17. " Ye serpents, ye generation of vipers, How shall ye escape hell ? Wherefore, behold, I send unto you Prophets, and Wise men, and Scribes: and some of them ye shall kill and crucify, and some of them ye shall scourge in your synagogues, and shall persecute them from city to city; so that there shall come upon you, all the blood of the Righteous, which has been shed upon the land, from the blood of Abel, even to the blood of Zecharias the son of Barachias, whom ye slew between the steps and the altar. I say unto you, All these things shall come upon this generation ." There is no need we should affirm, that all these things are so plain, as to require no explanation whatever; which, being afterwards fulfilled in very deed, confirmed by (their) open fulfilment, the foreknowledge of our Saviour. For the Apostles were scourged by the Jews at a subsequent period, in Jerusalem itself; when also, they went forth from their synagogues, "rejoicing that they were found worthy to be reproached for his name's sake that they were found worthy to be reproached for his name's sake ." Stephen also was stoned by them; and James was slain with the sword ; and again, the second |244 James was put to death with stones . And Simeon, who after James held the Episcopal chair in Jerusalem , was given up to crucifixion, as the history reminds (us). And many others again, who were slain by the Jews, have (thus) set their seal to the foreknowledge of our Saviour. On account of all which, the judgment of God took vengeance on the generation that dared to do all this: and, upon it turned back the (just) consequence of all its deeds. For it was of that generation that their Temple and altar were rooted up, and the kingdom, which had, by tradition from their forefathers, been preserved to that very time, was dissolved. And of the same, was their freedom taken away: and, from the effects themselves it was evident, that the avenging of the blood of all the Righteous was on that generation, in conformity with the words of our Saviour. It is necessary then we should see, with what entire power, and by what sort of force, it was said, " Behold I send to you Prophets, and Wise men." For (this), " Behold I send" is an intimation of the power of God. And, that He called the Rulers of the Jews to their face, a " generation of vipers," affords no proof of deficiency (in this respect). The prediction too, of the destruction which should overtake them, does, after all the rest, afford ample confirmation as to these declarations; and this their complete fulfilment proves . These things are therefore sufficient (here). Let us then, |245 now enquire accordingly, how it happened to the land which had always been precious to them, and to those glories of the metropolis of the kingdom which had been (so) famous with them; of which, by His divine foreknowledge He attested ;--weeping bitterly as He did over them of his mercy,--that the whole should undergo a change to the extremes of calamity, because of the insolence of its inhabitants against Him.
On the destruction of the Temple of Jerusalem.
18. What the end of those things should be, which had been foretold respecting the Jewish people, has (already) been said and shewn. But, as He, THE WORD OF GOD, prophesied also respecting these places themselves, it is necessary we should see His words on them. Now, when the Rulers of the Jews would not bear the purity of His Doctrine, its publication, nor His rebukes, they so acted as to rid their city of Him. He then, leaving Jerusalem, pronounced these words over their city: " Jerusalem, Jerusalem! that hast killed the Prophets, and stoned them that were sent unto thee, How often would I have gathered thy children together, as the hen gathereth her chickens under her wings : but ye would not. Behold I your house is left desolate. For I say unto you, that ye shall not see me henceforth until ye shall say, Blessed is he that cometh in the name of the Lord." Impurity (and) pollution afterwards marked their doings: and this was the sin in which they dared to persist against our Saviour. And it was right, not only that the Inhabitants of the city, but also the land itself,--in which they so greatly boasted.