Homily XL.

John v. 31, 32

“If I bear witness of Myself, My witness is not true; there is another that beareth witness of Me, and I know that the witness which he witnesseth of Me is true.”

[1.] If any one unpracticed in the art undertake to work a mine, he will get no gold, but confounding all aimlessly and together, will undergo a labor unprofitable and pernicious: so also they who understand not the method1085   lit. “consequence.” of Holy Scripture, nor search out its peculiarities1086   ἰ διώματα and laws, but go over all its points carelessly and in one manner, will mix the gold with earth, and never discover the treasure which is laid up in it. I say this now because the passage before us containeth much gold, not indeed manifest to view, but covered over with much obscurity, and therefore by digging and purifying we must arrive at the legitimate sense. For who would not at once be troubled at hearing Christ say, “If I testify of Myself, My witness is not true”; inasmuch as He often appeareth to have testified of Himself? For instance, conversing with the Samaritan woman He said, “I Am that speak unto thee”: and in like manner to the blind man, “It is He that talketh with thee” ( c. ix. 37 ); and rebuking the Jews, “Ye say,1087   Savile reads, “and to the Jews, How say ye,” &c. thou blasphemest, because I said I am the Son of God.” ( c. x. 36.) And in many other places besides He doth this. If now all these assertions be false, what hope of salvation shall we have? And where shall we find truth when Truth Itself declareth, “My witness is not true”? Nor doth this appear to be the only contradiction; there is another not less than this. He saith farther on, “Though I bear witness of Myself, yet My witness is true” ( c. viii. 14 ); which then, tell me, am I to receive, and which deem a falsehood? If we take them out thus [from the context] simply as they are said, without carefully considering the person to whom nor the cause for which they are said, nor any other like circumstances, they will both be falsehoods. For if His witness be “not true,” then this assertion is not true either, not merely the second, but the first also. What then is the meaning? We need great watchfulness, or rather the grace of God, that we rest not in the mere words; for thus the heretics err, because they enquire not into the object of the speaker nor the disposition of the hearers. If we add not these and other points besides, as times and places and the opinions of the listeners, many absurd consequences will follow.

What then is the meaning?1088   al. “let us see then with what intent these words were said.” The Jews were about to object to Him, “If thou bearest witness1089   σὺ μαρτυρεῖς, G. T. concerning thyself, thy witness is not true” ( c. viii. 13 ): therefore He spake these words in anticipation; as though He had said, “Ye will surely say to Me, we believe thee not; for no one that witnesseth of himself is readily1090   al. “ever.” held trustworthy among men.” So that the “is not true” must not be read absolutely, but with reference to1091   al. with the addition “to their,” &c. their suspicions, as though He had said, “to you it is not true”; and so He uttered the words not looking to His own dignity, but to their secret thoughts. When He saith, “My witness is not true,” He rebuketh their opinion of Him, and the objection about to be urged by them against Him; but when He saith, “Though I bear witness of Myself, My witness is true” ( c. viii. 14 ), He declareth the very nature of the thing itself, namely, that as God they ought to deem Him trustworthy even when speaking of Himself. For since He had spoken of the resurrection of the dead, and of the judgment, and that he that believeth on Him is not judged, but cometh unto life, and that He shall sit to require account of all men, and that He hath the same Authority and Power with the Father; and since He was about again otherwise to prove these things, He necessarily put their objection first. “I told you,” He saith, “that ‘as the Father raiseth the dead and quickeneth them, so the Son quickeneth whom He will’; I told you that ‘the Father judgeth no man, but hath committed all judgment unto the Son’; I told you that men must ‘honor the Son as they honor the Father’; I told you that ‘he that honoreth not the Son honoreth not the Father’; I told you that ‘he that heareth My words and believeth them shall not see death, but hath passed from death unto life’ ( v. 24 ; not exactly quoted); that My voice shall raise the dead, some now, some hereafter; that I shall demand account from all men of their transgressions, that I shall judge righteously, and recompense those who have walked uprightly.” Now since all these were assertions, since the things asserted were important, and since no clear proof of them had as yet been afforded to the Jews but one rather1092   al. “in every way.” indistinct, He putteth their objection first when He is about to proceed1093   ὁ ρμᾶν, al. χωρεῖν to establish His assertions, speaking somewhat in this way if not in these very words:1094   Morel. reads, “a ll but conclusively refuting them by what He saith.” “Perhaps ye will say, thou assertest all this, but thou art not a credible witness, since thou testifiest of thyself.” First then checking their disputatious spirit by setting forth what they would say, and showing that He knew the secrets of their hearts, and giving this first proof of His power, after stating the objection He supplieth other proofs clear and indisputable, producing three witnesses to what He said, namely, the works wrought by Him, the witness of the Father, and the preaching of John. And He putteth first the less important witness of John. For after saying, “There is another that beareth witness of Me, and I know that his witness is true,” He addeth,

Ver. 33. “Ye sent unto John, and he bare witness unto the truth.”

Yet if Thy witness be not true, how sayest Thou, “I know that the testimony of John is true, and that he hath borne witness to the truth”? and seest thou (O man) how clear it hence is, that the expression, “My witness is not true,” was addressed to their secret thoughts?

