Book 1
The word of the Lord that came to Hosea, the son of Beeri, in the days of Uzziah and Jotham and Ahaz and Hezekiah, kings of Judah, and in the days of Jeroboam son of Joash, king of Israel. Therefore the blessed Hosea prophesies in the days of Uzziah and Jotham and Ahaz and Hezekiah, kings of Judah, and in the days of Jeroboam son of Joash, king of Israel. And the time of the prophecy is understood to have been extended up to this point. But I think it is necessary to narrate clearly what happened in each case, so that we may understand, as I have already said, what sort of men these were, whether they were good and well-disposed towards God, or had turned aside to what was not so; and what things happened in each case, both to those in Samaria and to those in Jerusalem. For we shall know in this way, and very easily, wherever the scope of the prophecy is looking. Jeroboam the son of Joash, king of Israel, was therefore named last; but he came before Azariah, who is also Uzziah. It should be known, however, that he is different from the first one, who lived in the times of the reign of Rehoboam, son of Solomon; however, he was of the same character as that one and similar in impiety. For it is written thus about him: "In the fifteenth year of Ama-"siah son of Joash, king of Judah, Jeroboam son of Joash "reigned over Israel in Samaria, for forty-one years. "And he did what was evil in the sight of the Lord; he did not "turn away from all the sins of Jeroboam son of Nebat, who "caused Israel to sin." Do you see how he became an imitator of that one's ways, following the same path, as it were, and coming, so to speak, in the footsteps of that one's impiety? Then, what does the sacred scripture say? "In the twenty-seventh year "of Jeroboam king of Israel, Azariah son of Amaziah, "king of Judah, began to reign. He was sixteen years old when "he began to reign, and for fifty-two years "he reigned in Jerusalem. And his mother's name was "Jecoliah of Jerusalem. And he did what was right in the "eyes of the Lord, according to all that Amaziah his "father had done; except the high places were not removed, the "people were still sacrificing and burning incense in the high places. "And the Lord struck the king, and he was a leper until "the day of his death." Uzziah was pious and God-loving, but not entirely; for he did not remove the high places, it says, but they burned incense in them and those who were deluded offered sacrifices to demons. Then Azariah, that is, Uzziah, being carried away into improper thoughts, thought it fitting to the glory of his kingship also to perform what was ordained for God, and to undertake the sacred liturgy; and indeed he sacrificed by himself, having disregarded the laws given through Moses. But when he ascended to the liturgy that was in no way fitting for him, I mean the sacred one, "The Lord," it says, "struck him, and he was a leper until "the day of his death." The leper, then, is unclean according to the law, and those seized by such an affliction were sent out of the camp. For God once said to the hierophant Moses, "Speak to the sons of Israel, and let them "send out from the camp every leper and everyone with a discharge, "and everyone unclean on account of a soul." And he was rebuked by the disease, having dared what was not lawful, and God decreed dishonor for the king who had seized the sacred glory. But since the power of the prophecy does not look only to Judah, that is, those in Jerusalem, but it comes also upon Israel, that is, the ten tribes in Samaria, come, let us speak of necessity of those who reigned over it in the days of Azariah, who is also Uzziah, and what calamities it befell them to be caught in, having been grievously sick with profane idolatry. Now therefore in the twenty-eighth year of the reign of Uzziah, who is also Azariah, another Azariah, son of Jeroboam, had reigned over Israel for six months. And since he also walked in the way of his father, and did evil in the eyes of the Lord, he was given over to some of his own household for slaughter, and so he is destroyed. Then as time went on, in the thirty-eighth year of the reign of Uzziah, Shallum is anointed again over Israel, and had reigned for a month of days; for he was immediately killed by Menahem son of Gadi from Tirzah. And the sacred scripture noted that they became sons, and both were from the blood of Jehu, who killed Ahab and his sons and Jezebel, to whom God also promised, saying "Sons to the fourth generation shall sit on "your throne." Menahem therefore had reigned over Israel, having killed Shallum. "And he did," it says, "what was "evil in the eyes of the Lord; he did not turn away from all "the sins of Jeroboam son of Nebat, who caused Israel to sin." And while he was reigning, I mean Menahem, and offending God, because he was excessively devoted to the false worship of idols, Pul king wages war against Samaria of the Assyrians; whom Manaim, being unable to ward off with weapons, persuaded with much money to depart from the land and to end the battle. But when Manaim died, then in the fifty-second year of the reign of Ozias, Jotham was again anointed over Judah in Jerusalem after the death of his father, concerning whom it is written, that "He did what was right in the eyes of the Lord, "according to all that his father Ozias had done; except "he did not remove the high places; the people still sacrificed and burned incense on "the high places;" and over Israel, Pakeas the son of Manaim. "And he reigned," it says, "two years, and did "what was evil in the eyes of the Lord. Then conspired," it says, "against him Pakee the son of Romelias, his third-in-command, "and struck him in Samaria, and reigned "in his place over Israel, and he did what was evil in "the eyes of the Lord; he did not depart from all the sins "of Jeroboam the son of Nabat, who made Israel to sin." While he was reigning, Theglaphalasar, king of the Assyrians, came up, who, having taken all Samaria by force, deported Israel to the Assyrians. And Pakee also died, when Osee, the son of Ela, formed a conspiracy against him, who also reigned in his stead, in the twentieth year of Jotham the son of Azarias. But "In those days," it says, "the Lord began "to send against Judah Raason the king "of Syria, and Pakee the son of Romelias." The account goes back in these matters; for we said that Pakee died, when Osee the son of Ela formed a conspiracy and a plot against him; but it brings forward a narrative that happened in his times. "For the Lord began," it says, "in "those days to send against Judah Raason the "king of Syria, and Pakee the son of Romelias." For Pakee the son of Romelias made war on the people of Jerusalem as being his neighbors. But when he saw their resistance was formidable and unbreakable, he persuaded Raason the king of the Syrians to become his ally and helper, and to besiege Jerusalem with him. So, when the war was underway, Jotham the son of Azarias died; and Achaz his son succeeded to the kingdom, being exceedingly wicked and an idolater, and so drunk with the error of idolatry, that he even made his own son pass through the fire, and inclined to every kind of abomination, and burned incense "on the high places and under every leafy tree," as it is written. Achaz therefore, being troubled, gathered all the wealth found in the house of the Lord, and sent it by messengers to Theglaphalasar king of the Assyrians, and begged to be saved by him. The Assyrian therefore took up arms against the kingdom of Raason, and took Damascus, which is the metropolis of Syria, and killed Raason. Then Achaz went down from Jerusalem to Damascus to see the Assyrian. And having seen in the precincts of the idols an altar having a certain new and unusual design, and being greatly pleased with it, he took a copy of it and sent it to Urias the priest in Jerusalem, and ordered one to be made according to it. And having brought it into the house of the Lord, and all but dishonored that which was made by Moses according to the will