--should be made to suffer the things, which the deeds of its inhabitants deserved. And these they did suffer ! For it was not long, before the Romans came against the city: and, of the inhabitants, some they killed by the law of war; others they destroyed by famine; others they led away captive ; and others they persecuted. The captive (City) and Temple they burnt, and reduced to utter |246 desolation ! But the things which took place afterwards, did our Saviour, from his foreknowledge as THE WORD or GOD, foretel should come to pass, by means of those which are (now) before us. For He named the whole Jewish people, the children of the City; and the Temple, He styled their House. And thus He testified, that they should, on their own wicked account, bear the vengeance thus to be inflicted. For many times would He have gathered their children together beneath the yoke of the worship of God, just as all formerly was; even as He had from ancient times been careful for them, and had, during all ages, instructed them by one or other of the Prophets, and called them, but they would not hearken to his call;--on this account, He gave judgment against them, and said, " Behold your house is left desolate." It was therefore with special care that He said, not (only) the City itself should be desolate, but the House that was within it: that is, the Temple; (and) which He was unwilling should again be called His, or yet "the House of God," but theirs (only). He prophesied too, that it should be desolate in no other way, than as deprived of that providential care, which was formerly exerted over it: hence He said, " Behold your house is left desolate." And, it is right we should wonder at the fulfilment of this prediction, since at no time did this place undergo such an entire desolation as this was. Not at the time when it was rased to its foundations by the Babylonians, on account of their great wickedness, their worshipping of Idols, and pollution in the blood of the Prophets. For seventy years was the whole period of the desolation of the place in those times: because it was not (thus) fully said to them at that time, " Behold your House is left desolate." Nor was it (then so) forsaken; an event happening soon after, which dignified it with a renewal much more illustrious than its former state, as one of the Prophets had foretold : (viz.) " The glory of this latter House shall be greater than that of the former ." After the enouncement therefore of our Saviour,--that they should so be left, and their house come, by the judgment of God, to utter desolation ;--to |247 those who visit these places, the sight itself affords the most complete fulfilment of the prediction. The period too has been that of many years, and (of duration) so long, as not only to be double of the desolation of seventy years,-- which was that in the time of the Babylonians,--but even to surpass four times (its duration) ; and (thus) confirming the judgment pronounced by our Saviour. Again, on another occasion, our Saviour--walking by the side of the Temple, just mentioned, and His Disciples wondering at the building which surrounded it, and pointing out to Him the greatness and beauty of the same Temple;--returned to them answer and said, " Behold! see ye not all these things ? I say unto you, stone shall not be left here upon stone, which shall not be thrown down ." The Scriptures do moreover shew, that the whole building and the extreme ornamenting of the Temple there, were indeed thus worthy of being considered miraculous: and, for proof (of this), there are preserved, even to this time, some remaining vestiges of these its ancient decorations. But, of these ancient things, the greatest miracle of all is, the Divine word (declaring) the foreknowledge of our Saviour, which fully enounced to those, who were wondering at the buildings (of the Temple), the judgment, that there should not be left in the place at which they were wondering, " one stone upon another which should not be rased" For it was right, that this place should undergo an entire destruction and desolation, on account of the audacity of its Inhabitants; because it was the residence of impious men. And, just as the prediction was, are the results in fact remaining: the whole Temple, and its walls,--as well as those ornamented and beautiful buildings which were within it, and which exceeded all description,--have suffered desolation from that time to this! With time too, this increases : and, so has the power of THE WORD gone on destroying, that, in many places, no vestige of their foundations is now visible! which any one who desires it, may see with his own eyes . And, should any |248 one say, that a few of the places are still existing; we may nevertheless, justly expect the destruction of these also, as their ruin is daily increasing: the predicting word, just mentioned, daily operating by a power which is unseen. I know too--for I have heard it from persons who interpret the passage before us differently,--that this was not said on all the buildings, except only on that place which the Disciples, when expressing their wonder upon it, pointed out to Him ; for it was upon this that He spoke the predicting word. Again, the Scriptures of His Disciples which teach respecting Him, (teach) us these things (following), on the utter destruction of the place.--
On the taking of the City. From the Gospel of Luke.
