Theophany 3.40–3.58

English translation by Samuel Lee (1843); the original is not shown

Thus therefore, the onty (begotten) Word of God, who availed Himself of a human instrument, and set up His own Interpreter, administered every thing for the healing of men by the will of His Father; still remaining immaterial and incorporeal, just as He formerly was, with His Father. By means of a man also, He shewed forth God to man, through mighty acts and wonderful works. In the divine Power and in true Wisdom, He scattered His doctrine (as seed); and taught these things, with others allied to them. Nor became He inferior, from what He did: nor, (as so) doing, became He the less dignified from what He taught and delivered.—The doctrines of life and words of light, He laid not down in any book of paper, nor in the perishing skins of animals; but He inscribed on the very souls of His disciples, as upon intellectual tablets, the doctrines respecting the kingdom of God. In the whole of His instructions on heavenly things, hidden enouncements, and which had never before been heard, were delivered. It was also by means of these things, that He taught that the souls which were on the earth, were beloved of God; delivered the memorial of the life that is with God the Father, in heaven; and also, stirred (men) up to ery in prayer and to say, ‘ Our Father who art in heaven,” and, that they should be cognizant of their family which is above. If then, thou art desirous of being a partaker in the contemplation of these things, there is no feeling of jealousy hindering thy approach to the hearing of the Scriptures of His Disciples, and to the knowing of His record in all its parts, both as to His deeds and words ; so that thou mayest in truth, view God, and THE Word of God; and see, how He existed by means of an Interpreter with men, in the example of (His) sufferings; how He, who was immortal, conversed with mortals; how the Image (of God), which is incorporeal, became vested with the nature which is human: and, how the Image of God’, which was in Him, moved (Him): how He sent forth enouncements, and made public the Divine teaching; and (how) the Saviour of all, healed every sort of disease and infirmity: and, how ready He was, in whom there was no sin, to good works; and, how those things which eyes had not seen, and which had not entered into the hearing of men, He delivered in mighty deeds; and thus made His Disciples to approach the very summit of excellency with God; made them wise through the power which cannot be described, and constituted them true preachers of His Godhead. Thus again He healed those, whose souls were corrupted by every sort of sin; at one time, inflicting the sufferings (which were) helpful and right’; at another, delivering a view of the mystery and doctrine of His Godhead to those who were able to receive it. And, What need is there we should say, how easily and well, and with (what) just rebuke, He received those who were enemies to the truth: at once healing and instructing even these, by the open enouncement of His words? and, how meekly he presented His person to all as a helper, and as long suffering and passive? as a Physician also, not of souls only, but also of bodies ? On this account, the name of JEsus was previously imposed on our Saviour? ;—-which is a Hebrew word, designating JEsus as the Physician of all. Now, the (propriety of the) imposition of the name designating healing on Jesus, He evinced by the works (which He did); for He instructed the souls of men by the Heavenly doctrine, while he healed the Body of all sufferings, pains, and infirmities, by the power of the healing Worpv. At one time, He cleansed the leprous in body: at another, He cast out by (His) command the Demons that (possessed) men’: and, again at another, He freely healed those who had been reduced by disease! At one time also, to him— whose body was debilitated, and all his limbs powerless,— He said by word only, “ Arise, take up thy bed, and walk;” and this (man) did what He commanded! And again at another time, He gave the perception of light to the Blind’! And thus again, at another, a woman’,—who had been afflicted with an issue of blood, and had during the revolution of many years been reduced by her complaint, seeing that great companies were round about Him, and not allowing her to kneel and pray that she might be healed of her complaint,—thought, that if she could but touch the border of His garment, (she should be healed) ; she accordingly pressed in, and touched the border of his garment; and at once, she was both healed of the evil, and immediately became healthy; bearing (away with her) a mighty proof of the power of THE Word of God! Another man also, the servant of a king,—because his child was grievously afflicted,—fell down before Him, and He forthwith took and healed him! There was another again, the chief of a synagogue’? of the Jews, whose daughter (He restored); but this was after she was dead! And, What need can there be, that we should tell how another arose?! by the power of the Saviour of all, who had been dead four days, hearing only the voice of the all life-giving Word which called him? Or, how He made His paths upon the sea as upon dry land, causing His Vessel to traverse the back of the waters’? Or, how” when His Disciples were sailing and the storm was against them, He rebuked the sea, the storm, and the winds;—-gave the commandment by word; and they were instantly silent, so that they were wrought upon, as by the voice of their Lord? (How) He so filled" and satisfied five thousand men,—when there was with them a company of many women and children,—with five loaves, that they took up an entire remainder which would suffice to fill twelve baskets! Too Whom is not this astonishing ? and Does it (not) likewise challenge the inquiry which relates to his unseen power ?

