau is being kept safe for its Giver, doubt not
about it, that that Kingdom will not be conquered. For a mighty champion
Whose name is Jesus shall come with power, and bearing as His armour all
the power of the Kingdom. And search out and see that also by the poll-
tax(7) He was enrolled amongst them. And as He was enrolled by the poll-tax
amongst them, He will also succour them. And His standard abounds in that
place, and they are clothed in His armour, and shall not be found wanting
in war. And if thou shouldest say unto me:--"In the years of the Kings that
preceded these, why did they conquer and subdue the beast?" It was because
the chiefs and kings who stood up at that time in the Kingdom of the
children of Esau did not wish to lead with them to the war the Man who was
enrolled with them in the poll-tax. Therefore the beast was subdued a
little, but was not slain.

   25. But concerning these things that I have written for thee, my
beloved, namely, concerning that which is written in Daniel, I have not
brought them to an end, but (have stopped) short of the end. And if any man
dispute about them, say thus to him, that these words are not concluded,
because the words of God are infinite, nor will they be concluded. For the
foolish man says, "Here unto (these) words reach." And again, it is not
possible to add to them or to diminish from them.(8) For the riches of God
cannot be computed or limited. For if thou take away water from the sea,
the deficiency will be imperceptible. And if thou remove sand from the sea-
shore, its measure will not be diminished. And if thou count the stars of
heaven, thou wilt not arrive at the sum of them. And if thou kindle fire
from a burning, it will not a whit be lessened. And if thou receive of the
Spirit of Christ, Christ will not a whir be diminished. And if Christ dwell
in thee, yet He will not be completed in thee. And if the sun enter the
windows of thy house, yet the sun in its entirety will not come to thee,
And all these things that I have enumerated for thee were created by the
word of God. Therefore know thou, that, as concerning the word of God no
man has reached or will reach its end. Therefore, have thou no disputation
about these things, but say:--"These things are so. That is enough." But
hear these things from me, and also enquire about them of our brethren,
children of our faith. But whosoever shall mock at the words of his
brother, even if he say, "mine are wise," yet hearken not to his words. And
concerning what I wrote to thee about these forces that are being stirred
up to war, it is not as though anything has been revealed to me that I have
made known these things to thee, but attend to the words at the head of the
letter:--Every one who exalteth himself shall be humbled. For even if the
forces shall go up and conquer, yet know that it is a chastisement of God;
and though they conquer, they shall be condemned in a righteous judgment.
But yet be thou assured of this. that the beast shall be slain at its
(appointed) time. But do thou, my brother, at this time be earnest in
imploring mercy, that there may be peace upon the people of God.

Demonstration VI.--OF MONKS.

   1. Expedient is the word that I speak and worthy of acceptance:--Let us
now awake from our sleep,(1) and lift up both our hearts and hands to God
towards heaven; lest suddenly the Lord of the house come, that when He
comes He may find us in watchfulness.(2) Let us observe the appointed time
of the glorious bridegroom,(3) that we may enter with Him into His bride-
chamber. Let us prepare oil for our lamps that we may go forth to meet Him
with joy. Let us make ready provision for our abiding-place, for the way
that is narrow and strait. And let us put away and cast from us all
uncleanness, and put on wedding garments. Let us trade with the silver that
we have received,(4) that we may be called diligent servants. Let us be
constant in prayer, that we may pass by the place where fear dwells. Let us
cleanse our heart from iniquity, that we may see the Lofty One in His
honour. Let us be merciful, as it is written, that God may have mercy upon
us.(5) Let there be peace amongst us, that we may be called the brethren of
Christ. Let us hunger for righteousness, that we may be satisfied(6) from
the table of His Kingdom. Let us be the salt of truth, that we may not
become food for the serpent. Let us purge our seed from thorns, that we may
produce fruit a hundred-fold. Let us found our building on the rock,(7)
that it may not be shaken by the winds and waves. Let us be vessels unto
honour(8) that we may be required by the Lord for His use. Let us sell all
our possessions, and buy for ourselves the pearl,(9) that we may be rich.
Let us lay up our treasures in heaven,(1) that when we come we may open
them and have pleasure in them. Let us visit our Lord in the persons of the
sick,(2) that He may invite us to stand at His right hand. Let us hate
ourselves and love Christ, as He loved us and gave Himself up for our
sakes.(3) Let us honour the spirit of Christ, that we may receive grace
from Him. Let us be strangers to the world,(4) even as Christ was not of
it. Let us be humble and mild, that we may inherit the land of life. Let us
be unflagging in His service, that He may cause us to serve in the abode of
the saints. Let us pray His prayer in purity, that it may have access to
the Lord of Majesty. Let us be partakers in His suffering, that so we may
also rise up in His resurrection.(1) Let us bear His sign upon our bodies,
that we may be delivered from the wrath to come. For fearful is the day in
which He will come, and who is able to endure it?(2) Furious and hot is His
wrath, and it will destroy all the wicked. Let us set upon our head the
helmet of redemption,(3) that we may not be wounded and die in the battle.
Let us gird our loins with truth, that we may not be found impotent in the
contest. Let us arise and awaken Christ, that He may still the stormy
blasts from us Let us take as a shield against the Evil One, the
preparation of the Gospel of our Redeemer. Let us receive power from our
Lord to tread upon snakes and scorpions.(4) Let us lay aside from us wrath,
with all fury and malice. Let no reviling proceed out of our mouth, with
which we pray unto God. Let us not be cursers, that we may be delivered
from the curse of the law. Let us be diligent workers, that we may obtain
our reward with those of old. Let us take up the burden of the day, that we
may seek a more abundant reward. Let us not be idle workers, for lo! our
Lord has hired us for His vineyard.(5) Let us be planted as vines in the
midst of His vineyard, for it is the true vineyard. Let us be fruitful
vines, that we may not be uprooted out of His vineyard. Let us be a sweet
odour, that our fragrance may breathe forth to all around. Let us be poor
in the world, and let us enrich many by the doctrine of our Lord. Let us
not call anyone our father in the earth,(6) that we may be the children of
the Father which is in heaven. Though we have nothing, yet We possess all
things.(7) Though no man know us, yet they that have knowledge of us are
many. Let us rejoice in our hope at every time,(8) that He Who is our hope
and our Redeemer may rejoice in us. Let us judge ourselves righteously and
condemn ourselves, that we may not hang down our faces before the judges
who shall sit upon thrones and judge the tribes.(9) Let us take to
ourselves, as armour for the contest,(1) the preparation of the Gospel. Let
us knock at the door of heaven,(2) that it may be opened before us, and we
may enter in through it.

   Let us diligently ask for mercy, that we may receive whatsoever is
necessary for us. Let us seek His Kingdom and His righteousness,(3) that we
may receive increase in the land. Let us think upon the things which are
above,(4) on the heavenly things, and meditate on them, where Christ has
been lifted up and exalted. But let us forsake the world which is not ours,
that we may arrive at the place to which we have been invited. Let us raise
up our eyes on high, that we may see the splendour which shall be revealed.
Let us lift up our wings as eagles, that we may see the body there where it
is. Let us prepare as offerings for the King desirable fruits, fasting and
prayer. Let us guard His pledge in purity, that He may trust us over all
His treasury. For whosoever deals falsely with His pledge, they suffer him
not to enter into the treasure-house. Let us be careful of the body of
Christ, that our bodies may rise at the sound of the trumpet. Let us
hearken to the voice of the bridegroom, that we may go in with Him into the
bride-chamber. Let us prepare the marriage-gift for His bridal day, and let
us go forth to meet Him with joy. Let us put on holy raiment, that we may
recline in the chief place of the elect. Whosoever puts not on wedding
raiment,(5) they cast him out into outer darkness. Whosoever excuses
himself from the wedding shall not taste the feast.(6) Whosoever loves
fields and merchandise, shall be shut out of the city of Saints. Whosoever
does not bear fruit in the vineyard, shall be uprooted and cast out to
torment. Whosoever has received money from his Lord, let him return it to
its Giver with its increase.(1) Whosoever desires to become a merchant,
let, him buy for himself the field and the treasure that is in it.(2)
Whosoever receives the good seed, let him purge his land from thorns.(3)
Whosoever desires to be a fisherman, let him cast forth his net at every
time. Whosoever is training for the conflict, let him keep himself from the
world. Whosoever wishes to gain the crown, let him run as a winner in the
race. Whosoever wishes to go down into the course to contend, let him learn
to (contend) against his adversary. Whosoever wishes to go down to the
battle, let him take unto him armour wherewith to fight, and let him purify
himself at every time. Whosoever adopts the likeness of angels, let him be
a stranger to men, Whosoever takes upon him the yoke of the saints, let him
remove from him getting and spending. Whosoever desires to gain himself,
let him remove from him the gain of the world. Whosoever loves the abode
that is in heaven, let him not toil at the building of clay that will fall.
Whosoever is expectant of being caught up in the clouds, let him not make
for himself adorned chariots. Whosoever is expectant of the marriage-feast
of the Bridegroom, let him not love the feast of this present time.
Whosoever wishes to have pleasure in the banquet reserved there, let him
remove drunkenness from himself. Whosoever prepares himself for the supper,
let him not excuse himself,(4) nor be a merchant. Whosoever he be on whom
the good seed falls, let him not allow the Evil One to sow tares in him.
Whosoever has begun to build a tower, let him count up all the cost
thereof.(5) Whosoever builds ought to finish, that he be not a laughing-
stock to them that pass by the way. Whosoever sets his building on the
rock, let him make its foundations deep, that it may not be cast down by
the billows. Whosoever wishes to fly from the darkness, let him walk while
he has light.(6) Whosoever tears to fly in winter,(7) let him prepare
himself from the summer-time. Whosoever looks forward to enter into
rest,(8) let him make ready his provision for the Sabbath. Whosoever begs
forgiveness of his Lord, let him also forgive his debtor.(9) Whosoever does
not demand back a hundred dinars, his Lord forgives him ten thousand
talents. Whosoever casts down his Lord's money on the banker's table,(1)
will not be called an unprofitable servant. Whosoever loves humility, shall
be heir in the land of life. Whosoever wishes to make peace, shall be one
of the sons of God.(2) Whosoever knows the will of his Lord, let him do
that will, that he may not be beaten much.(3) Whosoever cleanses his heart
from deceits, His eyes shall behold the King in his beauty.(4) Whosoever
receives the Spirit of Christ, let him adorn his inner man. Whosoever is
called the temple of God,(5) let him purify his body from all uncleanness.
Whosoever grieves the Spirit of Christ,(6) shall not raise up his head from
griefs. Whosoever receives the body of Christ, let him keep his body from
all uncleanness. Whosoever casts off the old man,(7) let him not turn back
to his former works. Whosoever puts on the new man, let him keep himself
from all filthiness. Whosoever has put on armour from the water (of
baptism), let him not put off his armour that he may not be condemned.
Whosoever takes up the shield(8) against the Evil One, let him keep himself
from the darts which he hurls at him. Whosoever shall draw back, his Lord
has no pleasure in him.(9) Whosoever thinks upon the Law of his Lord, shall
not be troubled with the thoughts of this world. Whosoever meditates on the
Law of his Lord, is like a tree planted by the waters.(1) Whosoever again
has trust in his Lord, is like a tree that is set out by the river.
Whosoever puts his trust in man shall receive the curses of Jeremiah.(1)
Whosoever is invited to the Bridegroom, let him prepare himself. Whosoever
has lighted his lamp, let him not suffer it to go out. Whosoever is
expectant of the marriage-cry, let him take oil in his vessel.(2) Whosoever
is keeper of the door, let him be on the watch for his Master. Whosoever
loves virginity, let him become like Elijah. Whosoever takes up the yoke of
the Saints, let him sit and be silent. Whosoever loves peace, let him look
for his Master as the hope of life.

   2. For, my beloved, our adversary is skilful. He that contends against
us is crafty. Against the brave and the renowned does he prepare himself,
that they may be weakened. For the feeble are his own, nor does he fight
with the captivity that are made captive to him. He that has wings flees
from him and the darts that he hurls at him do not reach him. They that are
spiritual see him when he assails, and his panoply has no power upon their
bodies. All the children of light are without fear of him, because the
darkness flies from before the light. The children of the Good fear not the
Evil, for He hath given him to be trampled by their feet. When he makes
himself like darkness unto them, they become light. And when he creeps upon
them like a serpent, they become salt, whereof he cannot eat. If he makes
himself like the asp unto them, then they become like babes. If he comes in
upon them in the lust of food, they, like our Redeemer, conquer him by
fasting. And if he wishes to contend with them by the lust of the eyes,
they lift up their eyes to the height of heaven. If he wishes by
enticements to overcome them, they do not afford him a hearing. If he
wishes openly to strive with them, lo! they are clothed in panoply and
stand up against him. If he wishes to come in against them by sleep, they
are wakeful and vigilant and sing psalms and pray. If he allures them by
possessions, they give them to the poor. If he comes in as sweetness
against them, they taste it not, knowing that he is bitter. If he inflames
them with the desire of Eve, they dwell alone, and not with the daughters
of Eve.

   3. For it was through Eve that he came in upon Adam,(3) and Adam was
enticed because of his inexperience. And again he came in against Joseph
through his master's wife,(4) but Joseph was acquainted with his craftiness
and would not afford him a hearing. Through a woman he fought with
Samson,(5) until he took away his Nazariteship. Reuben was the first-born
of all his brethren, and through his father's wife,(6) (the adversary) cast
a blemish upon him. Aaron was the great high-priest of the house of Israel,
and through Miriam(7) his sister he envied Moses. Moses was sent to deliver
the people from Egypt, and took with him the woman who advised him to
shameful acts,(8) and the Lord met with Moses, and desired to slay him,
till he sent back his wife to Midian. David was victorious in all his
battles, yet through means of a daughter of Eve(9) there was found a
blemish in him. Amnon was beautiful and fair in countenance, yet (the
adversary) took him captive by desire for his sister,(1) and Absalom slew
him on account of the humbling of Tamar. Solomon was greater than all the
kings of the earth, yet in the days of his old age his wives led his heart
astray.(2) Through Jezebel, daughter of Ethbaal, the wickedness of Ahab was
increased,(3) and he became altogether a heathen. Furthermore, the
adversary tempted Job through his children and his possessions,(4) and when
he could not prevail over him, he went and brought against him his armour,
and he came, bringing with him a daughter of Eve, who had caused Adam to
sink, and through her mouth he said to Job, her righteous husband:--Curse
God.(5) But Job rejected her counsel. King Asa also conquered the Accursed-
of-life, when he wished to come in against him, through his mother.(1) For
Asa knew his craftiness and removed his mother from her high estate, and
cut in pieces her idol and cast it down. John was greater than all the
prophets, yet Herod slew him because of the dancing of a daughter of
Eve.(2) Haman was wealthy and third in honour from the King, yet his wife
counselled him to destroy the Jews.(3) Zimri was head of the tribe of
Simeon, yet Cozbi, daughter of the chiefs of Midian, overthrew him, and
because of one woman twenty-four thousand of Israel fell in one day.(4)

   4. Therefore, my brethren, if any man who is a monk or a saint, who
loves the solitary life, yet desires that a woman, bound by monastic vow
like himself, should dwell with him, it would be better for him in that
case to take (to wife) a woman openly and not be made wanton by lust. So
also again the woman, if she be not separated from the solitary, it is
better for her to marry openly. Woman then ought to dwell with woman, and
man to dwell with man. And also whatever man desires to continue in
holiness, let not his spouse dwell with him, lest he turn back to his
former condition, and so be esteemed an adulterer. Therefore this counsel
is becoming and right and good, that I give to myself and you, my beloved
solitaries, who do not take wives, and to the virgins who do not marry, and
to those who have loved holiness. It is just and right and becoming, that
even if a man should be distressed, he should continue alone. And thus it
becomes him to dwell, as it is written in the Prophet Jeremiah:--Blessed is
the man who shall take up Thy yoke in his youth, and sit alone and be
silent, because he has taken upon him Thy yoke.(5) For thus, my beloved, it
becomes him who takes up the yoke of Christ, to preserve his yoke in
purity.

   5. For thus it is written, my beloved, concerning Moses, that from the
time the Holy One was revealed to him, he also loved holiness. And from the
time he was sanctified, his wife ministered not to him. But it is thus
written:--Joshua, the son of Nun, was the minister of Moses from his
childhood.(6) And of Joshua again it is thus written concerning him, that
he used not to depart from the tabernacle.(7) And the temporal tabernacle
was not ministered to by a woman, because the Law did not allow women to
enter the temporal tabernacle, but even when they came to pray, they used
to pray at the door of the temporal tabernacle, and then turn back.
Moreover, he commanded the Priests, that at the time of their ministry they
should continue in holiness, and should not know their wives. And also
concerning Elijah it is thus written, that at one time he dwelt in Mount
Carmel, and at another he dwelt at the brook Cherith, and was ministered to
by his disciple; and because his heart was in heaven, the bird of heaven
used to bring sustenance to him; and because he took upon him the likeness
of the angels of heaven, those very angels brought him bread and water when
he was fleeing from before Jezebel.(8) And because he set nil his thought
in heaven, he was caught up in the chariot of fire to heaven,(9) and there
his dwelling-place was established for ever. Elisha also walked in the
footsteps of his Master. He used to dwell in the upper chamber of the
Shunamite, and was ministered to by his disciple. For thus the Shunamite
said;--He is a holy Prophet of God and passes by us continually, for thus
it becomes his holiness that we should make for hint an upper chamber and
do for him the service that is (necessary) in it.(1) Now what was the
service necessary in the upper chamber of Elisha? Clearly the bed and table
and stool and lamp-stand only. But what shall we say of John? He also used
to dwell amongst men, and preserved his virginity honourably, and received
the Spirit of God. Moreover, the blessed Apostle said concerning himself
and concerning Barnabas:--Had we then not power to eat and to drink and to
lead about wives with us? But it was not becoming or right.(1)

   6. Therefore, brethren, because we know and have seen that from the
beginning it was through woman that the adversary had access unto men, and
to the end he will accomplish it by her--for she is the weapon of Satan,
and through her he fights against the champions. Through her he makes music
at every time, for she became as a harp for him from the first day. For
because of her the curse of the Law was established, and because of her the
promise unto death was made. For with pangs she bears children and delivers
them to death. Because of her the earth was cursed, that it should bring
forth thorns and tares. Accordingly, by the coming of the offspring of the
Blessed Mary the thorns are uprooted, the sweat wiped away, the fig-tree
cursed,(2) the dust made salt,(3) the curse nailed to the cross,(4) the
edge of the sword removed from before the tree of life and it given as food
to the faithful, and Paradise promised to the blessed and to virgins and to
the saints. So the fruit of the tree of life is given as food to the
faithful and to virgins, and to those that do the will of God has the door
been opened and the way made plain. And the fountain flows and gives drink
to the thirsty. The table is laid and the supper prepared. The fatted ox is
slain and the cup of redemption mixed. The feast is prepared and the
Bridegroom at hand, soon to take his place. The apostles have given the
invitation and the called are very many. O ye chosen, prepare yourselves.
The light has shone forth both bright and fair, and garments not made with
hands are prepared. The marriage cry is at hand. The tombs will be opened
and the treasures laid bare. The dead shall rise and the living shall fly
to meet the King. The banquet is laid, and the cornet shall encourage and
the trumpets shall hasten (them). The Watchers of heaven shall speed, and
the throne shall be set for the Judge. He that laboured shall rejoice, and
he that was unprofitable shall fear. He that did evil shall not draw nigh
unto the Judge. Those on the right hand shall exult, and those on the left
shall weep and wail. Those that are in the light shall be glorified, and
those that are in the darkness shall groan that they may moisten their
tongue. Grace has gone by, and justice reigns. There is no repentance in
that place. Winter is at hand; the summer has passed away. The Sabbath of
rest has come; toil has ceased. Night has passed away; the light reigns. As
to death, its sting is broken and it is swallowed up in life.(5) Those that
return to Sheol shall weep and gnash their teeth, and those that go to the
Kingdom shall rejoice and exult and dance and sing praises. For those that
take not wives shall be ministered to by the Watchers of heaven. Those that
preserve chastity shall rest in the sanctuary of the Most High. The Only
Begotten Who is from the bosom of His Father shall cause all the solitaries
to rejoice. There is there neither male nor female, neither bond nor
free,(6) but they all are the children of tile Most High. And all the pure
virgins who are betrothed to Christ shall light their lamps(7) and with the
Bridegroom shall they go into the marriage chamber. All those that are
betrothed to Christ are far removed from the curse of the Law, and are
redeemed from the condemnation of the daughters of Eve; for they are not
wedded to men so as to receive the curses and come into the pains. They
take no thought of death, because they do not deliver children to him. And
in place of a mortal husband, they are betrothed to Christ. And because
they do not bear children, there is Given to them the name that is better
than sons and daughters.(8) And instead of the groans of the daughters of
Eve, they utter the songs of the Bridegroom. The wedding-feast of the
daughters of Eve continues for but seven days; but for these (virgins) is
the Bridegroom who departs not for ever. The adornment of the daughters of
Eve is wool that wears out and perishes, but the garments of these wear not
out. Old age withers the beauty of the daughters of Eve, but the beauty of
these shall be renewed in the time of the Resurrection.

