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And that this is true, consider how many wanted to introduce a (new) doctrine among the Greeks, and to establish a new way of life, such as Zeno, Plato, Socrates, Diagoras, Pythagoras, and very many others; however, they had so little success that they are not known to the people even by name. And Christ not only prescribed a (new) way of life, but also planted it throughout the universe. How much is said about the deeds of Apollonius of Tyana? But that you might know that all is a lie and a fabrication, and that there is nothing true in it, (the work of Apollonius) collapsed and ended. Let no one consider it an insult to Christ that, speaking of Him, we have mentioned Pythagoras and Plato, Zeno and (Apollonius) of Tyana; this we do not of our own volition, but condescending to the weakness of the Jews, who consider (Christ) to be a simple man. Thus did Paul: when he came to Athens, he spoke to the Athenians, not from the prophets or from the Gospels, but began his exhortation from the altar; not because he considered the altar more worthy of probability than the Gospel, and not because the inscription made on that altar was more important than the prophetic writings, but because he spoke to the pagans, who believed none of our things; so he caught them by their own teaching (Acts 2:10). XVII, 23). That is why, he says, you are a Jew as a Jew, a lawless Jew, as lawless, not a lawless man to God, but a lawyer to Christ (1 Cor. IX, 2021). This is what the Old Testament does, when, speaking about God to the Jews, it says: "Who is like unto thee in God, O Lord" (Exod. XV, 11)? What say thou, Moses? Can there be any comparison between the true God and the false gods? I have said this, he says, not because I am making a comparison, but because I am conversing with the Jews, who have a high conception of demons; condescending to their weakness, I used this way of teaching. Since we also speak to the Jews, who consider Christ to be a simple man, and moreover a transgressor of the law, therefore we have cited as an example those who are especially respected by the Greeks. But if you want (to see examples) of such people who attempted the same thing among the Jews themselves, gathered disciples for themselves, proclaimed themselves leaders and leaders, and immediately disappeared, let us also present such examples. Thus also Gamaliel stopped (the Jews') mouths. When he saw that the Jews were possessed and thirsted to shed the blood of the disciples (of Christ); then, in order to restrain their indomitable fury, he, having commanded the Apostle to yield little outside, thus said to them: "Take heed to yourselves, for these men, what ye desire to do." For before these days Theudas arose, saying that he was great to himself, and four hundred men clung to him: who were slain, and all who obeyed him, dispersed. Therefore Judas the Galilean arose, and the people were distracted: and he perished, and his disciples perished. And now I say unto you, Take heed unto yourselves, that if this work be of man, it shall be destroyed: but if it be of God, ye cannot destroy it, lest ye also be found by the God-fighters. V, 3538). From whence can we see that if the work is of man, it will be ruined? You have, he says, an example in Judas and Theudas. Thus, if this (Christ), preached by these (the apostles), is the same as those (Judas and Theudas); if even here everything is not done by divine power; then be patient a little, and the very outcome of the matter will assure you, in the end you will clearly see whether he (Christ) is a deceiver and a lawless one, as you say, or God, who contains everything and arranges our affairs with ineffable power. And so it was; they waited, and the divine and irresistible power was revealed in the very deeds; and that cunning, devised to deceive people, turned on the head of the devil. When the devil saw that Christ had come, then, in an effort to obscure His coming and true dispensation, he sent out several deceivers, of whom we have spoken above, so that Christ might also be counted among them. What he did in relation to the cross, preparing the two thieves for the crucifixion with Christ, he