26.
'Thy will be done, as in heaven, also upon earth.' Luke, after the 'Thy kingdom come,' passed over these words in silence and goes on: 'Our daily bread give us day by day.' So let us examine the words we set first, as lying in Matthew alone, in sequence with what went before. Still being 'on earth,' those who pray conceive that God's 'will' has come to be 'in heaven' among all the dwellers in heaven; and we pray that God's 'will' may come to be in us, who are 'still on earth,' in all things as with them. Which shall happen when we do nothing against his 'will.' And when God's 'will' — 'as in heaven' — is accomplished in us who are 'on earth,' we who are likened to those in the heavens, having borne, like them, 'the image of the heavenly,' shall inherit the 'kingdom of the heavens' — we who pray on earth that we, having become 'in heaven,' be likened to them.
But according to Matthew alone, the 'as in heaven and on earth' can be taken in common — so that what is enjoined upon us to say in prayer runs thus: 'Hallowed be thy name' 'as in heaven and on earth'; 'Thy kingdom come' 'as in heaven and on earth'; 'Thy will be done, as in heaven and on earth.' For God's 'name' has been hallowed among those 'in heaven,' and God's 'kingdom' has stood in them, and God's 'will' has come to be in them — all of which is lacking to us who are 'on earth,' but can come to be ours as we make ourselves worthy to obtain God's hearing concerning all these things.
But someone may ask, saying 'Thy will be done, as in heaven and on earth': how has God's 'will' come to be 'in heaven,' where 'the spiritual hosts of wickedness' are, on account of which God's 'sword shall be drunk' 'in heaven'? And if we so pray that God's 'will' come to be 'on' 'earth' as it is done 'in heaven,' might we unawares be praying that contrary things also remain 'on earth' — since these too come from heaven — with many base things coming to be 'on earth' through the inferior 'spiritual hosts of wickedness' that are 'in the heavenly places'? One who allegorizes heaven, saying it is Christ, and earth the church — for who is so 'a throne' of the Father as Christ? And what 'footstool of God's feet' as the church? — will easily loose the questions, saying each member of the church must so receive the paternal 'will' as Christ received it — who came to do his Father's 'will' and perfected it all. For it is possible, joined to him, to become 'one spirit' with him, thereby receiving the 'will' as one: as it is perfected 'in heaven,' so may it be perfected 'also on earth.' For 'he who is joined to the Lord,' according to Paul, 'is one spirit.' And I suppose this interpretation will prove not contemptible to one who considers it more exactly.
But one who opposes it will set beside it what was said at the end of this Gospel, after the resurrection, by the Lord to the eleven disciples: 'All authority has been given me, as in heaven, also on earth.' For having authority over those 'in heaven' — he says he has received in addition that 'on earth': those 'in heaven' having been enlightened even before by the Word, and at the 'consummation of the age' those 'on earth' too, through the authority given to the Son of God, imitating the things accomplished 'in heaven,' over which the Savior received authority. As it were, then, through our prayers he wishes to take those discipled to him as co-workers with the Father — that, as the things 'in heaven' are subjected to truth and the Word, so the things 'on earth,' set right through the authority he received 'as in heaven and on earth,' may bring the ruled to a blessed end. And one who calls the Savior heaven and earth the church — 'the firstborn of all creation,' in whom the Father rests as upon a throne, calling him heaven — would find the 'man' whom he put on, made his own by that power through 'humbling himself' and becoming 'obedient unto death,' saying after the resurrection the 'All authority has been given me, as in heaven and on earth' — the authority 'in heaven,' as of the things indwelling the Only-begotten, received by the man according to the Savior, that he may share it with him, mingled with his divinity and united to him.