   7. O ye virgins who have betrothed yourselves to Christ, when one of
the monks shall say to one of you, "I will live with thee and minister thou
to me," thus shalt thou say unto him:--"To a royal husband am I betrothed,
and Him do I serve; and if I leave His service and serve thee, my betrothed
will be wroth with me, and will write me a letter of divorce, and will send
me away from His house; and while thou seekest to be honoured by me, and I
to be honoured by thee, take heed lest hurt come upon me and thee. Take not
fire into thy bosom,(1) lest it burn thy garments; but be thou in honour
alone, and I also alone will abide in my honour. And as concerning these
things which the Bridegroom has prepared for the eternity of his marriage
feast, do thou make thee a wedding-gift and prepare thyself to meet Him.
And as for me, I will make me ready oil, that I may enter in with the wise
virgins and may not be kept outside the door with the foolish virgins."

   8. Hearken then, my beloved, unto that which I write unto thee, namely,
whatsoever things become solitaries, monks, virgins, saints. Before all
things it beseems the man on whom the yoke is laid, that his faith should
be firm; as I wrote to thee in the first epistle; that he should be zealous
in fasting and prayer; that he should be fervent in the love of Christ; and
should be humble and mild and wise. And let his speech be peaceful and
pleasant, and his thought be sincere with all. Let him speak his words duly
weighing them, and set a barrier to his mouth from harmful words, and let
him put far from him hasty laughter. Let him not love the adornment of
garments, nor again does it become him to let his hair grow long and adorn
it, or to anoint it with sweet-scented unguents. Let him not recline at
feastings, nor does it become him to wear gorgeous apparel. Let him not
dare to exceed at wine. Let him put far from him proud thoughts. It does
not become him to look upon gorgeous apparel. or to wear fine raiment. Let
him put away from him a crafty tongue; let him drive from him envy and
wrath, and cast away from him crafty lips. The words that are spoken about
a man, when he about whom they are spoken is not near, let him not hear nor
receive, that he sin not, until he search them out. Mockery is a hateful
fault, and to bring it up upon the heart is not right. Let him not lend and
take interest, and let him not love avarice. Let him suffer wrong and not
do wrong. Furthermore, let him put away from him turmoil, and words of
jesting let him not utter. Let him not scorn any man who is repenting of
his sins, and let him not mock his brother who is fasting, and him that
cannot fast let him not put to shame. Where he is received, let him
reprove, and where they receive him not, let him understand his own honour.
In an acceptable time let him speak his word; otherwise, let him be silent.
Let him not for his belly's sake make himself despised by his begging, and
to such an one as fears God let him reveal his secret; but let him keep
himself from the evil (man). Let him not speak in complaisance with a
wicked man, nor with his enemy. And so let him contend as to have no enemy
at all. When men envy him in that which is good, let him add to his
goodness, and let him not be harmed because of envy. When he has, and gives
to the poor, let him rejoice; and when he has not, let it not grieve him.
With a wicked man let him have no converse and with a contemptuous man let
him not speak, lest he give himself to contempt. With a blasphemer let him
not dispute, lest his Lord be blasphemed on his account. Let him depart
from a slanderer, and let no man please another man with speciousness of
words. These things beseem solitaries who take up the heavenly yoke, and
become disciples of Christ. For thus it befits the disciples of Christ to
be like unto Christ their Master.

   9. Let us take pattern, my beloved, from our Saviour. Who though He was
rich, made Himself poor;(1) and though He was lofty, humbled His Majesty;
and though His dwelling place was in heaven, He had no place to lay His
head;(2) and though He is to come upon the clouds,(3) yet rode on a colt
and so entered Jerusalem;(4) and though He is God and Son of God, He took
upon Him the likeness of a servant;(5) and though He was (for others) rest
from all weariness, yet was Himself tired with the weariness of the
journey; though He was the fountain that quenches thirst, yet Himself
thirsted and asked for water;(6) though He was abundance and satisfied our
hunger, yet He Himself hungered when He went forth to the wilderness to be
tempted;(7) though He was a Watcher that slumbers not, He yet slumbered and
slept in the ship in the midst of the sea;(8) and though He was ministered
to in the Tabernacle of His Father, yet let Himself be served by the hands
of men; though He was the healer of all sick men, yet nails were fastened
into His hands; though His mouth brought forth things that were good, yet
they gave Him gall to eat;(9) though He injured no man and harmed none, yet
He was beaten with stripes and endured shame; and though he was Saviour of
all mortals, He delivered Himself to the death of the cross.

   10. All this humility did our Saviour show us in Himself. Let us then
also humble ourselves, my beloved. When our Lord went outside of His
nature,(1) He walked in our nature. Let us abide in our nature, that in the
day of judgment He may cause us to partake of His nature. Our Lord took
from us a pledge when He went, and He left us a pledge of His own when he
ascended. He that was without need, because of our need devised this
expedient. What was ours was His even from the beginning, but that which
was His, who would have given us? But true is that which our Lord promised
us:-- Where I am there ye also shall be.(2) For whatsoever He took of ours,
is in honour with Him, and (as) a diadem is bound upon His Head. So also
that, which of His we have received, we ought to honour. That which is ours
is held in honour with Him who was not in our nature: let us honour that
which is His in His own nature, If we honour Him, we shall go to Him, Who
took upon Him of our nature and so ascended. But if we despise Him, He will
take away from us that which He has given us. If we deal fraudulently with
His pledge, He will there take away that which is His, and will deprive us
of all that He has promised us. Let us magnify gloriously the King's Son
Who is with us, because a hostage for Him has been taken from us. Whoso
holds the King's Son in honour, shall obtain many gifts from the King. That
of ours, that is with Him, has sat down in honour and a diadem is bound
upon His head, and He has sat down with the King. And we who are poor, what
shall we do to the King's Son Who is with us? He needs nothing from us, but
that we should adorn our temples for Him; that when the time is
accomplished and He goes to His Father, He may give thanks to Him because
of us, because we have honoured Him. When He came to us, He had nothing of
ours, and also we had nothing of His, though the two natures were His and
His Father's. For when Gabriel made announcement to the Blessed Mary who
bore Him, the word from on high set out and came, and the word became flesh
and dwell in us.(3) And when He returned to Him that sent Him, He took
away, when He went, that which He had not brought, as the Apostle said:--He
has taken us up and seated us with Himself in the heavens.(1) And when He
went to His Father, He sent to us His Spirit and said to us I am with you
till the world shall end. For Christ sitteth at the right hand of His
Father, and Christ dwelleth among men.(2) He is sufficient above and
beneath, by the wisdom of His Father. And He dwells in many, though He is
one, and all the faithful each by each He overshadows from Himself, and
fails not, as it is written:--I will divide Him among many.(3) And though
He is divided among many, yet He sits at the right hand of His Father. And
He is in us and we are in Him, as He said:-- Ye are in Me and I am in
you.(4) And in another place He said:--I and Father are one.(5)

   11. And if anyone, whose conscience lacks knowledge, should dispute
about this and say:--"Since Christ is one and His Father is one, how does
Christ dwell, and His Father dwell, in faithful men? And how do righteous
men become temples for God that He should dwell in them? If then it is
thus, that to each several faithful man there comes a several Christ, and
God Who is in Christ,--if it is so, there are for them Gods many and
Christs without number." But hear, my beloved, the defence that is suited
to this argument. From that which is visible let him that has thus said
receive instruction. For every man knows that the sun is fixed in the
heavens, yet its rays are spread out in the earth, and (light) from it
enters by many doors and windows of houses; and wherever the sunshine
falls, though it be but as (the measure of) the palm of the hand, it is
called the sun. And though it fall in many places, it is thus called, but
the real sun itself is in heaven. Therefore, if it is so, have they many
suns? Also the water of the sea is vast, and when thou takest one cup from
it, that is called water. And though thou shouldest divide it into a
thousand vessels, yet it is called water by its name. Also when thou
kindlest fire from fire in many places, the place from whence thou takest
it, when thou kindlest it, lacks not, and the fire is called by one name.
And because thou dividest it into many places, it does not on that account
become possessed of many names. And when thou takest dust from the earth,
and castest it into many places, it is not a whit diminished, and also thou
canst not call it by many names. Thus also God and His Christ, though they
are One, yet dwell in men who are many. And they are in heaven in person,
and are diminished in nothing when they dwell in many; as the sun is not a
whir diminished in heaven, when its power is poured out in the earth. How
much greater then is the power of God, since by the power of God the very
sun itself subsists.

   12. Again I will remind thee, my beloved, also of that which is
written. For thus it is written, that when it was a grievous burden to
Moses to lead the camp alone, the Lord said to him:--Lo! will take away of
the Spirit that is upon thee, and will put it upon seventy men, elders of
Israel.(6) But when He took away some of the Spirit of Moses, and the
seventy men were filled with it, Moses nothing lacked, nor could it be
known that anything was taken away from his Spirit. Moreover the blessed
apostle also said:--God divided of the of Christ and sent it into the
Prophets.(7) And Christ was in nothing injured, for it was not by measure
that His Father gave unto Him the Spirit.(8) By this reflection thou canst
comprehend that Christ dwells in faithful men; yet Christ suffers no loss
though He is divided among many. For the Prophets received of the Spirit of
Christ, each one of them as he was able to bear. And of the Spirit of
Christ again there is poured forth to-day upon all flesh,(9) and the sons
and the daughters prophesy, the old men and the youths, the men-servants
and the hand-maids. Something of Christ is in us, yet Christ is in heaven
at the right hand of His Father. And Christ received the Spirit not by
measure, but His Father loved Him and delivered all into His hands, and
gave Him authority over all His treasure. For John said:--Not by measure
did the Father give the Spirit to His Son, but loved Him and gave all into
His hands.(1) And also our Lord said:--All things have been delivered unto
Me by My Father.(2) Again he said:--The Father will not judge any man, but
all judgment will He give unto His Son.(3) Again also the Apostle said:--
Everything shall be made subject unto Christ except His Father Who hath
subjected all unto Him. And when everything is made subject unto Him by the
Father, then He also shall be made subject to God His Father Who subjected
all to Him, and God shall be all in all, and in every man.(4)

   13. Our Lord testifies concerning John, that he is the greatest of the
Prophets. Yet he received the Spirit by limit, because in that measure in
which Elijah received the Spirit, (in the same) John obtained it. And as
Elijah used to dwell in the wilderness, so also the Spirit of God led John
into the wilderness, and he used to dwell in the mountains and caves. The
birds sustained Elijah, and John used to eat locusts that fly. Elijah had
his loins girded with a girdle of leather; so John had his loins girded
with a cincture of leather. Jezebel persecuted Elijah, and Herodias
persecuted John. Elijah reproved Ahab, and John reproved Herod. Elijah
divided the Jordan, and John opened up baptism. The spirit of Elijah rested
twofold upon Elisha, so John laid his hand on our Redeemer, and He received
the Spirit not by measure. Elijah opened the heavens and ascended; and John
saw the heavens opened, and the Spirit of God which descended and rested
upon our Redeemer. Elisha received twofold the Spirit of Elijah; and our
Redeemer received that of John and that of heaven. Elisha took the mantle
of Elijah, and our Redeemer the imposition of the hand of the priests.
Elisha made oil from water, and our Redeemer made wine from water. Elisha
satisfied with a little bread a hundred men only; and our Redeemer
satisfied with a little bread five thousand men besides children and women.
Elisha cleansed Naaman the leper, and our Redeemer cleansed the ten
(lepers). Elisha cursed the children and they were devoured by bears, but
our Redeemer blessed the children. The children reviled Elisha, but the
children glorified our Redeemer with Hosannas. Elisha cursed Gehazi his
servant, and our Redeemer cursed Judas His disciple and blessed all His
(other) disciples. Elisha raised to life one dead man only, but our
Redeemer raised up three to life. On the bones of Elisha one dead man
revived, but when our Saviour descended to the abode of the dead, He
quickened many and raised them up. And many are the signs that the Spirit
of Christ wrought, which the Prophets received from Him.

   14. Therefore, my beloved, we also have received of the Spirit of
Christ, and Christ dwelleth in us, as it is written that the Spirit said
this through the month of the Prophet: --I will dwell in them and will walk
in them.(5) Therefore let us prepare our temples for the Spirit of Christ,
and let us not grieve it that it may not depart from us. Remember the
warning that the Apostle gives us:--Grieve not the Holy Spirit whereby ye
have been sealed unto the day of redemption. For from baptism do we receive
the Spirit of Christ. For in that hour in which the priests invoke the
Spirit, the heavens open and it descends and moves upon the waters.(6) And
those that are baptized are clothed in it; for the Spirit stays aloof from
all that are born of the flesh, until they come to the new birth by water,
and then they receive the Holy Spirit. For in the first birth they are born
with an animal souls which is created within man and is not thereafter
subject to death, as he said: --Adam became a living soul.(1) But in the
second birth, that through baptism, they received the Holy Spirit from a
particle of the Godhead, and it is not again subject to death. For when men
die, the animal spirit is buried with the body, and sense is taken away
from it, but the heavenly spirit that they receive goes according to its
nature to Christ. And both these the Apostle has made known, for he said:--
The body is buried in animal wise, and rises again in spiritual wise.(2)
The Spirit goes back again to Christ according to its nature, for the
Apostle said again:-- When we shall depart from the body we shall be with
our Lord.(3) For the Spirit of Christ, which the spiritual receive, goes to
our Lord. And the animal spirit is buried in its nature, and sense is taken
away from it. Whosoever guards the Spirit of Christ in purity, when it
returns to Christ it thus addresses him:--"The body into which I went, and
which put me on from the water of the baptism, has kept me in holiness."
And the Holy Spirit will be earnest with Christ for the resurrection of
that body which kept Him with purity, and the Spirit will request to be
again conjoined to it that that body may rise up in glory. And whatever man
there is that receives the Spirit from the water (of baptism) and grieves
it, it departs from him until he dies, and returns according to its nature
to Christ, and accuses that man of having grieved it. And when the time of
the final consummation shall have come, and the time of the Resurrection
shall have approached, the Holy Spirit, that was kept in purity, receives
great power from its nature and comes before Christ and stands at the door
of the tombs, where the men are buried that kept it in purity, and awaits
the (resurrection) shout. And when the Watchers shall have opened the doors
of heaven before the King,(4) then the cornet shall summon, and the
trumpets shall sound, and the Spirit that waits for the (resurrection)
shout shall hear, and quickly shall open the tombs, and raise up the bodies
and whatsoever was buried in them, and shall put on the glory that comes
with it. And (the Spirit) shall be within for the resurrection of the body,
and the glory shall be without for the adornment of the body. And the
animal spirit shall be swallowed up in the heavenly Spirit, and the whole
man shall become spiritual, since his body is possessed by it (the Spirit).
And death shall be swallowed up in life,(5) and body shall be swallowed up
in Spirit. And by the power of the Spirit, that man shall fly up to meet
the King and He shall receive him with joy, and Christ shall give thanks
for the body that has kept His Spirit in purity.

   15. This is the Spirit, my beloved, that the Prophets received, and
thus also have we received. And it is not at every time found with those
that receive it, but sometimes it returns to Him that sent it, and
sometimes it goes to him that receives it. Hearken to that which our Lord
said:--Despise not one of these little ones that believe on Me, for their
angels in heaven do always behold the face of My Father.(6) This Spirit
then goes frequently and stands before God and beholds His face, and
whosoever injures the temple in which it dwells, it will accuse him before
God.

   16. I will instruct thee of that which is written, that the Spirit is
not at every time found with those that receive it. For tires it is written
about Saul, that the Holy Spirit, which he received when he was anointed,
departed from him,(7)' because he grieved it, and God sent to him instead
of it a vexing spirit. And whenever he was afflicted by the evil spirit,
David used to play upon the harp, and the Holy Spirit, which David received
when he was anointed, would come, and the evil spirit that was vexing Saul,
would flee from before it. So the Holy Spirit that David received was not
found with him at every time. As long as he was playing the harp, then it
used to come. For had it been with him always, it would not have allowed
him to sin with the wife of Uriah. For when he was praying about his sins,
and was confessing his offences before God, he said thus:--Take not Thy
holy spirit from me.(1) Also concerning Elisha it is thus written, that,
while he played upon his harp, then the spirit came to him and he
prophesied and said:--Thus saith the Lord, ye shall not see wind nor rain,
yet this valley shall be made many pits.(2) And also when the Shunamite
came to him because of her son that was dead, he said thus to her:--The
Lord hid it from me and did cause me not to know it.(3) Yet, when the King
of Israel sent against him to slay him, the Spirit informed him before the
messenger came upon him, and he said:--Lo! this son of iniquity has sent to
take away my head.(4) And again he made known about the abundance that came
about in Samaria the day after. And again the Spirit informed him when
Gehazi stole the silver and concealed it.

   17. Therefore, my beloved, when the Holy Spirit departs from a man who
has received it, until it returns and comes to him, then Satan draws near
unto that man, to cause him to sin, and that the Holy Spirit may leave him
altogether. For as long as the Spirit is with a man, Satan fears to come
near him. And observe, my beloved, that our Lord also, Who was born from
the Spirit, was not tempted by Satan until in baptism He received the
Spirit from on high. And then the Spirit led him forth to be tempted by
Satan. This, then, is the way with man; that in the hour in which he
perceives in himself that he is not fervent in the Spirit, and that his
heart is inclining to the thought of this world, he may know that the
Spirit is not with him, and may arise and pray and keep vigil that the
Spirit of God may come to him, that he be not overcome by the adversary. A
thief does not dig into a house, until he sees that its master is departing
from it. Thus also Satan cannot draw near to that house which is our body,
until the Spirit of Christ departs from it. And be sure, my beloved, that
the thief does not certainly know whether the master of the house is within
or not, but first he applies his ear, and looks. If he hears the voice of
the master of the house within it saying:--"I have a journey to go," and
when he has searched out and seen that the master of the house has set out
to perform his business, then the thief comes and digs into the house and
steals. But if he hears the voice of the master of the house admonishing
and commanding his household to watch and guard his house, and saying to
them, "I also am within the house," then the thief will fear and flee, that
he may not be taken and captured. Thus also Satan, he has not the knowledge
beforehand to know or see when the Spirit will depart, that so he may come
to rob the man; but he too listens and watches, and so assails. But if he
hears a man in whom Christ dwells speaking shameful words, or enraged, or
quarrelling, or contending, then Satan knows that Christ is not with him,
and he comes and accomplishes his will in him. For Christ dwells in the
peaceful and the meek, and lodges in those that fear His word, as He says
through the prophet whom shall I look, and in whom shall I dwell, but in
the peaceful and the meek who fear My word?(5) And our Lord said:-- Whoever
walks in My commandments and keeps My love, We will come to him and make
Our abode him.(6) But if he hears from a man that he is on his guard and is
praying anti meditating in the Law of his Lord by day and by night, then he
turns back from him, for he knows that Christ is with him. And if thou
shouldest say, "How manifold is Satan! for lo! he fights with many;" then
hear and learn from that which I proved to thee above concerning Christ,
that no matter to what extent He is divided amongst many, yet He is not a
whit diminished. For, as the house, through the window of which a little
sunlight enters, is altogether illumined, so the man into whom a little of
Satan enters, is altogether darkened. Hear that which the Apostle said:--If
Satan is transfigured to an angel of light, it is no wonder if his
ministers also are transfigured to ministers of righteousness.(1) And again
our Lord said to His disciples:--Lo, I have given you authority to tread
upon the power of the adversary.(2) And the Scriptures have made known that
he has power and also ministers. Moreover Job said concerning him:--God
made him to wage his war.(3) These ministers then that he has, he causes to
run in the world, to wage war. But be sure that he will not fight openly;
because from the time of the coming of our Saviour, (God) has given
authority over him. But he will surely plunder and steal.