did the same in relation to His coming, he tried to obscure the truth with an admixture of falsehood: however, he did not succeed in the least either here or there, on the contrary, this very thing especially showed the power of Christ. Why, tell me, of the three crucified in the same place, at the same time, and according to the decision of the same judges, do all keep silent about those (the two thieves), but worship one (Christ)? Why, again, although many have tried to introduce a new way of life and to have disciples, they are still unknown in name, and this is served throughout the whole universe? Deeds are explained especially by comparison. Compare, then, O Jew, and know the supremacy of truth. What deceiver has built for himself so many churches throughout the world, spread his religion from the ends of the earth to the ends of the earth, subjugated everyone, and moreover in spite of countless obstacles? There is not a single one. Thus, it is clear that Christ is not a deceiver, but the Savior, Benefactor, Provider and Author of our life. I will cite one more prophecy (of Christ), and then return to my subject. "Thou hast not come," said Christ, "Bring peace to the earth, but the sword" (Matt. X, 34), not that He willed it, but that this would be the outcome of the events themselves. For when he comes, he says, separate a man from his father, and a daughter-in-law from his mother-in-law, and a daughter from her mother, v. 35. How could He have predicted this, tell me, if there had been a simple, ordinary man? His words have the following meaning: since it happened that in one house there was one faithful and another unfaithful, and a father led his son to wickedness, then, predicting this, Christ says: the power of preaching will have such power that children will despise fathers, and daughters of mothers, and parents of children; The faithful will dare not only to leave their relatives, but also to give up their souls, to endure and endure everything, if only they do not renounce piety. How could He have known and arranged this, if there had been an ordinary man? Whence did it occur to Him that He would be more honorable to children than parents, and more pleasing to parents than children, and more amiable to wives than husbands? And this is not in one house, nor in two, nor three, nor in ten, or twenty, or in a hundred, but in the whole world, in all cities and countries, on land and sea, in places inhabited and uninhabited. Nor can it be said that He only said it, but did not put it into effect. For in the beginning and in the first times (of the church) there were many of these, and even now there are still those who are hated for their piety, who are expelled from their fathers' homes; yet they pay no attention to this, finding sufficient consolation for themselves in the fact that they endure it for Christ's sake. What kind of person could ever do this, tell me? Therefore Christ, who foretold all this, both about the woman and the church, and about this struggle, also foretold that the temple would be destroyed, Jerusalem would be taken, and this city would no longer be the city of the Jews, as before. If He lied about that, if those prophecies didn't come true, don't believe that either; but if you see that they have been brilliantly fulfilled, and that every day they are gaining new strength, that the gates of hell have not prevailed against the church, that the deed of the woman has been preached throughout the whole world for so long, and that men who have believed in Him have preferred Him to their parents, wives, and children, why, tell me, do you not believe this prophecy alone, especially when the testimony of time stops the mouth of your insolence? When some ten, or twenty, or thirty, or fifty years had passed after the capture (of Jerusalem); then even then it would not be necessary to persist, although there would still be some pretext for the hunters to argue. But behold, not fifty, but a hundred, twice and thrice, so many years, and even much more, have passed since the destruction (of Jerusalem), and to this day there is not a trace or shadow of the change you are expecting: why then do you persist in vain and without any reason?