[2.] “What then,” saith some one, “if John bare witness partially.”1095   χάριτι That the Jews might not assert this, see how He removeth this suspicion. For He said not, “John testified of Me,” but, “Ye first sent to John, and ye would not have sent had ye not deemed him trustworthy.” Nay, what is more, they had sent not to ask him about Christ, but about himself, and the man whom they deemed trustworthy in what related to himself they would much more deem so in what related to another. For it is, so to speak, the nature of us all not to give so much credit to those who speak of themselves as to those who speak of others; yet him they deemed so trustworthy as not to require even concerning himself any other testimony. For they who were sent said not, “What sayest thou concerning Christ?” but, “Who art thou? What sayest thou of thyself?” So great admiration felt they for the man. Now to all this Christ made allusion by saying, “Ye sent unto John.” And on this account the Evangelist hath not merely related that they sent, but is exact as to the persons sent that1096   al. “showing that.” they were Priests and of the Pharisees, not common or abject persons, nor such as might be corrupted or cheated, but men able to understand exactly what he said.

Ver. 34. “But I receive not testimony from man.”

“Why then hast Thou brought forward that of John?” His testimony was not the “testimony of man,” for, saith he, “He that sent me to baptize with water, He said unto me.” ( c. i. 33.) So that John’s testimony was the testimony of God; for having learned from Him he said what he did. But that none should ask, “Whence is it clear that he learnt from God?” and stop at this, He abundantly silences them by still addressing Himself to their thoughts. For neither was it likely that many would know these things; they had hitherto given heed unto John as to one who spake of himself, and therefore Christ saith, “I receive not testimony from man.” And that the Jews might not ask, “And if Thou wert not about to receive the testimony of man, and by it to strengthen Thyself, why hast Thou brought forward this man’s testimony?” see how He correcteth this contradiction by what He addeth. For after saying, “I receive not testimony from man,” He hath added,

“But these things I say, that ye may be saved.”

What He saith is of this kind; “I, being God, needed not the witness of John which is man’s witness, yet because ye gave more heed to him, believe him more trustworthy than any, ran to him as to a prophet, (for all the city was poured forth to Jordan,) and have not believed on Me, even when working miracles, therefore I remind you of that witness of his.”

Ver. 35. “He was a burning and a shining light, and ye were willing for a season to rejoice in his light.”

That they may not reply, “What if he did speak and we received him not,” He showeth that they did receive John’s sayings: since they sent not common men, but priests and Pharisees and were willing to rejoice;1097   clause omitted in Ben. so much did they admire the man, and at the same time had nothing to say against his words. But the “for a season,” is the expression of one noting their levity,1098   εὐκολίαν and the fact that they soon started away from him.

Ver. 36. “But I have greater witness than that of John.”

“For had ye been willing to admit faith according to the (natural) consequence of the facts, I would have brought you over by My works more than he by his words. But since ye will not, I bring you to John, not as needing his testimony, but because I do all ‘that ye may be saved.’ For I have greater witness than that of John, namely, that from My works; yet I do not merely consider how I may be made acceptable to you by credible evidence, but how by that (of persons) known1099   al. “nearer.” to and admired by you.” Then glancing at them and saying that they rejoiced for a season in his (John’s) light, He declared that their zeal was but temporary and uncertain.1100   This passage is read variously in Ben. and ms. but without any variety of meaning.

He called John a torch,1101   λύχνον signifying that he had not light of himself, but by the grace of the Spirit; but the circumstance which caused the absolute distinction1102   ἀ ντιδιαστολὴν between Himself and John, namely, that He was the Sun of righteousness, this He put not yet; but merely hinting as yet at this He touched1103   al. “reaches.” them sharply, by showing that from the same disposition which led them to despise John, neither could they believe in Christ. Since it was but for a season that they admired even the man whom they did admire, and who, had they not acted thus, would soon have led them by the hand to Jesus. Having then proved them altogether unworthy of forgiveness, He went on to say, “I have greater witness than that of John.” “What is that?” It is that from His works.

“For the works,” He saith, “which the Father hath given Me to finish, the same works that I do bear witness of Me that the Father sent1104   ἀ πέστειλε [ἀ πέσταλκε, G. T.]. Me.”

By this He reminded them of the paralytic restored, and of many other things. The words perhaps one of them might have asserted were mere boast, and said by reason of John’s friendship towards Him, (though indeed it was not in their power to say even this of John, a man equal to the exact practice of wisdom,1105   φιλοσοφεῖν and on this account admired by them,) but the works could not even among the maddest of them admit this suspicion; therefore He added this second testimony, saying, “The works which the Father hath given Me to finish, the same works that I do bear witness of Me that the Father sent Me.”

[3.] In this place He also meeteth the accusation respecting the violation of the Sabbath. For since those persons argued, “How can he be from God, seeing that he keepeth not the Sabbath?” ( c. ix. 16 ), therefore He saith, “Which My Father hath given unto Me.” Yet in truth, He acted with absolute power, but in order most abundantly to show that He doth nothing contrary to the Father, therefore He hath put the expression of much inferiority. Since why did He not say, “The works which the Father hath given Me testify that I am equal to the Father”? for both of these truths were to be earned from the works, that He did nothing contrary, and that He was equal to Him who begat Him; a point which He is establishing elsewhere, where He saith, “If ye believe not Me, believe the works: that ye may know and believe that I am in the Father and the Father in Me.”1106   ἐ ν ἐμοὶ ὁ Πατὴρ, κἀγὼ ἐν αὐτῷ, G. T. ( c. x. 38.) In both respects, therefore, the works bare witness to Him, that He was equal to the Father, and that He did nothing contrary to Him. Why then said He not so, instead of leaving out the greater and putting forward this? Because to establish this was His first object. For although it was a far less thing to have it believed that He came from God, than to have it believed that God was equal with Him, (for that belonged to the Prophets also,1107   al. “the Prophets said.” but this never,) still He taketh much pains as to the lesser point, as knowing that, this admitted,1108   al. “said.” the other would afterwards be easily received. So that making no mention of the more important portion of the testimony, He putteth1109   al. “deems worthy of mention,” its lesser office, that by this they may receive the other also. Having effected this, He addeth,

Ver. 37. “And the Father Himself, which hath sent Me, hath borne witness of Me.”