19. " And , when He saw the city, He wept over it, and said, If thou hadst known, even in this day the things of thy peace.--But now, they are (so) hidden from thine eyes, that the days shall come upon thee, in which thine enemies shall surround thee, and shall press upon thee from every part of thee: and they shall utterly root thee up, and thy children within thee." The things, prior to these, were predicted respecting the Temple; these, which are now before us, respecting the City itself; which the Jews named the City of God, because of the Temple of God that had been built within it. Over the whole of this then, the compassionate (Saviour) wept. It was not, that He had so much pity on the buildings, nor indeed upon the land, as He had first upon the souls of its inhabitants, and (then) upon (the prospect of) their destruction. He pointed out moreover, the cause of their desolation when He said, " If thou hadst known, even in this day, the things of thy peace:" intimating too His own coming, which should be for the peace of the whole world. For |249 this is He, of whom it was said, " In his days shall righteousness arise (as the sun), and abundance of peace . He came also for this purpose, that " He might preach peace to them that were near, and to them that were afar off." And, of them who received Him, He said, " Peace I leave to you I leave to you ; my peace give I unto you:" the peace, which all nations who believed on Him throughout the whole creation, have received. But the people, who were of the circumcision and believed not on Him, knew not the things of their peace : and, on this account, He said afterwards, " It is now (so) hidden from thine eyes, that the days shall come upon thee, (in which) thine enemies shall surround thee ." The things (I say), which were therefore to take hold on them, a short time after, in the reduction (of the city) : (and), because they had no previous perception of the peace, that had been formerly preached to them, it should now be concealed from their eyes. They had therefore, no previous perception of any thing, which should afterwards befall them; He then plainly foretold these things by His foreknowledge, and gave open intimation of the reduction (of the city), which should come upon them through the Romans, (when saying), " The days shall come upon thee...because thou knewest not the things of thy peace." For, for this cause " there shall come upon thee the days, (in which) thine enemies shall surround thee, and shall go round about thee, and shall press upon thee from every quarter of thee; and they shall root thee out, and thy children within thee ." In these (words) then, has been recorded the form of war which should come upon them. And, how they were fulfilled, we shall presently find from the writings of Josephus, who was himself a Jew, and descended from a tribe of the Jews ;--one of the well known and famous men among that people. At the time of the reduction (of the place), he committed to writing every thing that was done among them; and (so) shewed, that the predictions before us were, in their facts, fulfilled. |250
Again, on the reduction of the City. From the Gospel of Luke.
20. " When ye shall see Jerusalem surrounded by an army, know ye that its desolation is near. Then let those who are in Judea flee to the mountains. And let those that are within it (Jerusalem) give up : and let not those that are in its borders , enter into it. Because these are the days of vengeance, that all which has been written should be fulfilled. But, woe to them that are with child, and to them that give suck in those days; for there shall be great tribulation upon the land, and great wrath upon this people. And they shall fall by the edge of the sword, and shall be led captive into all nations. And Jerusalem shall be trampled on by the Gentiles, until the times of the Gentiles shall be fulfilled." Previous to this He said, " Behold your house is left desolate. " He now gives by the words before us, the signs of the times of the final destruction of the place; and these He shews, saying, " When ye shall see Jerusalem surrounded by an army, thence know ye that its desolation is near." Now, let no one imagine, that, after the reduction of the place, and the desolation that should be in it, another renewal of it shall take place, as it was in the times of Cyrus, king of the Persians; and afterwards in those of Antiochus Epiphanes; |251 and again, in those of Pompey. For many times did this place suffer reduction, and was afterwards dignified by a more excellent restoration. But, when ye shall see it reduced by armies, know ye that which comes upon it, to be a final and full desolation and destruction . He designates the desolation of Jerusalem, by the destruction of the Temple, and the laying aside of those services which were, according to the law of Moses, formerly performed within it. You are not to suppose, that the desolation of the city, mentioned in these (words), was to be such that no one should any more reside in it: for He says after this, that the city shall be inhabited, not by the Jews, but by the Gentiles, when speaking thus, " And Jerusalem shall be trampled on by the Gentiles ." It was known therefore to Him, that it should be inhabited by the Gentiles. But He styled this its desolation (viz), because it should no more (be inhabited) |252 by its own children, nor should the service of the law he established within it. And, how these things have been fulfilled, many words are not wanted (to shew) ; because, we can easily see with our own eyes, how the Jews are dispersed into all nations; and, how the inhabitants of that which was formerly Jerusalem,--but is now named Aelia by Aelius Hadrian,--are foreigners, and the descendants of another race. The wonder therefore of the prophecy is this, that He said of