   18. But I will explain to thee, my beloved, concerning that word which
the Apostle said, by which can be weighed the doctrines that are
instruments of the Evil One and doctrines of deceit. For the Apostle said:-
-There is an animal body and there is a spiritual body, seeing that it is
thus written:--The first Adam became  a living soul and the second Adam a
quickening spirit.(4) So they(5) say that there will be two Adams. But he
said:--As we have put on the image of that Adam who was from the earth, so
we shall put on the image of that Adam who is from heaven.(6) For Adam who
was from the earth was he that sinned, and the Adam who is from heaven is
our Saviour, our Lord Jesus Christ. They then that receive the Spirit of
Christ, come into the likeness of the heavenly Adam, Who is our Saviour,
our Lord Jesus Christ. For the animal shall be swallowed up in the
spiritual, as I wrote unto thee above. And the man that grieves the spirit
of Christ, will be animal in his resurrection; because the heavenly spirit
is not with him, that the animal might be swallowed up in it. But when he
shall arise he shall continue in his natural state, naked of the Spirit.
Because he stripped off from him the Spirit of Christ, he shall be given
over to utter nakedness. And whosoever honours the Spirit, and it is
guarded in him in purity, in that day the Holy Spirit shall protect him,
and he shall become altogether spiritual, and shall not be found naked; as
the Apostle said:--And when we shall have clothed ourselves, may we not be
found naked.(7) And again he said:--We shall all sleep, but in the
resurrection we shall not all be changed.(8) And again he said:--This which
dies shall put on that which dies not, and this which is corruptible that
which is incorruptible, and when this which dies shall have put on that
which dies not, and this corruptible that which is incorruptible, then
shall be accomplished that word which is written that death is swallowed up
by victory.(9) Again he said:--Suddenly as the twinkling of an eye, the
dead shall rise incorruptible and we shall be changed.(1) And they who
shall be changed shall put on the form of that heavenly Adam and shall
become spiritual. And those who shall not be changed, shall continue animal
in the created nature of Adam, namely, of dust; and shall continue in their
nature in the earth below. And then the heavenly shall be caught up to
heaven and the Spirit that they have put on shall cause them to fly, and
they shall inherit the kingdom that was prepared for them from the
beginning. And they that are animal shall remain on the earth by the weight
of their bodies, and shall turn back to Sheol, and there shall be weeping
and gnashing of teeth.

   19. In writing this I have reminded myself, and also thee, my beloved;
therefore love virginity, the heavenly portion, the fellowship of the
Watchers of heaven. For there is nothing comparable with it. And in those
that are thus, in them Christ dwells. The time of summer is at hand, and
the fig-tree has budded and its leaves have come out(1)-the signs that our
Redeemer gave have begun to be fulfilled. For he said:--People shall rise
against people and kingdom against kingdom. And there shall be famines and
pestilences and terrors from heaven.(2) And lo! all these things are being
accomplished in our days.

   20. Therefore read in this whatever I have written unto thee, thou and
the brethren, the monks that love virginity. And be on thy guard against
scorners. For whosoever scorns and mocks his brother, the word that is
written in the Gospel fitly applies to him; namely, when our Lord wished to
take account with the avaricious and with the Pharisees. For it is
written:--Because they loved money, they mocked Him.(3) So also now those
that do not agree with these things mock in the same way. Read then and
learn. Be zealous for reading and for doing. And let the Law of God be thy
meditation at every time. And when thou hast read this epistle, on thy life
(I adjure thee), my beloved, arise and pray, and remember my sinfulness in
thy prayer.

Demonstration VIII.--OF THE RESURRECTION OF THE DEAD.

   1. At all times controversies arise on this matter, how the dead shall
rise and with what body they shall come?(4) For lo! the body wears out and
is corrupted; and the bones also, no doubt, as time lengthens out over
them, waste away and are not to be recognised. And when thou enterest a
tomb in which a hundred dead men are buried, thou findest not there an
handful of dust. And thus say those that reflect on these things:--" We
know of course that the dead shall rise; but they will be clothed in a
heavenly body and spiritual forms. And if

it is not so, these hundred dead that were buried in one tomb, of whom
after a long time elapses there remains nothing at all there, when the dead
shall be quickened, and shall be clothed in a body and rise, unless they
shall be clothed in a heavenly body, from whence shall their body come? For
lo! there is nothing in the tomb."

   2. Whosoever reflects thus is foolish, and without knowledge. When the
dead were brought in, they were something; and when they were there for a
long time, they became nothing. And, when the time shall have come that the
dead shall rise, that nothing shall become something according to its
former nature, and a change shall be added to its nature. O thou unwise who
reflectest thus, hear that which the blessed Apostle said when he was
instructing a foolish man like thee; for he said fool, the seed which thou
sowest unless it die is not quickened; and that which thou sowest is not
like that which grows up into blade, but one bare grain of wheat or barley
or some other seedling. And to each one the seeds is given its own body.
But God clothes thy seed with its body as He wills.(5)

   3. Therefore, O fool, be instructed by this, that each of the seeds is
clothed in its own body. Never dost thou sow wheat and yet reap barley, and
never dost thou plant a vine and yet it produced figs; but everything grows
according to its nature. Thus also the body that was laid in the earth is
that which shall rise again. And as to this, that the body is corrupted and
wastes away, thou oughtest to be instructed by the parable of the seed;
that as the seed, when it is cast into the earth, decays and is corrupted,
and from its decay it produces and buds and bears fruit. For the land that
is ploughed, into which seed is not cast, produces not fruit, even if that
land drinks in all the rain. So the grave in which the dead are not buried,
from it men shall not issue forth in the quickening of the dead, though the
full voice of the trumpet should sound within it. And if, as they say, the
spirit of the just shall ascend into heaven and put on a heavenly body,
they are in heaven. And He Who raises the dead dwells in heaven. Then when
our Saviour shall come, whom shall He raise up from the earth? And why did
He write for us:--The hour shall come, and now is, that the dead also shall
hear the voice of the Son of Man, and they shall live and come forth from
their tombs?(1) For the heavenly body will not come and enter into the
tomb, and again go forth from it.

   4. For thus say those who are stubborn in folly:--Why did the Apostle
say,--Different is the body which is in heaven from that which is on
earth?(2) But he that hears this, let him hear also the other thing that
the Apostle said:--There is an animal body, and there is a spiritual
body.(3) And again he said:-- We shall all sleep, but we shall not all be
changed.(4) And again he said:--This that shall die must clothe itself with
that that shall not die, and this which is corruptible must clothe itself
with that which is incorruptible.(5) Again he said:-- We must all stand
before the judgment-seat of Christ, that every man may be rewarded in his
body for everything that before time was done by him, whether good or
evil.(6) Again he said:-- What shall those do that are baptized for the
dead? For if the dead rise not, why are they baptized for them?(7) Again he
said:--If there is no resurrection of the dead, then is Christ not risen,
and if Christ is not risen then your faith is vain, and our preaching. And
if so we are found false witnesses in that we testified of God, that He
raised up Christ, Whom He raised not up.(8) Therefore, if the dead rise
not, there is no judgment. And if there is no judgment, then let us eat and
drink, for to-morrow we shall die. Be not deceived; evil communications
corrupt good purposes.(9) Now as to this that the Apostle said:--The body
that is in heaven is different from that which is on the earth, let this
word be thus understood by thee. When the body of the just shall arise and
be changed, it is called heavenly. And that which is not changed is called
earthly, according to its earthly nature.

   5. But hear, my beloved, another word like this, which the Apostle has
spoken. For he said:-- The spiritual man judgeth everything, and he is
judged by no one.(1) And again he said:-- They that are spiritual are
spiritually minded, and they that are carnal are carnally minded.(2) And
again he said:-- When we were in the flesh, the weaknesses of sins were
working in our members that we might become fruit for death.(3) Again he
said:--If the Spirit of Christ is in you, ye are spiritual.(4) All these
things the Apostle said, while he was clothed in the flesh but was doing
the works of the Spirit. Thus also in the Resurrection of the dead, the
righteous shall be changed, and the earthly form shall be swallowed up in
the heavenly, and it shall be called a heavenly body. And that which shall
not be changed, shall be called earthly.

   6. Concerning then this Resurrection of the dead, my beloved, according
to my power I will instruct thee. For from the beginning God created Adam;
moulded him from the dust of the earth, and raised him up. For if, while
Adam was not, He made him from nothing, how much easier now is it for Him
to raise him up; for lo! as a seed he is sown in the earth. For if God
should do those things that are easy for us, His works would not appear
mighty to us. For lo! there are amongst men artificers who make wonderful
things, and those who are not artificers of the works stand and wonder how
they were done; and the work of their fellows is difficult in their eyes.
How much more should not the works of God be as a marvel! But for God this
was no great thing, that the dead should be quickened. Before seed was sown
in the earth, the earth produced that which had not been cast into it.
Before it had conceived, it bore in its virginity. How then is this
difficult, that the earth should cause to spring up again what had been
cast into it, and after conception should bear? And lo! her travail-pains
are near; as Isaiah said, Who hath seen anything like this and who hath
heard such things as these? that the earth should travail in one day, and a
people should be born in one hour?(1) For Adam unsown sprang up conceived
he was born. But lo! now his offspring are sown, and wait for the rain, and
shall spring up. And lo! the earth teems with many, and the time of her
bringing forth is at hand.

   7. For all our fathers, in hope of the Resurrection and the quickening
of the dead, were looking forward and hastening; as the blessed Apostle
said, If the righteous had been looking forward to that city from which
Abraham went forth, they would have had an opportunity of again turning
back and to it; but they showed that they were looking forward to one
better than it, namely that which is in heaven.(2) They were looking
forward to be released and to go speedily thither. And from that which I am
writing unto thee, understand and observe that they were looking forward to
the Resurrection. For Jacob our father, when he was dying, bound Joseph his
son with an oath, and said to him, Bury me in the tomb of my fathers, with
Abraham and Sarah and Isaac and Rebecca.(3) And why, my beloved, did Jacob
not wish to be buried in Egypt, but with his fathers? He showed beforehand,
that he was looking forward to the quickening of the dead; that, when the
Resurrection shout should be raised and the sound of the trumpet (heard),
he might rise up near to his fathers, and might not at the time of the
Resurrection be mingled with the wicked who shall return to Sheol and to
punishment.

   8. Thus also Joseph bound his brethren by an oath,(4) and said to
them:--When God shall remember you, take up my bones from hence with you.
And according to the word of Joseph his brethren did, and kept the oath a
hundred and twenty-five years. At that time when the hosts of the Lord went
out from the land of Egypt, then Moses took up the bones of Joseph when he
went forth.(5) And the bones of the righteous man were more precious and
better in his estimation than the gold and the silver that the children of
Israel took from Egypt when they spoiled them. And the bones of Joseph were
forty years in the wilderness; and at that time when Moses fell asleep, he
gave them in inheritance to Joshua the son of Nun. The bones of Joseph his
father were better in his estimation than all the spoil of that land which
he subdued. And why did Moses give the bones of Joseph to Joshua? Clearly,
because he was of the tribe of Ephraim the son of Joseph. And he buried
them in the land of promise, that there might be in that land a treasure,
(even) that of the bones of Joseph (that were) buried therein. And also at
the time that Jacob was dying, he blessed his tribes, and showed them what
would happen to them in the latter days, and said to Reuben:--Reuben, thou
art my firstborn, might and the beginning of my strength. Thou hast gone
astray; as water, thou shalt not abide, because thou wentest up father's
bed. Truly thou defilest my couch and wentest up.(6) From the time that
Jacob fell asleep until the time that Moses fell asleep two hundred and
thirty-three years elapsed. Then Moses wished by his priestly power to
absolve Reuben from his transgression and sin, in that he had lain with
Bilhah, his father's concubine; that when his brethren should rise, he
might not be cut off from their number. So he said in the beginning of his
blessing:--Reuben shall live and not die, and shall be in the number.

   9. And also when the time came that Moses should sleep with his
fathers, he was grieved and distressed, and he sought of his Lord and
entreated that he might pass over to the land of promise. And why, my
beloved, was the righteous Moses grieved because he did not enter into the
land of promise? Clearly, because he wished to go and be buried with his
fathers, and not be buried in the land of his adversaries, in the land of
Moab. For the Moabites hired Balaam the son of Beor to curse Israel.
Therefore Moses wished not to be buried in that land, test the Moabites
should come and take vengeance on him by taking up and casting forth the
bones of that righteous man. And the Lord performed an act of grace towards
Moses. For He brought him forth to Mount Nebo, and showed him all the land,
making it pass before him. And as Moses gazed upon all the land, and gazed
upon the mountain of the Jebusites where the Tabernacle was to dwell, he
was grieved and wept when he saw the tomb in Hebron where his fathers
Abraham, Isaac and Jacob were buried, that he should not be buried with
them, nor his bones cast upon their bones, that he might rise along with
them in the Resurrection. But when he had seen all the land, his Lord
encouraged him and said to him, "I myself will bury thee and hide thee, and
none shall know thy tomb." So Moses died according to the word of the mouth
of the Lord, and He buried him in a valley in the land of Moab over against
Beth-Peor, where Israel had sinned, and no man has known his sepulchre unto
this day.(1) Two goodly benefits did his Lord accomplish for Moses in not
making known his tomb to the children of Israel. He rejoiced that his
adversaries should not know it, and cast forth his bones from his tomb; and
in the second place, that the children of his people should not know it,
and make his tomb a place of worship, for he was accounted as God in the
eyes of the children of his people. And understand this, my beloved, from
hence, that when he left them and went up to the mountain, they said:(2)--
As for this Moses who brought us up from the land of Egypt we know not what
has become of him. So they made them a calf and worshipped it, and they
remembered not God Who brought them up from Egypt by means of Moses with a
mighty hand and an uplifted arm.(3) Because of this, God had respect unto
Moses, and did not make known his tomb; lest, if He should make known his
tomb, the children of his people might go astray, and make them an image,
and worship it and sacrifice to it, and so by their sins disquiet the bones
of the righteous man.

   10. And Moses again proclaimed clearly the Resurrection of the dead,
for he said as from the mouth of his God:--It is I that cause to die and it
is I that make able.(4) Again also Hannah said thus in her prayer:--The
Lord causeth to die and quickeneth; He bringeth down to Sheol and bringeth
up (therefrom).(5) The Prophet Isaiah also said thus:--Thy dead shall live,
O Lord, and their bodies shall rise, and they that sleep in the dust shall
awake and praise thee.(6) David also proclaimed, saying:--For lo! for the
dead Thou workest wonderful things, and the mighty ones shall rise and make
confession unto Thee, and those that are in the tombs shall recount Thy
grace.(7) And how in the tombs shall they recount the grace of God?
Clearly, when they shall hear the sound of trumpet summoning them, and the
cornet sounding forth from on high, and the earthquake that shall be, and
the tombs that shall be opened, then the mighty ones shall arise in glory,
and recount one to another in the tombs, saying, "Great is the grace that
is performed towards us. For our hope was cut off; yet (another) hope has
arisen for us. We were imprisoned in darkness, and have come forth to the
light. We were sown in corruption, and have risen in glory. We were buried
naturally, and we have risen spiritually. Again we were sown in weakness,
and have risen in power." This is the grace that they shall tell of in the
tombs.

   11. And it was not only in words, my beloved, that God said:--"I
quicken the dead," but also in deeds He showed it to us by many
testimonies; that we might have no hesitation (concerning it). He showed it
beforehand plainly; for through Elijah a wonder was manifested, (in proof)
that the dead shall live and that they that sleep in the dust shall arise.
For when the son of the widow died, Elijah raised him up and gave him to
his mother. And Elisha again, his disciple, raised up the son of the
Shunamite; that the testimony of two might be established and confirmed for
us. And also again when the children of Israel cast a dead man on the bones
of Elisha, that dead man revived and arose. And the witness of three is
certain.

   12. And also through the Prophet Ezekiel, the Resurrection of the dead
was manifestly shown, when God brought him forth to the valley and showed
him many bones, and made him pass by them round about them, and said to
him:--Son of these bones live? And Ezekiel said to Him: Thou knowest, O
Lord of lords. And the Lord said to him:--Prophesy, O Son Man, over these
bones; prophesy and say to the dry bones, Hear the word of the Lord of
lords. And when he had caused them to hear those words, there was a shaking
and a noise, and the bones were gathered together, even those that were
crushed into pieces and broken. And when the Prophet saw them, he was
astonished, for they came together from all sides, and each bone received
its fellow, and each joint approached its fellow-joint, and they ordered
themselves, one on another. And their dryness was made moist, and the
joints were united by the ligatures, and the blood grew warm in the
arteries, and skin was stretched over the flesh, and hair grew up according
to its nature. But they lay prostrate and there was no breath in them Then
again He commanded the Prophet, and said to him Prophesy unto the spirit
and say to it, Come, O spirit, from the four winds, and breathe upon these
slain men that they may live. And when he caused them to hear this second
word, the spirit entered into them, and they revived and stood up upon
their feet, a very great host.

   13. But why, my beloved, was it that those dead did not rise because of
the one word (spoken) through Ezekiel, and why was not their resurrection,
both of bones and spirit, accomplished (through that one word)? For lo! by
one word the bones were fitted together, and by another the spirit came. It
was in order that full perfection might be left for our Lord Jesus Christ,
Who with one utterance and one word will raise up at the last day every
body of man. For it was not the word that was insufficient, but its bearer
was inferior. And with regard to this, understand and observe that when
Elijah also, and Elisha his disciple, raised the dead, it was not with one
word that they raised them up, but after they had prayed and made
intercession and delayed no little time, then they arose.

   14. And our Lord Himself, in that His first Coming raised up three that
were dead, that the testimony of three might be made sure. And He raised up
each one of them with two words each. For when He raised up the widow's
son, He called him twice, saying to him, Young man, young man, arise.(2)
And he revived and arose. And again, He twice called the daughter of the
chief of the synagogue, saying to her, Damsel, damsel, arise.(3) And her
spirit returned and she arose. And after Lazarus died, when He came to the
place of burial. He prayed earnestly and cried with a loud voice and said,
Lazarus, come forth.(4)And he revived and came out of his tomb.

   15. And concerning all this that I have explained to thee, that those
dead persons were raised with two words each, it was because for them two
resurrections take place; that former one, and the second, that which is to
come. For in that resurrection in which all men shall rise, none shall fall
again; and by one word of God, sent forth through Christ, all the dead
shall rise in the twinkling of an eye, speedily. For He Who brings it to
pass is not feeble or insufficient. For with one word of summons He will
cause all the ends (of the world) to hear, and all that are laid (in the
grave) shall leap forth and rise up; and no word shall return void to Him
that sent it forth, but as it is written in the Prophet Isaiah,(1) who
compares the word to rain and snow; for he said:--As the rain and the snow
come down from heaven and return not thither, but fertilize the earth and
cause it to bring forth and give seed to the sower and bread for food, so
shall the word be that goes forth from My mouth, and it shall not return to
Me void, but shall accomplish whatsoever I desire and shall accomplish that
for which I shall have sent it. For the rain and the snow do not return to
heaven, but accomplish in the earth the will of Him that sends them. So the
word that He shall send through His Christ, Who is Himself the Word and the
Message, shall return to Him with great power. For when He shall come and
bring it, He shall come down like rain and snow, and through Him all that
is sown shall spring up and bear righteous fruit, and the word shall return
to His sender; but not in vain shall His going have been, but thus shall He
say in the presence of His sender:--Behold, I and the children that the
Lord has given Me.(2) And this is the voice through which the dead shall
live. Concerning it our Redeemer testifies, saying:--The hour shall come
when even the dead shall hear the voice of the Son of Man and shall come
forth from their tombs;(3) as it is written, In the beginning was the
voice, that is the Word.(4) Again He said, The Word became a body and dwelt
amongst us.(5) And this is that voice of God which shall sound from on high
and raise up all the dead.