Where did He “bear witness of” Him? In Jordan: “This is My beloved Son, in whom I am well pleased” ( Matt. iii. 16 ); hear Him.1110   The latter words heard at the Transfiguration. Yet even this needed proof. The testimony of John then was clear, for they themselves had sent to him, and could not deny it. The testimony from miracles was in like manner clear, for they had seen them wrought, and had heard from him who was healed, and had believed; whence also they drew their accusation. It therefore remained to give proof to the testimony of the Father. Next in order to effect this, He added,

“Ye have neither heard His voice at any time”:

How then saith Moses, “The Lord spake, and Moses answered”? ( Ex. xix. 19 ); and David, “He had heard a tongue which he knew not” ( Ps. lxxxi. 5 ); and Moses again, “Is there any such people which hath ‘heard the voice of God’?” ( Deut. iv. 33.)

“Nor seen His shape.”

Yet Isaiah, Jeremiah, and Ezekiel, are said to have seen Him, and many others. What then is that which Christ saith now? He guideth them by degrees to a philosophical doctrine, showing that with God is neither voice nor shape, but that He is higher than such forms or sounds like these. For as when He saith, “Ye have not heard His voice,” He doth not mean that God doth indeed utter a voice, but one which cannot be heard; so when He saith, “Nor seen His shape,” He doth not mean that God hath a shape though one invisible, but that neither of these things belongeth to God. And in order that they might not say, “Thou art a boaster, God spake to Moses only”; (this at least they did say, “We know that God spake with Moses: as for this fellow, we know not whence He is”— c. ix. 29 ;) on this account He spake as He did, to show that there is neither voice nor shape with God. “But why,” He saith, “name I these things? Not only have ye ‘neither heard His voice nor seen His shape,’ but it is not even in your power to assert that of which you most boast and of which you are all most fully assured, namely, that ye have received and keep His commandments.” Wherefore He addeth,

Ver. 38. “And ye have not His word abiding in you.”

That is, the ordinances, the commandments, the Law, and the Prophets. For even if God ordained these, still they are not with you, since ye believe not on Me. Because, if the Scriptures everywhere say1111   al. “teach.” that it is necessary to give heed to1112   al. “believe.” Me, and yet ye believe not, it is quite clear that His word is removed from you. Wherefore again He addeth,

“For whom He hath sent, Him ye believe not.”

Then that they may not argue, “How, if we have not heard His voice, hath He testified unto thee?” He saith,

Ver. 39. “Search the Scriptures, for they are they which testify of Me.”

Since by these the Father gave His testimony. He gave it indeed by Jordan also and in the mount, but Christ bringeth not forward those voices; perhaps by doing so1113   ἐ ντεύθεν He would have been disbelieved;1114   al. “they would have disbelieved them.” for one of them, that in the mount, they did not hear, and the other they heard indeed, but heeded not. For this reason He referreth them to the Scriptures, showing that from them cometh the Father’s1115   al. “of the Spirit.” testimony, having first removed the old grounds on which they used to boast, either as having seen God or as having heard His voice. For as it was likely that they would disbelieve His voice, and picture to themselves what took place on Sinai, after first correcting their suspicions on these points, and showing that what had been done was a condescension, He then referreth them to the testimony of the Scriptures.

[4.] And from these too let us also, when we war against heretics, arm and fortify ourselves. For “all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto every good work” ( 2 Tim. iii. 16, 17 ); not that he may have some and not others, for such a man is not “perfect.” For tell me what profit is it, if a man pray continually, but give not liberal alms? or if he give liberal alms, but be covetous or violent? or if he be not covetous nor violent, but (is liberal) to make a show before men, and to gain the praise of the beholders? or if he give alms with exactness and according to God’s pleasure, yet be lifted up by this very thing, and be highminded ? or if he be humble and constant in fasting, but covetous, greedy of gain,1116   ἐ μπορικὸς and nailed to earth, and one who introduceth into his soul the mother of mischief? for the love of money is the root of all evils.1117   al. “for Paul has said,” &c. Let us then shudder at the action, let us flee the sin; this hath made the world a waste,1118   or, “revolted,” ἀ νάστατον this hath brought all things into confusion, this seduceth us from the most blessed service of Christ. “It is not possible,”1119   οὐ δύνασθε, G. T. He saith, “to serve God and mammon.” For mammon giveth commands contradictory to those of Christ. The one saith, “Give to them that need”; the other, “Plunder the goods of the needy.” Christ saith, “Forgive them that wrong thee”; the other, “Prepare snares against those who do thee no wrong.” Christ saith, “Be merciful and kind”; mammon saith, “Be savage and cruel, and count the tears of the poor as nothing”; to the intent that he may render the Judge stern to us in that day. For then all our actions shall come1120   al. “stand.” before our eyes, and those who have been injured and stripped by us, shutting us out from all excuse. Since if Lazarus, who received no wrong from Dives, but only did not enjoy any of his good things, stood forth at that time1121   τότε as a bitter accuser and allowed him not to obtain any pardon, what excuse, tell me, shall they have, who, besides giving no alms of their own substance, seize that of others, and overthrow orphans’ houses? If they who have not fed Christ when He hungered have drawn such fire upon their heads, what consolation shall they enjoy who plunder what belongs not to them at all, who weave ten thousand law-suits, who unjustly grasp the property of all men? Let us then cast out this desire; and we shall cast it out if we think of those before us who did wrongfully, who were covetous and are gone. Do1122   al. “shall.” not others enjoy their wealth and labors while they lie in punishment, and vengeance, and intolerable woes? And how can this be anything but extreme folly, to weary and vex ourselves, that living we may strain ourselves with labor, and on our departure hence undergo intolerable punishments and vengeances, when we might have enjoyed ourselves here, (for nothing so much causeth pleasure as the consciousness of almsgiving,1123   al. “almsgiving and a clear conscience.”) and departing to that place might have been delivered from all our woes, and obtained ten thousand blessings? For as wickedness is wont to punish those who go after it, even before (they arrive at) the pit, so also virtue, even before the (gift of) the Kingdom, provides delights for those who here practice it, making them to live in company with good hopes and continual pleasure. Therefore that we may obtain this, both here and in the life to come, let us hold fast to good works, so shall we gain the future crown; to which may we all reach through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory, now and ever, and world without end. Amen.