the Jews, " they should be led captive into all nations;" and, of the Gentiles, " that Jerusalem should be trampled on by them." This miracle is then complete : the Jews being now fully (dispersed) throughout the whole creation, so that they are (found) remaining among the Ethiopians, the Scythians, and in the extremities of the earth. It is only their own city, and the place in which their worship formerly was (carried on), that they cannot enter ! But, if the city itself had been utterly desolated, and without inhabitants, men would have thought that this was the cause (of their exclusion from it). Now however, that the place is inhabited by foreigners, the descendants of a different race, and that it is not allowed to them alone even to set a foot in it, so that they cannot view even from a distance the land of their forefathers ; the things foretold of it are fulfilled, in exact accordance with the prediction: (viz). " They shall be led captive into all nations, and Jerusalem shall be trampled on by the Gentiles " The manner moreover of the captivity, points out the war. of which He spoke; " For (said He) there shall be (great) tribulation upon the land, and great wrath upon this people : and they shall fall by the edge of the sword." We |253 can learn too, from the writings of Flavius Josephus, how these things took place in their localities, and how those, which had been foretold by our Saviour, were, in fact, fulfilled. He also shews plainly the fulfilment of the prediction of our Saviour, when He said, " Woe to those that are with child, and to them that give suck in those days ." For he has put it on record, how the women roasted their children by the fire and ate them, on account of the pressure of the famine which prevailed in the city. This famine therefore, which took place in the city, our Saviour foresaw, and counselled His Disciples that, in the reduction which was about to come upon the Jews, it was not for them to take refuge in the city as in a place guarded and preserved by God, but in which many should suffer ; but, that they should depart thence, and " flee to the mountains ;" and, that those, who should be within Judea, should give up to the Gentiles; and those, who were in its lands, should not take refuge in it as in a fortified place. On this account He said, " Let those who are in its borders not enter into it, since these are the days of vengeance, that all may be fulfilled which has been written ." Any one therefore, who desires it, may learn the results of these things from the writings of Josephus. And, if it is right we should lay down a few things from him in this book, by way of testimony, there is nothing that should hinder us from hearing the historian himself, who writes in this manner;--
From the sixth Book of Josephus .
21. "And, How can it be necessary, that I should describe the severity of the famine, as to things inanimate? I come then to the making known of a fact, the like of which has not been recorded, either among the Greeks, or the Barbarians : one which, it is shocking to mention, and, to the hearing, incredible. I myself indeed, would |254 gladly have left this calamity (unmentioned)--that I might not be thought by those who shall come after, to have related falsehoods,--had I not had many witnesses among those of our own times. I should indeed otherwise have rendered but a doubtful good, as to the land of my fathers, had I omitted to mention the things which, it has, in fact, suffered. A certain woman, of those who resided on the other side of the Jordan,--whose name was Mirian, well known on account of her family and wealth,--took refuge with many (others) in Jerusalem, and with them was shut up (in the siege). This woman's other possessions, as they were after she left the passage (of the Jordan) and came into the city, the Tyrants seized. The residue of her treasures moreover, should it have sufficed for her daily sustenance, was invaded and seized by the attendant soldiers. Grievous indignation therefore, took possession of her; and many times did she excite the robbers against herself, by curses and reproaches. But, when no one put her to death.--either on account of her indignation or in mercy; and she became weary of seeking sustenance for others from every quarter, and (as) suspicion was excited against her, even if she found (it) : hunger, at the same time, remaining in her bowels, and indignation inflaming her more than hunger;--she took for her counsellor impetuosity and necessity, and dared to do that which was contrary to nature. She seized upon her son,--for she had a sucking infant,--and said, "Wretched (babe) ! for Whom do I preserve thee in war, famine, and tumult?-- that thou shouldest be a slave to the Romans ? If thou shouldest indeed live happily with them, still famine precedes (this) servitude ; and the seditious are cruel. Come ; be thou thou to me for food; to the seditious, the vengeance;--and to the world, the tale which alone is wanting to (complete) the sufferings of the Jews ! And, saying this, she at once killed her son. She then roasted him, and ate a part of him ! the rest she hid, and kept !" |255 These sufferings out of many, I have here set down on account of the Divine prediction of our Saviour, which declared, " Woe to them that are with child, and to them that give suck in those days: " and because it adds this also to the predictive words of our Saviour, " There shall be great tribulation on the land, and great wrath upon this people :" or, as Matthew has said , "For there shall be at that time great tribulation, the like of which has not been since the beginning of the world, even until now ; nor shall be" (hereafter). It will be well therefore, to hear this writer himself, when thus putting on record the fulfilment of these same things.
From the fifth Book of Josephus .
22. "It would be impossible to give an account of each and every of their iniquities singly; we say then summarily, that no (other) city (ever) suffered all these things; and, that there never was a generation so fruitful in vices as this : for they destroyed the city itself ! and (were the cause) that the Romans should be recorded,-- as forced by them against their own wills,--to this sad |256 victory ! They accordingly dragged them on forthwith, unopposed, to the Temple ; and viewed from the upper city, the fire that was burning within it." Nor were they pained, nor did they weep at these things ! Because, "there should be at that time great tribulation, such, that its like existed not since the beginning of the world." This very thing was foretold by our Saviour, which this writer attests ! the whole of which was fully brought to pass forty years afterwards, in the times of Vespasian the Roman Emperor. Our Saviour moreover, added to His predictions,--determining the time,--how long Jerusalem should be trampled on by the Gentiles; for He said, " Until the times of the Gentiles shall be fulfilled:" intimating by this, the end of the world.
Again, on the laws of the Jews, (viz.) that they should no more be observed, either on mount Gerizim, or in Jerusalem. And, on the service worthy of God, which should be set up in His Church. From the Gospel of John.
23. On the side of this our neighbouring city Neapolis of Palestine,--which was not small, but is even (now) a city of celebrity,--a woman of Samaria drew near to Him ; and, after other words, said to Him, " Sir, I perceive that thou art a Prophet. Our fathers worshipped in this |257 mountain; but ye say, that in Jerusalem is the place where (men) ought to worship." Upon which, our Saviour returning this answer, said to her, " Believe me woman, the hour cometh (in) which, neither in this mountain, nor in Jerusalem shall they worship the Father." And, after a few other things, He said : " The hour cometh, and now is, (in) which the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh even such as these to worship Him. God is a, spirit, and it is right that those who worship Him, should worship him in spirit and in truth ." And, by these things also, He fully proved that His foreknowledge was not small. For formerly, in the days of Tiberius the Roman Emperor,--in whose times these things were said,--the Jews were particularly collected together in Jerusalem, for the observance of the precepts of their Law; and the Samaritans, on the mount called Gerizim which they honoured, on the side of Neapolis, affirming that it was right the Law of Moses should there be observed. Now, these mounts are, as it were, anathemas of God. With both, certain parts were honoured; and of both, the Scripture of each bears record ; that of Moses, respecting Gerizim ; and those of the Hebrew Prophets, respecting Jerusalem . The sentence of judgment therefore, put forth in the Divine enouncement of our Saviour was, That no more, either in Jerusalem, or on mount Gerizim, should those henceforth worship, who then adhered so pertinaciously to these places : which came to pass soon after. (For), in the days of Titus Vespasian, and in the reduction which happened in those of Hadrian, both these mounts were, according to His words, desolated. That on the side of the city Neapolis, was defiled by unbecoming Images, by Idols, |258 by Sacrifices, and the shedding of blood, and (thus) rendered abominable. The Temple also of Jerusalem was rased to the foundations, and has remained, during the whole of the time mentioned, in utter desolation and (destruction by) burning. And, from that time and even until now, has the prediction of our Saviour been fulfilled, which declared, " The hour cometh, (in) which neither in this mount, nor in Jerusalem shall they worship," He terms the time (meant) "the hour;" which was not yet at hand, but was about to be. And, speaking to His Disciples on the rational service to be completed by Himself, He added, " The hour cometh, and now is, that the true worshippers shall worship the Father in spirit and truth ." He necessarily added therefore here, It " now is." For immediately, from the very hour (in) which he said these words, (viz.) " The true worshippers"-- of whom He was the Head and Teacher,--His Disciples, who received the rational service,--from Him, did perform the service of God, "in spirit and in truth." But the thing, above all (others) prophesied of in these words, implies, that no more on any mount, nor in any distinct corner of the earth, but throughout the whole creation, should those " true worshippers " worship the God who is above all, and should present to Him the Divine services, which should be performed without blood, "in spirit and truth." Not by similitude, nor by those things of which He was the antitype, as were those of Moses observed by both Jews and Samaritans, in slaughter, sacrifices, incense, fire, and many other bodily modes;--that all of these should be abolished through the things now before us, did THE WORD OF GOD here predict. He also said, henceforth " in spirit and truth." That is, " the true worshippers" shall render to God, the service which is worthy of Him, in a manner divine and with both the soul and mind.