   16. Again, our Lord explained to the Sadducees with regard to the
resurrection of the dead, when they brought forth to Him the parable of the
woman who was married to seven husbands, and said to Him:--Lo! the woman
was wife of them all; in the Resurrection of the dead, to which of them
shall she be wife?(6) Then our Lord said to them:--Ye do greatly err, and
ye know not the Scriptures nor the power of God. For they who are worthy of
that world and of that Resurrection front the dead, they that are men do
not take wives, nor are the women married to husbands, for they cannot die,
for they are as the angels of God and children of the Resurrection. But
concerning the Resurrection, that the dead shall rise, have ye not read in
the Scripture that God said to Moses out of the bush, "I am the God of
Abraham, of Isaac and of Jacob." And lo! He is not God of the dead, for
they all are alive unto Him.(7)

   17. And there are those who even while they live are dead unto God. For
He laid a commandment on Adam and said to him, In the day that thou shalt
eat of the tree, thou shall surely die.(8) And after he had transgressed
the commandment, and had eaten, he lived nine hundred and thirty years; but
he was accounted dead unto God because of his sins. But that it may be made
certain for thee that a sinner is called dead even when he lives, I will
make it clear to thee. For thus it is written in Ezekiel the Prophet, As I
live, saith the Lord of lords, I desire not the death of the dead
sinner.(9)

   18. Moreover our Lord said to that man who said to Him:--Let me go and
bury my father, and I will come to Thee.(1) And our Lord said to him, Let
the dead bury their dead, but go thou, preach the Kingdom of God. But how
is this word understood by thee, my beloved? Didst thou ever see the dead
burying their dead? Or how shall a dead man arise to bury another dead man?
But receive this explanation from me, that a sinner, while he is living, is
dead unto God; and a righteous man, though dead, is alive unto God. For
such death is a sleep, as David said, I lay down and slept, and awake.(1)
Again Isaiah said, They that sleep in the dust shall awake.(2) And our Lord
said concerning the daughter of the chief of the synagogue, The damsel is
not dead, but sleeping a slumber.(3) And concerning Lazarus, He said to His
disciples:--Our friend Lazarus has fallen asleep; but I go to waken him.(4)
And the Apostle said:--We shall all sleep, but we shall not all be
changed.(5) And again he said:--Concerning those that sleep, be ye not
grieved.(6)

   19. But it is right for us to be afraid of the second death,(7) that
which is full of weeping and gnashing of teeth, and of groanings and
miseries, that which is situated in outer darkness. But blessed shall be
the faithful and the righteous in that Resurrection, in which they expect
to be awakened and to receive the good promises made them. But as for the
wicked who are not faithful, in the Resurrection woe to them, because of
that which is laid up for them! It would be better for them according to
the faith which they possess, were they not to arise. For the servant, for
whom his Lord is preparing stripes and bonds, while he is sleeping desires
not to awake, for he knows that when the dawn shall have come and he shall
awake, his Lord will scourge and bind him. But the good servant, to whom
his Lord has promised gifts, looks expectantly for the time when dawn shall
come and he shall receive presents from his Lord. And even though he is
soundly sleeping, in his dream he sees something like what his Lord is
about to give him, whatsoever He has promised him, and he rejoices in his
dream, and exults, and is gladdened. As for the wicked, his sleep is not
pleasant to him, for he imagines that lo! the dawn has come for him, and
his heart is broken in his dream. But the righteous sleep, and their
slumber is pleasant to them, in the day-time and the night-time, and they
take no thought of all that long night, and like one hour is it accounted
in their eyes. Then in the watch of the dawn they awake with joy. But as
for the wicked, their sleep lies heavy upon them, and they are like a man
who is laid low by a great and deep fever, and tosses on his couch hither
and thither, arid he is terrified the whole night long, which lengthens
itself out for him, and he fears the dawn when his Lord will condemn him.

   20. But our faith thus teaches, that when men fall asleep, they sleep
this slumber without knowing good from evil. And the righteous look not
forward to their promises, nor do the wicked look forward to their sentence
of punishment, until the Judge come and separate those whose place is at
His right hand from those whose place is at His left. And be thou
instructed by that which is written, that when the Judge shall sit, and the
books be opened before Him and the good and evil deeds recited, then they
that have wrought good works shall receive good rewards from Him Who is
good; and they that have done evil deeds shall receive evil penalties from
the just Judge. For towards the good, He changes not His nature; and He
proves Himself just because He justly condemns many. But towards the evil
He changes His nature, in that world where grace is lost in justice; and He
proves Himself just to all. And grace will not be joined with justice
towards them. Like as grace avails not (to remedy) detriment, so justice
(avails not to assist) grace. For grace is far from the judge, but justice
urges the judge. If grace be nigh to any one, let him turn himself towards
it, and not deliver himself into the hands of justice, test it condemn him,
exacting for his shortcomings the penalty at his hands. And if grace be far
from any one, justice will bring him to the trial, and by it he will be
condemned, and go away to the torment.

   21. But hear, my beloved, this proof that retribution shall take place
at the end. For when the Shepherd divides His flock and sets some on His
right hand and some on His left.(1) until He shall have acknowledged the
service of the good, then He will cause them to inherit the kingdom; and
until He shall have rebuked the evil and they are condemned, then He will
send them to the torment. And as to them that sent messengers after the
King, saying, This man shall not be king over us,(2) when He shall receive
the kingdom and return, then His adversaries shall be slain before Him. And
the labourers who hastened and were wearied in the vineyard, shall not
receive the reward till the labour shall cease. And the traders who
received the money, when the Lord of the money shall come, then shall He
exact the usury. And the virgins who, while waiting for the bridegroom,
slumbered and slept because He delayed to come, when they shall hear the
cry, then they shall awake and trim their lamps; and they that are wise
shall enter in; and the foolish shall be shut out. And they who were before
us in entering the faith, without us shall not be made perfect.(3)

   22 From all these things, understand thou, my beloved, as it has been
made certain for thee, that as yet no one has received his reward. For the
righteous have not inherited the kingdom, nor have the wicked gone into
torment. The Shepherd has not as yet divided His flock. And lo! the workmen
enter into the vineyard, and as yet have not received the reward. And lo!
the merchants are trading with the money. And as yet their Lord has not
come to take the account. And the King has gone to receive the Kingdom, but
as yet He hats not returned the second time. And those virgins that are
waiting the bridegroom are sleeping up to the present time, and are
awaiting the cry when they will awake. And the former men who toiled in the
faith until the last men shall come, shall not be made perfect.

   23. But they who are babes in understanding say:--"If no one has
received his reward, why did the Apostle say, When we shall depart from the
body, we shall be present with the Lord?"(4) But recollect, my beloved,
that I instructed thee concerning this matter in the Demonstration
concerning Solitaries,(5) that the spirit which the righteous receive,
according to its heavenly nature, goes to our Lord until the time of the
Resurrection, when it shall come to put on the body in which it dwelt. And
at every time it has the memory of this in the presence of God, and looks
eagerly for the Resurrection of that body in which it dwelt, as the Prophet
Isaiah said about the Church of the Gentiles:--They that make mention of
thee shall be faithful and stand before the Lord, and thou shalt not give
them rest.(6) But as to the wicked, they have none to make mention of them
before the Lord, because the Holy Spirit is far removed from them, because
they are animal, and are buried after the manner of animals.

   24. And again, (the followers of) doctrines, which are instruments of
the Evil One, are offended by the word which our Lord spake, No one has
ascended up to heaven but He Who came down from heaven, the Son of Man, Who
was in heaven.(7) And they say, "Lo! our Lord testified that no earthly
body has ascended to heaven." In their ignorance they cannot apprehend the
force of this. For when our Lord instructed Nicodemus, he did not apprehend
the force of the saying. Then our Lord said to him:--"No one has ascended
into heaven, so as to come down and relate to you whatsoever is there. For
if I have spoken unto you of those things that are in the earth, and ye
believe not, how shall ye believe if I shall speak unto you of those things
which are in heaven?(8) For lo! no other witness besides Me has come down
from thence, to bear witness concerning those things which are in heaven,
so that ye should believe.

For Elijah went up thither, but he came not down along with Me to bear
witness, that the testimony of two might be sure."

   25. But as for thee, my beloved, have no doubt as to the Resurrection
of the dead. For the living mouth (of God) testifies :-I cause to die and I
make alive.(1) And both of them proceeded out of one mouth. And as we are
sure that He causes to die, and we see it; so also it is sure and worthy of
belief, that He makes alive. And from all that I have explained to thee,
receive and believe that in the day of the Resurrection thy body shall
arise in its entirety, and thou shalt receive from our Lord the reward of
thy faith, and in all that thou hast believed, thou shalt rejoice and be
made glad.

Demonstration X.--OF PASTORS.

   1. Pastors are set over the flock, and give the sheep the food of life.
Whosoever is watchful, and toils in behalf of his sheep, is careful for his
flock, and is the disciple of our Good Shepherd, who gave Himself in behalf
of His sheep.(2) And whosoever brings not back his flock carefully, is
likened to the hireling who has no care for the sheep. Be ye like, O
Pastors, to those righteous Pastors of old. Jacob fed the sheep of Laban,
and guarded them and toiled and was watchful, and so received the reward.
For Jacob said to Laban:--Lo! twenty years am I with thee. Thy sheep and
thy flocks I have not robbed and the males of thy sheep I have not eaten.
That which was broken I did not bring unto thee, but thou required it at my
hands! In the daytime the heat devoured me and the cold by night.(3) My
sleep departed from my eyes. Observe, ye Pastors, that Pastor, how he cared
for his flock. He used to watch in the night-time to guard it and was
vigilant; and he used to toil in the daytime to feed it. As Jacob was a
pastor, so Joseph was a pastor and his brethren were pastors. Moses was a
pastor, and David also was a pastor. So Amos was a pastor. These all were
pastors who fed the sheep and led them well.

   2. Now, why, my beloved, did these pastors first feed the sheep, and
were then chosen to be pastors of men? Clearly that they might learn how a
pastor cares for his sheep, and is watchful and toils in behalf of his
sheep. And when they had learned the manners of pastors, they were chosen
for the pastoral office. Jacob fed the sheep of Laban and toiled and was
vigilant and led them well; and then he tended and guided well his sons,
and taught them the pattern of pastoral work. And Joseph used to tend the
sheep along with his brethren; and in Egypt he became guide to a numerous
people, and led them back, as a good pastor does his flock. Moses fed the
sheep of Jethro his father-in-law, and he was chosen from (tending) the
sheep to tend his people, and as a good pastor he guided them. Moses bore
his staff upon his shoulder, and went in front of his people that he was
leading, and tended them for forty years; and he was vigilant and toiled on
behalf of his sheep, a diligent and good pastor. When his Lord wished to
destroy them because of their sins, in that they worshipped the calf, Moses
prayed and besought of his Lord and said:--Either pardon the people for
their sins, or else blot me out from Thy book that Thou hast written.(4)
That is a most diligent pastor, who delivered over himself on behalf of his
sheep. That is an excellent leader, who gave himself in behalf of his
sheep. And that is a merciful father who cherished his children and reared
them up. Moses the great and wise shepherd, who knew how to lead back the
flock, taught Joshua the son of Nun, a man full of the spirit, who
(afterwards) led the flock, even all the host of Israel. He destroyed kings
and subdued the land, and gave them the land as a place of pasturage, and
divided the resting-places and the sheepfolds to his sheep. Furthermore,
David fed his father's sheep, and was taken from the sheep to tend his
people. So he tended them in the integrity of his heart and by the skill of
his hands he guided them.(1) And when David numbered the flock of his
sheep, wrath came upon them, and they began to be destroyed. Then David
delivered himself over on behalf of his sheep, when he prayed, saying:--O
Lord God, I have sinned in that I have numbered Israel. Let Thy hand be on
me ants on my father's house. These innocent sheep, in what have they
sinned?(2) So also all the diligent pastors used thus to give themselves on
behalf of their sheep.

   3. But those pastors who did not care for the sheep, those were
hirelings who used to feed themselves alone. On this account the Prophet(3)
addresses them, saying to them:--O ye pastors who destroy and scatter the
sheep of my pasture, hear the word of the Lord. Thus saith the Lord: Lo! I
will visit My sheep as the pastor visits his flock in the day of the
whirlwind, and I will require My sheep at your hands. O foolish pastors,
with the wool of the sheep do ye clothe yourselves and the flesh of the
fatlings do eat, and the sheep ye do not feed. That which was sick ye did
not heal, and that which was broken ye did not bind The weak ye did not
strengthen, and the lost and the scattered ye did not gather together. The
strong ones and the fatlings ye did guard, but with harshness ye subdued
them. The good pastures ye yourselves graze upon, and what remains ye
trample with your feet. The pleasant waters do ye drink, and whatever
remains ye defile with your feet. And My sheep have eaten the trampled
(herbage) which your feet have trampled, and they have drunk the waters
which your feet have defiled. These are the greedy and base pastors and
hirelings, who did not feed the sheep, or guide them well, or deliver them
from the wolves. But when the Great Pastor, the chief of pastors, shall
come, He will call and visit His sheep and will take knowledge of His
flock. And He will bring forward those pastors, and will exact an account
from them, and will condemn them for their deeds. And those who fed the
sheep well, them the Chief of Pastors will cause to rejoice and to inherit
life and rest. O stupid and foolish pastor, to whose right hand and to
whose right eye I committed my sheep. Because thou didst say concerning the
sheep, let that which dieth, die, and let that which perisheth perish, and
whatever is left, let them devour the flesh of one another; therefore,
behold I will make blind thy right eye and I will wither up thy right arm.
Thy eye which regarded a bribe shall be blinded, and thy hand which did not
rule in righteousness shall waste away.(4) And as for you, my sheep, the
sheep of my pasture, ye are men; but I am the Lord your God.(5) Behold
henceforth will feed you in a good and rich pasture.(6)

   4. The good shepherd giveth himself for the sake of his sheep.(7) And
again He said:--I have other sheep and I must bring them also hither. And
the whole flock shall be one, and one shepherd, and My Father because of
this loveth Me; that I give Myself for the sake of the sheep.(8) And again
He said ;--I am the door of the sheep. Every one that entereth by Me shall
live and shall go in and go out and find pasture.(9) O ye pastors, be ye
made like unto that diligent pastor, the chief of the whole flock, who
cared so greatly for his flock. He brought nigh those that were afar off.
He brought back the wanderers. He visited the sick. He strengthened the
weak. He bound up the broken. He guarded the fatlings. He gave himself up
for the sake of the sheep. He chose and instructed excellent leaders, and
committed the sheep into their hands, and gave them authority over all his
flock. For He said to Simon Cephas:--Feed My sheep and My lambs and My
ewes.(1) So Simon fed His sheep; and he fulfilled his thee and handed over
the flock to you, and departed. Do ye also feed and guide them well. For
the pastor who cares for his sheep engages in no other pursuit along with
that. He does not make a vineyard, nor plant gardens, nor does he fall into
the troubles of this world. Never have we seen a pastor who left his sheep
in the wilderness and became a merchant, or one who left his flock to
wander and became a husbandman. But if he deserts his flock and does these
things he thereby hands over his flock to the wolves.

   5. And remember, my beloved, that I wrote to thee concerning our
fathers of old that they first learned the ways of tending sheep and in
that received trial of carefulness, and then were chosen for the office of
guides, that they might learn and observe how much the pastor cares for his
flock, and as they used to guide the sheep carefully, so also might be
perfected in this office of guidance. Thus Joseph was chosen from the
sheep, to guide the Egyptians in the thee of affliction. And Moses was
chosen from the sheep, to guide his people and tend them. And David was
taken from following the sheep, to become king over Israel. And the Lord
took Amos from following the sheep, and made him a prophet over his people.
Elisha likewise was taken from behind the yoke, to become a prophet in
Israel. Moses did not return to his sheep, nor did he leave his flock that
was committed to him. David did not return to his father's sheep, but
guided his people in the integrity of his heart.(1) Amos did not turn back
to feed his sheep, or to gather (the fruit of) trees, but he guided them
and performed his office of prophecy. Elisha did not turn back to his yoke,
but served Elijah and filled his place. And he(2) who was for him as a
shepherd, because he loved fields and merchandise and vineyards and
oliveyards and tillage, did not wish to become his disciple; and
(therefore) he did not commit the flock into his hand.

   6. I beseech you, ye pastors, that ye set not over the flock, leaders
who are foolish and stupid, covetous also and lovers of possessions. Every
one who feeds the flock shall eat of their milk.(3) And every one who
guides the yoke shall be ministered to from his labour. The priests have a
right to partake of the altar, and the Levites shall receive their tithes.
Whoever eats of the milk, let his heart be upon the flock; and let him that
is ministered to from the labour of his yoke, take heed to his tillage. And
let the priests who partake of the altar serve the altar with honour. And
as for the Levites who receive the tithes, they have no portion in Israel.
O pastors, disciples of our great Pastor, be ye not like hirelings; because
the hireling cares not for the sheep. Be ye like our Sweet Pastor, Whose
life was not dearer to Him than His sheep. Rear up the youths and bring up
the maidens; and love the lambs and let them be reared in your bosoms; that
when ye shall come to the Chief Pastor, ye may offer to Him all your sheep
in completeness, and so He may give you what He has promised: Where I am,
ye also shall be.(4) These things, brief as they are, will be sufficient
for the good pastors and leaders.

   7. Above, my beloved, I have written to remind thee of the character
that becomes the whole flock. And in this discourse I have written to thee
about the pastors, the guides of the flock. These reminders I have written
to thee, beloved, as thou didst ask of me in thy dear letter.

   8. The Steward brought me into the King's treasury and showed me there
many precious things; and when I saw them my mind was captivated with the
great treasury. And as I looked upon it, it dazzled my eyes, and took
captive my thoughts, and caused my reflections to wander in many ways.
Whosoever receives thereof, is himself enriched, and enriches (others). It
lies open and unguarded before all that seek it; and though many take from
it there is no deficiency; and when they give of that which they have
received, their own portion is greatly multiplied. They that receive freely
let them give freely(1) as they have received. For (this treasure) cannot
be sold for a price, because there is nothing equivalent to it. Moreover
the treasure fails not; and they that receive it are not satiated. They
drink, and are still eager; they eat, and are hungry. Whosoever is not
thirsty, finds not ought to drink; whoever is not hungry, finds nothing to
eat. The hunger for it satisfies many, and from the thirst for it flow
forth water-springs. For the man who draws nigh to the fear of God is like
the man who in his thirst draws near to the water-spring and drinks and is
satisfied, and the fountain is not a whit diminished. And the land that
needs to drink in water, drinks of the fountain, but its waters fail not.
And when the land drinks, it needs again to drink, and the spring is not
lessened by its flowing. So is the knowledge of God. Though all men should
receive of it, yet there would come no lack in it, nor can it he limited by
the sons of flesh. He that takes from it, cannot take away all; and when he
gives, he lacks nothing. When thou takest fire with a candle from a flame,
though thou kindle many candles at it, yet the flame does not diminish when
thou takest from it, nor does the candle fail, when it kindles many. One
man cannot receive all the King's treasure, nor when a thirsty man drinks
of the fountain, do its waters fill. When a man stands on a lofty mountain,
his eye does not (equally) comprehend the near and the distant; nor, when
he stands and counts the stars of heaven, can he set limits to the hosts of
the heavens. So when he draws nigh unto the fear of God, he cannot attain
to the whole of it; and when he receives much that is precious, it does not
seem to be diminished; and when he gives of that which he has received, it
is not exhausted, nor has it come to an end for him. And remember, my
beloved, what I wrote to thee, in the first discourse, about faith, that
whoever has freely received ought to give freely as he has received, as our
Lord said:--Freely ye have received, freely give.(2) For whosoever keeps
back part of anything he has received,(3) even that which he has obtained
shall be taken away from him. Therefore, my beloved, as I have been able to
obtain now from that treasure that fails not, I have sent unto thee from
it. Yet though I have sent it to thee, it is all with me. For the treasure
fails not, for it is the wisdom of God; and the steward is our Lord Jesus
Christ, as He testified when He said:--All things have been committed to Me
by My Father.(4) And while He is the steward of the wisdom, again, as the
Apostle said:--Christ is the power of God and His wisdom.(5) This wisdom is
imparted to many, yet nothing is lacking, as I explained to thee above; the
Prophets received of the spirit of Christ, yet Christ was not a whir
diminished.

   9. Ten treatises have I written unto thee, my beloved. Whatsoever thou
hast asked of me, I have explained to thee without (receiving) ought from
thee. And that which thou enquiredst not of me, I have given unto thee. I
have asked thy name and written unto thee. I have asked of myself thy
question, and I have answered thee as I was able, for thy persuasion.
Whatsoever I have written unto thee, meditate in these things at every
thee; and labour to read those books which are read in the church of God.
These ten little books that I have written for thee, they borrow one from
another, and depend one upon another. Separate them not one from another.
From Olaph to Yud I have written for thee, each letter after its fellow.
Read thou and learn thou and the brethren, the monks, and the faithful,
they from whom mocking is far removed; as I wrote unto thee above. And
remember that which I pointed out to thee, that I have not brought these
matters to an end, but short of the end. Nor are these things sufficient;
but hear thou these things from me without wrangling, and enquire
concerning them with brethren who are apt for persuasion. Whatsoever thou
hearest that assuredly edifies, receive; and whatever builds up strange
doctrines, overthrow and utterly demolish. For wrangling cannot edify. But
I, my beloved, as a stonecutter have brought stones for the building, and
let wise architects carve them out and lay them in the building; and all
the labourers that toil in the building shall receive reward from the Lord
of the house.