ΟΜΙΛΙΑ Μʹ. Ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ ἔστιν ἀληθής. Ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ οἶδα ὅτι ἀληθής ἐστιν ἡ μαρτυρία αὐτοῦ. αʹ. Εἴ τις χώραν μεταλλικὴν ἀνορύττειν ἐπιχειροίη, τῆς τέχνης ταύτης ἄπειρος ὢν, χρυσίον μὲν οὐκ ἐργάσεται, πάντα δὲ ἁπλῶς καὶ ὁμοῦ συγχέων, πόνον ἀνόνητον ὑπομενεῖ καὶ ἐπιβλαβῆ. Οὕτω καὶ τῶν θείων Γραφῶν οἱ τὴν ἀκολουθίαν οὐκ εἰδότες, οὐδὲ τὰ ἰδιώματα καὶ τοὺς νόμους αὐτῆς ἐξετάζοντες, ἀλλὰ ἁπλῶς καὶ ἑνὶ τρόπῳ πάντα ἐπιόντες, χρυσίον μετὰ γῆς φύροντες, οὐδέποτε τὸν ἐναποκείμενον αὐτῇ θησαυρὸν εὑρήσουσι. Ταῦτα δὲ εἶπον νῦν, ἐπειδὴ τὸ προκείμενον ἡμῖν χωρίον ἔχει μὲν πολὺν τὸν χρυσὸν, οὐ μὴν κατάδηλον, ἀλλὰ πολλῇ κατακεχωσμένον ἄνωθεν ἀσαφείᾳ. Διὸ χρὴ διασκάπτοντας καὶ διακαθαίροντας ἐπὶ τὰ γνήσια τῶν νοημάτων ἐλθεῖν. Τίς γὰρ οὐκ ἂν εὐθέως θορυβηθείη ἀκούων τοῦ Χριστοῦ λέγοντος: Ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ ἔστιν ἀληθής; Καὶ γὰρ πολλαχοῦ φαίνεται μαρτυρήσας ἑαυτῷ: τῇ γοῦν Σαμαρείτιδι διαλεγόμενος ἔλεγεν, Ἐγώ εἰμι ὁ λαλῶν σοι: καὶ τῷ τυφλῷ ὁμοίως, Ὁ λαλῶν μετὰ σοῦ, ἐκεῖνός ἐστι: καὶ τοῖς Ἰουδαίοις ἐπιτιμῶν, Ὑμεῖς λέγετε, ὅτι Βλασφημεῖς, ὅτι εἶπον, Υἱὸς τοῦ Θεοῦ εἰμι. Καὶ ἑτέρωθι δὲ πολλαχοῦ τοῦτο ποιεῖ. Ἂν οὖν ἅπαντα ταῦτα ψευδῆ ᾖ, τίς ἡμῖν ἔσται σωτηρίας ἐλπίς; Πόθεν δὲ τὴν ἀλήθειαν εὑρήσομεν, ὅταν αὐτὴ ἡ ἀλήθεια λέγῃ, ὅτι Οὐκ ἔστιν ἡ μαρτυρία μου ἀληθής; Οὐ τοῦτο δὲ δοκεῖ τὸ ἐναντίωμα εἶναι μόνον, ἀλλὰ καὶ ἕτερον οὐκ ἔλαττον τούτου. Προϊὼν γάρ φησι: Καὶ ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου ἀληθής ἐστι. Ποῖον οὖν, εἰπέ μοι, δέξομαι; ποῖον δὲ εἶναι νομίσω ψεῦδος; Εἰ γὰρ οὕτως ἐκλάβοιμεν ἁπλῶς ὡς εἴρηται, μὴ πρόσωπον περιεργασάμενοι, μὴ αἰτίαν, μὴ ἄλλο τι τῶν τοιούτων οὐδὲν, ἀμφότερα ἔσται ψευδῆ. Εἰ γὰρ ἡ μαρτυρία αὐτοῦ οὐκ ἔστιν ἀληθὴς, οὐδὲ τοῦτο αὐτὸ ἀληθές: οὐ τὸ δεύτερον μόνον, ἀλλὰ καὶ τὸ πρότερον. Τί οὖν ἐστι τὸ εἰρημένον; Πολλῆς ἡμῖν δεῖ τῆς ἀγρυπνίας, μᾶλλον δὲ τῆς τοῦ Θεοῦ χάριτος, ἵνα μὴ τοῖς ῥήμασιν ἐναπομείνωμεν ψιλοῖς. Οὕτω γὰρ καὶ οἱ αἱρετικοὶ πλανῶνται, ὅτι μήτε τὸν σκοπὸν ἐξετάζουσι τοῦ λέγοντος, μήτε τὴν ἕξιν τῶν ἀκουόντων. Ἂν οὖν μὴ ταῦτα προσθῶμεν, καὶ ἕτερα δὲ, οἷον καιροὺς, καὶ τόπους, καὶ γνώμην ἀκροατοῦ, πολλὰ ἕψεται τὰ ἄτοπα. Τί οὖν ἐστι τὸ εἰρημένον; Ἔμελλον ὑποφέρειν αὐτῷ οἱ Ἰουδαῖοι: Ἐὰν σὺ μαρτυρῇς περὶ σεαυτοῦ, ἡ μαρτυρία σου οὐκ ἔστιν ἀληθής. Διὰ τοῦτο ταῦτα προλαβὼν εἶπεν, ὡσανεὶ ἔλεγε: Πάντως ἐρεῖτέ μοι, ὅτι Σοὶ οὐ πιστεύομεν: οὐδεὶς γάρ ποτε ἑαυτῷ μαρτυρῶν ἀξιόπιστός ἐστιν ἐν ἀνθρώποις. Τὸ οὖν, Οὐκ ἔστιν ἀληθὴς, οὐχ ἁπλῶς ἀναγνωστέον, ἀλλὰ πρὸς τὴν ἐκείνων ὑπόνοιαν, οἷον, ὅτι Ὑμῖν οὐκ ἔστιν ἀληθής. Οὐ τοίνυν πρὸς τὴν ἀξίαν τὴν αὐτοῦ, ἀλλὰ πρὸς τὴν ὑπόνοιαν τὴν ἐκείνων ἐφθέγγετο ταῦτα. Καὶ ὅταν μὲν λέγῃ, Ἡ μαρτυρία μου οὐκ ἔστιν ἀληθὴς, τὴν γνώμην ἐλέγχει τὴν ἐκείνων, καὶ τὴν μέλλουσαν αὐτῷ παρ' ἐκείνων ἀντίθεσιν ἐπάγεσθαι. Ὅταν δὲ, ὅτι Κἂν ἐγὼ περὶ ἐμαυτοῦ μαρτυρῶ, ἀληθής ἐστιν ἡ μαρτυρία μου, αὐτὴν δείκνυσι τοῦ πράγματος τὴν φύσιν, ὅτι ὡς Θεὸν ἀξιόπιστον αὐτὸν ἔδει νομίζειν καὶ περὶ ἑαυτοῦ λέγοντα. Ἐπειδὴ γὰρ εἶπεν ἀνάστασιν νεκρῶν καὶ κρίσιν, καὶ ὅτι ὁ πιστεύων αὐτῷ οὐ κρίνεται, ἀλλ' εἰς ζωὴν ἔρχεται, καὶ ὅτι καθεδεῖται πάντας εὐθύνας ἀπαιτήσων, καὶ ὅτι τὴν αὐτὴν ἐξουσίαν ἔχοι τῷ Πατρὶ καὶ δύναμιν: μέλλων πάλιν ἅπαντα ταῦτα κατασκευάζειν καὶ ἑτέρως, ἀναγκαίως τὴν ἀντίθεσιν αὐτῶν τέθεικε πρώτην. Εἶπον, φησὶν, ὅτι Ὥσπερ ὁ Πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτω καὶ ὁ Υἱὸς οὓς θέλει ζωοποιεῖ: εἶπον, ὅτι Ὁ Πατὴρ οὐδένα κρίνει, ἀλλὰ πᾶσαν τὴν κρίσιν δέδωκε τῷ Υἱῷ: εἶπον, ὅτι δεῖ τιμᾷν τὸν Υἱὸν, ὡς τὸν Πατέρα: εἶπον, ὅτι Ὁ μὴ τιμῶν τὸν Υἱὸν, οὐδὲ τὸν Πατέρα τιμᾷ: εἶπον, ὅτι Ὁ ἀκούων μου τοὺς λόγους, καὶ πιστεύων, οὐκ ὄψεται θάνατον, ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν: εἶπον, ὅτι ἡ φωνή μου τοὺς νεκροὺς ἀναστήσει, τοὺς μὲν νῦν, τοὺς δὲ μετὰ ταῦτα: εἶπον, ὅτι ἀπαιτήσω λόγον τῶν πεπλημμελημένων ἅπαντας: εἶπον, ὅτι δικαίως κρινῶ καὶ ἀμείψομαι τοὺς κατορθοῦντας. Ἐπεὶ οὖν ἅπαντα ταῦτα ἀπόφασις ἦν, καὶ τὰ μὲν λεγόμενα μεγάλα, ἀπόδειξις δὲ οὐκ ἦν οὐδέπω εἰρημένη σαφὴς ἐκείνοις, ἀλλ' ἀμυδροτέρα: πρότερον τὴν ἀντίθεσιν τίθησι, μέλλων ἐπὶ τὴν κατασκευὴν τῶν εἰρημένων ὁρμᾷν, οὑτωσί πως λέγων, εἰ καὶ μὴ τοῖς ῥήμασι τούτοις. Ἀλλ' ἴσως ἐρεῖτε, Πάντα ταῦτα σὺ λέγεις, οὐκ εἶ δὲ ἀξιόπιστος μάρτυς σαυτῷ μαρτυρῶν. Τούτῳ τοίνυν πρῶτον καταλύων αὐτῶν τὴν φιλονεικίαν, τῷ θεῖναι ὅπερ ἔμελλον ἐρεῖν, καὶ δεῖξαι ὅτι οἶδεν αὐτῶν τὰ ἀπόῤῥητα τῆς διανοίας, καὶ ταύτην πρώτην ἀπόδειξιν τῆς αὐτοῦ δυνάμεως