On the people which should be set up out of foreign nations, by means of his teaching. From the Gospel of John.
24. " I am the good Shepherd, and I know my own, and my own know me. Even as the Father hath |259 known me, so know I the Father....And I lay down my life (lit. self) for my sheep. And I have other sheep, those who were not of this fold; and it is necessary that I should bring in these, and that they should hear my voice. And there shall be one flock and one shepherd." By other words (too) He taught and said, " I am not come, but to the sheep that have strayed of the house of Israel ." It was the Jewish people then, that He named under this figure; but, by the things before us, He predicted, that it was not those only who had become His disciples from among the Jews, that were considered (as) of the number of His flock; but those also who were without this fold. For thus, the word (Scripture) usually names at one time, the whole Jewish people; at another, Jerusalem, and the service there performed according to the Law of Moses.--That " He would collect other sheep which were not of that fold" implies the whole creation; and He foretold by these things, that out of them (this) rational flock should be so brought together to Him, that to the one and self-same worship of God, all, (both) Jews and Idolaters believing in Him, should come over; and, that there should be " one flock and one Shepherd." This is His Church, which has been established both from among the Jews, and Gentiles. And thus, has it come to pass ! For at once, at the outset of the preaching of the Gospel, great multitudes of the Jews were convinced that He was the Christ of God, who had been preached of by the Prophets. And with these, (those), who believed on Him from among the Gentiles, were brought together in one Church, under the hand of the one Shepherd,--of Him who is THE WORD or GOD. For in Jerusalem itself arose, from among the Jews, one after another fifteen bishops of the Church there, from James who was the first . There were too thousands, at once both of Jews and Gentiles there, who had been brought together, even to the time of |260 its reduction in the days of Hadrian. And, that He was the (good) Shepherd who had been many times preached of in the words of the Prophets, it is obvious to us: the words (I say), which mention THE WORD OF GOD and teach, that He is the Shepherd of the souls of men, as of rational flocks. For it is thus said on one occasion by the Prophets: " The Lord feedeth me (as a shepherd), and I shall lack nothing ." And on another; "Shepherd of Israel look, (thou) who leadest Joseph as a flock :" and, on another, He introduces (one) saying, "He is the Lord, and the Shepherd of the sheep ." He therefore alone, is truly declared to be the Shepherd of rational souls. For, just as the case is among men, the nature of the sheep is one, and that of the shepherd another; and, (as) the rational nature rules and leads that which is irrational; so also is it with respect to the superiority of the Shepherd (here), THE WORD OF GOD, the nature far excels that of man. We indeed are His flock, and, as compared with His power, we are less rational than any sheep. But He is in truth the good and pure Shepherd, who does not so neglect His flock, that it may be devoured by the wolves; that is to say, by the wicked demons, the corrupters of souls. This constrains us to look to His word which declared, with great power and might, " I am the good Shepherd ;" and which also said, " I lay down my life for my sheep." (This) He said in a mystery respecting His death. He also taught at the same time the cause; viz. that it was for the redemption of the souls of the rational flocks, that He (so) gave His life. And this also: " I have other sheep," shews, that the Jews were not His only possession; but also, that the whole of the nations had been given to Him of His Father, according to this (declaration), " Ask of me, and I will give thee the nations for thine inheritance." |261
How His death was the cause of the redemption of many. From the Gospel of John.