of God, he ordered the customary rites to be performed on it; and besides these things he made other innovations in the temple, according to what seemed good to him, thoughtlessly and displeasingly to God. But also in his times, while Osee son of Ela king of Israel was still living, Salmanasar king of the Assyrians came up against Israel, who, having laid waste Samaria, resettled Israel in the mountains and rivers of the Medes; and he also killed Osee himself. And for what reason? Because he had not brought him the manaa, it says, which was a symbol of submission; but rather called upon the ruler of the Egyptians for aid. Then after this, when Achaz died, Ezekias his son reigned over Judah in Jerusalem. This man became devout, and one of those who especially cared for righteousness, as to have an incomparable difference in this compared to the others. "He himself tore down the high places, and the groves," he says, "he cut down; and the Lord was with him." While he was reigning, Sennacherib king of the Assyrians went up against the fortified cities of Judea; and having besieged them, he took them without effort. then also the Rabshakeh leaps upon Jerusalem itself, and opening his ungated mouth against God, he sends forth those all-blasphemous words; then also one hundred eighty-five thousand have fallen from the camp of the Assyrians in one night, being consumed by the hand of an angel. These things have been usefully said for the present; for the word of the prophecy would skillfully apply to each of the things that have happened. for sometimes he rebukes those in Samaria, and at other times he threatens those in Jerusalem with invasions; he foretells the captivities; he forewarns of the fear; he promises assistance; he calls to repentance; and no word or manner of things necessary for benefit has been left out of the prophecy for those who at that time were led astray. Therefore he says; The beginning of the word of the Lord in Hosea; and the Lord said to Hosea; For God begins in the prophet to reveal mysteries surely in that way, which was clearly spoken through another prophet, "I will stand on my watch and "I will set myself on the rock, and I will look out to see what "the Lord God will say in me." for he reveals to the saints, putting into their mind the knowledge of things to come, the God of all things. And so the blessed David says, "I will hear what "the Lord God will speak in me, for he will speak peace to "his people;" and no less the blessed prophet Zechariah comes to us through similar words; for he said, "And the angel who was speaking in me answered." for it was the custom for the holy prophets to call the Word of God an angel, as announcing to them and making clear the will of God the Father. And the prophet Isaiah will also bear witness concerning him, saying, "Because every garment "gathered by deceit, they will repay with a change, and "they will wish they had been burned with fire; because a child "was born to us, and his name is called Angel of Great "Counsel." But that the revelation in the saints was subtle and indistinct, and not accomplished by tongue and words such as ours, Paul will assure us, writing, "Or "do you seek proof of Christ speaking in me?" Therefore, that the word of God came to be in Hosea, would be, as far as I can understand, signifying nothing else to the hearers, than that a revelation occurred in Hosea, and the knowledge of things to come flashed like light, not illuminating the eyes of the body, but the mind and heart. But to say again, And the Lord said to Hosea, leads us to such thoughts. for indeed the command was not common to all who would encounter it, nor was it set forth for those willing to carry it out from time to time, but it was spoken specifically and to Hosea alone. For it is not, just as the command, "Thus says "the Lord, Do not learn according to the ways of the nations, and from "the signs of heaven do not be afraid," is common and beneficial, so would it be understood as good and profitable to take a wife of fornication, and children of fornication; but that one would usefully apply to all; this however would be fitting to be said to the prophet alone by God. This, I think, is "and he said to Hosea," just as if he were to say, this sort of word is not for everyone simply, but for Hosea alone. for it was not necessary for what was spoken providentially to one person at a certain time to become for many an excuse for a shameful and pleasure-loving life. What then did God say to the blessed Hosea? Go, take for yourself a wife of fornication and children of fornication, because the land commits great fornication, departing from the Lord. And he went and took Gomer the daughter of Diblaim, and she conceived and bore him a son. No argument will persuade us to dismiss the letter, and to condemn the narrative as random, and to define the ugliness of the matter itself, or even to suppose, according to some, that it was not done this way, nor that Gomer was taken in marriage, that is, marital union, where the sacred letter says that a conception took place, and indeed also a birth, and it mentions the name of the child, and it speaks of the woman's father, and in addition to these things, the name of the woman herself. But since it was necessary to confess, for those who choose to agree with the truth of what was done, that these things truly happened in this way, come, let us set forth the arguments of those who are accustomed to mock, and then finally let us introduce in due course the narrative of the divine plan. I happened upon a treatise, therefore, of a not-insignificant man who wished to clarify the things concerning this passage; who made no moderate condemnation of the history, and of those who say it happened this way; and he said that on this very point especially, fearing nothing, the lovers of self-control must clearly cry out The letter kills. For as if condemning the letter in its absence, and coming down as if from a steep place, he composed certain arguments of this kind. "For Moses," he said, "the divine, was once commanded to lead Israel, redeemed from the slavery of the Egyptians, "to the holy land long ago promised to the "fathers, I mean that of the "promise; but also the prophet Jeremiah heard God saying "clearly, "Before I formed you in the womb I knew ""you, and before you came forth from the womb I consecrated you; I have appointed ""you a prophet to the nations." How then are they not worthy of admiration," "he says, "who refuse so august and all-beautiful a ministry, "and do not refuse to delay? For the one "said, "I pray, Lord, appoint another who is able, ""whom you will send;" and the other, putting forward his youth, "tried to dissuade God. But also the prophet," he says, "Ezekiel, "having been ordered to make bread for himself with cakes of human dung, "was not a little displeased, and for this "reason he heard, "Behold, I have given you cakes of cattle in place of human ""cakes, and you shall bake your bread on them." And "indeed also the divine Peter himself, when the sheet was let "down from heaven, on which all the four-footed animals and "the beasts were written, heard God saying, "Rise, Peter, kill ""and eat," refused, he says, speaking thus, "By no means, ""Lord; for I have never eaten anything common or unclean; nor ""has any profane meat entered my mouth." But Hosea, "having heard that he must be joined to a woman who is shameful and has been "prostituted and has an accursed life, does not refuse the matter, "does not admit hesitation, does not bring supplication, "asking to be released; but like one of the most licentious, most readily "and without delay, he all but snatches the thing, perhaps "being overcome by pleasure for the woman." Then, concluding his arguments into absurdity, he added to these a few insipid things. For he pretends to advocate for the prophet, and again he says, "that he would have made the greatest possible "refusal, if he had known that God commanded a bodily union; "but since what was being