The Sign and Wonder of Christ's Incarnation
Of the Lord, as to how to grasp what is made manifest through them. Of this knowledge, the great hierophant Moses and his brother Aaron the high priest are examples; for it has been written, 'God set among them the words of His signs and His wonders' (Ps 105:7). How then is the divinely-inspired observer not merely looking at the sight of wonders and signs, but at their words, according to which these things are accomplished?
And it is to be testified by the theory of one and two things recorded in the Gospels: a sign and a wonder was the leading of the blind man from birth to sight (Matt 9:27-31), his eyes having been anointed with clay, having been brought from the ground and from the spittle of the benefactor. Because of this having happened paradoxically, the one observing the prototype made manifest through it is a wonder-observer.
For the people from the nations, who previously were not seeing at all, should be considered to be blind from birth by the subversion of atheism and ignorance of God, having looked up when they knew Christ according to the flesh, the eyes were anointed with the clay made from the spittle of Jesus, having gained experience of the incarnation which brought him to see Him. Alongside these is also the woman with the flow of blood for all twelve years (Luke 8:43-48), who had become outside the bearing of unclean blood through which she was prevented from giving birth, from touching the hem of Jesus. Paradoxically and wondrously it was accomplished; the one having gained knowledge of it is a wonder-observer, transferring that which happened wondrously to the woman into the purified Church from the nations.
Having shown all things observed in the existing words, 'I, says the Almighty Lord, lead my servant toward the East,' calling Him his servant, He who happens to be of the seed of David according to the flesh, 'the one having taken the form of a servant, having emptied himself while being in the form of God' (Phil 2:7). This servant of God who was brought low is that East concerning which it is said in the Gospel: 'An East from on high, to shine upon those sitting in darkness and the shadow of death' (Mal 4:2), no other being 'of the true light.' Showing His own servant, the Father says: 'Behold, a man, East is his name' (Mal 4:2), calling him a man because of the incarnation, and East because of having been raised up, being a sun of righteousness; for indeed it has been written about him in the last of the Twelve Prophets, from the person of the one who sent...