25. He was often with the Jews, because to them were known the predictions of the Prophets respecting Him. But, because the Greeks upon one occasion also approached His Disciples, desiring to see Him,--it is written, that, when they had told Him this, He said: " The hour is come, that the Son of Man should be glorified. I say unto you, that unless the grain of wheat fall into the earth and die, it will remain alone; but if it (so) die, it will bring forth much fruit." By these things also) He obviously declared in a mystery, that, among the Greeks, among foreign nations and the children of a different generation, those things which comprehended the praises of His Godhead should be embraced. For it was not when He was among the Jews that he said, " His hour had come that He should be glorified," but, when the Greeks drew near to Him. After this, he necessarily continued shewing of His own death, His resurrection, and of the calling of the people, among whom He then was. For, just as the grain of wheat, before it falls into the earth, remains alone, but contains the life-producing-power, with the energies of the seed included within it, (and) which the ears shall produce; but, after falling into the earth,--just as that which lives after death,--it will increase, and, from the power vested within it, produce many ears of corn; so did He also declare respecting Himself, that the things should be. And this indeed, the result of them has plainly evinced. |262 For, it was not the Greeks alone who, after His death, received of His power and of the provisions of His Godhead, but also many nations. He was therefore, that seed which fell, and sprang up again, " He who was dead, but is alive ." He, who after His fall which was by death, increased greatly, is He who has, by His resurrection, filled the lands of the heathen, as it were cultivated fields, with the Divine unutterable power. On this account He said, " The harvest is great, but the labourers are few." And again, "Lift up your eyes and see the fields, that they are white for the harvest." These things He also foretold (figuratively), of those who should after His death establish themselves in Him, through the pure faith which is by Him; the multitude of whom should, throughout the whole creation both of Greeks and Barbarians, constitute the Church to be established in myriads of congregations ;--collected together, as it were, (the produce of) rational well-cultured fields, into one place ; (that is) the souls of men, into the granaries of His Church. Hence it has been said, "He whose fan is in His hand, and who will cleanse His floor, and collect the wheat into (His) treasuries: but the straw He will burn with fire unquenchable."
How Simon the chief of the Disciples, should, like his Master, be given up to crucifixion, and depart this life. From the Gospel of John.
26. " My children, a little while I am with you; and ye shall seek me: even as I said to the Jews, whither I go, ye cannot come; and thus also I say again unto you. Simon Peter said unto Him, Whither goest Thou ? And Jesus answered him: Whither I go, thou canst not now come , but, after a time, thou shalt come." And again, in the latter part of the book, Jesus, after his resurrection from the dead, said to Peter: " I say unto thee, When thou wast young, thou girdedst thy loins, and wentest whither |263 thou wouldest ; but, when thou shalt have become old, thou shalt stretch forth thy hands, and others shall gird thy loins for thee, and shall lead thee whither thou shalt not be willing. And these things which He said (were) to shew, by what death he should glorify God. And, when He had said this, He said to him, Follow me" And, Who is not astonished, that, when He said these things to His Disciples, they should be prepared and ready to adhere to Him even to death ? For He did not deceive them by intimating, or promising to them, the things considered good in this life ; nor did He by any such means, allure them to give their adhesion to Him ; but, He simply foretold those obvious tortures which should, on His account, befall them. And (so) He previously shewed to Simon the mode of crucifixion, by which he afterwards closed his life in the city of Rome, in this which He said, " When thou shalt have become old, thou shalt stretch forth thy hands, and others shall gird thy loins for thee." And similarly, He also shewed mystically in this which He said, " Whither I go. thou canst not now come; but, after a time, thou shalt come." Now, these things were not said to them all, but only to Peter ; because it is he alone, who, in the Scripture, (is said) should end his life after the manner of the suffering of our Saviour.
How He foretold to the rest of His Disciples, the persecutions which were about to arise time after time against them. From the Gospel of Matthew .