done was something spiritual, out of exceedingly great "love for God, he all but comes as a volunteer to do what was "commanded. Besides," he says, "the God of self-control "would not have wished such a thing to happen, that so great a man "should be defiled by such shameful and most abominable "unions, I mean those with a woman, and that a lewd and "prostituted one. And reshaping, as it were, the force of the "history into spiritual concepts, he said that Gomer "was a type of a soul that has chosen to live shamefully and indecently; "and that the prophet fulfills the image of the one from above and from "heaven, that is, of the Word of God from the Father, who, being joined to "our souls intellectually, implants the seeds of a life that loves "virtue." And these are the findings of his plausible reasoning; but I have been not moderately amazed, first, that disregarding the concepts that lead to truth, he has dared to say that the letter kills; Then in addition to this, that he has presented Moses and those we have just now mentioned, as having spoken against what was divinely revealed from above; but that those who dared to look against the divine decrees were not without blame, he has wrongly kept silent. For when the hierophant Moses excused himself, and hesitated at his mission, and put forward his slowness of speech, God rebuked him as being weak in faith, saying thus, "Who has given a mouth to man? "and who has made the dumb and the deaf? the seeing and "the blind? Is it not I, the Lord God? And now go, and "I will open your mouth;" But when after this he still drew back and hesitated, "the Lord," it says, "was angry with Moses," and said, "Is not Aaron your brother? I know "that he will speak fluently for you;" And again, when Jeremiah had said previously, that I am younger, and I do not know how to speak, God no less replied, saying, "Do not say, that "'I am younger,' for to all to whom I shall send you, you shall go, and according to all that I shall command you, you shall "speak." For it was not at all without danger to say, or even only to think, that the highest counsel had erred from proper reasoning, in calling a young man to prophecy. Likewise the divine Peter heard, when the sheet was let down from heaven, "Arise, Peter, kill and eat;" but when he cried out in a Jewish manner, "By no means, Lord; for I have never "eaten anything common or unclean," he was immediately rebuked, and as one who dared to oppose the divine decisions, he heard clearly, "What God has cleansed, you must not call common." For even if the God of all wished to reprove gently, and was not immediately embittered against them for speaking against Him immoderately, yet their refusal was not without blame for them. But I say that it is necessary to assign to the decrees from above the quality of being right and blameless without delay, and to hasten to carry out what has been commanded, even if the matter is not very pleasing to our souls; for instance, what I mean is, the God of all commanded Saul to slay Agag, as one who had committed unholy deeds against the people of Israel. But he thought to decide what was good for him, and deemed worthy of sparing the one who had been condemned by the decrees. And so in this he offended God, and greatly. For he took care of the one commanded to die, all but crying out and saying through the very deed, that God had not made a just decree against him. For this reason the blessed Samuel was greatly grieved and indignant with God, and he himself slew Agag, proclaiming the reasons; "Because," he says, "your sword has made women childless, so shall "your mother be made childless among women;" and he foretells to Saul that he will also be driven out of the kingdom, and will pay a bitter penalty for his disobedience. And if it is necessary to adduce besides this the narrative of other histories, it is written in the third book of Kings, that Hadad, the leader or king of the Syrians, once made war against those of Israel. And while Ahab, who was king of Israel, was not a little distressed, and feared the attack, expecting to be captured before long with his whole army, God promised through a prophet to deliver the enemy to him; then that man, having taken him, deemed him worthy of sparing, contrary to what seemed good to God. And what after this does the sacred writing say? "And one man from the sons "of the prophets said to his neighbor in the word of the Lord, "'Strike me, I pray'; and the man was not willing to strike him. "And he said to him, 'Because you have not listened to the voice "of the Lord, behold, you are departing from me, and a lion will strike you'; "and he went away from him, and a lion finds him and struck "him. And he finds another man and said, 'Strike "me, I pray'; and the man struck him, striking and "wounding him. And the prophet went and stood for the "king of Israel on the road, and he bound with a bandage "his eyes;" and having said a few things in between to Ahab as he was returning, he added again, "Thus "says the Lord: Because you have let a man of destruction go out of your "hand, and the shall be your soul for his soul, "and your people for his people." Do you hear how he who refused to strike the prophet was miserably destroyed, having fallen prey to a terrible beast? And yet how is it not true to say that it was the fruit of reverence not to dare to strike a holy man and a prophet? But it was by the word of the Lord, and disobedience became an inescapable offense. Ahab also unreasonably spared Ben-hadad, although God had commanded to destroy him, and he himself was given for his soul. Therefore it is necessary that what may please God be carried out by us without hesitation or delay; but to do anything else than this, or even to choose to think it, brings the charge of contempt. For such people have all but resolved to rebuke God at last, as one who at times does not deliberate correctly. We say therefore to those who do not place the story outside of slander, and who unwisely criticize it: Does it seem unseemly to you, O sirs, for a prophet to have become a table companion to a lewd woman? But what of this, is it not much more unseemly for some to be slaughtered by holy prophets? How then did Samuel slay Agag, and Elijah the prophets of Baal, although they were many in number? And what of this, tell me, the prophet Isaiah, having removed the sackcloth from his loins, running about Jerusalem naked and barefoot? For would not one immediately mock a man in such a state as being indecent and out of his mind and deranged in his wits? And how is this doubtful, if it is full of praise that all things be done by us in a fitting manner? But you will say that, yielding to divine commands, they did such things at that time. But what, tell me, is one to think of the blessed Hosea? For does he go of his own accord to a harlot and make one so shameful his wife, or was he commanded by God? And I have marveled no less at that one who wishes to scoff at the things written about him, and who has dared to ridicule the unpleasantness of the story. For in explaining away the matter because of its absurdity, and insisting very clearly that the prophet did not have fellowship with a harlot, but that the divine Word is at times joined to souls that have committed fornication, he has not likely understood what nonsense he has fallen into. For he wishes, it seems, for the prophet to be more reverent, at least, than the all-holy God. For would not one say, tell me, that for the prophet to be joined to a wicked woman is on the same level as for the Word of God to choose to have fellowship with an unclean soul? But I think there is absolutely no difference. Either, therefore, let them explain this away along with that because of its absurdity, or let them allow human things to follow after the divine will. But I think it is necessary to adduce something from the evangelical writings as well. Our Lord Jesus Christ reclined with tax collectors and sinners, but the fault-finding Pharisees criticized