Demonstration XVII.--OF CHRIST THE SON OF GOD.

   1.(This is) a reply against the Jews, who blaspheme the people gathered
from among the Gentiles; for they say thus, "Ye worship and serve a man who
was begotten, a son of man who was crucified, and ye call a son of men,
God. And though God has no son, ye say concerning this crucified Jesus,
that He is the Son of God." And they bring forward as an argument, that God
said:--"I am God and there is none else beside Me."(1) And again he said:--
"Thou shalt not worship another God."(2) Therefore,(say they), ye are
opposing God in that ye call a man, God.

   2. Concerning these things, my beloved, so far as I, in my
insignificance, can comprehend, I will instruct thee about them, that while
we grant to them that He is man, and(while) we at the same time honour Him
and call Him God and Lord, yet it is not in any novel fashion, that we have
so called Him, nor that we have applied to Him a novel name, which they
themselves did not employ. Yet it is a sure thing with us, that Jesus our
Lord is God, the Son of God, and the King, the King's Son, Light of light,
Creator and Counsellor, and Guide,  and the Way, and Redeemer, and
Shepherd, Gatherer, and the Door, and the Pearl, and the Lamp; and by
many(such) names is He surnamed. But we shall leave aside all(the rest) of
them, and prove concerning Him, that He Who came from God is the Son of
God, and(is) God.

   3. For the venerated name of Godhead has been applied also to righteous
men, and they have been held worthy to be called by it. And the men with
whom God was well pleased, them He called, My sons, and My friends. When He
chose Moses His friend and His beloved and made him chief and teacher and
priest unto his people he called him God. For He said to him :--I have made
thee a God unto Pharaoh.(3) And He gave him His priest for a prophet, And
Aaron thy brother shall speak for thee unto Pharaoh, and than shalt be unto
him as a God, and he shall be unto thee an interpreter.(4) Thus not alone
to the evil Pharaoh did He make Moses God, but also unto Aaron, the holy
priest, He made Moses God.

   4. Again, hear concerning the title Son of God, by which we have called
Him. They say that "though God has no son, ye make that crucified Jesus,
the firstborn son of God." Yet He called Israel "My first-born," when He
sent to Pharaoh through Moses and said to him, Israel is My first-born; I
have said unto thee, let My Son go to serve Me, and if thou art not willing
to let(him) go, lo! I will slay thy son, they firstborn.(5) And also
through the Prophet(6) He testified concerning this, and reproved them and
said to the people, Out of Egypt have I called My son. As I called them, so
they went and worshipped Baal and offered incense to the graven images. And
Isaiah said(7) concerning them, Children have I reared and brought up, and
they have rebelled against Me. And again it is written, Ye are the children
of the Lord your God.(8) And about Solomon He said, He shall be to Me a
son, and I will be to him a Father.(9) So also we call the Christ, the Son
of God, for through Him we have gained the knowledge of God; even as He
called Israel My firstborn son, and as He said concerning Solomon, He shall
be to Me a son. And we call Him God, even as He surnamed Moses by His own
Name. And also David said concerning them:--Ye are Gods and children of the
Highest, all of you.(1) And when they amended not themselves, therefore He
said concerning them:--As men shall ye die, and as one of the princes shall
ye fall.(2)

   5. For the name of Divinity is given for the highest honour in the
world, and with whomsoever God is well pleased, He applies it to him. But
however, the names of God are many and are venerable, as He delivered His
names to Moses, saying to him:--I am the God of your fathers, the God of
Abraham and the God of Isaac and the God of Jacob. This is My Name for
ever, and this is My memorial unto generations.(3) And He called His name
Ahiyah ashar Ahiyah, El Shaddai and Adonai Sabaoth.(4) By these names is
God called. The great and honourable name of Godhead He withheld not from
His righteous ones; even as, though He is the great King, without grudging
He applied the great and honourable name of Kingship to men who are His
creatures.

   6. For by the mouth of His prophet God called the heathen King
Nebuchadnezzar, King of Kings. For Jeremiah said:--Every people and kingdom
that shall not put his neck into the yoke of Nebuchadnezzar, King of Kings,
My servant, with famine and with sword and with pestilence will I visit
that people.(5) Though He is the great King, He grudges not the name of
Kingship to men. And(so), though He is the great God, yet He grudged not
the name of Godhead to the sons of flesh. And though all fatherhood is His,
He has called men also fathers. For He said to the congregation:--Instead
of thy fathers, shall be thy children.(6) And though authority is His, He
has given men authority one over another. And while worship is His unto
honour, He has yet allowed it in the world, that one man should honour
another. For even though a man should do worship(7) before the wicked and
the heathen and them that refuse grace, yet is he not censured by God. And
concerning worship He commanded His people, Thou shall not worship the sun
or the moon or all the hosts of heaven; and also ye shall not desire to
worship any creature that is upon the earth.(8) Behold the grace and the
love of our good Maker, that He did not grudge to men the name of Godhead
and the name of worship, and the name of Kingship, and the name of
authority; because He is the Father of the created things that are over the
face of the world, and He has honoured and exalted and glorified men above
all creatures. For with His holy hands He fashioned them; and of His Spirit
He breathed into them, and a dwelling-place did He become unto them from of
old.(9) In them doth He abide and amongst them doth He walk. For He said
through the prophet, I will dwell in them, and walk in them.(1) Furthermore
also the Prophet Jeremiah said:--Ye are the temple of the Lord, if ye make
fair your ways and your deeds.(2) And of old David said:--Thou, Lord, hast
been a dwelling-place unto us for generations; before the mountains were
conceived and before the earth travailed, and before the world was framed;
from age to age Thou art God.(3)

   7. How dost thou understand this? For one prophet says:--Lord, Thou
hast been our dwelling-place. And another said:--I will dwell in them and
walk in them. First, He became to us a dwelling-place, and afterwards He
dwelt and walked in us. For the wise both things are true and simple. For
David says:--Thou, Lord, hast been our dwelling-place for generations,
before the mountains were conceived and before the earth travailed, and
before the world was framed. And thou knowest, my beloved, that all created
things that are above and that are beneath were created first, and after
them all, man. For when God determined to create the world with all its
goodly things, first He conceived and fashioned man in His mind; and after
that Adam was conceived in His thought, then He conceived the created
things; as he said :Before  the mountains were conceived and the earth
travailed; because man is older and more ancient in conception than the
creatures, but in birth the creatures are older and more ancient than Adam.
Adam was conceived and dwelt in the thought of God; and while in conception
he (man) was held in His (God's) mind, He (God) by the word of His mouth
created all the creatures. And when He had finished and adorned the world,
when nothing was lacking in it, then He brought forth Adam from His
thoughts, and fashioned man by His hands; and Adam saw the world completed.
And He (God) gave him authority over all that He had made, just as a man
who has a son and desires to make for him a marriage feast, betroths to him
a wife and builds for him a house, and prepares and adorns all that is
needed for his son; then he makes the marriage feast and gives his son
authority over his house. So after the conception of Adam, He brought him
forth and gave him authority over all his creation. Concerning this the
Prophet said :--Thou, Lord, hast been our habitation for generations,
before the mountains were conceived, and before the earth travailed and
before the world was framed. From age unto age Thou art the Lord. That no
one should suppose that there is another God, either before or afterwards,
he said:--From age and unto age, just as Isaiah said:--I am the first and I
am the last.(1) And after that God brought forth Adam from within His
thought, He fashioned him, and breathed into him of His Spirit, and gave
him the knowledge of discernment, that he might discern good from evil, and
might know that God made him. And inasmuch as man knew his Maker, God was
formed and conceived within his thought, and he became a temple for God his
Maker, as it is written, Ye are the temple of God. And(so) He Himself
said:--I will dwell in them and walk in them. But as for the sons of Adam,
who do not recognise their Maker, He is not formed within them, and does
not dwell in them, and is not conceived in their thought; but they are
accounted before Him as the beasts, and as the rest of the creatures.

   8. Now by these things the stubborn will be convinced, that it is
nothing strange that we call Christ the Son of God. For behold, He (God)
conceived all men and brought them forth from His thoughts. And they will
be forced to own that the name of Godhead also belongs to Him (Christ), for
He (God) associated the righteous also in the name of God. And as to this,
that we worship Jesus through Whom we have known God, let them be ashamed,
inasmuch as they fill down and worship and honour even the heathen of the
unclean Gentiles, if they possess authority; and (for this) there is no
blame. And this honour of worship God has given to the sons of Adam, that
by it they might honour one another--especially those who excel and are
worthy of honour amongst them. For if they worship, and honour with the
name of worship, the heathen--those who in their heathen wickedness deny
even the name of God--and yet do not worship them as their maker, as though
they worshipped them alone, and so do not sin; how much more does it become
us to worship and honour Jesus, Who converted our stubborn minds from all
worship of vain error, and taught us to worship and serve and minister to
the one God, our Father and our Maker. And (taught us) to know that the
kings of the world call themselves Gods by the name of the great God, and
are infidels and force men to infidelity, and men fall down and worship
before them and serve and honour them, like carven images and idols, yet
the law never censured these, and there is no sin. As Daniel also used to
do worship to Nebuchadnezzar, King of Babylon, the infidel and compeller to
infidelity, and was not censured. Joseph also gave worship to Pharaoh, and
it is not written that it was a sin for him. But as for us, we are certain
that Jesus is God, the Son of God, and through Him we know His Father, an
(have) all of us (turned away) from all other worship. Therefore it is
impossible for us to repay Him Who bore these things for us. But by worship
let us pay Him honour in return for His affliction that was on our behalf.

   9. Furthermore, we must prove that this Jesus was beforehand promised
from ancient times in the Prophets, and was called the Son of God. David
said:--Thou art My Son; today have I begotten Thee.(1) Again he said:--In
the glories of holiness, from the womb, from of old, have I begotten thee,
a child.(2) And Isaiah said:--Unto us a child is born, unto us a Son is
given, and His government was upon His shoulder, and His Name shall be
called Wonderful, and Counsellor, and mighty God of the ages, and Prince of
peace. And to the increase of His government and to His peace there is no
end.(3) Therefore tell me, O wise doctor of Israel, who is He that was born
and whose name was called Child and Son and Wonderful and Counsellor, the
mighty God of the ages, and Prince of peace, to the increase of whose
government and to whose peace (he said), there is no end? For if we call
Christ the Son of God, David taught us (this); and that we call Him God,
this we learned from Isaiah. And His government was laid upon His shoulder;
for He hare His cross, and went out from Jerusalem. And that He was born as
a child, Isaiah again said:--Lo, the virgin shall conceive and bear; and
His name shall be called Immanuel, which is, our God with us.(4)

   10. And if thou shouldest say that Christ has not yet come, I will
grant this also to thy contentiousness. For it is written that when He
shall come, the Gentiles shall expect Him.(5) Lo! I, one of the Gentiles,
have heard that Christ is to come. And when as yet He had not come, I
beforehand have believed on Him; and through Him I worship the God of
Israel. When He comes, will He then blame me because before His coming I
beforehand believed on Him? But, thou fool, the prophets suffer thee not to
say that Christ has not yet come; for Daniel confutes thee,(6) saying:--
After sixty-two weeks shall Messiah come and shall be slain. And in His
coming shall the Holy City be laid waste, and her end shall be with a
flood. And until the accomplishment of the things that are determined,
shall she continue in desolation. Thou expectest and hopest that, at the
coming of Christ, Israel shall be gathered together from all regions, and
Jerusalem shall be built up and inhabited. But Daniel testifies that, when
Christ comes and is slain, Jerusalem shall be destroyed, and shall continue
in desolation until the accomplishment of the things which are determined,
forever. And concerning the suffering of Christ, David said:--They pierced
my hands and my feet, and all my bones cried out. They gazed and looked
upon me, and divided my garments amongst them, and upon my vesture did they
cast the lot.(7) And Isaiah said:--Lo! My servant shall be known and shall
be revealed and shall be lifted up, so that many shall be astonished at
Him. As for this man, His visage shall be marred more than that of man, and
His aspect more than that of the sons of men." And he said:--He will purify
many nations, and kings shall be amazed at Him.(9) And he said in that
passage:--He came up as a little child before Him, and as a root from the
dry ground.(1) And in the end of the passage he said:--He shall be slain
for our sins; He shall be humiliated for our iniquity; the chastisement of
our peace is upon Him, and by His bruises shall we be healed.(2) By what
wounds were men healed? David was not slain; for he died in a good old age,
and was buried in Bethlehem. And if they should say that it is spoken of
Saul, for Saul was killed in the mountains of Gilboa in the battle with the
Philistines, and if they should say that they pierced his hands and his
feet, when they fastened up his body on the wall of Bethshan; yet it does
not fitly apply to Saul. When the limbs of Saul were pierced, his bones
were not conscious of suffering, because he was dead. It was after Saul
died, that they hanged his body and those of his sons on the wall of
Bethshan. But when David said, They pierced my hands and my feet, and all
my bones cried out, he said in the next verse:--O God, abide for my help,
and deliver my soul from the sword.(1) Now Christ was delivered from the
sword, and ascended from out of Sheol, and revived and rose the third day,
and so God abode for His help. But Saul called upon the Lord and He did not
answer him; and he asked through the Prophets, but no answer was given to
him. And he disguised  himself and inquired by soothsayers, and learned
from thence. He was worsted before the Philistines, and he slew himself
with his own sword, when he saw that the battle had overcome him. Moreover
in this passage David said:--I will declare Thy name unto my brethren, and
in the midst of the congregation will I glorify Thee.(2) How can these
things apply to Saul? And again David said:--Thou didst not give Thy holy
one to see corruption.(3) But all these things fitly apply to Christ. When
He came to them, they did not receive Him; but wickedly judged Him by false
witness. And He was hung upon the tree by His hands, and they pierced His
hands and His feet with the nails which they fastened in him; and all His
bones cried out. And on that day a great prodigy happened. namely, that the
light became dark in the middle of the day, as Zechariah prophesied,
saying:--The day shall be known unto the Lord. It shall not be daytime, and
it shall not be night; and at the evening time there shall be light.(4) Now
what is the day that was distinguished by the prodigy, that it was neither
daytime nor night, and that at the evening time there was light? Evidently
the day on which they crucified Him, for in the midst of that day there
came darkness, and at the eveningtime there was light. And again he said:--
That day there shall be cold and frost.(5)--As thou knowest, on that day on
which they crucified Him, it was cold, and they had made them a fire to
warm themselves when Simon came and stood with them. And again he said:--
The spear shall arise against the shepherd, and against the man, My
friend;(6) and it shall smite the shepherd, and the sheep of his flock
shall be scattered; and I will turn back My hand upon the pastor.(7) And
furthermore David said concerning His Passion:--For My meat they gave gall,
and for My thirst did they give Me vinegar to drink.(8)--Again he said in
that passage:--They have persecuted Him Whom Thou hast smitten; and have
added to the affliction of Him that was slain. For they added many
(afflictions) to Him, much that was not written concerning Him, cursings
and revilings, such as the Scripture could not reveal, for their revilings
were hateful. But, however, the Lord was pleased to humiliate Him and
afflict Him.(2) And He was slain for our iniquity,(1) and was humiliated
for our sins, and was made sin in His own person.(2)

   11. We worship those mercies, and bow the knee before the Majesty of
His Father, Who converted our worship to Him. We call Him God, just as
Moses (was called God); and Firstborn. and Son, just as Israel (was
called); and Jesus (Joshua), just as Joshua the son of Nun was so called;
and Priest like Aaron, and King, like David; and great Prophet, like all
the Prophets; and Shepherd, like the shepherds who tended and guided
Israel. And so did He call children as He said:--Strange children shall
hearken unto Me.(1) And He has made us brothers unto Himself, He said:--I
will declare Thy name unto My brethren.(2) And we have become friends unto
Him, as He said to His disciples:--I have called you friends,(3) even as
His Father called Abraham My friend.(4) And He said unto us:--I am the good
Shepherd, the Door, the Way, the Vine, the Sower, the Bridegroom, the
Pearl, the Lamp, the Light, the King, God, Saviour, and Redeemer. And by
many names is He surnamed.

   12. This brief argument have I written unto thee, my beloved, that thou
mayest make defence against the Jews, concerning this that they say, that
God has no son, and concerning this that we call Him God, the Son of God,
King, and Firstborn of all creatures.(5)

Demonstration XXI.--OF PERSECUTION

   1. I have heard a reproach, which has greatly vexed me. The unclean
(the heathen) say, that this people, which is gathered together out of all
nations, has no God. And thus say the impious:--"If they have a God, why
does He not avenge His people?" And darkness more exceedingly has thickened
upon me, because the Jews also reproach us, and magnify themselves over the
children of our people. It happened one day, that a man, who is called wise
amongst the Jews, questioned me, saying:--Jesus, Who is called your
Teacher, wrote for you, that If there shall be in you faith like one grain
of mustard, ye shall say to this mountain, Remove, and it shall remove from
before you; and (ye shall say) even, Be lifted up and fall into the sea,
and it shall obey you.(6) So apparently there is in all your people not one
wise man, whose prayer is heard, and who asks of God that your persecutors
should cease from you. For clearly it is written for you in that passage,
There is nothing which ye shall not be able to do.

   2. And when I saw that he was blaspheming and speaking much against the
Way (the Christian religion), my mind was disturbed, and I understood that
he would not admit the interpretation of the words that he quoted to me.
Then I also questioned him on sayings from the Law and from the Prophets,
and said to him:--Do ye trust that even when ye are dispersed God is with
you? And he professed to me, "God is with us, because that God said unto
Israel:--Even in the lands of their enemies, I yet did not forsake them,
nor did I make void My covenant with them."(7) In answer I said to him:--
"Right good is this that I have heard from thee, that God is with you.
Against thy words will I also speak unto thee. For I said the Prophet said
unto Israel, as from the mouth of God:--If thou shall pass through the sea,
I will be with thee, and the rivers shall not overflow thee; and if thou
shall walk upon fire, thou shall not be burned, and the flame shall not
search thee; because the Lord thy God is with thee.(8) Thus there is not
one righteous and good and wise man out of all your people, who could pass
through the sea and live and not be drowned; or (through) the river without
its overflowing him; or who could walk over fire and see whether he would
not be scorched and whether the flame would not burn him. And if thou shall
bring to me an explanation, I will not be persuaded by thee, just as thou
also dost not accept from me the interpretation of the words as to which
thou hast questioned me."