παρεχόμενος, ὕστερον μετὰ τὴν ἀντίθεσιν, καὶ ἑτέρας ἀποδείξεις παρέχεται σαφεῖς καὶ ἀναντιῤῥήτους, τρεῖς παράγων μάρτυρας τῶν λεγομένων, τὰ ἔργα τὰ ὑπ' αὐτοῦ γενόμενα, τοῦ Πατρὸς τὴν μαρτυρίαν, τοῦ Ἰωάννου τὸ κήρυγμα. Καὶ τίθησι προτέραν τὴν ἐλάττω, τὴν Ἰωάννου. Εἰπὼν γὰρ, Ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ οἶδα ὅτι ἀληθής ἐστιν ἡ μαρτυρία αὐτοῦ, ἐπήγαγεν: Ὑμεῖς ἀπεστάλκατε πρὸς Ἰωάννην, καὶ ἐμαρτύρησε τῇ ἀληθείᾳ. Καίτοι γε εἰ οὐκ ἔστιν ἀληθὴς ἡ μαρτυρία σου, πῶς λέγεις, ὅτι Οἶδα ὅτι ἀληθής ἐστιν ἡ μαρτυρία Ἰωάννου, καὶ ὅτι Ἐμαρτύρησε τῇ ἀληθείᾳ; Ὁρᾷς πῶς σαφὲς κἀντεῦθέν ἐστιν ὅτι τὸ, Ἡ μαρτυρία μου οὐκ ἔστιν ἀληθὴς, πρὸς τὴν ἐκείνων ὑπόνοιαν εἴρηται; βʹ. Τί οὖν, εἰ ἐκεῖνος ἐμαρτύρησε χάριτι; φησίν. Ἵνα γὰρ μὴ τοῦτο λέγωσιν, ὅρα πῶς καὶ ταύτην ἀνεῖλε τὴν ὑπόνοιαν. Οὐ γὰρ εἶπεν, Ἰωάννης ἐμαρτύρησέ μοι: ἀλλὰ πρότερον, Ὑμεῖς ἀπεστάλκατε πρὸς Ἰωάννην: οὐκ ἂν δὲ ἀπεστείλατε, εἰ μὴ ἀξιόπιστον ἡγεῖσθε. Καὶ τὸ δὴ μεῖζον: οὐ γὰρ ἔπεμψαν αὐτὸν περὶ τοῦ Χριστοῦ ἐρωτῶντες, ἀλλ' ὑπὲρ ἑαυτοῦ: [ὂν δὲ ἐν τοῖς ὑπὲρ ἑαυτοῦ] ἀξιόπιστον εἶναι ἐνόμιζον, πολλῷ μᾶλλον ἐν τοῖς ὑπὲρ ἑτέρου. Πεφύκαμεν γὰρ, ὡς εἰπεῖν, ἅπαντες ἄνθρωποι, μὴ οὕτω πιστεύειν τοῖς περὶ ἑαυτῶν λέγουσιν, ὡς τοῖς περὶ ἄλλων. Τοῦτον δὲ οὕτως ἀξιόπιστον εἶναι ἐνόμισαν, ὡς καὶ ἐν τοῖς περὶ ἑαυτοῦ μὴ δεηθῆναι μαρτυρίας ἑτέρας. Οἱ γὰρ ἀποσταλέντες οὐκ εἶπον, Τί λέγεις περὶ τοῦ Χριστοῦ; ἀλλὰ, Σὺ τίς εἶ; τί λέγεις περὶ σεαυτοῦ; Οὕτω μέγα τοῦ ἀνδρὸς τὸ θαῦμα εἶχον. Τοῦτο οὖν ὅλον ᾐνίξατο, διὰ τοῦ εἰπεῖν, Ὑμεῖς ἀπεστάλκατε πρὸς Ἰωάννην. Διὰ τοῦτο καὶ ὁ εὐαγγελιστὴς, οὐχ ὅτι ἀπέστειλαν, εἶπε μόνον, ἀλλὰ καὶ περὶ τῶν ἀπεσταλμένων ἀκριβολογεῖται, ὅτι ἦσαν καὶ ἱερεῖς, καὶ ἐκ τῶν Φαρισαίων, οὐχ οἱ τυχόντες, οὐδὲ ἀπεῤῥιμμένοι, οὐδὲ οἷοι διαφθαρῆναι καὶ παραλογισθῆναι, ἀλλὰ μετὰ ἀκριβείας ἱκανοὶ μαθεῖν τὰ παρ' ἐκείνου λεγόμενα. Ἐγὼ δὲ παρὰ ἀνθρώπου τὴν μαρτυρίαν οὐ λαμβάνω. Τίνος οὖν ἕνεκεν τὴν Ἰωάννου παρήγαγες; Καίτοι οὐδὲ ἡ ἐκείνου, ἀνθρώπου μαρτυρία ἦν. Ὁ γὰρ πέμψας με βαπτίζειν ἐν ὕδατι, φησὶν, ἐκεῖνός μοι εἶπεν. Ὥστε καὶ ἡ τοῦ Ἰωάννου μαρτυρία τοῦ Θεοῦ μαρτυρία ἦν: παρὰ γὰρ ἐκείνου μαθὼν ἔλεγεν ἅπερ ἔλεγεν. Ἀλλ' ἵνα μὴ λέγωσι, Πόθεν τοῦτο δῆλον, ὅτι παρὰ τοῦ Θεοῦ ἔμαθε; καὶ περὶ ταῦτα καταγίνωνται, ἐκ τοῦ περιόντος αὐτοὺς