him again, and went to the holy disciples, saying openly, "Why does your teacher eat and drink with sinful men?" What then did Christ say to this? "Those who are well," he says, "have no need of a physician, but those who are sick." That God, therefore, out of his immeasurable love for mankind, receives even those who are defiled and have not yet washed away their sin, one would in no way doubt. But it is especially necessary not to define as unseemly the story that took place concerning the blessed Hosea, since it writes for us most beautifully in itself, that even while we are still abominable and unclean, the divine Word grants us spiritual fellowship from himself. So then the God of all said to the blessed Hosea: Go, take to yourself a wife of harlotry and children of harlotry. And he takes Gomer, not making the matter an occasion for pleasure, but fulfilling a work of obedience and ministry, and becoming a servant of the type, which we will indeed fully explain, forming, as is possible, spiritual things in carnal and more earthly ones. And no one, I think, would henceforth fittingly blame the prophet's purpose. For to choose to marry, and to be joined to a wife, and to desire children, the word of the divinely-inspired scripture does not forbid; rather, of blame and it frees from slander everywhere; "For marriage is honorable, and the bed "undefiled," according to the voice of the blessed Paul; and it was permitted for those willing to live rightly, and to achieve a virtuous and pious life, even if they longed for the generation of children. For thus lived the blessed Abraham; and those after him were also well-pleasing to God. What then, tell me, is absurd, or how could it at all be slandered, not to refuse marriage, when God commands something spiritual and necessary to be written for the benefit of those who will read it in bodily and perceptible things? And I would say, fearing nothing, that the prophet also saved Gomer. For a woman so shameful and common, he persuaded to be attached to one man alone, and her who formerly grieved nature itself; because she was not subject to the generation of children, but selling her beauty to the pleasures of those who happened by, she was a springboard of death, and a door and a way leading down to the deep and final darkness itself; he persuaded her to abstain from such utterly detestable incantations and undertakings, and made her a respectable mother of children. But indeed, not to care greatly for his own affairs, but rather to choose to accomplish what is useful and necessary for another's salvation, would appear to be a holy and admirable endeavor. For shall we not thus deem the blessed prophet Isaiah worthy of all praise, if, having taken off his tunic, and untied his sandals, and esteeming propriety of almost no account at all, he walked naked, in order to show the image of the coming captivity to those of Israel, to prepare them to adhere to God and persuade them finally to love the cessation of sins? And what, tell me, did not our wise Paul say clearly, "For I could wish that I myself were accursed from Christ, "for my brethren, my kinsmen according to the flesh?" And does he not also say that he "became all things to all men, that I might by all means "save some," and became to the Jews as a Jew, "to those who are without law as without law (not being without law to God, but under law "to Christ), that I might save those who are without law?" And why do I say these things, omitting what is still greater? That even the Only-Begotten Word of God Himself, in order to save the human race, "did not consider it robbery "to be equal with God, but made himself of no reputation, taking the form of a bondservant, "and coming in the likeness of men. And being found in appearance "as a man, He endured the cross, despising "the shame." Therefore, it is not at all surprising if, having departed a little from what is proper, the prophet saved Gomer, and brings back the lost woman to propriety. But that God commanded him to be joined to the woman for the sake of a useful and necessary matter, he has immediately made fully known, affirming that He commanded those things for this reason. Because, he says, the land will certainly commit fornication, departing from after the Lord. And he speaks to the prophet not of a fornication of the land that will be, but of one that has already happened. For indeed the heifers were in Dan and Bethel, and the precincts of Baal had been raised, and the rites of Israel were practiced throughout the whole land of the Samaritans. Therefore the God-inspired scripture makes no distinction in the tenses, or rather, as is more true to say, those who have interpreted it for us; just as, for instance, the very person of Christ is introduced through the voice of Isaiah, saying, "I gave my back to the scourges, and my cheeks "to blows." And the prophet himself says of him, "He was led as a sheep to the slaughter, and as a lamb before "its shearer is silent, so He opens not His mouth. "In His humiliation His justice was taken away." Do you see how the word of prophecy has brought to us what is to be in time as if it has already happened? Therefore, "The land will certainly commit fornication," must be understood as, "the land has committed fornication." And in what way has it committed fornication? "From after the Lord," that is, having rejected the following that one would make, as toward God. For it is written, "You shall walk after the Lord," that is, you shall follow without turning aside to the by laws from above and from God. She has committed fornication therefore, away from the Lord, not enduring to follow. For she has become an apostate and profane, and having been added to the worship of idols, she has offended the Master. For this reason, therefore, the prophet Hosea is joined to Gomer, because the land has committed fornication away from the Lord. For what is done might be understood, as I said, as a type of a mystical matter. Then Gomer gave birth; And the Lord said to him, "Call his name Jezreel, because yet a little while and I will avenge the blood of Jezreel on the house of Judah, and I will put an end to the kingdom of the house of Israel; and it will be in that day that I will break the bow of Israel in the valley of Jezreel." In these things the discourse travails with a twofold contemplation for us. But another reading is also offered by some, which is necessary to mention now for the sake of accuracy; for it is of no small benefit for us to mention both accounts. Our version then, that is, that of the Seventy, says, "And I will avenge the blood of Jezreel on the house of Judah;" but the other says, "And I will avenge the blood of Jezreel on the house of Jehu." And if some should choose to understand it thus, it is necessary to make the narration more historical. And it is thus: Ahab became king in Israel, who also had Jezebel as his consort. But since he was seeking the vineyard of Naboth, the latter responded to this, saying, "Far be it from me to give you the vineyard of my father;" he was murdered, having fallen into the wicked ways of Jezebel. Since, therefore, he had been murdered, Ahab inherited the vineyard of Naboth, and he was also otherwise devoted to the worship of demons, and this excessively, so the God of all was indignant. Then he commanded Elisha the prophet to anoint Jehu king over Israel. And the prophet, having sent the young servant, fulfilled the divine oracle. Then Jehu, having been anointed, goes down to Samaria and fulfilled the divine wrath upon those who had caused grief. For having killed Ahab, he cast him into the vineyard of Naboth; then after this Jezebel, and he also killed seventy sons of Ahab, who were throughout all Samaria. And to these he added Baal; for he burned his pillars, and shook down the precincts, and he slaughters the priests themselves. For these things God accepts him; and indeed he also promises, saying that "sons to the fourth generation shall sit on your throne." But Jehu, who