31. ‘And Moses said unto Aaron, Go unto the altar and offer thy sin-offering, and thy burnt-offering, and make an atonement for thyself and for the people; and offer the offering of the people, and make an atonement for them, as the Lord commanded Moses.’ See now here, though Moses be one, Moses himself speaks as if about another Moses, ‘as the Lord commanded Moses.’ In like manner then, if the blessed Peter speak of the Divine Word also, as sent to the children of Israel by Jesus Christ, it is not necessary to understand that the Word is one and Christ another, but that they were one and the same by reason of the uniting which took place in His divine and loving condescension and becoming man. And even if He be considered in two ways, still it is without any division of the Word, as when the inspired John says, ‘And the Word became flesh, and dwelt among us.’ What then is said well and rightly by the blessed Peter, the followers of the Samosatene, understanding badly and wrongly, stand not in the truth. For Christ is understood in both ways in Divine Scripture, as when it says Christ ‘God’s power and God’s wisdom.’ If then Peter says that the Word was sent through Jesus Christ unto the children of Israel, let him be understood to mean, that the Word incarnate has appeared to the children of Israel, so that it may correspond to ‘And the Word became flesh.’ But if they understand it otherwise, and, while confessing the Word to be divine, as He is, separate from Him the Man that He has taken, with which also we believe that He is made one, saying that He has been sent through Jesus Christ, they are, without knowing it, contradicting themselves. For those who in this place separate the divine Word from the divine Incarnation, have, it seems, a degraded notion of the doctrine of His having become flesh, and entertain Gentile thoughts, as they do, conceiving that the divine Incarnation is an alteration of the Word. But it is not so; perish the thought.