   3. Furthermore I questioned him about another saying that is written in
Ezekiel; namely, that he said to Jerusalem:--Sodom and her daughters shall
be built up as of old, and thou and thy daughters shall became as of
old.(1) So he explained this saying to me, and began to make a defence, and
said to me "As to this that God said to Jerusalem by the Prophet, Sodom and
her daughters shall be built up as of old, and thou and thy daughters shall
become as of old; this is the force of the passage, that Sodom and her
daughters shall be in their place as of old, and shall be made subject to
Israel; and Jerusalem and her daughters shall be in the splendour of
royalty as of old." When I heard this defence from him, it was very
contemptible in my eyes, and I said to him:--"Inasmuch as the words of the
Prophet were said in wrath, is the whole passage wrathful, or is part of it
wrathful and part of it gracious?" He answered:--" A wrathful passage is
altogether wrath, and there is no peace in it." And I said to him:--"Since
thou hast instructed me that there is no peace in that wrathful passage,
hear without contention and blaspheme not, and I will instruct thee about
this saying. For from the top to the bottom the whole passage is said in
wrath. For he said to Jerusalem:--As I live, saith the Lord God, Sodom and
her daughters did not do at all as thou and they daughters have done.(2)
And he said to her (Jerusalem):--Be abashed and accept thy shame, that thou
hast overcome thy sisters in thy sins, and they are justified rattler than
thou.(3) Since he says that Sodom and her daughters were justified rather
than Jerusalem and her daughters, and that Jerusalem overcame Sodom in her
sins, it is right that when Israel shall be gathered together, its seat
should be in Sodom and Gomorrha. For their vine is of the vine of Sodom,
and of the planting of Gomorrha. Their grapes are bitter and their clusters
gall unto them.(4) And Isaiah also calls them rulers of Sodom, and people
of Gomorrha.(5) For if Israel is gathered together, in Sodom and Gomorrha
ought they to dwell with the rulers of Sodom and with the people of
Gomorrha; and on the vine of Sodom and planting of Gomorrha to eat bitter
grapes and gather clusters of gall; and to eat the eggs of the basilisk and
to clothe` themselves with spiders' webs,(6) to be used with wild grapes of
the vineyard,(7) and to be turned into reprobate silver.(8) And Sodom and
her daughters, who were justified rather than Jerusalem, shall be built up
as of old. And Jerusalem, that surpassed Sodom in her sins, shall continue
in her sins, and shall remain in desolation until the accomplishment of the
things determined for ever.(9)

   4. And Ezekiel said:--This is the iniquity of Sodom and of her
daughters, that they did not take by the hand the poor and needy; and when
I saw these things in them, I overthrew them.(1) And consider and see that,
from the time that Sodom was overthrown until Jerusalem was built, there
were eight hundred and ninety-six years. From the time that Abraham was
informed by God through the Angel that at this time next year I will return
to thee, and Sarah thy wife shall have a son,(2) from that time till Jacob
entered Egypt was a hundred and ninety-one years: and the children of Jacob
were in Egypt two hundred and twenty-five years. So all the years from the
time that Isaac was conceived and Sodom overthrown were four hundred and
sixteen years, and from the Exodus of Israel from Egypt till the great
edifice of Jerusalem was built up by Solomon, and the temple was built,
there were four hundred and eighty years. Therefore all the years from the
conception of Isaac and the overthrow of Sodom till the great building of
Jerusalem, were eight hundred and ninety-six years. And from the great
building of Jerusalem until the destruction of Jerusalem there were four
hundred and twenty-five years. The sum of all the years from the time of
the overthrow of Sodom until Jerusalem was laid waste, was one thousand
three hundred and twenty-one. These are all the years that Sodom and her
daughters were laid waste before Jerusalem. And she that was more just than
Jerusalem is not yet inhabited. Therefore the whole sum of the years from
the overthrow of Sodom till the six hundred and fifty-fifth year of the
Kingdom of Alexander, the son of Philip of Macedon,(1) is two thousand two
hundred and seventy-six years. And from the time that Jerusalem was laid
waste by the Babylonians until the present time is nine hundred and fifty-
five years. And Jerusalem has been inhabited, after the Babylonians laid it
waste, during those seventy weeks about which Daniel testified. Then it was
laid waste in its last destruction by the Romans, and it shall not be
inhabited again for ever, for it abideth in desolation until the
accomplishment of the things determined.(2) So then, all the years of the
former and latter desolation of Jerusalem have been four hundred and sixty-
five years, and when thou dost deduct from them the seventy years of
Babylon, they have been three hundred and ninety-five years.

   5. All this argument have I written to thee, because the Jews pride
themselves, (saying), "It has been covenanted to us, that we shall be
gathered." For if Sodom, whose iniquity was not so great as that of
Jerusalem, is not as yet inhabited, and if we say thus, that it will not be
restored for ever, how shall Jerusalem be restored, whose iniquity is
greater than that of Sodom and her daughters? As for Sodom God has not had
mercy on her for two thousand two hundred and seventy-six years; and shall
we say that He will have mercy on Jerusalem? For up to the present there
are but three hundred and ninety-five years from the day that she was laid
waste, according to the calculation that has been written above. But as to
this that he said, Sodom and her daughters shall be possessed as of old,(3)
and with regard to Jerusalem he said, Thou and thy daughters shall became
as of old, this is the force of the passage; that they shall not be
inhabited for ever; for the Lord also thus cursed the land against which He
was wroth:--It shall not be sown, nor shall it produce, nor shall any herb
spring up in it, but it shall be like Sodom and Gomorrha, against which the
Lord was wrath and towards which fie was not appeased.(4) Therefore be
sure, my hearer, that Sodom and her daughters shall not be inhabited for
ever; but they shall be as of old, namely, as in that time when they were
not as yet inhabited, and as in the time when the Lord was wroth with them
and was not appeased towards them. And Jerusalem and her daughters shall be
as of old, (that is) as in the former time when the mountain of the
Amorites lay in desolation, whereon Abraham built the altar, when he bound
upon it Isaac his son; and as it was desolate when David bought the
threshing-floor from Araunah the Jebusite, and built there the altar. For
consider and see that this mountain whereon Abraham offered his son is the
mountain of Jebus, which is Jerusalem. And this place of the threshing-
floor that David bought of Araunah is that whereon the Temple was built.
Thus Jerusalem shall be in desolation as of old. And consider that when
Ezekiel prophesied this passage, Jerusalem still was sitting in her
greatness, and those who were in her were rebelling against the King of
Babylon. And that which the Prophet spoke, he said in wrath and reproach
against Jerusalem.

   6. Consider and observe, my hearer, that if God had given a hope to
Sodom and to her fellows, He would not have overthrown them with fire and
brimstone, the sign of the last day of the world, but would have delivered
them over to one of the kingdoms to be chastised. As it is written that
when Jeremiah caused the nations and kingdoms to drink the cup of wrath, he
said concerning each one of the cities, that after they shall drink the
cup, I will turn back the captivity of Elam, of Tyre, of Zidon, of the
children of Ammon, and of Moab, and of Edom.(1) Concerning each one of
these kingdoms he said:--In  the last days I well turn back her captivity.
Now we see that Tyre was inhabited, and was opulent after she had wandered
seventy years,(2) and after she had received the reward of her harlotries
and after she had committed fornication with all kingdoms. And she took the
harp, and played it sweetly, and multiplied her music. And also the region
of Elam is inhabited and opulent. And with regard to Babylon Jeremiah
said:--Babylon shall fall, and shall not rise.(3) And lo! unto this day
does it continue in desolation, and will do so for ever. And also about
Jerusalem he said:-The virgin of Israel shall fall, and shall not rise
again. She is forsaken upon the ground and there is none to raise her
up.(4) For if the prophecy is true which Jeremiah spoke about Babylon, also
that about Jerusalem is true and worthy of faith. And Isaiah said unto
Jerusalem:--I will not again be wroth with thee, nor will I reprove
thee.(5) Of a truth He will not again be wrath with her, nor will He
reprove her for ever; for that which is in desolation He will not reprove,
nor will she provoke him to wrath.

   7. As to those that reproach us (saying):--"Ye are persecuted and are
not delivered," let them be ashamed themselves, that at every time they
have been persecuted, even for many years before they were delivered. They
were made to serve in Egypt two hundred and twenty-five years. And the
Midianites(6) made Israel serve in the days of Barak and Deborah.(7) The
Moabites ruled over them in the days of Ehud;(8) the Ammonites in the days
of Jephthah;(9) the Philistines in the days of Samson, (1) and also in the
days of Eli and of Samuel the Prophet;(2) the Edomites in the days of Ahab;
the Assyrians in the days of Hezekiah.(2) The king of Babylon uprooted them
from their place and dispersed them;(4) and after he had tried and
persecuted them much, they did not amend, as He said to them:-In vain have
I smitten your sons, for they did not accept chastisement.(5) And again He
said:--I have cut off the Prophets, and slain them by the word of My
mouth.(6) And to Jerusalem He said:--By afflictions and scourges be
instructed, O Jerusalem, lest thy life depart from thee.(7) But they
forsook Him, and worshipped idols, as Jeremiah said concerning them:(8)--Go
to the distant isles, and send to Kedar, and consider well and see, whether
there has been (anything) like this, whether the nations change their gods,
those that are no gads. But My people has changed My honour for that which
is not profitable. Be astonished, ye heavens, at this; and quake and fear
greatly, saith the Lord; because My people have done two wickednesses; they
have abandoned Me, the fountain of the water of life, and they have gone
and dug for themselves cisterns, broken cisterns which cannot hold water.
For the broken cisterns are the fear of images and idols. And He calls the
heavens to astonishment, because they worshipped the hosts of the heavens.
And the heavens shall receive as a penalty, that they shall be rolled up as
a scroll, and all the host of them shall fall down.(9)

   8. All this discourse that I have written unto thee, my beloved, from
the beginning, was because the Jew reproached the children of our people;
but now, as far as I can comprehend, I will instruct thee about the
persecuted, that they have received a great reward, while the persecutors
have come to scorn and contempt.

   9. Jacob was persecuted, and Esau was a persecutor. Jacob received the
blessings and the birthright, while Esau was cast out from both. Joseph was
persecuted, and his brothers were persecutors; Joseph was exalted and his
persecutors bowed down before him, and so his dreams and his visions were
fulfilled. Joseph who was persecuted was a type of the persecuted Jesus.
His father clothed Joseph in a tunic of divers colours; and His Father
clothed Jesus with a body (taken) from the Virgin. His father loved Joseph
more than his brethren, and Jesus is the dear and beloved one of His
Father. Joseph saw visions and dreamed dreams; Jesus fulfilled the visions
and the Prophets. Joseph was a shepherd with his brethren; and Jesus is the
Chief of Shepherds. When his father sent Joseph to visit his brethren, they
saw him coming and plotted to kill him; and when His Father sent Jesus to
visit His brethren, they said:--This is the heir; come, let us kill him.(1)
His brethen cast Joseph lute the pit; and His brethren brought down Jesus
lute the abode of the dead. Joseph ascended from the pit and Jesus arose
from the abode of the dead. Joseph, after he arose from the pit, had
authority over his brethen; and after Jesus arose from the abode of the
dead, His Father gave Him a great dud excellent name,(2) that His brethren
should serve Him, and His enemies be put beneath His feet. After that
Joseph was made known to his brethren, they were abashed and feared and
were amazed at his greatness; and when Jesus shall come at the last time,
when He shall be revealed in His Majesty, His brethren will be abashed and
fear and be dismayed before Him, because they crucified Him. Moreover,
Joseph, by the counsel of Judah, was sold into Egypt; and Jesus, by the
hands of Judas Iscariot, was delivered over to the Jews. When they sold
Joseph, he answered nothing to his brethren; Jesus also spake not and gave
no answer to the judges who judged Him. His master wrongfully delivered
over Joseph to the prison; and His countrymen wrongfully condemned Jesus.
Joseph delivered over his two garments, one into the hand of his brethren,
and the other into the hand of his master's wife; and Jesus delivered over
His garments and divided them between the soldiers. Joseph, when thirty
years old, stood before Pharaoh and became lord of Egypt; and Jesus, when
about thirty years old, came to the Jordan to be baptized, and received the
spirit, and went forth to preach. Joseph nourished Egypt with bread; and
Jesus nourished the whole world with the bread of life. Joseph took to wife
the daughter of the wicked and unclean priest; and Jesus espoused to
Himself the Church (taken) from the unclean Gentiles. Joseph died and was
buried in Egypt; and Jesus died and was buried in Jerusalem. Joseph's bones
his brethren brought up from Egypt; and Jesus His Father raised from the
abode of the dead, and took up His Body with Him to heaven uncorrupted.

   10. Moses also was persecuted, as Jesus was persecuted. When Moses was
born, they concealed him that he might not be slain by his persecutors.
When Jesus was born they carried Him off in flight into Egypt that Herod,
His persecutor, might not slay Him. In the days when Moses was born,
children used to be drowned in the river; and at the birth of Jesus the
children of Bethlehem and in its borders were slain. To Moses God said:--
"The men are dead who were seeking thy life;(3) and to Joseph the angel
said in Egypt:--Arise, take up the child, and go into the land of Israel,
for they are dead who were seeking the life of the child to take it
away.(4) Moses brought out his people from the service of Pharaoh; and
Jesus delivered all nations from the service of Satan. Moses grew up in
Pharaoh's house; and Jesus grew up in Egypt when Joseph brought Him there
in flight. Miriam(5) stood on the edge of the river when Moses was floating
in the water; and Mary bare Jesus, after the Angel Gabriel had made the
annunciation to her. When Moses sacrificed the lamb, the firstborn of Egypt
were slain; and when they crucified Jesus the true Lamb, the people who
slew Him perished through His slaying. Moses brought down manna for his
people; and Jesus gave His Body to the nations. Moses sweetened the bitter
waters by the wood; and Jesus sweetened our bitterness by His cross, by the
wood of the tree of His crucifixion. Moses brought down the Law to his
people; and Jesus gave His covenants to the nations. Moses conquered Amalek
by the spreading out of his hands; and Jesus conquered Satan by the sign of
His cross. Moses brought out water from the rock for his people; and Jesus
sent Simon Cephas (the rock) to carry His doctrine among the nations. Moses
lifted up the veil from his face and spake with God; and Jesus lifted up
the veil from the face of the nations, that they might hear and receive his
doctrine. Moses laid his hand upon his messengers (apostles), and they
received priesthood; and Jesus laid His hand upon His apostles, and they
received the Holy Spirit. Moses ascended the mountain and died there; and
Jesus ascended into heaven and took his seat at the right hand of His
Father.

   11. Also Joshua the son of Nun was persecuted as Jesus our Redeemer was
persecuted. Joshua the son of Nun was persecuted by the unclean nations;
and Jesus our Redeemer was persecuted by the foolish people. Joshua the son
of Nun took away the inheritance from his persecutors and gave it to his
people; and Jesus our Redeemer took away the inheritance froth His
persecutors and gave it to strange nations. Joshua the son of Nun caused
the sun to stand still in the heavens, and took vengeance on the nations
his persecutors; and Jesus our Redeemer caused the sun to set in the midst
of the day, that the persecuting people which crucified Him might be
ashamed. Joshua the son of Nun divided the inheritance unto his people; and
Jesus our Redeemer has promised to give to the nations the land of life.
Joshua the son of Nun caused Rahab the harlot to live; and Jesus our
Redeemer gathered together and gave life to the Church, though polluted by
the harlotry (of idolatry). Joshua the son of Nun on the seventh day
overthrew and cast down the walls of Jericho; and Jesus our Redeemer, on
His seventh day, on the Sabbath of the rest of God, this world shall be
dissolved and fall. Joshua the son of Nun stoned Achor, because he stole of
the accursed thing; and Jesus our Redeemer separated Judas from the
disciples, His friends, because he stole of the money of the poor. Joshua
the son of Nun, when he was dying, laid down a testimony among his people;
and Jesus our Redeemer, when He was taken up, laid down a testimony among
His apostles.

   12. Also Jephthah was persecuted, as Jesus was persecuted. Jephthah,
his brethren drove out from the house of his father; and Jesus, His
brethren drove out and lifted up and crucified. Jephthah though persecuted
arose as leader to his people; Jesus though persecuted arose and became
King of the Nations. Jephthah vowed a vow and offered up his firstborn
daughter as a sacrifice; and Jesus was lifted up as a sacrifice to his
Father for all the Gentiles.

   13. Also David was persecuted, as Jesus was persecuted. David was
anointed by Samuel to be king instead of Saul who had sinned; and Jesus was
anointed by John to be High Priest instead of the priests, the ministers of
the Law. David was persecuted after his anointing; and Jesus was persecuted
after His anointing. David reigned first over one tribe only, and
afterwards over all Israel; and Jesus reigned from the beginning over the
few who believed on Him, and in the end He will reign over all the world.
Samuel anointed David when he was thirty years old; and Jesus when about
thirty years old received the imposition of the hand from John. David
wedded two daughters of the king; and Jesus wedded two daughters of kings,
the congregation of the People and the congregation of the Gentiles. David
repaid good to Saul his enemy; and Jesus taught, Pray for your enemies.(1)
David was the heart of God;(2) and Jesus was the Son of God. David received
the kingdom of Saul his persecutor; and Jesus received the kingdom of
Israel His persecutor. David wept with dirges over Saul his enemy when he
died; and Jesus wept over Jerusalem, His persecutor, which was to be laid
waste. David handed over the kingdom to Solomon, and was gathered to his
people; and Jesus handed over the keys to Simon, and ascended and returned
to Him who sent Him. For David's sake, sins were forgiven to his posterity;
and for Jesus' sake sins are forgiven to the nations.(3)

   14. Elijah also was persecuted as Jesus was persecuted. Jezebel the
murderess persecuted Elijah; and the persecuting and murderous congregation
persecuted Jesus. Elijah restrained the heavens from rain because of the
sins of Israel; and Jesus by His coming restrained the Spirit from the
prophets, because of the sins of the people. Elijah destroyed the servants
of Baal; and Jesus trampled upon Satan and his hosts. Elijah raised to life
the son of the widow; and Jesus raised to life the son of the widow, as
well as Lazarus and the daughter of the ruler of the Synagogue. Elijah
sustained the widow with a little bread; and Jesus satisfied thousands with
a little bread. Elijah was taken up in a chariot to heaven; and our
Redeemer ascended and took His seat on the right hand of His Father. Elisha
received the spirit of Elijah; and Jesus breathed upon the faces of His
Apostles.

   15. Also Elisha was persecuted as Jesus was persecuted. Elisha was
persecuted by the son of Ahab, the son of the murderer; and Jesus was
persecuted by the murderous people. Elisha prophesied, and there came about
abundance in Samaria; and Jesus said:--Whosoever eateth of My body and
drinketh of My blood shall live for ever. Elisha satisfied a hundred men
with a little bread; and Jesus satisfied four thousand men, besides women
and children, with five loaves. Elisha made oil out of water; and Jesus
made wine out of water. Elisha delivered the widow from her creditor; and
Jesus delivered the indebted nations. Elisha made the iron to swim and the
wood to sink; and Jesus raised up that which was sunk in us, and sank that
which was light. A dead man (laid) upon the bones of Elisha recovered life;
and all the nations, who were dead in their sins, were cast upon the bones
of Jesus and recovered life.

   16. Hezekiah also was persecuted as Jesus was persecuted. Hezekiah was
persecuted, and was reproached by Sennacherib his enemy; Jesus also was
reproached by the foolish people. Hezekiah prayed and overcame his
adversary; and by the crucifixion of Jesus was our Adversary overcome.
Hezekiah was king of all Israel; and Jesus is King of all the nations.
Because Hezekiah was sick, the sun turned backwards; and because Jesus
suffered, the sun was darkened from its light. The enemies of Hezekiah
became dead corpses; and Jesus, His enemies shall be cast down beneath His
feet. Hezekiah was of the family of the house of David; and Jesus was, in
the flesh, the son of David. Hezekiah said: Peace and truth shall be in my
days;(4) and Jesus said to His disciples:--My peace I leave with you.(5)
Hezekiah prayed, and was healed of his sickness; Jesus prayed, and arose
from the abode of the dead. Hezekiah after he arose from his sickness added
to his years; and Jesus after His Resurrection received great glory.
Hezekiah, after the prolongation of his life, death was given dominion over
him; but Jesus, after that He rose, death shall not again have dominion
over Him for ever.

   17. Josiah also was persecuted as Jesus was persecuted. Josiah was
persecuted, and Pharaoh the Lame(6) slew Him;(7) and Jesus was persecuted,
and the people that were made lame by their sins slew Him. Josiah cleansed
the land of Israel from uncleanness; and Jesus cleansed and caused to pass
away uncleanness from all the earth. Josiah hallowed and glorified the name
of his God; and Jesus said:--I have glorified and will glorify (His
Name).(1) Josiah because of the iniquity of Israel rent his clothes;(2) and
Jesus because of the iniquity of the people rent the vail of the Holy
Temple.(3) Josiah said:--Great is the wrath that shall come upon this
people; and Jesus said:--There shall come wrath upon this people, and they
shall fall by the edge of the sword.(4) Josiah cast out uncleanness from
the Holy Temple; and Jesus cast out the unclean traders from His Father's
house. For Josiah the daughters of Israel mourned and wailed, as Jeremiah
said:--O daughters of Israel, weep for Josiah;(5) and over Jesus did the
daughters of Israel weep and mourn, as Zechariah said:--The land shall
mourn, families over families.(6)

   18. Daniel also was persecuted as Jesus was persecuted. Daniel was
persecuted by the Chaldeans, the congregation of heathen men; Jesus also
the Jews, the congregain of wicked men, persecuted. Daniel the Chaldeans
accused; and Jesus the Jews accused before the governor. Daniel they cast
into the pit of lions, and he was delivered and came up out of its midst
uninjured; and Jesus they sent down into the pit of the abode of the dead,
and He ascended, and death had not dominion over him. Concerning Daniel
they expected that when he had fallen into the pit he would not come up
again; and concerning Jesus they said, Since He has fallen, He shall not
rise again.(7) From (harming) Daniel the mouth of the ravenous and
destructive lions was closed; and from (harming) Jesus was closed the mouth
of death, (though) ravenous and destructive of (living) forms. They sealed
the pit of Daniel, and guarded it with diligence; and the grave of Jesus
did they guard with diligence, as they said, Set guards to watch al the
tomb.(8) When Daniel came up, his accusers were ashamed; and when Jesus
rose, all they who had crucified Him were ashamed. The King who judged
Daniel was greatly grieved(9) at the wickedness of his accusers the
Chaldeans; and Pilate who judged Jesus was greatly grieved because he knew
that for malice the Jews were accusing Him.(1) At the prayer of Daniel, the
captivity of his people went up from Babylon; and Jesus by His prayer
turned back the captivity of all the nations, Daniel interpreted the
visions and dreams of Nebuchadnezzar; and Jesus explained and interpreted
the visions of the Law and the Prophets. When Daniel explained the vision
of Belteshazzar, he received authority over the third part of the kingdom;
and when Jesus fulfilled the visions and the Prophets, His Father delivered
unto Him all authority in heaven and in earth. Daniel saw wonders and
uttered secrets; and Jesus revealed secrets and fulfilled what is written.
Daniel was led away among the hostages in behalf of his people; and the
body of Jesus was a hostage in behalf of all nations. For Daniel's sake the
wrath of the King was appeased from the Chaldeans, so that they were not
slain; and for Jesus' sake the wrath of His Father was appeased from all
nations, so that they were not slain and died not because of their sins.
Daniel besought of the king, and he gave his brethren authority over the
affairs of the province of Babylon;(2) and Jesus besought of God, and He
gave His brethren, His disciples, authority over Satan and his host.(3)
Daniel said concerning Jerusalem, that until the things determined, she
should remain in desolation; and Jesus said concerning Jerusalem, There
shall not be left in her stone upon stone, because she knew not the day of
her greatness.(4) Daniel foresaw the weeks that should remain over for his
people; and Jesus came and fulfilled them.