had thus become well-pleasing, nonetheless offended God. For he did not remove the calves, but was himself also caught walking impiously in the sins of Jeroboam. Then there came from Jehu a first son, Jehoahaz, a man who was also an idolater, and who worshiped the calves. But in his time, it says, "the Lord was angry with Israel, and he gave them into the hand of Hazael king of Syria, and into the hand of Ben-hadad son of Hazael." A second from Jehoahaz reigned, Joash; and this man was wicked. A third, Jeroboam, during whose reign the prophecy of Hosea begins. A fourth, Azariah from Jeroboam, also an idolater; Shallum killed him. Therefore, since Jehu was anointed to avenge the blood of Naboth, who was from Jezreel—this is a city of Samaria—and so that having removed the idolatry of Israel, he might then persuade them to be devoted to God, then he himself also became a worshiper of the calves, and his children who came from him were no less impious, "I will avenge," it says, "the blood of Jezreel on the house of Jehu." For just as he avenged the house of Ahab through the kingdom of Jehu, so he will also avenge the house of Jehu. For in the days of his sons, Hazael king of Syria warred, and indeed also Ben-hadad, and they conquered Israel, and they sacked very many of the cities in Samaria. Therefore a child is born to the prophet, whose name is also Jezreel; as if God were somehow recalling the sin committed against Naboth; for a just and pious man having been unjustly killed, how could the champion of the just remain quiet? he will break therefore he proclaims the bow of Israel in the valley of Jezreel. For the tribes of Israel were conquered, as I said, by both Hazael and indeed by Hadad. And so the account is in these things, of what has been done historically; but come, let us say what is fitting for the other writing, bringing now to a spiritual contemplation the things spoken by God. The synagogue of the Jews is noble on account of the fathers. For those around the divine Abraham served a living and true God; and indeed they became caretakers of righteousness, and very well crowned with all good works, and excelling in genuineness; and unshaken in faith, and having practiced every form of gentleness. But when, with a famine pressing down, they mingled with the Egyptians, and then spent long periods of time there, those from them became different in manner and different in mind, choosing henceforth to follow the customs of the inhabitants; and they cared very little for the piety practiced by their fathers and uniquely accomplished. For they worshipped the creation rather than the creator, and the works of their own hands, as it is written; and they descended to such a point of abomination and profane life, that there was perhaps no manner of wickedness at all unpracticed by them. And they seem to me to have suffered something such as a wise and noble woman might suffer, who has abandoned her own way, and all but bid farewell to the practices of decorum; but choosing rather to be seen in the appearance and gestures of prostitutes. For in the same way that such a woman fulfills the pleasures of all upon herself, with all difficulty removed, so too the soul of a person, turning away from the pursuits of piety, and disregarding love for God, and inclining towards Satan, fulfills the desires of the evil spirits. Therefore, the synagogue of the Jews has committed fornication in Egypt in a spiritual sense; for it was set before, as I said, the desires of the demons for anything whatsoever that was pleasant to them, being easily carried away; but God visited and had mercy on her who was so cast down, and wished to make her temperate again; and the all-holy and pure one all but made the profane woman his spouse, and made her a mother of children, and deemed her worthy of love, on account of the firstborn who came from her, that is, Jezreel, which is interpreted seed of God. See, then, how Hosea is set as an image and type of the things so wisely arranged by God. A holy prophet is joined to Gomer, a prostitute. And she bore him Jezreel. Thus also God called the synagogue of the Jews to intimacy through the all-wise Moses, and into spiritual communion, on account of the firstborn who would be from her, that is Christ, who is the seed of God according to the truth; for the Son has been begotten of the Father, even if he became flesh. But since the presentation of the spiritual contemplation would not otherwise become clear and most distinct, unless the historical events were brought into the middle, come, I shall mention them again. That Jezreel is a city, the account has clearly announced to us beforehand, but as from the city of Jezreel it signifies Naboth. And he himself would be a type of the economy understood in Christ; and he himself is also interpreted, The Coming One. And by such a name the holy scripture most often signifies Emmanuel. For it was said to the blessed prophet Habakkuk "Yet a little while, the one who is to come will come and will not delay;" and David also sings somewhere, "Blessed is he who comes in the name of the Lord;" and indeed the divine baptist himself sends some of his own disciples to our Lord Jesus Christ, and he inquired, saying, "Are you the one who is to come, or should we expect another?" And that he was in the image of Christ, we will know this clearly from the things written about him. For Ahab desired to acquire his vineyard, and to convert the so excellent plot into a vegetable garden. But he was indignant at this, and said that he would never give up the vineyard of his father, he was affirming clearly. "For far be it from me," he says, "to give to you the vineyard of my father." But when the god-hated and profane Jezebel, she who persecuted the prophets and plotted against the righteous, learned this, she contrived the murder of the righteous man with wicked devices; and indeed, having arranged for him to be killed, she commanded her husband, I mean Ahab, to inherit. At these things God was rightly indignant, and indeed He promises to avenge the blood of Jezreel. For Ahab was killed by Jehu, as we have already said before; and to him was added the all-wicked Jezebel. Come now, therefore, let us refer to Christ the things that happened to those of old as in a type. For the prophet Isaiah says that "A vineyard came to be for the beloved on a horn in a fruitful place." "and the vineyard was the man of Judah, a new plant, beloved." But the leaders of Israel, of whom the ruling Ahab would be a type, desired to have his vineyard; not that it might be a special inheritance, that is, a vineyard; but that it might become a desolate garden of vegetables, that is, that it might be brought down to something incomparably less; for very great is the difference of a garden of vegetables compared to a vineyard. And what is still greater in these things is not unclear. For having become the peoples of the Jews under Christ, how were they not destined both to be and to appear equal to vines with goodly branches, and indeed most fruitful? But living by the customs and ways of the Pharisees, and learning doctrines that are the precepts of men, they in no way differ from the lowliest vegetables, which also very easily fall and wither. Therefore the teachers of the Jews coveted to have Christ's vineyard as their own inheritance, and for a garden of vegetables; but they did not persuade him to betray to them the vineyard of the Father. Then, what did the god-hated Jezebel do, that is, the common multitude under the hand of the leaders, or the Synagogue, running together with the griefs of the leaders? She pursues the righteous one, the holy Naboth, with deceit, that is, the one who is coming, and indeed arranged for him to be killed. For Emmanuel was killed, being falsely accused. But that the matter was not tolerable to God would be clear from what was said by the prophet Hosea: Because yet a little while, and I will avenge the blood of Jezreel upon the house of Judah, and I will cause the kingdom