English translation by Samuel Lee (1843); the original is not shown

Let any one therefore who will, take up the true faith, together with the open proof of the revelation of our Saviour’s Divinity, from many other great miracles ; and particularly from this,—if he will also consider,—that He foreknew by the divine power what should come to pass, and openly foretold the great change to His better (doetrine) which should take place among men throughout the world; and also predicted, that He himself would be the doer of this: and from these very deeds, let such place faith in (this) His promise. Many other great and evident proofs of His Godhead moreover, (afforded) in many things similar to these, will any one, carefully enquiring, find from His predictions with their fulfilment: which we ourselves shall also examine in this work at the proper time. But, that which we now have before our eyes,—that our discourse may not lengthen itself greatly out, so as to detain thee upon all His mighty works—is the death, which (His) Interpreter,—the clothing of THE Word of God, and the Image that was openly revealed,—underwent, and which (event) every one acknowledges.

English translation by Samuel Lee (1843); the original is not shown

This His death therefore, which has been made public, was (so) accompanied by the miracle, that it was unlike that of the rest of mankind. For it was not, that He perished by disease, by strangulation, or by fire; or was, even on the cross itself, cut off by the sword, as a mark of victory, in the manner of others who are evil-doers; nor yet, did he suffer less than any one of those whom they usually put to death; for He suffered a death of violence : but He himself alone, by his own will, delivered up His Vessel to those (his) accusers; and forthwith He raised Himself from the earth ;—

English translation by Samuel Lee (1843); the original is not shown

For said (the Evangelist,) ‘“ He cried out greatly, and gave up His Spirit to His Father': and (so) effected a release from His soul, and made His departure from the body. On this account, He had previously delivered this same His death to his disciples, when teaching (them) and saying; “ No man taketh my life from me;” and, “I have power to lay it down:” and again, “I have power to take it up”: and again, “I am the good shepherd, and I know my own, and my own know me; and I lay down my life for my sheep.” ‘The cause of His death too, He establishes in a few words, when saying, that, “Unless the grain of wheat fall into the earth and die, it remaineth alone ; but, if it die, it bringeth forth much fruits

English translation by Samuel Lee (1843); the original is not shown

Having then, delivered representations of this sort respecting’ His own death, He effected the release from his soul’, and made (His) departure from the body. After this, His body was taken up by his acquaintances, and was consigned to (its) due interment. Again on the third day, He resumed that (being) from which He had before, by the exertion of His own will, departed. And again, He shewed to his Disciples the selfsame person, both in body and substance, just as it formerly was :— to them (I say) with whom He conversed a little, and with whom He remained a short time. He was then taken up whither He was before: and, before their eyes, did He make his departure and ascension to heaven, in order that they, to whom He had delivered (His) pledge as to deeds, might be made the Teachers of the fear of God who is above, to all nations.

English translation by Samuel Lee (1843); the original is not shown

Now’, What can be wanting after these things, except that we should state the cause of THIs, which was the chief of all? I (now) speak of the close of His life, which has been spoken of by all; of the manner of His passion, and of the great miracle of His resurrection after . death. After viewing! these things then, let us now come again to our proofs; and let us confirm these same by open testimonies. He availed Himself therefore, of a mortal Vessel,—for the reasons already given,—-as of an Image becoming the Deity; and this He both put forth into life, and by means of this, as some great king by means of an interpreter, He performed every thing that was worthy of the Divine Power. i

English translation by Samuel Lee (1843); the original is not shown

For,if He had done otherwise,—after His dealings among men,—so as not to have been seen, and had suddenly taken flight, and secretly stolen away His Interpreter ; or had, in escaping, been careful to convey away His Image from death; or again, had led on that mortal (being) by means of His person, to corruption and perishing; He would have seemed to the many (but) as a spectre.

English translation by Samuel Lee (1843); the original is not shown

Nor could He have done any thing, which it was right He should do, as being the Lirr, the Word and the Powrer of God; having given up His Interpreter to corruption and ruin.