   19. Hananiah also and his brethren were persecuted as Jesus was
persecuted. Hananiah and his brethren were persecuted by Nebuchadnezzar;
and Jesus, the people of the Jews persecuted. Hananiah and his brethren
were cast lute the furnace of fire, and it was cold as dew upon the
righteous. Jesus also descended to the place of darkness, and burst its
gates and brought forth its prisoners. Hananiah and his brethren came up
from the furnace of fire, and the flame burned their accusers; and Jesus
revived and came up from the midst of darkness, and His accusers and they
that crucified Him shall be burned in flames at the end. When Hananiah and
his brethren came up from the furnace, Nebuchadnezzar the King trembled and
was amazed; and when Jesus arose from the abode of the dead, the people
that crucified Him were terrified and trembled. Hananiah and his brethren
worshipped not the image of the King of Babylon; and Jesus restrained the
nations from the worship of dead images. Because of Hananiah and his
brethren, the nations and languages glorified God Who had delivered them
from the fire:(1) and because of Jesus, the nations and oil languages shall
glorify (God) Who delivered His Son, so that He saw no corruption. On the
garments of Hananiah and his brethren the fire had no power; and on the
bodies of the righteous, who have believed in Jesus, the fire shall have no
power at the end.(2)

   20. Mordecai also was persecuted as Jesus was persecuted. Mordecai was
persecuted by the wicked Haman; and Jesus was persecuted by the rebellious
People. Mordecai by his prayer delivered his people from the hands of
Haman; and Jesus by His prayer delivered His people from the hands of
Satan. Mordecai was delivered from the hands of his persecutor; and Jesus
was rescued from the hands of His persecutors. Because Mordecai sat and
clothed himself with sackcloth, he saved Esther and his people from the
sword; and because Jesus clothed Himself with a body and was illuminated,
He saved the Church and her children from death. Because of Mordecai,
Esther was well pleasing to the king, and went in and sat instead of
Vashti, who did not do his will; and because of Jesus, the Church is well
pleasing to God, and has gone in to the king, instead of the congregation
which did not His Will. Mordecai admonished Esther that she should fast
with her maidens, that she and her people might be delivered from the hands
of Haman; and Jesus admonished the Church and her children (to fast), that
she and her children might be delivered from the wrath. Mordecai received
the honour of Haman, his persecutor; and Jesus received great glory from
His Father, instead of His persecutors who were of the foolish People.
Mordecai trod upon the neck of Haman, his persecutor; and as for Jesus, His
enemies shall be put under His feet. Before Mordecai, Haman proclaimed,
Thus shall it be done to the man, in honouring whom the king is pleased;(3)
and as for Jesus, His preachers came out of the People that persecuted Him,
and they said:--This is Jesus the San of God.(4) The blood of Mordecai was
required at the hand of Haman and his sons;(5) and the blood of Jesus, His
persecutors took upon themselves and upon their children.(6)

   21. These memorials that I have written unto thee, my beloved,
concerning Jesus Who was persecuted, and the righteous who were persecuted,
are in order that those who to-day are persecuted for the sake of the
persecuted Jesus, may be comforted, for He wrote for us and comforted us
Himself; for H e said:--If they, have persecuted Me, they will also
persecute you. And because of this they will persecute you, that ye are not
of the world, even as I was not of it.(7) For He wrote before for us:--Your
fathers and your brothers and your family will deliver you up, and all men
shall hate you for My name's sake.(8) And again He taught us:--When they
shall bring you before rulers and before magistrates, and before kings that
hold the world, meditate not before the time what ye shall say, and how ye
shall make defence; and I will give you a mouth and wisdom, that your
enemies may not be able to overcome you, because it is not ye that speak,
but the Holy Spirit of your Father; He shall speak in you.(1) This is the
spirit which spoke by the mouth of Jacob to Esau, his persecutor; and the
spirit of wisdom which spoke before Pharaoh by the mouth of the persecuted
Joseph; and the spirit which spoke by the mouth of Moses in all the
prodigies which he did in the land of Egypt, and the spirit of knowledge
which was given to Joshua, the son of Nun, when Moses laid his hand upon
him, so that the nations which persecuted him came to a complete end before
him; and the spirit that uttered psalms by the mouth of the persecuted
David, by which he used to sing psalms and soothe Saul his persecutor from
the evil spirit; and the spirit which clothed Elijah, and through him
reproved Jezebel and Ahab his persecutor; and the spirit which spoke in
Elisha, and prophesied and made known to the king his persecutor about all
that was to happen thereafter; and the spirit which was fervent in the
mouth of Micaiah when he reproved Ahab his persecutor saying:--If thou
shalt at all return back, the Lord hath not spoken by me;(2) and the spirit
which strengthened Jeremiah, so that he stood boldly, and by it reproved
Zedekiah; and the spirit that preserved Daniel and his brethren in the land
of Babylon; and the spirit that delivered Mordecai and Esther in the place
of their captivity.

   22. Hear, my beloved, these names of martyrs, of confessors, and of the
persecuted. Abel was murdered, and his blood cried out from the earth.
Jacob was persecuted, and fled and became an exile. Joseph was persecuted,
and sold and cast into the pit. Moses was persecuted, and fled to Midian.
Joshua the son of Nun was persecuted, and made war. Jephthah and Samson and
Gideon and Barak, these also were persecuted. These are they of whom the
blessed Apostle said:--Time fails me to narrate their victories.(3) David
also was persecuted at the hands of Saul, and he walked in the mountains
and in dens, and in caves.(4) Samuel also was persecuted, and mourned over
Saul. Furthermore Hezekiah was persecuted, and bound up in affliction.
Elijah was persecuted, and walked in the desert. Elisha was persecuted and
became an exile; and Micaiah was persecuted, and cast into prison. Jeremiah
was persecuted, and they cast him into the pit of mire. Daniel was
persecuted, and cast into the pit of lions. Hananiah also and his brethren
were persecuted, and cast into the furnace of fire. Mordecai and Esther and
the children of their people were persecuted, at the hands of Haman. Judas
Maccabaeus and his brethren were persecuted, and they also endured
reproach. The seven brethren, sons of the blessed woman, endured torments
by bitter scourgings,(5) and were confessors and true martyrs, and Eleazar,
aged and advanced in years as he was, proved a noble example and made (his)
confession and became a true martyr.(6)

   23. Great and excellent is the martyrdom of Jesus. He surpassed in
affliction and in confession all who were before or after. And after Him
was the faithful martyr Stephen whom the Jews stoned. Simon (Peter) also
and Paul were perfect martyrs. And James and John walked in the footsteps
of their Master Christ. Also (others) of the apostles thereafter in divers
places confessed and proved true martyrs. And also concerning our brethren
who are in the West, in the days of Diocletian there came great affliction
and persecution to the whole Church of God, which was in all their region.
The Churches were overthrown and uprooted, and many confessors and martyrs
made confession. And (the Lord) turned in mercy to them after they were
persecuted. And also in our days these things happened to us also on
account of our sins; but also that what is written might be fulfilled, even
as our Redeemer said:--These things are to be.(1) The Apostle also said:--
Also over us is set this cloud of confession;(2) which (is) our honour,
wherein many confess and are slain.

Demonstration XXII.--OF DEATH AND THE LATTER TIMES.

   1. The upright and righteous and good and wise fear not nor tremble at
death, because of the great hope that is before them. And they at every
time are mindful of death, their exodus, and of the last day in which the
children of Adam shall be judged. They know that by the sentence of
judgment death has held sway, because Adam transgressed the commandment; as
the Apostle said:--Death ruled from Adam unto Moses even over those who
sinned not, so that also upon all the children of Adam it passed,(3) even
as it passed upon Adam. And how did death rule from Adam unto Moses?
Clearly, when God laid down the commandment for Adam, He warned him, and
said:--On the day that thou shalt eat of the tree of the knowledge of good
and evil, thou shalt die the death.(4) So when he transgressed the
commandment and ate of the tree, death ruled over him and over all his
progeny. Even over those who had not sinned, even over them did death rule
through Adam's transgression of the commandment.

   2. And why did he say:--From Adam unto Moses did Death rule? And who is
so ill-furnished with knowledge as to imagine that only from Adam to Moses
has death had dominion? Yet let him understand from this that he said:--
Upon all men it passed. Thus, upon all men it passed from Moses until the
world shall end. Yet Moses preached that its kingdom is made void. For when
Adam transgressed the commandment whereby the sentence of death was passed
upon his progeny, Death hoped that he would bind fast all the sons of man
and would be king over them for ever. But when Moses came, he proclaimed
the resurrection, and Death knew that his kingdom is to be made void. For
Moses said:--Reuben shall live and not die, and shall be in number.(5) And
when the Holy One called Moses from the bush he said thus to him:--I am the
God of Abraham, of Isaac, and of Jacob.(6) When Death heard this utterance,
he trembled and feared and was terrified and was perturbed, and knew that
he had not become king for ever over the children of Adam. From the hour
that he heard God saying to Moses:--I am the God of Abraham, of Isaac, and
of Jacob, Death smote his hands together, for he learned that God is King
of the dead and of the living, and that it is appointed to the children of
Adam to come forth from his darkness, and arise with their bodies. And
observe that our Redeemer Jesus also, when He repeated this utterance to
the Sadducees, when they were disputing with Him about the Resurrection of
the dead, thus said:-God is not(God) of the dead, for all are alive unto
Him.(7)

   3. And that God might make known to Death that his authority is not for
ever over all the progeny of the world, He translated Enoch to Himself,
because he was well-pleasing, and made him deathless. And again He took up
Elijah to heaven, and Death had no dominion over him. And Hannah said:--The
Lord maketh to die and causeth to live; He bringeth down to Sheol and
raiseth up.(8) Furthermore Moses said as from the mouth of God:--I make to
die and I cause to live.(9) Again the Prophet Isaiah also said:--Thy dead
shall live, and their dead bodies shall rise again; and the sleepers of the
dust shall be awakened, and shall glorify Thee.(1) When Death heard all
these things, amazement seized him, and he sat him down in mourning.

   4. And when Jesus, the slayer of Death, came, and clothed Himself in a
Body from the seed of Adam, and was crucified in His Body, and tasted
death; and when (Death) perceived thereby that He had come down unto him,
he was shaken from his place and was agitated when he saw Jesus; and he
closed his gates and was not willing to receive Him. Then He burst his
gates, and entered into him, and began to despoil all his possessions. But
when the dead saw light in the darkness, they lifted up their heads from
the bondage of death, and looked forth, and saw the splendour of the King
Messiah. Then the powers of the darkness of Death sat in mourning, for he
was degraded from his authority. Death tasted the medicine that was deadly
to him, and his hands dropped down, and he learned that the dead shall live
and escape from his sway. And when He had afflicted Death by the despoiling
of his possessions, he wailed and cried aloud in bitterness and said, "Go
forth from my realm and enter it not. Who then is this that comes in alive
into my realm?" And while Death was crying out in terror (for he saw that
his darkness was beginning to be done away, and some of the righteous who
were sleeping arose to ascend with Him), then He made known to him that
when He shall come in the fulness of time, He will bring forth all the
prisoners from his power, and they shall go forth to see the light. Then
when Jesus had fulfilled His ministry amongst the dead, Death sent Him
forth from his realm, and suffered Him not to remain there. And to devour
Him like all the dead, he counted it not pleasure. He had no power over the
Holy One, nor was He given over to corruption.

   5. And when he had eagerly sent Him forth and He had come forth from
his realm, He left with him, as a poison, the promise of life; that by
little and little his power should be done away. Even as when a man has
taken a poison in the food which is given for (the support of) life, when
he perceives in himself that he has received poison in the food, then he
casts up again from his belly the food in which poison was mingled; but the
drug leaves its power in his limbs, so that by little and little the
structure of his body is dissolved and corrupted. So Jesus dead was the
bringer to nought of Death; for through Him life is made to reign, and
through Him Death is abolished, to whom it is said:--O Death, where is thy
victory?(1)

   6. Therefore, ye children of Adam, all ye over whom Death has ruled, be
mindful of Death and remember life; and transgress not the commandment as
your first father did. O Kings, crowned with the diadem, remember Death,
which will take away the diadems that are set upon your heads, and he shall
be king over you till the time, when ye shall rise again for the judgment.
O ye haughty and uplifted and proud, remember Death, which shall destroy
your haughtiness, and dissolve the limbs, and separate the joints, and the
body and its forms shall be given over to corruption. The lofty ones shall
be brought low by Death, and the fierce and stern ones shall be buried away
in his darkness. He shall take away all the pride, and they shall corrupt
away and become dust, until the judgment. O ye rich, remember Death; for
when the time shall come and ye shall draw nigh to him there, ye shall not
use your wealth and possessions. He will not place dainty viands before
you, nor will he prepare for you a rich banquet. There the body of the
gluttons who used to live delicately shall be corrupted. They shall cease
from their luxury and shall not remember it. There the worm shall consume
their bodies, and they shall clothe themselves in darkness over their fair
apparel. They remember not the ending of this world, that Death shall
confound them when they descend to him. So they shall sit in oppression and
in the shadow of death, and shall not remember this world, until the end
shall be and they shall rise again for the judgment. O ye rapacious and
extortioners and plunderers of your fellows, remember Death, and multiply
not your sins; for in that place sinners repent not; and he who has
plundered his fellows' goods shall not possess his own, but shall go to the
place where man shall make no use of wealth. And he shall come to nought
and pass away from his honour, but his sins shall be laid up against the
day of judgment.

   7. O ye that trust in this world, let this world be despised in your
eyes; for ye are sojourners and aliens in the midst of it, and ye know not
the day that ye shall be taken out of it. For suddenly shall Death come,
and separate and lead away the loved children from their parents, and the
parents from their darling children. He leads away for himself the precious
only-begotten children, and their parents shall be deprived of them and
shall come into contempt. He separates precious friends unto himself, and
their beloved weep for them lamentably. He leads away and takes prisoners
unto himself them that are desired for their beauty, that he may put to
shame their forms and corrupt them. And those that are glorious in aspect
he leads away to himself, and they become dust until the judgment. He leads
away betrothed maidens from their spouses, and binds them captive in his
bridal-chamber, in his place of gloom. He leads away and separates
betrothed husbands from the virgins who were designed for them and
betrothed in their name; and these shall sit in bitter mourning over them.
He leads away and separates unto himself all the beautiful youths who
supposed that even unto old age they would not see death. He leads away and
gathers unto himself the loved infants of days, with whom their parents
were not satiated. He leads away to himself the wealthy, the sons of
luxury; And they leave their possessions as the waves of the sea.(1) He
leads away to himself the skilful artificers, who were raising up the world
by their wonderful works. He leads away to himself the subtle and the wise,
and they become simple, not distinguishing good from evil. He leads away to
himself the richly endowed of this world, and their endowments are
destroyed and shall not be established for ever. He leads away to himself
the mighty and the great ones, and their might is brought low and weakened,
and comes to an end, Them that were confident that their might would not be
brought lower, in the day of death, men that are of lower degree than
theirs gather together their bodies. They that trust that in their death
they shall be buried with honour, it befalls them that the dogs devour
them. And they that trust that they shall be buried in the place wherein
they were born, know not but that in the land of their captivity they shall
even be gathered (to the grave) with insult. They that trusted in their
possessions, that they should give them in inheritance to their children,
from them it is hidden that they shall be plundered by their enemies. Death
leads away to himself the brave and the warriors. who thought to lay waste
the great world. Death leads away them that adorn themselves with all
pleasant things, and the burial of an ass befalls them when they are
buried. Death rules over the unborn, and takes them captive to himself
before they are born. Death leads away to himself them that are honoured
with pomps, and they come into contempt when they descend to him, to the
realm of darkness, where there is no light. He is not ashamed before Kings
(that are) crowned with the diadem. He is not abashed before the lofty and
the fierce ones who lay waste the lands. Death respects not the persons of
the honourable, nor does he receive a bribe from the rich. Death despises
not the poor, nor does his soul scorn him that has nothing. Death honours
not hem that live in magnificence, nor with him are the good distinguished
from the bad. He takes no account of the aged, rather than of children in
respect of honour. The lords of prudence he makes without understanding,
and them that used to make haste and vex themselves, in acquiring
possessions there with him, these are stripped of their gains. He leads
away to himself slaves and their masters; and there the masters are not
honoured more than their servants. Small and great are there, and they hear
not the voice of the oppressor. The slave who is freed from his master(1)
there pays no regard to him who used to oppress him. Death binds and makes
captive to himself the keepers of prisoners, and the prisoners who were
shut up. By means of Death the prisoners are released, and fear not again
because of their oppressors.

   8. They that live daintily fear death; but the afflicted look forward
with hope that they shall be speedily taken away. All the rich tremble
because of death; but the poor desire it, that they may rest from their
labour. Death terrifies the mighty when they remember him; but the sick
look forward with hope to him that through him they may forget their pains.
Again the young children are afraid of death, for when it comes upon them
they shall leave their pleasures; but the old men advanced in years pray
for it, they that are in need of daily bread.

   9. The sons of peace remember death; and they forsake and remove from
them wrath and enmity. As sojourners they dwell in this world, and prepare
for themselves a provision for the journey before them. On that which is
above they set their thoughts, on that which is above they meditate; and
those things which are beneath their eyes they despise. They send away
their treasures to the place where there is no peril, the place where there
is no moth, nor are there thieves. They abide in the world as aliens, sons
of a far laud; and look forward to be sent out of this world and to come to
the city, the place of the righteous. They afflict themselves in the place
of their sojourning; and they are not entangled or occupied in the house of
their exile. Ever day by day their faces are set upwards, to go to the
repose of their fathers. As prisoners are they in this world, and as
hostages of the King are they kept. To the end they have no rest in this
world, nor is (their) hope in it, that it will continue for ever. They that
acquire possessions, rejoice not in them, and they that beget children,
death fills them with sorrow. They that build cities, shall not be left in
them; and those that hasten and toil for anything, are in no wise to be
distinguished from fools. O man without sense, whosoever he be whose trust
is in this world!

   10. Remember, my beloved, and compare and consider in thy mind, who is
there of former generations who has been left in this world so as to
continue for ever? Death has led away the former generatious, the great
ones and the mighty and the subtle. Who is there that acquired great
possessions, and at the time when he departed took them with him? That
which was gathered together from the earth returns back into its bosom; and
naked does a man depart from his possessions. The wise, when they acquire
goods, send some of them before them, as Job said: My witnesses are heaven;
and again:--My brethren and my lovers are with God.(2) And our Lord
commanded them that acquire possessions to make for themselves friends in
heaven, and also to lay up treasures there.(3)

   11. Do thou also remember death, O wise scribe, that thy heart be not
lifted up, so that thou shouldest forget the sentence of judgment. Death
leaves not aside the wise, nor respects the persons of the subtle. Death
leads away to himself the wise scribes, so that they forget that which they
have learned, until the time comes in which all the righteous shall rise
again.