of the house of Israel to cease. For, as I said, the blood of Christ has been avenged on all Israel. For since at that time, in which the prophecy also occurred, they were named separately, Judah being those who remained in Jerusalem, and Israel again those in Samaria, in order that he might be seen to signify "from all Israel," he says that he will necessarily avenge the blood of Jezreel from the house of Judah; and that he would also cause the kingdom of the house of Israel to cease. This also the divine Jacob foretold, saying, "A ruler shall not fail from Judah, nor a leader from his thighs, until he comes for whom it is reserved, and He is the expectation of nations." For when Emmanuel shone upon us, the expectation of the nations, then indeed then also the kingdom of Israel was taken from the midst. And indeed Herod, the son of Antipater, an Ascalonite, was leading the country of the Jews when Christ was born. And he promises to shatter the very bow of Israel on that day, that is, at that time. "For the bow of the mighty has grown weak," according to what is written, although they supposed they would overcome Emmanuel. and "the swords of the enemy have failed forever;" and the sinews of their arms were loosed; for they have not conquered the unconquerable. But as if preparing the depth of the spiritual contemplation, he comes down immediately to the things done historically, saying that I will shatter the bow of Israel in the valley of Jezreel. For there Hazael the king of Syria conquered Israel leading out their forces against him. But since I suppose it is fitting not to divert the discourse from the necessary and spiritual contemplation, I say this: it is in no way distressing, as I think, for the valley of Jezreel to be understood, that is, of the seed of God, or of Christ, the tomb in the garden, in which the resurrection, following upon the passion, has conquered every kind of Jewish audacity. For through the resurrection, their perverse and God-hated and murderous audacities have been undone. For they thought they could do away with the Son, so that they might also have his vineyard as their own inheritance. But having been placed in a tomb, he lived again, rendering the plots of their scheme ineffective, and all but shattering their bows, by being able to suffer no more. And he casts them out of the vineyard as God-hated and wicked and killers of the Lord; but he gives it to other husbandmen, good and well-disposed and most diligent, according to the parable of the Gospel. And she conceived again and bore a daughter. And he said to him, Call her name, Not-pitied, because I will no longer have mercy on the house of Israel, but setting myself against them, I will oppose them. But I will have mercy on the sons of Judah, and I will save them by the Lord their God, and I will not save them by bow, nor by sword, nor by war, nor by chariots, nor by horses, nor by horsemen. After Jezreel was born, a little daughter is born to the prophet from Gomer, to whom he also commands a name must be given, Not-pitied. And he immediately adds the reason for this, and straightway makes the cause clear, saying that Israel would no longer be deemed worthy of any mercy; but would, as it were, rise up against them, and be in the ranks of the most hostile, and nobly oppose their successes, so that they would slip into the utmost misery, and truly endure an unbearable misfortune. For with God opposing, there could be no help from anywhere for those who suffer. "For if he shuts a man in, who can open it?" he says; and as the prophet says, "His high hand, who shall turn it back?" or who will have mercy on one condemned by the decree from above? For all things follow the divine nods. And whatever the Master chooses to accomplish, this is achieved without delay in every way and manner, with creation working together with him, and following the decrees of the one who rules. Thus he has punished the Egyptians, with the waters being transformed into blood, and the soot into gnats, and an unbearable hail coming down, and for a short time a three-day darkness poured down, and all the other things brought upon them. Therefore the name for the little girl, Not-pitied, is useful and necessary; so that, by always eagerly inquiring into the cause of the matter, and indeed by learning it, those who at that time had offended God through the error of polytheism, might be persuaded to think and to do better and more fitting things, and for the future might turn to choosing wisely, and at least in the second place shake off the wrath, having rendered the grieved God of all well-disposed and gentle toward them. But again the prophetic word seems to indicate to us in these things the captivities of Israel that happened, both under Tiglath-pileser, and also Shalmaneser, kings of the Assyrians, who deported Israel from Samaria to the borders of the Persians and Medes, having destroyed the cities in Samaria. But they would not have fallen into such terrible misfortunes, if God had been willing to defend them; or rather, if He had not, as it were, led out against and stood in the ranks of the enemy. For He said clearly, that "Setting myself against them, I will oppose them." But he promises to have mercy on the sons of Judah, and to save them, not by the law of war; for this is the meaning of, 'not by chariots, nor by horses'; which indeed was also fulfilled, when Sennacherib surrounded Jerusalem, at which time Rabshakeh also spoke foolishly against the divine glory, saying that God would not be strong enough to save both Jerusalem and those in it; and he brought forward as proof that they too would in every way and manner be captured, the fact that the gods in Samaria had not been able to rescue their own people, but Judah was saved miraculously, that is, the two tribes inhabiting Jerusalem. "For an angel of the Lord went out, he says, and he destroyed from the "camp of the Assyrians in one night, one hundred and eighty-"five thousand." And so those who were saved sang; and they recounted the ways of the mighty work that had been done for them, saying "Some in chariots, and some in horses; "but we will be magnified in the name of the Lord our God. "They were entangled, and they fell; but we have risen, "and have been set upright." But let these things be said by us historically; let us go again to other thoughts, I mean again those concerning Christ Himself. For after Jezreel was born, that is, the seed of God, that you may understand Emmanuel, whose blood He promised to avenge, a daughter is born to Gomer, that is to the prostituted synagogue of the Jews, that is, a multitude, whom it would be fitting to call Not Pitied; for she killed Jezreel, that is Christ. For this reason she justly finds God an enemy and most hostile; and she immediately endured incurable misfortunes, being sacked by the Roman forces, and having undergone the infamous war, when women even laid hands on their own children, and as the prophet Jeremiah says, "The hands "of compassionate women have boiled their own children," and having disregarded the laws of human nature, with the famine compelling them to be neglectful of unconquerable affection. But all these things have happened to the impious; but he promises to have mercy on the sons of Judah, that is, those who have become sons of Christ of the tribe of Judah through instruction and regeneration through the Spirit. For if some are born in Christ to the holy apostles through the Gospel, how much more so through Christ Himself? concerning whom he also says "Behold I and the children whom God has given me." Therefore they are saved in Christ the Lord and God of all, not moving earthly and carnal weapons, but in the power of the one who saves and casts down principalities and thrones, who triumphs by his own cross over the hosts of the adversaries, and destroys wicked powers, and gives to those who love him "to tread on serpents and scorpions, "and over all the power of the enemy." And he very aptly compares the disobedient and