English translation by Samuel Lee (1843); the original is not shown

Nor‘, could those things which He did against the Demons, (or) in His contention with death, have been worthy of completion.

English translation by Samuel Lee (1843); the original is not shown

Nor could it have been known, where He remained.

English translation by Samuel Lee (1843); the original is not shown

Nor could it have been believed by those, to whom He had not delivered (it) ;—-nor had it been seen,—that His nature was superior to death.

English translation by Samuel Lee (1843); the original is not shown

Nor, could He have delivered mortality from its own (mortal) nature.

English translation by Samuel Lee (1843); the original is not shown

Nor’, could He have persuaded His disciples to despise death.

English translation by Samuel Lee (1843); the original is not shown

Nor, could He have established a hope of the life ‘that is with God after death, with those who drew near for (the reception of) His doctrine.

English translation by Samuel Lee (1843); the original is not shown

Nor, could He have fulfilled the promises of His own words; nor have given to the prophecies, which went before respecting Him, a due fulfilment.

English translation by Samuel Lee (1843); the original is not shown

Nor’, could He have overcome in the last conflict of all, which was opposed to the death that exists in all these things. For it was above all things right, that this mortal vessel should, after it had completed the service which it rendered to THE Word of God, obtain to itself an end worthy of God, (and that this) be through this same ordinance of death". For, there were two things" resting upon (this) consummation; (viz.) either, that He should deliver up (His..vessel) to entire corruption and destruction, and (so) make His whole conflict, and egress from this world, matter of shame; or, that He should afford proof, that this same was superior to death; and (so), by the divine power, make immortal that which was mortal. The first however, was incompatible with the promise’. For, it is not the property of fire, to be cold; nor, of light, that it be dark; neither is it of life, that it should die; nor, of THE Word of God", that He should act with impropriety. For, What cause could He have, who promised life to others, for being unmindful of His own vessel when subject to corruption:—for delivering up His Image to destruction, and for surrendering the Interpreter of His own Godhead, to the corruption of death ?—for Him to do so, who had previously promised to those, who should take refuge’ in Him, the life which is impervious death? This (one) then, of two things was necessary :—this, I say, that He should shew him (His Interpreter) to be superior to death. And, How was it, that it was necessary He should do this? Secretly, and by stealth? or, openly before all men, and manifestly? But, if this fact had taken place covertly and secretly ; it would then have remained unknown, and unprofitable to man. But, as it was preached (to all), and heard of by all; it afforded to all, the advantage which (grew) out of the miracle. Well therefore,—because it was necessary He should shew His vessel to be superior to death,— did He also do this, not secretly, but before the eyes of (all) men. He escaped not from death; for this would have been pusillanimous, and it would have been thought that He was inferior to death. But, by this contention with Death as with a contemporary, He established the immortality of that which was mortal; and, this last conflict which was for the salvation of all, secured (for all) the life which is immortal. For‘ this was done, in the first place, against the Demons, for the destruction of the error of a multitude of Gods, when He began to be known among men. It also appeared particularly necessary to Him, that, as He was to make His circuits among the flocks of men, He should immediately, (and) in the presence of all, drive out the enemies and haters of mankind,—as being the princes of wickedness, and like to cruel and fierce beasts, those (I say),—-who had, from former times and falsely, been esteemed Gods. He therefore, THE Word of God, immediately led out His Vessel into the land of these enemies and haters,—-that (land I say), which the words of mystery style “ The Desert,” as (being) destitute of every good thing; and there “forty days, and as many nights’,” He wrought and performed those things of which no mortal knew, and which the eyes of man did not see. The testimonies however of prophecy teach, that to these things the declarations of the prophetical Scriptures agree, where it is written, that “‘ Jesws was led of the Holy Ghost into the desert, that he might be tempted of Satan. And He was there forty days and forty nights, and was with the wild beasts’? And, What are these but the . princes of the Demons, whom the Holy Ghost has said are,—and has named by way of figure,—‘ Serpents,” “Adders,” ““ Lions,” and ““ Dragons,” on account of the similitude to the viciousness of each of these: (saying) “Thou shalt tread on the serpent and adder, and shalt trample on the lion and the dragon'?” The other things also which were done in the desert, this declaration intimates, saying thus in the person of the Vessel which He bore, ‘ His truth shall gird thee (as) a weapon: neither shalt thou be afraid of the fear of the night, nor of the arrow that flieth by day; nor of the thing that walketh in darkness: nor of the wind that bloweth at noon. Thousands shall fall at thy side, and tens of thousands at thy right hand: but they shall not touch thee.”