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Κυρίου, ὡς καταλαμβάνειν τὰ δι' αὐτῶν δηλούμενα. 1.248 Ταύτης τῆς ἐπιστήμης ὁ μέγας ἱεροφάντης Μωϋσῆς καὶ ὁ ἀδελφὸς αὐτοῦ ἀρχιερεὺς Ἀαρών· γέγραπται γὰρ ὡς «Ἔθετο ὁ Θεὸς ἐν αὐτοῖς τοὺς λόγους τῶν σημείων καὶ τῶν τεράτων αὐτοῦ». Πῶς δὲ οὐ τερατοσκόπος ὁ θεόθεν σχὼν οὐχ ἁπλῶς τὴν θέαν τῶν τεράτων καὶ σημείων, ἀλλὰ τῶν λόγων αὐτῶν καθ' οὓς ταῦτ' ἐπιτελεῖται. 1.249 Ἔστι δὲ μαρτύρασθαι τῇ θεωρίᾳ ἐξ ἑνὸς καὶ δευτέρου ἀναγραφέντων ἐν τοῖς Εὐαγγελίοις· σημεῖον καὶ τέρας ἦν τὸ εἰς ὄψιν ἀγαγεῖν τὸν ἀπὸ γενετῆς τυφλόν, πηλοῦ ἐπιχρισθέντων τῶν ὀφθαλμῶν αὐτοῦ, συνδευθέντος ἐκ γῆς καὶ τοῦ πτύσματος τοῦ εὐεργέτου. Τούτου τοῦ παραδόξως γεγενημένου, τερατοσκόπος ἐστὶν ὁ θεωρῶν τὸ δι' αὐτοῦ δηλούμενον πρωτότυπον. 1.250 Τὸν γὰρ ἀπὸ ἐθνῶν λαὸν μηδαμῶς ὁρῶντα πρότερον τῷ κατὰ ἀθεότητα καὶ ἄγνοιαν Θεοῦ ἀνατετράφθαι ἀπὸ γενετῆς τυφλὸν εἶναι ἡγητέον, ἀναβλέψαντα τότε ὅτε κατὰ σάρκα γνοὺς Χριστὸν ἐπεχρίσθη τοὺς ὀφθαλμοὺς τὸν ἐκ τοῦ πτύσματος Ἰησοῦ γενάμενον πηλόν, πεῖραν λαβὼν τῆς ἐνανθρωπήσεως τοῦ εἰς τὸ ὁρᾶν αὐτὸν ἀγαγόντος. 1.251 Πρὸς τούτοις καὶ ἡ αἱμορροοῦσα γυνὴ ὅλοις ἔτεσι δώδεκα, ἔξω γέγονεν τῆς φορᾶς τοῦ ἀκαθάρτου αἵματος δι' ἣν ἐκωλύετο τίκτειν, ἐκ τοῦ ἅψασθαι τοῦ κρασπέδου Ἰησοῦ. Παραδόξως καὶ τεραστίως ἐπετελεῖτο· ὁ γνῶσιν αὐτοῦ λαβὼν τερατοσκόπος ἐστίν, μετάγων τὸ εἰς τὴν γυναῖκα τεραστίως γεγονός, εἰς τὴν καθαρισθεῖσαν ἀπὸ τῶν ἐθνῶν ἐκκλησίαν. 1.252 ∆είξας πάντα τὰ τεθεωρημένα ἐν τοῖς ἐκκειμένοις ῥητοῖς, «Ἐγώ, φησίν, ὁ παντοκράτωρ Κύριος, τὸν δοῦλόν μου ἄγω ἀνατολήν», δοῦλον ἑαυτοῦ λέγων τὸν ἐκ σπέρματος ∆αυὶδ κατὰ σάρκα τυγχάνοντα, «τὸν ἀναλαβόντα μορφὴν δούλου, κενώσας ἑαυτὸν ἐν μορφῇ Θεοῦ ὑπάρχων». Οὗτος ὁ ἀχθεὶς Θεοῦ δοῦλος ἡ ἀνατολή ἐστιν ἐκείνη περὶ ἧς ἐν Εὐαγγελίῳ εἴρηται· «Ἀνατολὴ ἐξ ὕψους, ἐπιλάμψαι τοῖς ἐκ σκότει καὶ σκιᾷ θανάτου καθημένοις», οὐχ ἑτέρα ὑπάρχουσα «τοῦ φωτὸς τοῦ ἀληθινοῦ.» 1.253 ∆εικνὺς τὸν δοῦλον ἑαυτοῦ ὁ Πατήρ φησιν· «Ἰδοὺ ἀνὴρ ἀνατολὴ 25 ὄνομα αὐτῷ», ἄνδρα καλῶν αὐτὸν διὰ τὴν ἐνανθρώπησιν, ἀνατολὴν δὲ διὰ τὸ ἀνατεταλκέναι, δικαιοσύνης ἥλιον ὄντα· γέγραπται γοῦν περὶ αὐτοῦ ἐν τῷ τελευταίῳ τῶν ∆ώδεκα Προφητῶν, ἐκ προσώπου τοῦ ἀποστείλαντος αὐτὸν Πατρός· «Ἀνατελεῖ ὑμῖν τοῖς φοβουμένοις τὸ ὄνομά μου ἥλιος δικαιοσύνης, καὶ ἴασις ἐν ταῖς πτέρυξιν αὐτοῦ.» 