to be instructed and to be benefited. 42 Jo 6, 6 Or "testing" is said instead of "exercising" him, stirring up his thoughts and leading him toward the knowledge of the Lord's authority; for this meaning of the word is found in Scripture. 43 Jo 6, 42-44 When the Jews said, "Is not this the son of Joseph?" he himself does not answer them directly and simply by saying, "I am not the son of Joseph." But he gives them this very thing to understand; for when they, as we said, called him the son of Joseph, he says, "No one can come to me, unless the Father who sent me draws him," all but saying, "You say Joseph is my father, but my Father is he from whom I came forth and was sent down to you, the one who dwells in the heavens and is Lord of all." For this reason you still call me the son of Joseph and utter unworthy things about me, because the true and heavenly Father has not yet drawn you to recognize me as his genuine son. But when he does draw you, you will know. And he draws you when you prepare yourselves to be worthy, when you approach with faith, when, having cast off gluttony and arrogance and conceit, you submit your obedient neck to the evangelical and saving yoke. Then, therefore, when you have been drawn, I too will receive you and will raise you up on the last day. 44 Jo 6, 44-48 He said, "No one can come to me unless the Father draws him," at the same time showing that he is so far from displeasing God in what he says and does, of which they accused him, that no one is even persuaded by what is said and done by him unless the Father draws and instructs him, and at the same time refuting them, that because they are unworthy to be drawn by the Father, for this reason they do not come to him. So he said that "No one can come to me unless the Father draws him." How then will he draw? By teaching, he says; "For they will all be taught by God." The word of the prophets, divine oracles from above, proclaimed these things beforehand. And he says it is clear that "everyone who hears the Father teaching and has learned, this one comes to me;" for the Father draws all, teaches all, but not all learn. But the one who has learned, that one comes to me. But how is it possible to learn from the Father, since no one has seen the Father? Easily, he says, and readily; for he who has seen him and exists from him as from a father, he himself teaches the paternal teaching. Therefore it is necessary to be persuaded by him and to obey; for he proclaims the paternal teachings. And what does he teach? "That they may know you, the only true God, and Jesus whom you have sent," and "I and the Father are one." The Son teaches about the Father, and the one who has received a right understanding of the Father has been led by the hand and drawn also to the true knowledge of the Son. For indeed, one who has learned that the Father is incorporeal, an eternal creator, begetting impassibly, timelessly, without flux, beyond understanding, also recognizes and is drawn to know that the Son who came forth from this Father is also likewise incorporeal and creator and co-eternal and was begotten impassibly and without flux and timelessly and beyond understanding. Do you see how the Father teaches about himself through the Son, and how the knowledge of the Father draws one again to the like knowledge of the Son? Well then has it also been said that the Father teaches about the Son, and again, that the Son teaches about the Father; for "no one knows," he says, "the Father, except him to whom the Son reveals him," and "no one comes to the Son, unless the Father draws him;" for the true knowledge of the one also brings in that of the other. Just as ignorance of one of these proves ignorance also concerning the other for those who think they know, which is what the Jews were experiencing, blaspheming the Son and deceiving themselves that they knew the Father and raging against the Son in vindication of him. But so much for these things. But if someone were to take it in a more straightforward sense, that "no one can come to me unless the Father draws him," that is, without the Father's good pleasure and cooperation, the thought is not sound. Similarly, it is possible to understand "no one knows the Father except him to whom the Son reveals him." Then, lest anyone should say: "Therefore..."