But since the second interpretation does not yet loose the difficulties concerning how God's 'will' is 'in heaven,' with the spiritual hosts 'of wickedness' 'in the heavenly places' wrestling against those 'on earth' — from that side it will be possible to loose the question thus: that, as it is not by place but by choice that one 'on earth,' having his 'citizenship in heaven' and treasuring 'in heaven,' with his heart 'in heaven,' bearing 'the image of the heavenly,' is no longer 'of the earth' nor of the 'below' 'world,' but of heaven and of the better, 'heavenly' 'world' beyond this — so too the 'spiritual hosts of wickedness' still lingering 'in the heavenly places,' having their 'citizenship on earth,' plotting against men through what they wrestle, treasuring on earth, bearing 'the image of the earthy' — 'he who is the beginning of the Lord's creation, made to be mocked by the angels' — are not heavenly nor in the heavens, because of their wretched disposition. When, then, it is said 'Thy will be done, as in heaven, also on earth,' those must not be reckoned to be 'in heaven' at all — having fallen in mind with him who fell 'from heaven' 'like lightning.'
And perhaps, when our Savior commands that we must pray that the Father's 'will' come to be 'as in heaven' 'so also on earth,' he does not at all command that our prayers concern those in the place 'above,' that they be likened to those in the heavenly place. His injunction of prayer is, for one who wishes all things 'on earth' — that is, the worse things, made like to earthly things — to be likened to the better, to all who have 'their citizenship in heaven,' who have all become heaven. For the sinner, wherever he is, is 'earth' — who, unless he repent, shall come to his kindred earth. But he who does God's 'will' and disobeys none of the saving spiritual laws is heaven. Whether, then, we are still 'earth' through sin, let us pray that God's 'will' extend over us too, setting right, as it already reached those before us who are heaven or were heaven; or whether we are reckoned by