1. I have shown that the number thirty fails them in every respect; too few Æons, as they represent them, being at one time found within the Pleroma, and then again too many [to correspond with that number]. There are not, therefore, thirty Æons, nor did the Saviour come to be baptized when He was thirty years old, for this reason, that He might show forth the thirty silent ^[3121] Æons of their system, otherwise they must first of all separate and eject [the Saviour] Himself from the Pleroma of all. Moreover, they affirm that He suffered in the twelfth month, so that He continued to preach for one year after His baptism; and they endeavour to establish this point out of the prophet (for it is written, "To proclaim the acceptable year of the Lord, and the day of retribution" ^[3122] ), being truly blind, inasmuch as they affirm they have found out the mysteries of Bythus, yet not understanding that which is called by Isaiah the acceptable year of the Lord, nor the day of retribution. For the prophet neither speaks concerning a day which includes the space of twelve hours, nor of a year the length of which is twelve months. For even they themselves acknowledge that the prophets have very often expressed themselves in parables and allegories, and [are] not [to be understood] according to the mere sound of the words.

2. That, then, was called the day of retribution on which the Lord will render to every one according to his works—that is, the judgment. The acceptable year of the Lord, again, is this present time, in which those who believe Him are called by Him, and become acceptable to God—that is, the whole time from His advent onwards to the consummation [of all things], during which He acquires to Himself as fruits [of the scheme of mercy] those who are saved. For, according to the phraseology of the prophet, the day of retribution follows the [acceptable] year; and the prophet will be proved guilty of falsehood if the Lord preached only for a year, and if he speaks of it. For where is the day of retribution? For the year has passed, and the day of retribution has not yet come; but He still "makes His sun to rise upon the good and upon the evil, and sends rain upon the just and unjust." ^[3123] And the righteous suffer persecution, are afflicted, and are slain, while sinners are possessed of abundance, and "drink with the sound of the harp and psaltery, but do not regard the works of the Lord." ^[3124] But, according to the language [used by the prophet], they ought to be combined, and the day of retribution to follow the [acceptable] year. For the words are, "to proclaim the acceptable year of the Lord, and the day of retribution." This present time, therefore, in which men are called and saved by the Lord, is properly understood to be denoted by "the acceptable year of the Lord;" and there follows on this "the day of retribution," that is, the judgment. And the time thus referred to is not called "a year" only, but is also named "a day" both by the prophet and by Paul, of whom the apostle, calling to mind the Scripture, says in the Epistle addressed to the Romans, "As it is written, for thy sake we are killed all the day long, we are counted as sheep for the slaughter." ^[3125] But here the expression "all the day long" is put for all this time during which we suffer persecution, and are killed as sheep. As then this day does not signify one which consists of twelve hours, but the whole time during which believers in Christ suffer and are put to death for His sake, so also the year there mentioned does not denote one which consists of twelve months, but the whole time of faith during which men hear and believe the preaching of the Gospel, and those become acceptable to God who unite themselves to Him.

3. But it is greatly to be wondered at, how it has come to pass that, while affirming that they have found out the mysteries of God, they have not examined the Gospels to ascertain how often after His baptism the Lord went up, at the time of the passover, to Jerusalem, in accordance with what was the practice of the Jews from every land, and every year, that they should assemble at this period in Jerusalem, and there celebrate the feast of the passover. First of all, after He had made the water wine at Cana of Galilee, He went up to the festival day of the passover, on which occasion it is written, "For many believed in Him, when they saw the signs which He did," ^[3126] as John the disciple of the Lord records. Then, again, withdrawing Himself [from Judæa], He is found in Samaria; on which occasion, too, He conversed with the Samaritan woman, and while at a distance, cured the son of the centurion by a word, saying, "Go thy way, thy son liveth." ^[3127] Afterwards He went up, the second time, to observe the festival day of the passover ^[3128] in Jerusalem; on which occasion He cured the paralytic man, who had lain beside the pool thirty-eight years, bidding him rise, take up his couch, and depart. Again, withdrawing from thence to the other side of the sea of Tiberias, ^[3129] He there seeing a great crowd had followed Him, fed all that multitude with five loaves of bread, and twelve baskets of fragments remained over and above. Then, when He had raised Lazarus from the dead, and plots were formed against Him by the Pharisees, He withdrew to a city called Ephraim; and from that place, as it is written "He came to Bethany six days before the passover," ^[3130] and going up from Bethany to Jerusalem, He there ate the passover, and suffered on the day following. Now, that these three occasions of the passover are not included within one year, every person whatever must acknowledge. And that the special month in which the passover was celebrated, and in which also the Lord suffered, was not the twelfth, but the first, those men who boast that they know all things, if they know not this, may learn it from Moses. Their explanation, therefore, both of the year and of the twelfth month has been proved false, and they ought to reject either their explanation or the Gospel; otherwise [this unanswerable question forces itself upon them], How is it possible that the Lord preached for one year only?