παιδαγωγηθῆναι καὶ ὠφεληθήσεσθαι. 42 Jo 6, 6 Ἢ πειράζων εἴρηται ἀντὶ τοῦ γυμνάζων αὐτὸν τοὺς λογισμοὺς αὐτοῦ διανιστῶν καὶ πρὸς ἐπίγνωσιν τῆς δεσποτικῆς ἐξουσίας χειραγωγῶν· καὶ γάρ ἐστιν παρὰ τῇ γραφῇ τὸ τοιοῦτον τῆς λέξεως σημαινόμενον. 43 Jo 6, 42-44 Τῶν Ἰουδαίων εἰπόντων οὐχ οὗτος ὁ υἱὸς Ἰωσὴφ αὐτὸς μὲν οὐκ ἀποκρίνεται αὐτοῖς ἐξ εὐθείας καὶ ἁπλῶς οὕτω λέγων, ὅτι οὐκ εἰμὶ υἱὸς τοῦ Ἰωσήφ. τὸ αὐτὸ δὲ τοῦτο δίδωσιν αὐτοῖς ἐννοεῖν· ἐκείνων γάρ, ὡς ἔφημεν, λεγόντων αὐτὸν υἱὸν τοῦ Ἰωσὴφ αὐτός φησιν· οὐδεὶς δύναται ἐλθεῖν πρὸς ἐμέ, ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, μονονουχὶ λέγων πατέρα ἐμὸν λέγετε τὸν Ἰωσήφ, πατὴρ ἐμός ἐστιν, ἐξ οὗ ἐξῆλθον καὶ κατεπέμφθην ὑμῖν, ὁ ἐν οὐρανοῖς κατοικῶν καὶ δεσπόζων τοῦ παντός. διὰ τοῦτο δ' ἔτι καλεῖτέ με υἱὸν τοῦ Ἰωσὴφ καὶ ἀνάξια φθέγγεσθε περὶ ἐμοῦ, ὅτι ὁ ἀληθινὸς καὶ οὐράνιος πατὴρ οὔπω εἵλκυσεν ὑμᾶς εἰς τὸ ἐπιγνῶναί με γνήσιον αὐτοῦ υἱόν. ὅταν δὲ ἑλκύσῃ, γνώσεσθε. ἑλκύει δέ, ὅταν ἀξίους ἑαυτοὺς παρασκευάσητε, ὅταν πίστει προσέλθητε, ὅταν γαστριμαργίαν καὶ ἀλαζονείαν καὶ οἴησιν ἀπορρίψαντες εὐήνιον τὸν αὐχένα τῇ εὐαγγελικῇ καὶ σωτηρίῳ ζεύγλῃ ὑποβάλητε. τότε οὖν ἑλκυσθέντας εἰσδέξομαι κἀγὼ καὶ ἀναστήσω ὑμᾶς ἐν τῇ ἐσχάτῃ ἡμέρᾳ. 44 Jo 6, 44-48 Εἶπεν οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ἑλκύσῃ αὐτόν, ἅμα μὲν δεικνύς, ὅτι τοΣοῦτον ἀπέχει τοῦ λυπεῖν τὸν θεὸν ἐφ' οἷς λέγει τε καὶ ποιεῖ, ὃ ἐκεῖνοι ἐνεκάλουν, ὥστε οὐδὲ πείθεταί τις τοῖς ὑπ' αὐτοῦ λεγομένοις καὶ πραττομένοις, εἰ μὴ ὁ πατὴρ ἑλκύσει καὶ συμβιβάσει αὐτόν, ἅμα δὲ κἀκείνους ἐλέγχων, ὅτι ὡς ἀνάξιοί εἰσι τοῦ ἑλκυσθῆναι ὑπὸ τοῦ πατρός, διὰ τοῦτο οὐκ ἔρχονται πρὸς αὐτόν. εἶπεν οὖν, ὅτι οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ἑλκύσῃ αὐτόν. πῶς οὖν ἑλκύσει; διδάσκων φησίν· ἔΣονται γὰρ πάντες διδακτοὶ θεοῦ. προφητῶν ὁ λόγος, χρησμοὶ θεῖοι ἄνωθεν προανεφώνησαν ταῦτα. δῆλον δέ φησιν, ὅτι πᾶς ὁ ἀκούων διδάσκοντος τοῦ πατρὸς καὶ μαθὼν οὗτος ἔρχεται πρός με· ὁ μὲν γὰρ πατὴρ πάντας ἑλκύει, πάντας