stubborn and deicidal multitude of the Jews to a woman, I mean to Not Pitied. For a woman might be understood as a sign of weakness and a type of an unmanly and broken spirit, and very clearly so. And such are all those who did not receive the instruction through Christ, nor indeed endured to follow after his divine and holy ordinances. And so the prophet Hosea says, "Return, O Israel, to the Lord your God, "because you have grown weak in your iniquities;" and again concerning the commandments of the Savior, the same one says, "Because the ways of the Lord are straight, and the righteous will walk in them; but "the ungodly will grow weak in them." And the same Hosea somewhere says concerning those who killed Jezreel, that is Christ, "And the pride of Israel will be humbled to "his face; and Israel and Ephraim will grow weak "in their iniquities." And she weaned Not Pitied, and she conceived again, and bore a son. And he said, Call his name Not My People, because you are not my people, and I am not yours. Another child is born to Gomer immediately and not long after, whom God said must be called Not My People. And a reason is immediately set next to such a name again. For you, he says, are not my people, and I am not yours. And it should be clear from this hereafter, that such things were done historically for the reproof of those who had sinned, and for the sure correction of those who chose to be contemptuous and had inclined to error. But they were types of the things that would happen in due time to those of Israel, when the Only-Begotten had already become man, and endured the precious cross for us. But if it is necessary to narrate the historical things before the spiritual, we say that when Israel was relocated from Samaria, to the borders of the Persians and Medes by Tiglath-Pileser king of the Assyrians, and indeed also Shalmaneser, those who still remained, and the remnant of those who had been in peril, completely slipped away from being called the people of God, because of holding to the same endeavors toward apostasy from God. For they in no way ceased adhering to the most abominable worships of demons. But you will understand otherwise with respect to the meaning and the true word concerning Christ. For after that unholy multitude, which rightly has not received mercy; for it has killed the Lord; those who became sons immediately after them, or who were already of the Synagogue that has committed fornication, have clearly fallen away from being and being called the people of God. For the Roman war did not destroy the entire multitude of the Jews; but a very great multitude, and one beyond number, was destroyed; but those of them who were saved, and who fled the net of death, were scattered to every wind, as it is written, and were dispersed in the lands of the nations, no longer being called, as I said, the people of God. For grace has passed over to those from the nations, with whom the remnant of Israel was also mixed, that is, those who were saved through faith in Christ. For not a few in number from this group have also believed. And that when Israel kicked him away, God himself, the God of all, departed from his kinship with them, he showed by saying not only, "You are not my people," but necessarily adding to this, "and I am not yours." But concerning us, who have been justified in Christ and sanctified in the Spirit, and have been enriched with kinship to him, through the voice of the prophet he says, "And I will be their God, and they will be my sons and daughters, says the Lord Almighty." And to the Jews Christ said, at one time, that "Yet a little while I am with you," and at another time, "Behold, your house is left to you;" but concerning those from the nations, "My sheep hear my voice, and I know them, and they follow me; and I give them eternal life." And the number of the sons of Israel was as the sand of the sea, which shall not be measured, nor shall it be numbered. The blessed Isaiah explains this to us in another way: "And if," he says, "the people of Israel be as the sand of the sea, the remnant shall be saved. For he is bringing a word to completion and cutting it short in righteousness, because God will make a shortened word in the whole inhabited world." But whether it be perhaps understood thus, or otherwise, though Israel be numerous and countless, and equal in measure to the sands of the sea, they are of little account with God, since they have chosen to be impious; and yet even one righteous and pious person is specially deemed worthy of love and mercy from him. For he looks upon even one humble and quiet person and who trembles at his words. And this is not enough for the good and gentle, and those who fear him, and genuinely serve him, but indeed they are also able to benefit others, and to deliver those who have offended from the punishment that is sometimes impending. And you might take as proof of such a matter the words concerning the Sodomites, when the all-powerful God promised to relent for them from the judgment by fire, if only five righteous men were found among them. And so Lot was saved together with his wife and children. And why do I speak of five righteous and good men? When, having threatened Jerusalem with wrath, "Run to and fro," he says, "in the streets of Jerusalem, and see and know and seek in her broad places, if you can find a man, if there is one who executes judgment, and seeks faithfulness, and I will be merciful to them, says the Lord." Do you see, then, how he holds on to even one righteous man, and does not overlook him praying for a whole city? But he has no regard for even a countless multitude, as I said, if it is seen to be profane and has turned aside to what is evil, and is fiercely entangled in the deceits of demons. And it shall be in the place where it was said to them, "You are not my people," they themselves shall be called sons of the living God. Very near indeed to the most severe angers is the release from grievous things, and the end of gloomy things, insofar as he came to speak, not at length. For that Israel would be rejected in due time, he clearly foretold through what has just been said by us; but that he will not be gone for ever, nor utterly perish, but there will be a time for them of return to their ancient state, and a recovery of love for God, that is, through faith in Christ, he has again fully assured us. For it was necessary, it was necessary for those who were to hear the prophetic words, to know clearly the whole mystery, and not to be ignorant of the ways of the divine economy. It shall be, therefore, he says, in the place where it was said to them, "You are not my people," they themselves shall be called sons of the living God. What the "in the place" might mean, let us say precisely. For those of Israel became captives at times, and were carried off, as I said, to the land of the Assyrians. but there they were weeping and wailing and inactive concerning the law; and this the blessed David made clear to us, saying, "By the river of Babylon, there we sat down, and wept when "we remembered Zion;" and he said again, "How shall we sing the Lord's song in a foreign land?" But having returned to Jerusalem, by God's pity, they were no less and were called the people of God, and continued in prosperity, serving freely, and performing the sacrifices according to the law. For it was not at all permitted to fulfill the appointed rites anywhere else, but only in Jerusalem and in the temple, as the law through Moses clearly commanded, "Take "heed to yourself, that you do not offer your whole burnt offerings in "every place, but in the place which "the Lord your God shall choose, for His name to be called upon there, "there you shall bring your whole burnt offerings." Therefore, returning at times to Jerusalem, and leaving the land of the foreigners, they again fulfilled what was established by law through Moses, and were called the people of God; but after the cross of the Savior, and the siege and sack that happened to them, they