The Law and the Humanity of Christ
When speaking of mysteries. Especially since his parents were eager to circumcise him when he was an eight-day-old child, just as the evangelist Luke reports. And they subsequently brought him into the temple to present him to the Lord, performing the pure offerings, to give a sacrifice according to what is said in the law of the Lord, a pair of turtledoves, or two young pigeons.
Therefore, if he was being presented with the pure gifts according to the law, and bore the circumcision at eight days, it is written that he was not unsuitably made under the law. Nor was the Word subject to the law, as the informers glory, being the law himself; nor did God need pure sacrifices, cleansing all things instantly by a single thought and sanctifying. But even if, having taken the human organ from the virgin, he bore it and became under the law, having been purified according to the value of the firstborn, he did not remain requesting the provision of these things, but so that he might ransom those who were sold by the judgment of the curse.
For the man who died, having risen after three days, cries out to Mary, who was eager to touch the holy members, having received back: 'Do not touch me, for I have not yet ascended to my Father; but go to my brothers and say to them: I am ascending to my Father and your Father, and my God and your God' (Acts 10:41). And the saying, 'I have not yet ascended to my Father,' was not spoken by the Word, being God and rushing from heaven and being sustained in the bosom of the Father, nor by Wisdom, who contains all created things; but he, the one being harmonized from all directions as a man, permitted this, he who was raised from the dead, having not yet ascended to the Father after death, but being stored up as the firstfruits of the procession.
And he clearly names the crucified man as Lord of Glory, writing: since he also made him both Lord and Christ, as the apostles say they were in agreement with sensible Israel: 'Let every house of Israel know securely, then, that God made this Jesus, whom you crucified, both Lord and Christ' (Acts 2:32, 2:36). He made the Jesus who was suffering Lord, and not the Wisdom, nor the Word, who holds the power of lordship from above, but the one whose hands were stretched out toward the heavens by the cross. If he is incorporeal, he neither falls under the touch of hands, nor to sensible eyes...
Greek
ὅτε βαδίσαι μηνυμάτων. Ὁπότε μάλιστα παῖδα μὲν αὐτὸν ὄντα ὀκταήμερον προθύμως οἱ γονεῖς περιτέμνειν ἠπείγοντο, καθάπερ ὁ εὐαγγελιστὴς ἐκδίδωσι Λοῦκας. Εἰς δὲ τὸ ἱερὸν ἀνῆγον μετέπειτα παραστῆσαι τῷ Κυρίῳ, τὰς καθαρσίους ἐπιτελοῦντες ἀναφορὰς, τοῦ δοῦναι θυσίαν κατὰ τὸ εἰρημένον ἐν νόμῳ Κυρίου, ζεῦγος τρυγόνων, ἢ δύο νεοσσοὺς περιστερῶν. Εἰ τοίνυν τὰ καθάρσια δῶρα κατὰ τὸν νόμον ὑπὲρ αὐτοῦ προσεφέρετο, καὶ περιτομὴν ὀκταήμερον ἐφόρει, ταύτῃ καὶ ὑπὸ νόμον αὐτὸν οὐκ ἀπεικότως γεγενῆσθαι γράφει. Οὔτε δὲ ὁ Λόγος ὑπέκειτο τῷ νόμῳ, καθάπερ οἱ συκοφάνται δοξάζουσιν αὐτὸς ὢν ὁ νόμος, οὔτε ὁ Θεὸς ἐδεῖτο θυμάτων καθαρσίων, ἀθρόᾳ ῥοπῇ καθαρίζων ἅπαντα, καὶ ἁγιάζων. Ἀλλ' εἰ καὶ ἐκ τῆς παρθένου τὸ ἀνθρώπινον ὄργανον ἀναλαβὼν ἐφόρεσε, καὶ ὑπὸ νόμον ἐγένετο, κατὰ τὰς τῶν πρωτοτόκων ἀξίας καθαρισθεὶς, οὐκ αὐτὸς δεόμενος τῆς τούτων χορηγίας ὑπέμεινε τὰς θεραπείας, ἀλλ' ἵνα τῆς τοῦ νόμου δουλείας ἐξαγοράσῃ τοῦς πεπραμένους τῇ δίκῃ τῆς ἀρᾶς. 24 Ὁ ἄνθρωπος γὰρ ὁ ἀποθανὼν τριήμερος μὲν ἀνίσταται, τῇ δὲ Μαριὰμ ἅπτεσθαι προθυμουμένῃ τῶν ἁγίων μελῶν ἀνθυπενέγκας ἐκφωνεῖ· Μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν Πατέρα μου· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου, καὶ εἰπὲ αὐτοῖς· Ἀναβαίνω πρὸς τὸν Πατέρα μου, καὶ πατέρα ὑμῶν, καὶ Θεόν μου καὶ Θεὸν ὑμῶν. Τὸ δὲ· οὔπω ἀναβέβηκα πρὸς τὸν Πατέρα μου, οὐκ ὁ Λόγος ἔφασκε καὶ θεὸς ὁ οὐρανόθεν ὁρμώμενος, καὶ ἐν τοῖς κόλποις διαιτώμενος τοῦ Πατρὸς, οὐδ' ἡ πάντα τὰ γενητὰ περιέχουσα Σοφία· ἀλλ' αὐτὸς ὁ ἐκ παντοδαπῶν ἡρμολογημένος μελῶν ἄνθρωπος τοῦτο ἐπέφηνεν, ὁ ἐκ τῶν νεκρῶν ἐγερθεὶς, καὶ οὐδέπω μὲν πρὸς τὸν Πατέρα μετὰ τὸν θάνατον ἀνελθὼν, ταμιευόμενος δὲ αὐτῷ τῆς προόδου τὴν ἀπαρχήν. 25 Κύριον δὲ τῆς δόξης αὐτὸν τὸν ἄνθρωπον τὸν σταυρωθέντα σαφῶς ὀνομάζει γράφων· ἐπειδὴ καὶ Κύριον καὶ Χριστὸν ἀνέδειξεν αὐτὸν, καθάπερ οἱ ἀπόστολοι τῷ αἰσθητῷ Ἰσραὴλ ὁμοφρόνως διαλεγόμενοί φασιν· Ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ, ὅτι Κύριον αὐτὸν καὶ Χριστὸν ὁ θεὸς ἐποίησε, τοῦτον τὸν Ἰησοῦν, ὃν ὑμεῖς ἐσταυρώσατε. Τὸν παθόντα τοιγαροῦν Ἰησοῦν Κύριον ἐποίησε, καὶ οὐ τὴν Σοφίαν, οὐδὲ τὸν Λόγον, τὸν ἀνέκαθεν ἔχοντα τῆς δεσποτείας τὸ κράτος, ἀλλὰ τὸν μετέωρον τῷ σταυρῷ προσεκπετάσαντα τὰς χεῖρας. 26 Εἰ γὰρ ἀσώματός ἐστιν οὔτε ἁφῇ χειρῶν ὑποπίπτει, οὔτε αἰσθητοῖς ὄμμασι
About this text
Eustathius on Proverbs 8:22 against Arian misuse.
Catalogue & scope
Khazarzar scan
Witnesses
- Copy-text PG 18 (Khazarzar) (Greek)
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Greek on each section for the source text. This is not a complete critical edition.