1.254 Ἀποδιδοὺς δὲ τὴν αἰτίαν τοῦ ἄγεσθαι τὸν δοῦλον αὐτοῦ ἀνατολήν φησιν· «∆ιότι ὁ λίθος ἀπὸ προσώπου» τοῦ ἐπιλάμψαντος «ἑπτὰ ὀφθαλμοὺς ἔχει». Τίς δ' οὗτός ἐστιν, ἢ ὁ ἐπιδημήσας Σωτήρ, ἔχων τὴν ἑπταδύναμον διορατικὴν φύσιν; Εἴρηται γοῦν ἐν Ἠσαίᾳ περὶ αὐτοῦ· «Ἐξελεύσεται ῥάβδος ἐκτῆς ῥίζης Ἰεσσαί, καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται, καὶ ἐπαναπαύσεται ἐπ' αὐτὸν πνεῦμα τοῦ Θεοῦ, πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεβείας, καὶ ἐμπλήσει αὐτὸν πνεύματος φόβου Θεοῦ.» 1.255 Καὶ ὅρα γε τοὺς ἐπὶ ἕνα λίθον ἑπτὰ ὀφθαλμοὺς Κυρίου, ὧν ὃ μὲν πνεῦμα σοφίας, ὃ δὲ συνέσεώς ἐστιν. Τίς γὰρ οὕτω ὀφθαλμὸς φωτεινός ἐστιν, πάντα τὰ καλὰ καὶ μεγάλα κατοπτεύων, ἢ τὸ τῆς σοφίας πνεῦμα, παραπλησίως καὶ τὸ τῆς συνέσεως πνεῦμα; 1.256 Ὁ οὕτως ὀμματώμενος πνευματικὸς λίθος, αὐτὸ βουλὴ καὶ ἰσχὺς ὑπάρχων, πάντα βεβουλευμένως καὶ ἰσχυρῶς θεωρεῖ, γνωστικῶς τε καὶ εὐσεβῶς ἐμπλησθεὶς Πνεύματος Θεοῦ τότε μάλιστα ὅτε ἀνέλαβεν τὴν τοῦ δούλ̣ου μορφήν. Αὐτίκα γοῦν οὐκ ἔξοθεν λαμβάνει τὸ ἐπαναπαυόμενον ἐπ' αὐτὸν σοφίας καὶ συνέσεως, βουλῆς τε καὶ ἰσχύος, γνώσεώς τε καὶ εὐσεβείας πνεῦμα· ἐπαναπαύεσθαι γὰρ ἐπ' αὐτὸν εἴρηται. Οἰκεῖον γὰρ καὶ κατάλληλον αὐτῷ ὑπάρχει ἕκαστον τῶν εἰρημένων, μόνου τοῦ πνεύματος τοῦ φόβου ἐπιγινομένου ὥστε ἐμπλῆσαι αὐτόν. 1.257 Τοῦτο τὸ τοῦ φόβου πνεῦμα εὐλάβεια ἑτέρῳ ὀνόματι καλεῖται, προσὸν τῷ ἀνθρώπῳ τῷ ἐκ Μαρίας· γράφει περὶ τούτου ὁ Ἀπόστολος κατὰ λέξιν ὧδε· «Ὃς ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ δεήσεις τε καὶ ἱκετηρίας προσενέγκας, μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων, πρὸς τὸν δυνάμενον αὐτὸν σῴζειν ἐκ θανάτου, καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας.» Εὐλάβειαν δὲ ἔχει οὐ καθὸ Θεός, ἀλλὰ καθὸ ἄνθρωπός ἐστιν. 1.258 Ὅτι δὲ λίθος προσαγορεύεται ὁ τὴν ἑπταδύναμον ὅρασιν ἔχων, ἐκ τῶν θείων γραφῶν ἀποδείκνυται· χρησάμενος ὁ πρόκριτος τῶν ἀποστόλων Πέτρος τῷ ἀπὸ τοῦ Ψαλμοῦ ῥητῷ οὕτως ἔχοντι· «Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας», ἐλεγκτικώτατα πρὸς τοὺς τοῦ Ἰσραὴλ διδασκάλους φησίν· «Οὗτός
About this text
Didymus the Blind on Zechariah.
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- Copy-text PG (Khazarzar) (Greek)
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