ἐπιστομίζει, ἔτι πρὸς τὴν ὑπόνοιαν αὐτῶν διαλεγόμενος. Οὐδὲ γὰρ ἦν εἰκὸς ταῦτα πολλοὺς εἰδέναι, ἀλλ' ὡς οἴκοθεν λέγοντι, τέως προσεῖχον τῷ Ἰωάννῃ. Διὰ τοῦτό φησιν: Ἐγὼ παρὰ ἀνθρώπου τὴν μαρτυρίαν οὐ λαμβάνω. Καὶ εἰ μὴ ἔμελλες παρὰ ἀνθρώπου τὴν μαρτυρίαν λαμβάνειν, καὶ ἐντεῦθεν ἰσχυρίζεσθαι, τίνος ἕνεκεν παρῆγες αὐτοῦ τὴν μαρτυρίαν; Ἵνα οὖν μὴ ταῦτα λέγωσιν, ἄκουσον πῶς καὶ τὴν τοιαύτην ἀντίθεσιν τῇ ἐπαγωγῇ διωρθώσατο. Εἰπὼν γὰρ, ὅτι Παρὰ ἀνθρώπου τὴν μαρτυρίαν οὐ λαμβάνω, ἐπήγαγεν: Ἀλλὰ ταῦτα λέγω, ἵνα ὑμεῖς σωθῆτε. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν: Ἐγὼ μὲν οὐκ ἐδεόμην τῆς τούτου μαρτυρίας, Θεὸς ὢν, τῆς ἀνθρωπίνης: ἐπειδὴ δὲ μᾶλλον αὐτῷ προσείχετε, καὶ πάντων ἀξιοπιστότερον ἡγεῖσθε, καὶ ἐκείνῳ μὲν ὡς προφήτῃ προσεδράμετε (καὶ γὰρ ἡ πόλις ἐπὶ τὸν Ἰορδάνην ἐξεχύθη), ἐμοὶ δὲ οὐδὲ θαυματουργοῦντι ἐπιστεύσατε: διὰ τοῦτο ὑμᾶς ἀναμιμνήσκω τῆς μαρτυρίας ἐκείνης. Ἐκεῖνος ἦν ὁ λύχνος ὁ καιόμενος, φησὶ, καὶ φαίνων: ὑμεῖς δὲ ἐθελήσατε πρὸς ὥραν ἀγαλλιασθῆναι ἐν φωτὶ αὐτοῦ. Ἵνα γὰρ μὴ λέγωσι, Τί οὖν, εἰ ἐκεῖνος μὲν εἶπεν, ἡμεῖς δὲ οὐκ ἐδεξάμεθα; δείκνυσιν ὅτι καὶ ἀπεδέξαντο τὰ εἰρημένα. Καὶ γὰρ οὐδὲ τοὺς τυχόντας ἔπεμψαν, ἀλλ' ἱερεῖς καὶ Φαρισαίους. Οὕτω τὸν ἄνδρα ἐθαύμαζον, καὶ τοῖς λεγομένοις ἀντειπεῖν οὐκ εἶχον τότε. Τὸ δὲ, Πρὸς ὥραν, τὴν εὐκολίαν αὐτῶν δεικνύντος ἐστὶ, καὶ ὅτι ταχέως αὐτοῦ ἀπεπήδησαν. Ἐγὼ δὲ ἔχω τὴν μαρτυρίαν μείζονα τοῦ Ἰωάννου. Εἰ μὲν γὰρ ἐβούλεσθε κατὰ τὴν ἀκολουθίαν τῶν πραγμάτων παραδέχεσθαι τὴν πίστιν, ἀπὸ τῶν ἔργων μᾶλλον ὑμᾶς ἂν ἐπηγαγόμην. Ἐπειδὴ δὲ οὐ βούλεσθε, ἐπὶ τὸν Ἰωάννην ὑμᾶς ἄγω, οὐχ ὡς τῆς ἐκείνου δεόμενος μαρτυρίας, ἀλλ' ἐπειδὴ διὰ τοῦτο πάντα ποιῶ, ὥστε ὑμᾶς σωθῆναι. Ἔχω μὲν γὰρ μαρτυρίαν Ἰωάννου μείζονα, τὴν ἀπὸ τῶν ἔργων. Ἀλλ' οὐ τοῦτο σκοπῶ μόνον, ὅπως ἀπὸ τῶν ἀξιοπίστων εὐπαράδεκτος ὑμῖν γενοίμην, ἀλλ' ὅπως καὶ ἀπὸ τῶν ὑμῖν γνωρίμων, καὶ παρ' ὑμῶν θαυμαζομένων. Οὕτω καθαψάμενος αὐτῶν τῷ εἰπεῖν, ὅτι Πρὸς ὥραν ἠθελήσατε ἀγαλλιασθῆναι ἐν τῷ φωτὶ αὐτοῦ, ἔτι τε πρόσκαιρον ἐκείνην δείξας τὴν σπουδὴν καὶ ἀβέβαιον, τῷ λύχνον αὐτὸν καλέσαι, ἐνέφηνεν ὅτι οὐκ οἴκοθεν εἶχε τὸ φῶς, ἀλλ' ἀπὸ τῆς τοῦ Πνεύματος χάριτος. Τὸ δὲ πρὸς ἀντιδιαστολὴν αὐτοῦ, τοῦτο οὐκ ἔτι τέθεικεν, ὅτι αὐτός ἐστιν ὁ ἥλιος τῆς δικαιοσύνης, ἀλλὰ τέως αἰνιξάμενος