4. Being thirty years old when He came to be baptized, and then possessing the full age of a Master, ^[3131] He came to Jerusalem, so that He might be properly acknowledged ^[3132] by all as a Master. For He did not seem one thing while He was another, as those affirm who describe Him as being man only in appearance; but what He was, that He also appeared to be. Being a Master, therefore, He also possessed the age of a Master, not despising or evading any condition of humanity, nor setting aside in Himself that law which He had ^[3133] appointed for the human race, but sanctifying every age, by that period corresponding to it which belonged to Himself. For He came to save all through means of Himself—all, I say, who through Him are born again to God ^[3134] —infants, ^[3135] and children, and boys, and youths, and old men. He therefore passed through every age, becoming an infant for infants, thus sanctifying infants; a child for children, thus sanctifying those who are of this age, being at the same time made to them an example of piety, righteousness, and submission; a youth for youths, becoming an example to youths, and thus sanctifying them for the Lord. So likewise He was an old man for old men, that He might be a perfect Master for all, not merely as respects the setting forth of the truth, but also as regards age, sanctifying at the same time the aged also, and becoming an example to them likewise. Then, at last, He came on to death itself, that He might be "the first-born from the dead, that in all things He might have the pre-eminence," ^[3136] the Prince of life, ^[3137] existing before all, and going before all. ^[3138]

5. They, however, that they may establish their false opinion regarding that which is written, "to proclaim the acceptable year of the Lord," maintain that He preached for one year only, and then suffered in the twelfth month. [In speaking thus,] they are forgetful to their own disadvantage, destroying His whole work, and robbing Him of that age which is both more necessary and more honourable than any other; that more advanced age, I mean, during which also as a teacher He excelled all others. For how could He have had disciples, if He did not teach? And how could He have taught, unless He had reached the age of a Master? For when He came to be baptized, He had not yet completed His thirtieth year, but was beginning to be about thirty years of age (for thus Luke, who has mentioned His years, has expressed it: "Now Jesus was, as it were, beginning to be thirty years old," ^[3139] when He came to receive baptism); and, [according to these men,] He preached only one year reckoning from His baptism. On completing His thirtieth year He suffered, being in fact still a young man, and who had by no means attained to advanced age. Now, that the first stage of early life embraces thirty years, ^[3140] and that this extends onwards to the fortieth year, every one will admit; but from the fortieth and fiftieth year a man begins to decline towards old age, which our Lord possessed while He still fulfilled the office of a Teacher, even as the Gospel and all the elders testify; those who were conversant in Asia with John, the disciple of the Lord, [affirming] that John conveyed to them that information. ^[3141] And he remained among them up to the times of Trajan. ^[3142] Some of them, moreover, saw not only John, but the other apostles also, and heard the very same account from them, and bear testimony as to the [validity of] the statement. Whom then should we rather believe? Whether such men as these, or Ptolemæus, who never saw the apostles, and who never even in his dreams attained to the slightest trace of an apostle?

6. But, besides this, those very Jews who then disputed with the Lord Jesus Christ have most clearly indicated the same thing. For when the Lord said to them, "Your father Abraham rejoiced to see My day; and he saw it, and was glad," they answered Him, "Thou art not yet fifty years old, and hast Thou seen Abraham?" ^[3143] Now, such language is fittingly applied to one who has already passed the age of forty, without having as yet reached his fiftieth year, yet is not far from this latter period. But to one who is only thirty years old it would unquestionably be said, "Thou art not yet forty years old." For those who wished to convict Him of falsehood would certainly not extend the number of His years far beyond the age which they saw He had attained; but they mentioned a period near His real age, whether they had truly ascertained this out of the entry in the public register, or simply made a conjecture from what they observed that He was above forty years old, and that He certainly was not one of only thirty years of age. For it is altogether unreasonable to suppose that they were mistaken by twenty years, when they wished to prove Him younger than the times of Abraham. For what they saw, that they also expressed; and He whom they beheld was not a mere phantasm, but an actual being ^[3144] of flesh and blood. He did not then want much of being fifty years old; ^[3145] and, in accordance with that fact, they said to Him, "Thou art not yet fifty years old, and hast Thou seen Abraham?" He did not therefore preach only for one year, nor did He suffer in the twelfth month of the year. For the period included between the thirtieth and the fiftieth year can never be regarded as one year, unless indeed, among their Æons, there be so long years assigned to those who sit in their ranks with Bythus in the Pleroma; of which beings Homer the poet, too, has spoken, doubtless being inspired by the Mother of their [system of] error:—

Hoi de theoi par Zeni kathemenoi egoroonto

Chruseo en dapedo: ^[3146]

which we may thus render into English: ^[3147] —

"The gods sat round, while Jove presided o'er,

And converse held upon the golden floor."