English translation by Samuel Lee (1843); the original is not shown

These things have been said in parables and mystically, on the conflict which (took place) in the desert between the Vessel of salvation, and the invisible spirits. During all these nights therefore, and days in like number, He contended with the whole race (of Demons) that was beneath the air. Nor was it tardily that roe Word of God drove these out, nor, that He pursued the whole congregation of the enemy; nor, that (He did this) as God in his abstract and unembodied power, but, by means of the body which He took. Because the whole race of man had, from ancient times, been subjected to these as to Gods: on this account therefore, principally, He subjected all the families of the Demons to this (His Vessel). For it was right, that He should make him who had heen conquered, and iniquitously subdued to his enemies, not only (man’s) Deliverer, but also the Conqueror of his enemies; and that He (Tue Word) should shew, that His Friend, whom He had made in His own Image and similitude, was, on account of his participation in THE Wonrp, superior to the Demons who were formerly thought to be Gods; just as it is written in the words of mystery (the Scriptures).

English translation by Samuel Lee (1843); the original is not shown

Because then, the Saviour of us all had completed the conflict which was opposed to these (spirits), He went up thence, clothed (as it were) with victory, entered upon the life common to men, and delivered their souls: having relieved them from the bonds of the Demons: and, having revealed to His Disciples those other secret things,—as well as these which he performed in opposition to the enemies that are unseen,—He thus spoke, and He established (it), “Be of good courage, I have overcome the world’... The manner too of His victory, He taught by those things which He said to His Disciples in parables (viz.): ‘No man can enter the house of a strong man and spoil his goods, unless he first bind the strong man; and then he shall spoil his house’.” He therefore bound the strong man, and drove out the whole race of Demons. And forthwith, He (so) wrought on the souls of those who were His, that He freed them from the bitter state, slavery, and errror, of a multiplicity of Gods. This His first conflict however against the Demons, was completed at the outset of His manifestation among men. But the last (His crucifixion), was the commencement of His sovereignty over Death. For it was right that He,—who was superior to (that which was) no God, and to the error of Demons, and, had been attached to God the Word,—should receive the honour compatible with this His deed (viz.) the victory over Death. For the Demons, which had assembled together against Him, with their Head, and with the spirits residing above the earth in the air, (and) invisible to mortal eyes, turned their backs (in flight) in His first conflict (with them); directing their view to the second, and waiting for His last egress, and departure by death, from the world, which they expected would be like that of other men. For, they had no notion that the mortal nature could ever exist, which should be superior to death; or, that Death was (not) the common king of all those, who had once experienced the birth of mortals. They thought too, that this was, of all evils, that which no man could either avoid, or evade. But, immediately after the signal mark of His first victory over the Demons, He engaged also in conflict with Death. And’, just as one wishing to shew that some vessel was incombustible and its nature superior to fire, could in no other way establish this astonishing fact, except by placing the one which he held in his hand in the fire, and then taking it out of the fire, safe and sound; so also THE Word of God, the lifegiver of all, willing to make it known that the mortal Vessel, of which He had availed Himself for the redemption of man, was superior to death, and, to shew that He made it to participate in His own life, conducted the matter both well and virtuously as it was most convenient. He left the body for a short time, and consigned mortality to death, for the rebuking? of its (sinful) nature; and again, He soon raised up the same from death, for the purpose of proving that the Divine power, which was by Him,— that eternal life, (I say) which was preached by Him,— was superior to every kind of death.

English translation by Samuel Lee (1843); the original is not shown

This therefore was the first cause. The second was, to shew that the Divine power resided in the human body. Because men had formerly made gods for themselves of those who were men mortal in reality, had been overcome by death, (and) in whom the last common extremity had been witnessed; and had named those heroes and gods, who had been taken away by death; on this account therefore, He happily shewed Himself; and for this cause, the same compassionate Word God exhibited to men, the nature which was superior to death, and brought in mortality—after its dissolution—to a second life. He also afforded to all, the means of viewing the signal victory of life immortal over mortality; and taught (them) by (His) death to confess Him alone to be the God of truth, who had (so) bound the crown” of victory over death, about His own head.