Theophany 4.20–4.25

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

“ 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 fulfitled. 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, wntil 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; and again, in those of Pompey. For many times did this place suffer reduction, and was afterwards dicnified by a more excellent restoration. But, when ye halk 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 ‘'emple, and the laying aside of those services which were, according to the law of Moses, formerly performed within it. Vosleus 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) by its own children, nor should the service of the law be 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 Aflia by Alius 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). “‘T'hey 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 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’.

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

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 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 !” 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.

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

“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 ! 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 mot 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.

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

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 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 in Jerusalem shall they worship the Father.’ And , after a few other things, He said: ““ The hour cometh, 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 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 daa: 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, by Sacrifices, and the shedding of blood, and (t dered abominable. The Temple also of Jere rased to the foundations, and has remained, dur whole of the time mentioned, in utter desolation am struction by) burning. And, from that time and even: now, has the prediction of our Saviour been fulfil declared, “ The howr cometh, (in) which neither” mount, nor in Jerusalem shail they worship” f the time (meant) “the hour; which was not yet but was about to be. And, speaking to His the rational service to be completed by Himself, He “ The hour cometh, and now is, that the true pers shall worship the Father in spirit and truth?” necessarily added therefore here, Jt “mow is” mediately, from the very hour (in) which he words, (viz.) “ The true worshippers, —of whe the Head and Teacher—His Di who rec of God, “in spirit and in truth” But the t all (others) prophesied of in these words, i mo mare oh say mount, sor. in\asly Glee earth, but throughout the whole creation, “true worshippers” worship the God who is above all, should present to Him the Divine services, ch be performed without blood, “in spirit and a. by similitude, nor by those things of which He […] and Samaritans, in slaughter, sacrifices, i many other bodily modes:—that all of these […] and truth” That is, “ the true worshippers” ren to God, the service which is worthy of Him, im a man divine and with both the soul and mind. On the people which should be set up out of foreign tions, by meanz of hiz teaching. From the Gospel f Jo

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

“I am' the good Shepherd, and I know […] own, and my own know me. Even as the Father […] me, so know I the Father....And I lay down (lit. self) for my sheep. And I have other sheep, mse who were not of this fold: and it is necessary that ould bring in these, and that they should hear my And there shall be one flock and one shepherd.” […] words (too) He taught and said, “I am not […], but to the sheep that have strayed of the house of ~ It was the Jewish people then, that He named d r this figure; but, by the things before us, He prected, that it was not those only who had become His […] from among the Jews, that were considered (as) number of His flock; but those also who were withaf this fold. For thus, the word (Scripture) usually ames at one time, the whole Jewish people; at another, salem, and the service there performed according to ne Law of Moses.—That “ He would collect other sheep ohich were not of that fold,” implies the whole creation […] He foretold by these things, that out of them (this) flock should be so brought together to Him, the one and self-same worship of God, all, (both) ews and Idolaters believing in Him, should come over : . that there should be “one Jiock and one Shepherd.” is His Church, which has been established both from mg the Jews, and Gentiles. And thus, has it come is! For at once, at the outset of the preaching of = “sospel, great multitudes of the Jews were convinced tat He was the Christ of God, who had been preached by the Prophets. And with these, (those), who believed im from among the Gentiles, were brought together in Church, under the hand of the one Shepherd,—of […] is THE Word of God. For in Jerusalem itself se, from among the Jews, one after another fifteen bishops the Church there, from James who was the first‘. There ‘re too thousands, at once both of Jews and Gentiles vere who had been brought together, even to the time of […] 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 Worpv or 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, J 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.” How His death was the cause of the redemption of many. From the Gospel of John.

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

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 sce 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. 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, inincreased 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, “Het 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.