God no longer earth but heaven already, let us ask that 'on earth' too, as in 'heaven' — I mean, among the worse — God's 'will' be fulfilled, unto the heaven-making, if I may so speak, of earth, so that earth be earth no longer, but all things become heaven. For if God's 'will,' as 'in heaven' in the senses interpreted, come to be 'also on earth,' earth shall not remain earth. As if I spoke more plainly on another example: if God's 'will,' as it has come to be upon the temperate, so come to be also upon the intemperate, the intemperate shall be temperate; or as God's 'will' has come to be upon the righteous, if it so come to be also upon the unrighteous, the unrighteous shall be righteous. That is why, if God's 'will,' as it has come to be 'in heaven,' come to be 'also on earth,' we shall all be heaven — with the unprofitable flesh and its kindred blood unable to inherit 'God's kingdom,' but to be said to inherit if they 'change from flesh and earth and dust and blood to the heavenly substance.'
Greek (GCS)
ΧΧΥΙ 1. Γενηϑήτω τὸ ϑέλημά σου. ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς.“ ὃ Λουχᾶς μετὰ τὸ ,ἐλϑέτω ἡ βασιλεία σου“ ταῦτα παρασιωπήσας Frage" «τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου < > [3 [4 a ’ « ° ’ ἡμῖν xa$ ἡμέραν“ διόπερ ἂς προετάξαμεν λέξεις ὡς παρὰ μόνῳ 20 τῷ “Ματϑαίῳ κειμένας ἐξετάσωμεν ἀχολούϑως τοῖς πρὸ τούτων. ἔτι ὄντες ,ἐπὶ γῆς“ οἱ εὐχόμενοι, voovvreg „Ev οὐραν ᾧ“ γεγονέναι „to ϑέλημα“ τοῦ ϑεοῦ παρὰ πᾶσι τοῖς olxeloıs τῶν οὐραν ὥν, εὐξώ- μεϑα καὶ ἡμῖν τοῖς „ert γῆς" ὁμοίως ἐχείνοις χατὰ πάντα γενέσϑαι »τὸ ϑέλημα“ τοῦ ϑεοῦ" ὅπερ συμβήσεται, μηδὲν ἡμῶν παρὰ ,τὸ ϑέλημα“ πραττόντων αὐτοῦ. ἐπὰν δὲ, ,ὡς ἐν οὐρανῷ “,τὸ ϑέλη μα“ ἐστι τοῦ ϑεοῦ, καὶ ἡμῖν τοῖς ,ἐπὶ γῆς“ κατορϑωϑῇ, ὁμοιωϑέντες τοῖς ἐν οὐρανοῖς, ἅτε φορέσαντες παραπλησίως ἐχείνοις,, τὴν εἰκόνα τοῦ ἐπουρανίου,“ βασιλείαν“ οὐρανῶν κληρονομήσομεν, τῶν μεϑ᾽ 1 προχαλουμένης] προσχαλουμένης Ox. | B χύριος] ϑεὸς Bent. (bei Del. I 240 Anm. b) ὅ καϑεζομένῳ) χαϑησομένῳ liest Angl. (bei Del. 1 922) ohne Grund | u. unten 8. 360 Z. 4. 6. 7. 8. 9. 