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What we have said would suffice to prove that the (Jerusalem) temple will never be restored. But since truth has very abundant means, then, leaving the Gospel, I will turn to the prophets, whom the Jews seem to have special faith, and by them I will prove that the Jews will never receive either a temple or a city. For me, in fact, there was no need to prove that (the temple) would not be restored, and it was not mine, but their business would be to prove the opposite, that is, that it would be restored. I have a proof in time itself, which testifies and stands for me; but they, who are refuted by the events themselves, and who are not able to confirm their words with deeds, but only boast in vain and without foundation, it is they who must present this testimony. What I say is confirmed by the very works; and the fact that, for example, the city fell, and that it was not restored after so much time; and what they say is all empty words. They would have to prove that the city would be rebuilt again: and in judicial places, as we see, evidence is produced in the same way. When people argue among themselves about something, and one of them presents written proofs of his words, and the other rejects the testimony (of the opponent), then it is this one who must present witnesses and other refutations that the matter was not as the affair (of the opponent) says, and not the one who presents this testimony. Thus it would be fitting for the Jews to do now, to present us with a prophet who would say that their city would certainly be restored; for if their present captivity were to end, the prophets would certainly have foretold it. This is obvious to anyone who has at least somewhat delved into the books of the prophets. Among the Jews, from ancient times, the prophets used to predict in advance everything that was to happen to them, good or bad. What is it for, and why? By the great treachery and shamelessness (of the Jews). They constantly forgot about God, who had done them good, and attributed all events to demons, and they were considered to be the authors of good. Thus, after leaving Egypt, when the sea was divided and other miracles were performed, they, forgetting the God who had performed these miracles, ascribed them to those who were not gods, and said to Aaron, "Make us gods, who will go before us" (Exod. XXXII, 1). And they come to Jeremiah with these words: "The word which thou hast spoken to us in the name of the Lord, we will not listen to thee, for thou hast done every word that proceedeth out of our mouth, to incense to the queen of heaven, and to pour out to her drink-offerings, as we, and our fathers, and our kings, and our princes, have done: and we shall be satisfied with the loaves, and it shall be good for us, and we shall see no evil." And when we burned incense to the Queen of Heaven and poured out drink-offerings, we all lacked bread, and died with sword and famine (Jer. XLIV, 1618). Thus, so that the Jews did not attribute a single event to idols, but believed that both punishments and good deeds were always sent to them from God, the former for their sins, and these out of love (of God), the prophets foretold them in advance about the future. And in order that you may be convinced that this was the reason for the prediction, listen to what the most eloquent Isaiah says to the people of Judah: "Behold, how cruel thou art and thy vein is of iron, that is, unyielding, thy neck, and thy forehead is of brass, that is, shameless" (Isa. XLVIII, 4). In the same way, we often have the habit of calling shameless people copperheads. And I shall proclaim thee, saith the prophet, that they shall come against thee, before thou wast unto thee, and thou hast heard it, v. 5. Then, explaining the reason for the prophecy, he added: "Not when thou shalt speak, for thou hast made this idols unto me, and hast commanded me, which has been carved and merged." Moreover, since there were people who, in their stubbornness and deceitfulness, even after the very fulfillment (of the prophecies), insolently contradicted, as if they had not heard (the prediction); then the prophets not only predicted the future, but also took witnesses to it. Thus the same Isaiah says: "And make faithful men witnesses unto me, Uriah the priest, and Zechariah the son of Barachiah" (Isa. VIII, 2). Not only that; (Isaiah) also wrote down his prophecy in a new book, so that, after its fulfillment, the very writings would testify against the Jews, that this was foretold by them in advance and long ago. And that it is true, that God foretold to the Jews about all things to come, I will prove not only from this, but also from the very events of the Jews, both calamitous and happy.