27. "Beware of men, for they shall deliver you up to their Rulers, and shall scourge you in their Synagogues, and shall bring you, before governours and kings for my sake, for a testimony to themselves, and to the Gentiles." And again , "Blessed are ye when they persecute you, and revile you, and say every evil (thing) against you, for my sake. Rejoice and exult, since great is your reward in heaven ; for so they persecuted the Prophets who were before you." Now, the wonder is this, (viz.) the additional word here saying, "for my sake." For it was not sufficient, that He should only foreknow and foretel the persecutions |264 which should arise against His Disciples; but, that He might also shew the cause of these, He said, they should suffer these things for His sake. Nor was it on account of any evil practices, nor yet for any other fault; but,--(as) He previously testified,--that every thing (of this sort) should befall them for His sake: which is present in the fact for our information ! For if any one, during the time of the persecutions, denied only that he was a Christian, he was released from all blame and cause of accusation. But, so irreprehensible and sinless were the lives of His Disciples to be, that they should suffer every sort of calamity for no other cause, except only their confessing, and giving testimony to, Him. He did indeed, fully stir up and make'them ready (for this), by comparing them with the ancient Prophets and Friends of God ; for , (said He), even as they persecuted the Prophets who were before you, so shall they, without cause, drive you out; and, after the manner of the Prophets, shall ye be punished, because ye worship the God who is over all; on which account, they also persecuted the Prophets. Now that He should foretel, that even governours and kings should be moved by these things; that the time was then at hand; that He should (so) speak with His Disciples; and that His words should so come to pass and remain in fact, How greatly does it exceed (all) wonder ? For there have been many others, both Barbarians and Greeks, who have said and promised many wise things to their Disciples. Of these, some supposed that there was no God; others annihilated every consideration about Providence; and others (received) those who were thought Gods by the many: others arose (as) the leaders of vicious factions; others (who thought), that Rest was the extreme (good) : and others, that Rest indiscriminately was; and who indeed talked just as they might be circumstanced. But never did any one of these, |265 previously determine such things for His Disciples. Nor do we know of any persecutions that opposed them, such as those were that opposed the teaching of our Saviour. How then shall we not wonder, and confess, that these are indeed the words of God ?--these (I say), which not only previously attested, through the Divine foreknowledge, the persecutions which should come upon His Disciples; but also, previously pointed out the cause of these, by this which He said, that these things should happen to them, for His sake?
How those also who were equals should arise, and persecute each other, in the times of the persecutions. From the Gospel of Matthew .
28. " The brother shall deliver his brother to death, and the father his son: and the children shall rise up against their parents, and shall cause them to be put to death. And ye shall be hated of all men for my name's sake; but he, who shall bear even to the end, shall live." Now, how these things have, even to the present time, been fulfilled in fact, What need is there that we should shew at length, since these facts are superior to all report ? We have seen too with our own eyes, how many things of this sort took place, both during the persecutions, and in our own times. Nor do you simply hear this, that " the brother should deliver his brother to death ;" for even this might have been as any mere matter of opinion. But we can investigate (the case), and inform ourselves how it was, that " the brother delivered his brother to death."-- When one surrenders himself to fraternal affection, and chooses the love of life, and denies God, and particularly with respect to his brother, whom he will solicit and persuade to worship idols; will excite and inveigle, putting forth (his) fraternal affection, so as to make him disregard the command of our Saviour; then indeed, will the |266 brother deliver up his brother to the death of his soul. In like manner also, will the father cause his son to err (by enticing), and will persuade him to worship the idols, and (so) deliver him to death. So also the children, their parents: they will, through their affection for them, (so) lead them on, that they will choose the mortal life which now is, rather than that which is with God; and will (so) become the cause, both of the death and perdition of the soul of their parents . And many such things as these, did we witness with our own eyes, during the times of the persecutions ; so that in them was fulfilled the (prediction) : " Ye shall be hated of all men for my name's sake." In this place also was this addition carefully made, teaching the Disciples that, it should not be for any hateful deed, but for His name's sake, they should be hated.
On those who should impurely collect themselves into His Church, and on the punishment that should come upon them. From the Gospel of Matthew .
29. " The kingdom of heaven is like a net that fell into the sea, and collected of every sort (of fish) ; and, when it was full, they drew it up to the shore, and sitting down they selected those that were good, and put them into vessels; but the bad, they threw away. Thus shall it be in the end of this world: the angels shall go forth, and shall separate the evil from among the just, and shall cast them into a fiery oven: there shall be weeping and gnashing of teeth." The " net"-- which is here (put) by a figure for the word,-- and which is woven (as it were) from the various mind of the old and new Scriptures, He names His own doctrine : the fluctuating life of man, which is subject to hardship in its doings on account of the calamities attending it, " the sea." Out of this (sort of) life, as from the sea, the " net," so foretold, was to catch up tens of thousands. And under it were to be (taken), the various multitudes of those opposed |267 to each other in their characters; and of these, the good and bad in their dispositions. Of these too he spoke mystically, as being caught up from the sea after the manner of fish, when He said in the first calling of His Disciples, " Follow me, and I will make you fishers of men ." This collecting together therefore of such men, bad and good, in His Church,--assembled (as they are) to this very time,-- was not unknown to Him : for He taught, that these same should at last be separated by the Angels, who should be appointed to this (work) ; and (so) should the punishment, due to the disposition of each one, be awarded.