15 u..w., οὐρανοῖς TAusgg. | 22 εὐξώμεϑαϊ εὐξό- ue$e vermutet Del. (I 240 Anm. d) | 27 οὐρανοῖς] οὐρανῷ liest Angl. (a. a. O.) nach Analogie der vorhergehenden und folgenden Stellen vielleicht richtig | φορέσαν- τες) φορήσαντες Ox. Lond. ἡμᾶς ἐπὶ γῆς καὶ ἡμῖν, γενομένοις „Ev οὐρανῷ,“ ὁμοιωϑῆναι εὐχομένων». 2. δύναται μέντοι γε κατὰ μόνον τὸν Ματϑαῖον ἀπὸ χοινοῦ τὸ »ὃς ἐν οὐραν ᾧ καὶ ἐπὶ γῆς“ λαμβάνεσϑαι, ἵν᾿ ἢ τοιοῦτον τὸ προσ- τασσόμενον ἡμῖν ἐν τῇ εὐχῇ λέγειν᾽ ,ἀγιασϑήτω τὸ ὄνομά σου" „ag ἐν οὐρανῷ καὶ ἐπὶ γῆς" »ἐλϑέτω ἡ βασιλεία σου" »ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς" »γενηϑήτω τὸ ϑέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς“,,τὐ“ τε γὰρ „ovona“ Bi ϑεοῦ ἡγιάσϑη παρὰ τοῖς (ἐν οὐρανῷ,“ καὶ ἐνέστη αὐτοῖς „N“ τοῦ ϑεοῦ ,,ββασι- 10 Asia,“ γεγένηταί τε ἐν | αὐτοῖς, τὸ ϑέλημα“ τοῦ ϑεοῦ" ἅπερ πάντα ἡμῖν λείπει τοῖς ,ἐπὶ γῆς,“ δυνάμενα ἡμῖν ὑπαρχϑῆναι ἐν τῷ ἀξίους ἑαυτοὺς κατασχευάζειν ἐπηχόου περὶ τούτων πάντων τοῦ ϑεοῦ τυχεῖν. 15 οὐρανῷ καὶ ἐπὶ γῆς" λέγων" πῶς γεγένηται »τὸ ϑέλημα“ τοῦ ϑεοῦ (ἐν οὐρανῷ," ὅπου ἐστὶ »τὰ πνευματικὰ τῆς πονηρίας," δι ἃ μεϑυσϑήσεται „N μάχαιρα“ τοῦ ϑεοῦ xal (ἐν τῷ οὐρανᾧ΄; εἰ δὲ οὕτως εὐχόμεϑα γενηϑῆναι ,ἐπὶ" τῆς „yc“ „ro ϑέλημα“ τοῦ ϑεοῦ, ὥσπερ γίνεται „Ev οὐραν ᾧῷ,“ μή ποτε λεληϑότως εὐξώμεϑα 20 μένειν ,ἐπὶ γῆς“ καὶ τὰ ἐναντία, ὅπου ἀπ᾿ οὐ ρανοῦ καὶ ταῦτα ἔρχεται, πολλῶν φαύλων γινομένων »ἐπὶ γῆς“ διὰ τὰ ἡττῶντα »ϑπνευματιχὰ τῆς πονηρίας,“ ὄντα „ED τοῖς ἐπουρανίοις.“ ὃ μὲν οὐ» τις ἀλληγορῶν τὸν οὐρανὸν καὶ φάσχων αὐτὸν εἶναι τὸν Χριστὸν, γῆν δὲ τὴν ἐχκλησίαν (τίς γὰρ οὕτως (afı)og ,ϑρόνος“ τοῦ πατρὸς 25 ὡς ὃ Χριστός; ποῖον δὲ ,ὑποπόδιον τῶν ποδῶν“ τοῦ ϑεοῦ ὡς ἡ ἐκχ- xinola;) εὐχερῶς λύσει τὰ ζητούμενα, λέγων εὔχεσϑαι δεῖν ἕχαστον τῶν ἀπὸ τῆς ἐχκλησίας οὕτω χωρῆσαι,,τὸ“ πατρικὸν, ϑέλημα," ὃν τρόπον Χριστὸς κεχώρηκεν, ὃ ἐλϑὼν ποιῆσαι, τὸ ϑέλη μα“ αὐτοῦ τοῦ πατρὸς 4 Matth. 6, 10. — 5 Matth. 6, 9. 10. Luk. 11, 2. — 14 Matth. 