   12. In that place they shall forget this world. There they have no
want; and they shall love one another with an abundant love. In their
bodies there shall be no heaviness, and lightly shall they fly as doves to
their windows.(1) In their thoughts they shall not there remember
wickedness at all, nor shall anything of uncleanness arise in their heart.
In that place there shall be no natural desire, for there they shall be
weaned from all appetites. There shall not arise in their heart anger or
lasciviousness; also they shall remove from them all things that gender
sins. Fervent in their heart will be the love of each other; and hatred
will not be fixed within them at all. They shall have no need there to
build houses, for they shall abide in light, in the mansions of the saints.
They shall have no need of woven raiment, for they shall be clothed in
eternal light. They shall have no need of food, for they shall recline at
His table and be nurtured for ever. The air of that region is pleasant and
glorious, and its light shines out, and is goodly and gladsome. Planted
there are beautiful trees, whose fruits fail not, and whose leaves fall
not. Their boughs are glorious, their perfume delightful, and of their
taste no soul shall grow weary for ever. Spacious is the region, nor is it
limited; yet its inhabitants shall see its distance even as that which is
near. There the inheritance shall not be divided, and no man shall say to
his fellow:--"This is mine and that is thine." They shall not be bound
there in the desire of covetousness, nor shall they go astray there
concerning remembrance. There a man shall not love his neighbour with
especial reverence, but abundantly shall they all love one another after
one fashion. They shall not marry wives there, nor shall they beget
children; nor shall there the male be distinguished from the female; but
all shall be sons of their Father Who is in heaven; as the Prophet said:--
Is there not one Father of us all; is there not one God Who created us?(2)

   13. And as regards that which I said; that there they shall not take
wives, nor is male distinguished from female, our Lord and His Apostles
have taught us. For our Lord said:--They that are worthy of that world, and
of that resurrection from the abode of the dead, shall not take wives, nor
shall (women) become wives to men; for they cannot die; but they are as the
angels in heaven, and are the children of God.(3) And the apostle said:--
There is neither male nor female, neither band nor free; but ye are all one
in Jesus Christ.(4) For, as for Eve, to spread abroad generation, God took
her out from Adam, that she might become the mother of all living; but yet
in that world there is no female; even as in heaven also there is no
female, nor generation, nor use of concupiscence. In that place there is no
deficiency, but fulness and perfection. The aged shall not die and the
young shall not grow old. And it is in expectation of growing old and dying
that young men take wives and beget children, that when the fathers shall
have died the children may rise up in their stead. Now all these things
have their use only in this world, for in that place there is no want, nor
any deficiency, nor concupiscence, nor generation, nor ending, nor failure,
nor death, nor termination, nor old age. There is neither hatred, nor
wrath, nor envy, nor weariness, nor toil, nor darkness, nor night, nor
falsehood. There is not in that place any want at all; but it is full of
light, and life, and grace, and fulness, and satisfaction and renewal, and
love, and all the good promises that are written but not yet sealed. For
there is there that which eye hath not seen and ear hath not heard, and
which hath not come up into the heart of man,(5) that which is unspeakable
and which a man cannot utter. And the Apostle said:--That which God hath
prepared for them that love Him.(6) Though men shall say much, they shall
not be able to express it. That which eye hath not seen, they are unable to
relate; and that which ear hath not heard, it is not right to speak of in
such wise as to compare it with anything that the ear has heard and the eye
has seen. And that which has not come up unto the heart, who is there dares
to speak of it, as though it was like anything that has come up into the
heart? But this is right for a speaker, to liken and call that place the
abode of God, and the place of life, the perfect place, the place of light,
the place of glory, the Sabbath of God, the day of rest, the repose of the
righteous, the joy of the just, the abode and dwelling-place of the
righteous and the holy, the place of our hope, the sure abode of our trust,
the place of our treasure, the place that shall assuage our weariness and
remove our afflictions, and soothe our sighs. To these things it is right
for us to liken, and thus to call, that place.

   14. Again, Death leads away to himself kings, the founders of cities,
who strengthen themselves in splendour. And he does not leave aside the
Lords of the countries. Death leads away and takes captive to himself the
avaricious who are not satisfied nor say "Enough"; and he is greedy for
them with a greater greed than theirs. Death leads away to himself the
despoilers who were not by their grace restrained from despoiling their
fellows. Death leads away to himself the oppressors, and through death are
they restrained from iniquity. Death leads away to himself the persecutors,
and the persecuted have rest till they go to him. Death leads away to
himself them that swallow up their fellows, and the down-trodden and
oppressed have rest for a little until they themselves also are led away
and go thither. Death leads away them that abound in meditations, and all
they have thought upon is dissolved and brought to nought. Men meditate
upon many matters, and death comes upon them suddenly, and they are led
away; and thereafter they remember nothing that they have thought upon.
There is one that makes plans for many years, and (the knowledge) is
withheld from him that he shall not survive to-morrow. Some son of Adam is
uplifted and vaunts himself over his fellow; and death comes upon him and
brings to nought his vaunting. The rich man plans to add to his
possessions, and he knows not that he shall not continue to possess even
that which he has acquired. Death leads away to himself all the children of
men, and binds them fast in his abode until the judgment. Also over those
that have not sinned is he king, because of the sentence of judgment that
Adam received for his sins.

   15. And the Life-giver shall come, the Destroyer of Death, and shall
bring to nought his power, from over the just and from over the wicked. And
the dead shall arise with a mighty shout, and Death shall be emptied and
stripped of all the captivity. And for judgment shall all the children of
Adam be gathered together, and each shall go to the place prepared for him.
The risen of the righteous shall go unto life, and the risen of the sinners
shall be delivered unto death. The righteous who kept the commandment shall
go, and shall not come nigh unto judgment in the day that they shall rise;
as David asked, And bring not thy servant into judgment;(1) nor will their
Lord terrify them in that day.

   16. Remember that the Apostle also said, We shall judge angels.(2) And
our Lord said to His disciples, Ye shall sit on twelve thrones, and judge
twelve tribes of the house of Israel.(3) And Ezekiel said concerning
righteous men,(4) that they shall judge Ahola and Aholibah. Since, then,
the righteous are to judge the wicked, He has made clear concerning them
that they shall not come into judgment. And as to what the apostles say,
that We shall judge angels, hear, and I will instruct thee. The angels who
shall be judged by the apostles are the priests who have violated the law;
as the Prophet said, The lips of the priest shall guard knowledge, and the
law shall they inquire of his mouth; because he is the angel of the Lord,
the most mighty.(5) The angels who are the priests, of whose mouth the law
is inquired, when they transgress the law, shall be judged at the last by
the apostles, and the priests who observe the law.

   17. And the wicked shall not arise in the judgment, nor sinners in the
congregation of the righteous.(1) And even as the righteous who are
perfected in good works shall not come into the judgment to be judged, so
of the wicked also whose sins are many, and the measure of whose offences
is overflowing, it shall not be required that they should draw nigh unto
the judgment, but when they have risen again they shall turn back to Sheol,
as David said, The wicked shall turn back to Sheol, and all the nations
that forget God.(2) And Isaiah said, All the nations are as a drop from the
bucket, and as the turning of the balance. And the isles as a grain of sand
shall be cast away, and all the nations are esteemed as nothingness by Him.
For destruction and the sword are they esteemed by Him.(3) Therefore learn
and be persuaded, that all the nations that know not God their Maker, are
esteemed by God as nothingness, and shall not come nigh to judgment, but as
soon as they have risen shall turn back to Sheol.

   18. But all the rest of the world who are called sinners shall stand in
the judgment and be rebuked. Those in whom there is a little shortcoming
will the judge rebuke, and make known to them that they have offended. And
He will give them the inheritance of life after the judgment. And
understand that our Lord has made known to us in His Gospel, that every man
according to his work shall receive his reward. He that received money,
showed the increase on it. He whose pound or talent produced tenfold,
received life, perfect, in nothing lacking. He whose pound or talent
produced fivefold, received the half of ten. One was given a tenfold
authority and one a fivefold. Now consider and see, that the increase of
five is less than that of ten; and the labourers who demand the reward
excel them that received it in silence. They who toiled all the day, with
bold face receive the reward and demand it, in confidence that He will add
more to them. While they who worked one hour receive it in silence, and
know that through grace they receive mercy and life. The sinners whose sins
are many shall be condemned by the place of judgment, and shall go into
torments. And from that time and onwards, judgment shall rule over them.

   19. Furthermore, hearken unto the Apostle who said, Every man according
his work shall receive his reward.(4) He that toiled little, shall receive
according to his remissness; and he that made much speed, shall be rewarded
according to his speed. And Job also said, Far be it from God to do
iniquity; and far be it from Him to do sin. For according to a man's works
will He reward him, and a man shall receive according his ways.(5) And also
the Apostle said, Star excels star in brightness. So also is the
resurrection of the dead.(6) Therefore know that, even when men shall enter
into life, yet reward shall excel reward, and glory shall excel glory, and
recompense shall excel recompense. Degree is higher than degree; and light
is more goodly than light in aspect. The sun excels the moon, and the moon
is greater than the stars that are with her. And observe that the moon and
the stars are also under the power of the sun, and their light is swallowed
up in the splendour of the sun. And the sun has power along with the moon
and the stars, that he may not abolish the night which has been separated
from the day. And when the sun was created, he was called a luminary. And
observe that the sun and the moon and the stars are all called luminaries;
but luminary excels luminary. The sun obscures the light of the moon, and
the moon likewise darkens the light of the stars; and star excels star in
its light.

   20. And understand (this) also, from that which is of this world, those
who labour with toil, and from the hired men who work with their fellows.
There are some who hire their fellow-men by day-wages, and (these) receive
the wage of their toil; and there are some who are hired for the month, and
compute and receive the wage for the time, at the time agreed. And the day-
wage is distinguished from the monthly wage; and yearly exceeds monthly
wage.

   21. And also again, understand it from the authority that is in this
world. There are some who please the king by their activity, and receive
honour from those in authority. One receives a crown from the king, to
become governor in one of the countries. And under the authority of
another, the king places towns; and also he excels his inferiors in his
attire. Some receive presents and gifts, and one honour is distinguished
from another. There is one to whom the king gives the honour of being
steward over all the treasury. Another, according to his lower condition,
serves the king, and his authority is only to provide the daily food.

   22. Also in respect of penalty, I say that all men are not equal. He
that has done great wickedness is greatly tormented. And he that has
offended not so much is less tormented. Some shall go into outer darkness,
where there is weeping and gnashing of teeth.(1) Others shall be cast into
the fire, according as they deserve; for it is not written that they shall
gnash their teeth, nor that there is darkness there. Some shall be cast
into another place, a place where their warm shall not die, and their fire
shall not be quenched, and they shall became an astonishment to all
flesh.(2) In the faces of others the door shall be closed and the Judge
will say to them:--I know you not.(3) And consider that, as the reward for
good deeds is not equal for all men, so it is also for evil deeds. Not in
one fashion shall men be judged, but every man according to his works shall
receive his requital, because the Judge is clothed in righteousness and
regards not the persons of men.

   23. And even as I have showed thee concerning the world, how one honour
excels another, of those that kings and rulers of this world give to those
beneath them; also concerning this I have showed thee, that even as kings
have good gifts to give to those honoured by them, so also they have
prisons and chains and fetters, which are various kinds of bonds. One man
offends the king with a grievous offence, and without inquiry he is
delivered over to death. Another offends, yet is not deserving of death; he
is put in bonds until he is judged; and is chastised, and the king remits
his offence. There is another whom the king has held in regard; and outside
the prison house he is kept in freedom, without chains and without bonds.
He that is put to death is distinguished from him that is bound; and the
punishment of one exceeds that of another, according to the desert of his
offence. But come thou to our Redeemer, Who said:--Many are the mansions in
My Father's house.(4)

   24. My beloved, men who are inferior in understanding, dispute about
this that I write to thee, and say:--"What is the place in which the
righteous shall receive a good reward; and what is the place in which are
torments, in which the wicked shall receive the punishments of their
works?" O man that thinkest thus, I will ask thee, and tell thou me, why is
death called death, and why is Sheol called Sheol? For it is written that
when Korah and his companions made a schism against Moses, the earth opened
her mouth and swallowed them up, and they went down alive into Sheol.(5)
Therefore that was the mouth of Sheol that was opened in the wilderness.
David also said, The wicked shall turn back to Sheol.(6) We say that to
Sheol, in which Korah and his companions were swallowed up, thither shall
the wicked be turned back. For God has power, if He chooses, to give
inheritance of life in heaven, and if it please Him, in the earth. Jesus
our Lord said. Blessed are the poor in spirit, for theirs is the kingdom of
heaven.(1) And to one of those who were crucified with Him, who believed on
him He swore:--Thou shalt be with Me to-day in the garden Eden.(2) And the
Apostle said, When the righteous shall rise again, they shall fly upwards
to meet our Redeemer.(3) But, however, we say thus: That which our Redeemer
said to us is true:--Heaven and earth shall pass away.(4) And the Apostle
said, Hope which is seen is not hope.(5) And the Prophet said, The heavens
shall pass away as smoke, and the earth as a garment shall wear away; and
its inhabitants shall become like it.(6) And Job said concerning those that
sleep, Till the heavens wear out, they shall not be aroused, nor shall they
wake out of their sleep.(7) From these things be thou persuaded that this
earth, in which the children of Adam are sown, and the firmament that is
over men, (even) that firmament which is set to divide the upper heavens
from the earth and this life, shall pass away, and wear out, and be
destroyed. And God will make a new thing for the children of Adam, and they
shall inherit inheritances in the Kingdom of Heaven. If He shall give them
inheritance in the earth, it shall be called the kingdom of heaven. And if
in Heaven, it is easy for Him to do. For with the kings of the earth also,
although each one of them abides in his own place, yet every place to which
their authority extends, is called their kingdom. So the sun is a luminary
set in the heaven, yet for every place to which its rays extend, its
authority suffices, whether on sea or on land. And observe that the princes
of the world also have banquetings and delights, and in every place or
state into which they go, their banquetings are with them; and in whatever
place pleases them, they make a prison-house. For the sun in twelve hours
circles round, from the east unto the west; and when he has accomplished
his course, his light is hidden in the night-time, and the night is not
disturbed by his power. And in the hours of the night the sun turns round
in his rapid course, and turning round begins to run in his accustomed
path. As for the sun that is with thee, thou wise man, from thy childhood
till the completion of thy old age, thou knowest not where he runs in the
night-time, so as to circle round to the place of its course. Is it
necessary for thee to inquire into those things that are hidden from thee?

   25. These memorials I have written for our brethren and beloved, the
children of the Church of God, that when these come into their hands in
various places, and when they read in them, they may also remember my
insignificance in their prayers, and may know that I am a sinner also, and
fail short; but that this is my faith, that I have set forth from the
beginning and written, in these chapters written (by me). Faith is the
foundation, and upon faith (rest) the works that become it. And after Faith
(I wrote) that there are two commandments of love. And after Love, I have
written of Fasting, in its demonstration also along with its works. And
after Fasting, I wrote of Prayer in its fruit and in its works. And after
Prayer, have written about War and about whatever Daniel wrote concerning
the kingdoms. And after War, I have written of the exhortation for Monks.
And after the Monks, I have written about Repentance. And after Repentance,
I have written about the Resurrection of the dead. And after the
Resurrection of the dead, I have written about Humility. And after
Humility, I have written of the Pastors, the teachers. And after the
Pastors, I have written about the Circumcision in which the people of the
Jews pride themselves. And after the Circumcision, I have written about the
Passover, and about the fourteenth day. And after the Passover, I have
written about the Sabbath, in which the Jews are puffed up. And after the
Sabbath, I have written an Exhortation, on account of the dissension which
happened in our days. And after the Exhortation, I have written about
Meats, those that the Jews deem unclean. And after the Meats, I have
written about the Gentiles, that they have entered in and become heirs
instead of the original people. And after the Gentiles, I have written and
proved that God has a Son. And after the Son of God, I have written against
the Jews, who speak injuriously about Virginity. And after the apology
about Virginity, I have written again Against the Jews, who say:--"It is
appointed for us to be gathered together." And after that defence, I have
written about Almsgiving to the Poor. And after the Poor, I have written a
demonstration about The Persecuted. And after the Persecuted, I have
written at the end about Death and the Last Times. These twenty-two
discourses have I written according to the twenty-two letters of the
alphabet. The first ten I wrote in the six hundred and forty-eighth year of
the kingdom of Alexander the son of Philip the Macedonian, as is written in
the end of them. And these twelve last I wrote in the six hundred and
fifty-fifth year of the kingdom of the Greeks and of the Romans, which is
the kingdom of Alexander, and in the thirty-fifth year of the Persian
King(1)

   26. These things I have written according to what I have attained to.
But if anyone shall read these dicourses, and find words that do not agree
with his thought, he ought not to scorn them; because whatsoever is written
in these chapters was not written according to the thought of one man, nor
for the persuasion of one reader; but according to the thought of all the
Church, and for the persuasion of all faith. If he shall read and hear with
persuasion, it is well; and if not, it is meet for me to say that I wrote
for those open to persuasion and not for mockers. And if again any reader
should find words that are spoken by us in one fashion, and by another sage
in another fashion, let him not be disturbed at this; for every man speaks
to his hearers according to what he can attain to. So I, who have written
these things, even if some of the words do not agree with what other
speakers have said, yet say this; that those sages have spoken well, yet it
seemed good to me to speak thus. And if any man shall speak and demonstrate
to me about any matter, I will receive instruction from him without
contention. Everyone who reads the sacred scriptures, both former and
latter, in both covenants, and reads with persuasion, will learn and teach.
But if he strives about anything that he does not understand, his mind does
not receive teaching. But if he finds words that are too difficult for him,
and he does not understand their force, let him say thus, "Whatsoever is
written is written well, but I have not attained to the understanding of
it." And if he shall ask about the matters that are too hard for him of
wise and discerning men who inquire into doctrine, then, when ten wise men
shall speak to him in ten different ways about one matter, let him accept
that which pleases him; and if any please not him, let him not scorn the
sages; for the word of God is like a pearl, that has a beautiful appearance
on whatever side you turn it. And remember, O disciple, what David said,
From all my teachers have I learned.(2) And the Apostle said:--Thou readest
every Scripture that is in the Spirit of God. And prove everything; hold
fast that which is good; and flee from every evil thing.(3) For if the days
of a man should be many as all the days of the world from Adam to the end
of the ages, and he should sit and meditate upon the Holy Scriptures, he
would not comprehend all the force of the depth of the words. And man
cannot rise up to the wisdom of God; as I have written in the tenth
discourse. But, however, the words of all speakers who do not take from the
great treasure, are accursed and to be despised. For the image of the king
(on his coin) is received whetever it goes; but (the coin) in which there
is base metal, is rejected and is not received. And if any one should say,
"These discourses were spoken by such an one;" let him carefully learn that
to be careful to inquire about the speaker is not commanded him. I also
according to my insignificance have written these things, a man sprung from
Adam, and fashioned by the hands of God, a disciple of the Holy Scriptures.
For our Lord said:--Every one that asketh receiveth, and he that seeketh
findeth, and for him that knocketh it shall be opened.(1) And the prophet
said:--I will pour out my spirit upon all flesh in the last days, and they
shall prophesy.(2) Therefore whoever shall read anything that I have
written above, let him read with persuasion, and pray for the author as a
brother of the Body; that through the petition of all the Church of God;
his sins may be forgiven. And let whoever reads understand what is
written:--Let him that hears the word, communicate to him that causes him
to hear, in all good things.(3) And again it is written, The sower and the
reaper shall rejoice together.(4) And Every man according to his labours
shall receive his reward.(5) And There is nothing hidden that shall not be
revealed to every man.(6)


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF II/XIII, Schaff and Wace). The digital version is by The
Electronic
Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

-------------------------------------------------------------------
  The electronic form of this document is copyrighted.
  Copyright (c) Eternal Word Television Network 1996.
  Provided courtesy of:

       EWTN On-Line Services
       PO Box 3610
       Manassas, VA 20108
       Voice: 703-791-2576
       Fax: 703-791-4250
       Data: 703-791-4336
       FTP: ftp.ewtn.com
       Telnet: ewtn.com
       WWW: http://www.ewtn.com.
       Email address: [email protected]

-------------------------------------------------------------------

You are viewing proxied material from gopher.ratthing.com. The copyright of proxied material belongs to its original authors. Any comments or complaints in relation to proxied material should be directed to the original authors of the content concerned. Please see the disclaimer for more details.