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Three slaverys, the most grievous, were experienced by the Jews, and God did not bring a single one upon them without foretelling, on the contrary, He foretold them all, foretelling with accuracy the place, and the time, and the person, and the type of calamity, and deliverance from it, and all the rest. First of all, I will say about Egyptian slavery. Speaking to Abraham, (the Lord) thus says: "Know that thy seed shall be in a land that is not thy own: and they shall enslave me, and they shall make me angry for four hundred years." And to the tongue, which shall be worked, I judge, said God: but in the fourth generation they shall return to this with the possessions of many" (Gen. 2:11). XV, 13, 14, 16). You see how God spoke about the number of four hundred years, and about the quality of slavery, because they will not only enslave, but also embitter. Listen, then, as Moses later tells of this anger: "Hymen is not given to thy servants, and plinths are spoken unto us" (Exod. V, 16). Moreover, every day they were scourged. This is what it means: they will enslave and embitter. As for the tongue, which will be worked, I judge Az (says God), and by this he points to the drowning of the Egyptians in the Black Sea. And Moses, describing this in songs, says thus: "Cast the horse and the rider into the sea" (Exod. XV, 1). Then it is said about the type of return (of the Jews from Egypt), that they will return with a multitude of vessels: let him ask of his neighbor and friend vessels of silver and gold (Exod. III, 22). And the prophet exclaimed, "And I have made me sick with silver and gold, and I shall not be sick in their tribes" (Ps. CIV, 37). So one slavery is predicted in full detail! Now let us turn our speech to another one. To which one? To the Babylonian. And Jeremiah foretold of him with exactness, saying, "For thus saith the Lord, When the seventy years shall be fulfilled in Babylon, I will visit you, and I will set my word of good against you, that I shall restore you to this place." And I will turn your captivity, and I will gather you from all tongues and from all countries, in which I have cast you out, saith the Lord, And I will bring you back to the place whence I have commanded you to bring you (Jer. XXIX, 10, 14). Do you see how God again indicated the city, and the number of years, and where He wanted to gather them, and where to gather them? Therefore, Daniel did not pray for them until he saw that the seventy years were already fulfilled. Who is talking about this? Daniel himself thus: "O Daniel, do the works of the king, and it seemed to him that he saw a vision, and he did not understand it" (Dan. VIII, 27). And the number of years is understood in the books, as the word of the Lord came to Jeremiah the prophet, at the end of the desolation of Jerusalem, seventy years. And I have given my face to the Lord God, that I may seek prayers and petitions in fasting, and in sackcloth and ashes (IX, 2, 3). Thou hast heard how this slavery was foretold, and how the prophet did not dare to offer up prayer and supplication to God before a certain time, lest thou pray in vain and in vain, lest thou hear the same thing that Jeremiah heard: "Pray not for these people, neither pray for them, nor ask for them, lest I hear thee" (Jer. VII, 16)? But when (Daniel) saw that (God's) decree had been fulfilled, and the time had already come to return (from captivity); then he begins to pray, and not simply, but in fasting and in sackcloth and in ashes. In relation to God, he acted as it usually happens between people. And when we see that some (masters), for great and frequent offenses, have put their servants in prison, not now, not immediately, not at the very beginning of the punishment (for the guilty), but, having allowed them to come to their senses for a few days, then we approach the masters with a request, having help for ourselves and in time itself. This is what the prophet did: when the Jews had already suffered a punishment, although not commensurate with their crimes, but had suffered completely, then he came to God to pray for them. If you wish, let us listen to the prayer itself. "Confess," says the prophet, and he said: "O Lord, great and wonderful God, keep Thy covenant and Thy mercy unto them that love Thee, and keep Thy commandments" (Dan. IX, 4). What are you doing, Daniel? When you intercede for people who have sinned and offended (God), do you mention those who keep His laws? Do those who transgress His commandments deserve forgiveness? I say this not for the sake of these, the prophet answers, but for the sake of the ancient forefathers, for the sake of Abraham, for the sake of Isaac, for the sake of Jacob. To them, he says, God promised (His mercy), to them who kept His commandments. Since these (descendants) have no right to salvation, that is why I mentioned the ancestors. And lest you think that the prophet is speaking of these (descendants), he, after the words: "Keep Thy covenant and Thy mercy to them that love Thee and keep Thy commandments," immediately added: "Those who have sinned, the wicked, the wicked, the apostatic, those who have departed from Thy commandments and from Thy judgments, and have not obeyed Thy servants of the prophets" (Dan. IX, 56). Sinners, after their sins, are left with only one justification, the confession of their sins. And here you pay attention to the virtue of the righteous man, and to the wickedness of the Jews. He, not knowing anything evil about himself, condemns himself very severely, saying: "Sinner, wicked, wicked; but these, guilty of innumerable sins, did the opposite, saying, "Let us keep it: even now we bless strangers, and all who do wickedness are built" (Malach. III, 14, 15). For just as it is customary for the righteous to humble themselves even after good works, so it is for the wicked to be vain after sins. He who knew nothing of himself said, "Ungodly and deviate from Thy commandments; and those who had an innumerable number of sins on their consciences said, "Let us keep Thy commandments!" I say this so that we may avoid this (vanity), and imitate that (humbly).

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