6, 10. — 16 14 ζητήσαι TLond. Bent. (bei Del. (1 241 Anm. a) ζητήσας Ox.Del. ; 15 γεγένηται TLond.Del. γένηται Ox., γὰρ γένηται vermute ich | 21 διὰ τὰ ἧτ- τῶντα πνευματικὰ τῆς πονηρίας, ὄντα ἐν τοῖς ἐπ.) διὰ τὸ ἡττῆσϑαι τῶν πνευματι- κῶν τῆς πονηρίας ὄντων ἐν τοῖς ἐπ. ändert Bent. (bei Del. I 241 Anm. 6) zu ge- waltsam | 24 οὕτως (&&ı)og Del. οὕτω (οὐράνιος Ox.Lond. Angl., der auch οὕτω [s0, Raum für etwa 3 Buchst., οὕτω (dvvı)os kann nicht gelesen werden] T 28 αὐτοῦ τοῦ πατρὸς] τοῦ πατρὸς αὑτοῦ vermutet Angl. (bei Del. I 9238). καὶ πᾶν αὐτὸ τελειώσας" δυνατὸν γὰρ κολληϑέντα αὐτῷ. γενέσθαι »“πνεῦμα“ σὺν αὐτῷ, διὰ τοῦτο χωροῦντα „TO ϑέλημα “ ἕν᾽ „oc“ r 2 > - oc Ὁ - ν δον =. de € , τεξελεύται „Er οὐρανῷ, OVT@ τελεσϑῇ „xal ἐπὶ γῆς“ „Oo κολλω- μενος“ .7ὰρ »τῷ “κυρίφ“ χατὰ τὸν Παῦλον „Er πνεῦμα ἐστι. καὶ οἶμαι τι οὐκ εὐκαταφρόνητος ἔσται αὕτη ἡ ἑρμηνεία τῷ ἐπιμε- λέστερον κατανοοῦντε αὐτήν. > , ᾿ > =; [4 \ >_x [2 [4 4. ἀντιλέγων δέ τις αὐτῇ "παραϑήσεται τὸ ἐπὶ τέλει τούτου τοῦ εὐαγγελίου μετὰ τὴν ἀνάστασιν ὑπὸ τοῦ κυρίου εἰρημένον πρὸς 4 o ᾽ ’ - 3 « > - B τοὺς ἕνδεχα μαϑητάς" ,,δοϑὴ μοι πᾶσα ἐξουσία ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς. ἔχων γὰρ ἐξουσίαν τῶν „Ev οὐραν ᾧ “φησι προσειλη- φέναι τὴν „ent γῆς,“ τῶν μὲν (ἐν οὐραν ᾧ“ καὶ πρότερον ὑπὸ τοῦ λόγου πεφοωτισμένων, ἐπὶ δὲ „rm συντελείᾳ τοῦ αἰῶνος“ καὶ τῶν »ἐπὶ γῆς“ διὰ τὴν δεδομένην ἐξουσίαν τῷ υἱῷ τοῦ ϑεοῦ μιμου- μένων τὰ, ὧν ἐξουσίαν ὃ σωτὴρ ἔλαβεν, „ev οὐρανῷ’ “ κατορϑου- βούλεται λαβεῖν τοὺς μαϑητευομένους αὐτῷ, ἵν᾽ ὁμοίως τοῖς „ev οὐραν ᾧ“ ὑποτεταγμένοις ἀληϑείᾳ καὶ λόγῳ τὰ , ἐπὶ γῆς“ διορϑω- ϑέντα (dia) τὴν ἐξουσίαν, ἣν ἔλαβεν (ες ἐν οὐρανῷ καὶ ἐπὶ -. « ’ »»ὔ -. [4 c ᾿ , γῆς,“ εἰς τέλος ἀγαγῃ τῶν ἐξουσιαζομένων uaxapıov. 0 δὲ ϑέλων οὐρανὸν εἶναι τὸν σωτῆρα τὴν δὲ γῆν ἐχκλησίαν, τὸν πρωτότοκον πάσης κτίσεως,“ ᾧ ὁ πατὴρ εἷς ϑρόνῳ ἐπαναπαύεται, φάσκων | εἶ- var τὸν | οὐρανὸν, εὕροι ἂν, τὸν“, ἄνϑρωπον,“ ὃν ἐνεδύσατο οἰχειω- ϑέντα ἐκείνῃ τῇ δυνάμει διὰ τὸ τεταπεινωχέναι, ἑαυτὸν“ καὶ γενό- μενον ὑπήχοον ,μέχρε ϑανάτου,“ λέγειν μετὰ τὴν ἀνάστασιν τό" »ἐδόϑη μοι πᾶσα ἐξουσία ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς“ λαβόντος 1 χολληϑέντα Lond. Lomm. χωλύεσϑαι Ox.Del. χολλᾶσϑαι Bent. Del. (1 241 Anm. g u. I 9288), χωλὺ᾽ [so], doch