διδάσκει, ἀλλ' οὐ πάντες μανθάνουσιν. ὁ δὲ μαθὼν ἐκεῖνος ἔρχεται πρός με. ἀλλὰ πῶς ἔστι μαθεῖν παρὰ τοῦ πατρός, ὅτι τὸν πατέρα οὐδεὶς ἑώρακεν; εὐκόλως φησὶν ἐξ ἑτοίμου· ὁ γὰρ ἑωρακὼς αὐτὸν καὶ ὑπάρχων ἐξ αὐτοῦ ὡς ἐκ πατρὸς αὐτὸς τὴν πατρικὴν διδασκαλίαν διδάσκει. χρὴ οὖν αὐτῷ πείθεσθαι καὶ ὑπακούειν· τὰ γὰρ πατρικὰ διδάγματα ἀπαγγέλλει. τί δὲ διδάσκει; ἵνα γινώσκωσιν σὲ τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας ἸηΣοῦν καὶ ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν. διδάσκει ὁ υἱὸς περὶ τοῦ πατρὸς καὶ ὁ λαβὼν ὀρθὴν ἔννοιαν περὶ τοῦ πατρὸς ἐχειραγωγήθη καὶ εἱλκύσθη καὶ πρὸς τὴν ἀληθινὴν γνῶσιν τοῦ υἱοῦ. καὶ γὰρ ὁ μαθὼν ὅτι ὁ πατὴρ ἀσώματος, δημιουργὸς ἀΐδιος, ἀπαθῶς γεννῶν, ἀχρόνως, ἀρεστῶς ὑπὲρ νοῦν, συνεπιγινώσκει καὶ ἑλκύεται εἰς τὸ εἰδέναι, ὅτι καὶ ὁ ἐκ τούτου τοῦ πατρὸς προελθὼν υἱὸς καὶ ἀσώματος ὁμοίως καὶ δημιουργὸς καὶ συναΐδιος καὶ ἀπαθῶς γεννηθεὶς καὶ ἀρεστῶς καὶ ἀχρόνως καὶ ὑπὲρ νοῦν. ὁρᾷς πῶς ὁ πατὴρ διδάσκει διὰ τοῦ υἱοῦ περὶ αὐτοῦ, ἡ δὲ τοῦ πατρὸς γνῶσις ὅπως ἑλκύει ἐπὶ τὴν ὁμοίαν γνῶσιν πάλιν τοῦ υἱοῦ. καλῶς ἄρα καὶ εἴρηται, ὅτι καὶ ὁ πατὴρ διδάσκει περὶ τοῦ υἱοῦ καὶ πάλιν, ὅτι ὁ υἱὸς διδάσκει περὶ τοῦ πατρός· καὶ γὰρ οὐδεὶς ἐπιγινώσκει, φησίν, τὸν πατέρα, εἰ μὴ ᾧ ἂν ἀποκαλύψῃ ὁ υἱὸς καὶ οὐδεὶς ἔρχεται πρὸς τὸν υἱόν, εἰ μὴ ὁ πατὴρ ἑλκύσῃ αὐτόν· εἰ γὰρ ἑτέρου γνῶσις ἀληθινὴ καὶ τὴν τοῦ ἑτέρου ἐπεισάγει. ὥσπερ ἡ τινὸς τούτων ἀγνωσία ἀγνωσίαν κατηγορεῖ καὶ τὴν περὶ ἑτέρου ἔχειν τοὺς οἰομένους εἰδέναι, ὅπερ ἔπασχον οἱ Ἰουδαῖοι βλασφημοῦντες τὸν υἱὸν καὶ φρεναπατῶντες ἑαυτοὺς εἰδέναι τὸν πατέρα καὶ εἰς ἐκδίκησιν ἐκείνου ἐπιμαίνεσθαι τῷ υἱῷ. ἀλλ' οὕτω μὲν ταῦτα. εἰ δέ τις καὶ κατὰ τὸ πρόχειρον ἐκλάβοι, ὅτι οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ἑλκύσῃ αὐτόν, τοῦτ' ἔστιν ἄνευ τῆς τοῦ πατρὸς εὐδοκίας καὶ συνεργείας καὶ οὐκ ἔρρωται ἡ διάνοια. ὁμοίως δὲ δυνατὸν ἐκλαβεῖν καὶ τὸ οὐδεὶς ἐπιγινώσκει τὸν πατέρα εἰ μὴ ᾧ ἂν ὁ υἱὸς ἀποκαλύψῃ. εἶτα ἵνα μή τις εἴπῃ· οὐκοῦν