were scattered with their whole households in the cities and countries of the gentiles. How then shall they in time become the people of God? Will it be by returning again to Jerusalem, and being gathered in the temple? Or by being in those places, wherever each of them may be scattered? What does the prophet say? In the place where it was said to them, "You are not my people," they themselves shall be called sons of the living God. For they lost their state of being God's people, and were scattered in the lands of the gentiles, which one can see preserved to this day. But in the last times of the age, "when the fullness of the Gentiles has come in," then indeed then also the rejected Israel himself will be received as sons of God, even while dwelling in the places wherever they may happen to be and be found; for there is no compulsion to go up to Jerusalem, and to still seek the temple made of stones; because he will not honor God with the ancient customs, I mean with sacrifices of oxen and slaughters of sheep; but their manner of worship will be faith in Christ, and his ordinances, and sanctification in the Spirit, and the regeneration through holy baptism, which procures the glory of adoption for those worthy of it and called to this by the Lord. And the sons of Judah and the sons of Israel shall be gathered together, and they shall appoint for themselves one head, and they shall come up out of the land, for great is the day of Jezreel. And we shall find this to have come to pass both historically and spiritually. For in the territories of the Persians and Medes were those who had been taken captive from Samaria, that is, Israel, and in addition to these also those from Jerusalem, that is, Judah and Benjamin. But when Cyrus son of Cambyses, having taken Babylon and transferred the rule of the Persians to himself, released both Israel and Judah from captivity, and commanded them to go home together with the sacred vessels, they arrived in Jerusalem, and dwelt there from then on not divided, as they were before the captivity; nor indeed did they each have their own kings; but they lived all with one mind only in Jerusalem, led at that time by Zerubbabel the son of Shealtiel, who was from the tribe of Judah, and with Jesus the son of Jozadak the high priest officiating, when they also rebuilt the divine temple, and were occupied with the concerns of the house. Therefore, he says, the sons of Judah and the sons of Israel will be gathered together, and they will appoint for themselves one head, and they will go up from the land; that you may understand the land of the foreigners, to "which they were also carried away having become captives. But the phrase *For great is the day of Jezreel* will not fit the historical account. Therefore we say this: for when Israel is called the people of God, although named 'Not-my-people' on account of so much impiety, as we have already said before, then they and the sons of Judah will be gathered together, that is, the whole multitude of the Jews found in the last days, and they will all be under one head, that is, Christ. And the God of all has proclaimed something of this sort through the voice of Ezekiel, saying about Christ, "And I will raise up over them one shepherd, and he will "shepherd them, my servant David, and he will be their shepherd." And he calls David the one born from the seed of David according to the flesh, Christ. Therefore, when the flock of the nations has already been called, Israel will be brought in last, and all will be under one head, and they will go up, he says, from the land. And this, I think, indicates to those who understand correctly, either that in every way and altogether those who have accepted the yoke of the Savior will henceforth cease from thinking about the things on the earth, and will be superior to carnal thinking; for such are all who have come to be under Christ; and the blessed David will confirm this, saying, "For the mighty ones of the earth of God "have been greatly exalted," and indeed also Paul, "But those who are of "Christ Jesus have crucified the flesh with its "passions and desires;" that is, that they themselves will also attain to the resurrection of the dead. For Christ said somewhere, "Amen I say to you, that everyone "who believes in me, even if he dies, will live." And yet, how is it not necessary to say: for those who do not believe, tell me, will they remain dead, and not be brought back to life along with the others? What then is the abundance for those who have believed, the Savior himself has shown us, saying thus, "The thief does not come "except to steal and to kill and to destroy." I have come, "that they may have life, and have it more abundantly." Therefore, all will be raised, both the evil and the good; but not all have the abundance. For those who are not of Christ, because they are seen to be entangled in the crimes of disobedience, will have in the last days a life more grievous than death; for they will give an account both for their transgressions and for their disobedience. But those who are his, and through the Spirit have been enriched with intimacy with God, and are good in their ways, in addition to the common resurrection, and to returning to life, will in every way and altogether have the things that follow, that is, the gifts, the honors, the crowns, the rewards, the splendor. And Paul will testify, saying, "Behold, "I tell you a mystery; we shall not all sleep; "but we shall all be changed, in a moment, in the twinkling of an eye, at "the last trumpet. For the trumpet will sound, and the dead will be "raised incorruptible, and we shall be changed." Therefore, he says, they will go up from the land, that is, they too will live the life of the saints. For great is the day of Jezreel. For truly great is the day of Christ, on which he will raise all the dead, and will descend from heaven, and will be seated, as it is written, on the throne of his glory, and will repay each one according to his works. But if someone should wish to understand 'day' as the time of his advent, in which the remission of sins was given by Christ to both Greeks and barbarians, and to the Jews who had sinned against him, this person too will walk straight in the paths of truth. Thus also David indicates the time of our Savior's advent, saying, "This is the day which the Lord has made; let us rejoice and be glad in it." Say to your brother, My people, and to your sister, Having obtained mercy. He very necessarily adds these things to what has already been said. For since he has said that all will be under one rule, with nothing any longer walling them off or dividing them into discord, but rather with unanimity prevailing, and with faith in Christ gathering all into the unity that is in the spirit, then the Spirit necessarily commanded those who had already been enriched with the faith and had come under Christ, no longer to be fond of rejecting peace with those who were justly called Not my people, and Not having obtained mercy. For once Israel had been received, and had obtained remission, and had come under Christ, how was it consistent to still be in discord, and not rather to continue in harmony, those who had been called into brotherhood by the one Spirit of adoption? O then, he says, you who have been made radiant by faith in Christ, and have received the boasts of authenticity, say now to your brother who was formerly and justly called Not my people, the words My people; and to your sister, Not having obtained mercy, say the words Having obtained mercy. For it is necessary that the peoples under his hand appear to be of one mind with the master, and that those called to sonship through grace wish the same things as the father; and rather to rejoice that the remnant of Israel has been saved, and that those formerly cast off because of great disobedience have now become acceptable and are now sanctified in Christ, through whom and with whom be glory to God the Father with the Holy Spirit for ever and ever, Amen.