Spuren eines getilgten A über ὦ, und wAv in Correctur, alles von I. Η., T|2 hinter ϑέλημα nimmt Ang]. (bei Del. I 928 8) den Ausfall von τοῦ πατρός an | 10 τῶν ἐν--11 τὴν ἐπὶ] τὴν &v—11 τὴν ἐπὶ oder (tiv) τῶν ἐν---Ἰ1 τὴν (τῶν) ἐπὶ liest Bent. (bei Del.I 241 Anm. k) obne Grund | 14 χατορϑουμένων)] χατορϑούμενα lesen Bent. u. Del. (I 241 Anm. 1) unrich- tig | 16 αὐτῷ] αὑτῷ Lond. | 17 τὰ Ent γῆς; διορϑωϑέντα)] τῶν ἐπὶ γῆς διορϑω- ϑέντων ändert Angl. (a. a. O.) ohne Grund | 18 (die) τὴν ἐξουσίαν schreibe ich, τῷ ἐξουσίᾳ Del. (I 241 Anm. m) | 22 εὕροι ἂν schreibe ich, εὗρεν Angl. (a. a. Ο.), ἐρεῖ Bent. u. Del. (I 242 Anm. a); εὑρεῖν T Ausgg. | 28 ἐχείνῃ) ἐχείνου Bent. u. Del. (I 242 Anm. a) | xal tilgt Angl. (a. a. O.). τοῦ κατὰ τὸν σωτῆρα ἀνϑρώπου τὴν ἐξουσίαν τῶν „Ev οὐραν ᾧ “ οἷον τῶν ἐνυπαρχόντων τῷ μονογενεῖ, ἵνα αὐτῷ κοινωνῇ, ἀνακιρνά- μενος ἐχείνου τῇ ϑεότητι καὶ ἑνούμενος αὐτῷ. δ. μὴ λύοντος δέ πω τοῦ δευτέρου τὰ ἠπορημένα περὶ τοῦ πῶς „to ϑέλημα“ τοῦ ϑεοῦ ἐστιν „Ev οὐρανῷ,“ τῶν „ev τοῖς ἐπου- ρανίοις““ πνευματικῶν „ng πονηρίας“ ἀντιπαλαιόντων τοῖς ,, ἐπὶ γῆς,“ ἐχεῖϑεν ἐνέσται λύειν οὕτως τὸ ζητούμενον ὅτι, ὥσπερ οὐ διὰ τὸν τόπον ἀλλὰ διὰ τὴν προαίρεσιν 6 Erı ὧν ,ἐπὶ γῆς,“ ,,πολί- τευμα“ ἔχων „Ev οὐρανοῖς“ καὶ ϑησαυρίζων (ἐν οὐρανῷ,“ τὴν καρδίαν ἔχων „Ev οὐρανῷ,“ ,τὴν εἰκόνα τοῦ ἐπουρανίου" φορῶν, οὐχέτι ἐστὶν „Ex τῆς γῆς“ οὐδὲ, τοῦ ,,χάτω“ (χόσμου“ ἀλλ᾽ ἐχ τοῦ οὐρανοῦ καὶ „Too“ χρείττονος ,τούτου“ οὐρανίου, κόσμου“: οὕτως χαὶ „ra“ ἔτι „Ev τοῖς (ἐπ)ουρανίοις“ διατρίβοντα ,πνευματιχὰ τῆς πονηρίας,“ „to πολίτευμα“ ἔχοντα ,, ἐπὶ γῆς“ καὶ di ὧν ἀντιπα- λαίει ἐπιβουλεύοντα ἀνϑρώποις, ϑησαυρίζοντα ἐπὶ γῆς,“ „elxova τοῦ χοϊχοῦ“ φοροῦντα, ὅστις ,ἐστὶν ἀρχὴ πλάσματος κυρίου, πε- ποιημένος ἐγχαταπαίζεσϑαι ὑπὸ τῶν ἀγγέλων," οὐχ ἔστιν ἐπουράνια οὐδὲ ἐν τοῖς οὐρανοῖς διὰ τὴν μοχϑηρὰν διάϑεσιν οἰκεῖ. ἐπὰν οὖν λέγηται" ,γενηϑήτω τὸ ϑέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ 20 γῆς,“ ἐχείνους οὐδὲ „Ev οὐρανῷ “ εἶναι λογιστέον, τῷ φρονήματι 6. xal τάχα “λέγων δεῖν εὔχεσϑαι ὃ σωτὴρ ἡμῶν, ἵνα rengee „eo Heinua“ τοῦ πατρὸς „os ἐν οὐρανφ' ‘ οὕτως ,καὶ ἐπὶ γῆς," οὐ πάντως περὶ τῶν ἐν τόπῳ τῆς „INS ‘ κελεύει γίνεσϑαι τὰς εὐχὰς, ὅπως ὁμοιωϑῶσι. τοῖς ἐν τόπῳ οὖσιν οὐρανίῳφ' ἀλλ᾽ ἔστιν αὐτῷ ἡ πρόσταξις τῆς εὐχῆς, βουλομένῳ ὁμοιωϑῆναι πάντα τὰ , ἐπὶ γῆς," τουτέστι τὰ χείρονα καὶ τοῖς γηΐνοις φχειωμένα, τοῖς κρείττοσι καὶ ἔχουσι,,τὸ πολίτευμα ἐν οὐρανοῖς," πᾶσι γενομένοις οὐρανῷ. ὁ μὲν Angl. (bei Del.I 9238) Del., ἀναχρινάμενος TOx.Lond. im Text | 18 ζἐπ)ουρανίοις schreibe ich mit Angl. (a. a. O.), Bent. (der auch οὐρανοῖς vorschlägt) u. Del. (1 242 Anm. c), vgl. oben Z. 5f., unten Z. 17; οὐρανίοις T Ausgg. | 16 πεποιημένος (auf ὅστις zu beziehen) schreibe ich mit Ang]. (a. a. O.), πεποιημένου TAusgg. | 21 πεπτωχότας) πεπτωχότων T. γὰρ ἁμαρτάνων, ὅπου ποτ᾽ ἂν ἢ, ἐστὶ »γῆ," εἰς τὴν συγγενῆ, ἐὰν μὴ μετανοῇ, ἐσόμενός πῃ 6 δὲ ποιῶν „to ϑέλημα“ τοῦ ϑεοῦ καὶ μὴ παρακούων τῶν σωτηρίων “πνευματιχῶν νόμων οὐρανός ἐστιν. εἴτε οὖν ,γῆ“ ἔτι ἐσμὲν διὰ τὴν ἁμαρτίαν, εὐχώμεϑα καὶ ἐφ᾽ ἡμᾶς δ οὕτω „to ϑέλημα“ τοῦ ϑεοῦ διατεῖναι διορϑωτικχῶς, ὥσπερ ἔφϑαχεν ἐπὶ τοὺς πρὸ ἡμῶν γενομένους οὐρανὸν ἢ ὄντας | οὐρανόν" εἴτε μὴ γῆ ἀλλ᾽ οὐρανὸς ἤδη λελογίσμεϑα τῷ ϑεῷ, ἀξιώσωμεν, ἵνα καὶ »ἐπὶ τῆς γῆς" ὁμοίως „To οὐρανῷ,“ λέγω δὲ ἐπὶ τῶν χειρόνων, πληρωϑῇ »τὸ ϑέλημα“ τοῦ ϑεοῦ εἰς τὴν, ἵν οὕτως εἴπω, οὐρανο- 10 ποίησιν αὐτῆς, ὥστε μηκέτι ποτὲ εἶναι γῆν ἀλλὰ πάντα γενέσϑαι Ar οὐρανόν. ἐὰν γὰρ] ὃς ,ἐν οὐρανῷ“ κατὰ τὰ ἡρμηνευμένα „To ϑέλημα“ τοῦ ϑεοῦ οὕτω γένηται ,καὶ ἐπὶ γῆς,“ ἡ γῆ οὐ μενεῖ γῆ" ὡς (εἰ λέγοιμι ἐπὶ ἄλλου παραδείγματος σαφέστερον) ἐὰν, ὥσπερ γεγένηται, τὸ ϑέλη μα“ τοῦ ϑεοῦ ἐπὶ τοὺς σώφρονας, οὕτω γένη- 15 ται καὶ ἐπὶ τοὺς ἀκολάστους, οἱ ἀχόλαστοι σώφρονες ἔσονται, ἢ ὡς γεγένηται „ro ϑέλημα“ τοῦ ϑεοῦ ἐπὶ τοὺς dixalovg, (ἐὰν οὕτω γένηται» καὶ ἐπὶ τοὺς ἀδίχους, οἱ ἄδικοι δίκαιοι ἔσονται" διὰ τοῦτο ἐὰν, ὃς „ev οὐραν ᾧ“ γεγένηται „ro ϑέλημα“ τοῦ ϑεοῦ, γένηται »καὶ ἐπὶ γῆς," ἐσόμεϑα πάντες οὐρανὸς, τῆς μὴ ὠφελούσης σαρκὸς 20 καὶ συγγενοῦς αὐτῇ αἵματος μὴ δυναμένων κληρονομεῖν "βασιλείαν ϑεοῦ,“ κληρονομεῖν δ᾽ ἂν λεχϑησομένων, ἐὰν ,“μεταβάλωσιν ἀπὸ σαῤχὸς καὶ γῆς καὶ χοῦ καὶ αἵματος ἐπὶ τὴν οὐράνιον οὐσίαν.