μόνον, καθήψατο σφόδρα αὐτῶν, καὶ δείκνυσιν, ὅτι ἀπὸ τῆς αὐτῆς γνώμης, ἀφ' ἧς ἐκείνου κατεφρόνησαν, οὐδὲ τῷ Χριστῷ πιστεῦσαι ἠδυνήθησαν. Καὶ γὰρ τὸν θαυμαζόμενον παρ' αὐτοῖς πρὸς ὥραν ἐθαύμασαν μόνον: ὡς εἰ μὴ τοῦτο ἐποίησαν, ταχέως ἂν αὐτοὺς πρὸς τὸν Ἰησοῦν ἐχειραγώγησε. Δείξας τοίνυν αὐτοὺς πάντοθεν ἀναξίους ὄντας συγγνώμης, ἐπήγαγε λέγων: Ἐγὼ δὲ ἔχω τὴν μαρτυρίαν μείζονα τοῦ Ἰωάννου. Ποίαν δὴ ταύτην; Τὴν ἀπὸ τῶν ἔργων. Τὰ γὰρ ἔργα, φησὶν, ἃ ἔδωκέ μοι ὁ Πατὴρ, ἵνα τελειώσω αὐτὰ, αὐτὰ τὰ ἔργα περὶ ἐμοῦ μαρτυρεῖ, ὅτι ὁ Πατήρ με ἀπέστειλεν. Ἐνταῦθα τοῦ παραλυθέντος καὶ ὀρθωθέντος ἀνέμνησε, καὶ ἑτέρων πλειόνων: τὰ μὲν ῥήματα, εἶπεν ἴσως ἄν τις αὐτῶν, κόμπον εἶναι καὶ φιλίας τῆς Ἰωάννου χάριν: καίτοι οὐδὲ τοῦτο ἐνῆν αὐτοῖς εἰπεῖν περὶ Ἰωάννου, ἀνδρὸς μετὰ ἀκριβείας φιλοσοφεῖν εἰδότος, καὶ οὕτω παρ' αὐτοῖς θαυμασθέντος: τὰ δὲ πράγματα οὐκ ἔτι οὐδὲ παρὰ τοῖς μαινομένοις σφόδρα ταύτην ἠδύνατο τὴν ὑπόνοιαν ἔχειν. Διὰ τοῦτο δευτέραν ταύτην ἐπήγαγε μαρτυρίαν, εἰπών: Τὰ ἔργα ἃ ἔδωκέ μοι ὁ Πατὴρ ἵνα τελειώσω αὐτὰ, αὐτὰ τὰ ἔργα, ἃ ἐγὼ ποιῶ, μαρτυρεῖ περὶ ἐμοῦ, ὅτι ἀπέστειλέ με ὁ Πατήρ. Ἐνταῦθα καὶ πρὸς τὴν κατηγορίαν τῆς τοῦ σαββάτου λύσεως ἵσταται. Ἐπειδὴ γὰρ ἔλεγον ἐκεῖνοι: Πῶς δύναται εἶναι ἀπὸ τοῦ Θεοῦ, ὅτι τὸ σάββατον οὐ τηρεῖ; διὰ τοῦτο εἶπε, Ἃ ἔδωκέ μοι ὁ Πατήρ. Καίτοι γε αὐθεντίᾳ ἐποίει: ἀλλὰ δεικνὺς μετὰ πολλῆς τῆς περιουσίας, ὅτι οὐδὲν ἐναντίον τῷ Πατρὶ πράττει, διὰ τοῦτο καὶ τὸ πολλῷ ἔλαττον τέθεικε. γʹ. Καὶ διατί, φησὶν, οὐκ εἶπεν, ὅτι Τὰ ἔργα, ἃ ἔδωκέ μοι ὁ Πατὴρ, μαρτυρεῖ ὅτι ἴσος εἰμὶ τοῦ Πατρός; Ἀμφότερα γὰρ ἦν ἀπὸ τῶν ἔργων μαθεῖν, καὶ ὅτι οὐδὲν ἐναντίον ποιεῖ, καὶ ὅτι ἴσος ἐστὶ τοῦ γεγεννηκότος. Ὅπερ ἀλλαχοῦ κατασκευάζων ἔλεγεν: Εἰ ἐμοὶ οὐ πιστεύετε, τοῖς ἔργοις μου πιστεύετε, ἵνα γνῶτε καὶ πιστεύσητε, ὅτι ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί. Ἀμφότερα οὖν αὐτῷ ἐμαρτύρει, καὶ ὅτι ἴσος ἦν τοῦ Πατρὸς, καὶ ὅτι οὐδὲν ἐναντίον ἔπραττεν ἐκείνῳ. Τίνος οὖν ἕνεκεν οὐχ οὕτως εἶπεν, ἀλλὰ τὸ μεῖζον ἀφεὶς, τοῦτο τέθεικεν; Ὅτι τὸ σπουδαζόμενον τοῦτο πρῶτον ἦν. Εἰ γὰρ καὶ πολλῷ ἔλαττον τὸ πιστευθῆναι ὅτι παρὰ τοῦ Θεοῦ ἦλθε, τοῦ πιστευθῆναι ὅτι Θεός ἐστιν ἴσος αὐτῷ: ἐκεῖνο μὲν γὰρ καὶ προφῆται εἶπον, τοῦτο δὲ οὐκέτι: ὅμως αὐτὸς ὑπὲρ τοῦ ἐλάττονος πολλὴν τίθεται σπουδὴν, εἰδὼς ὅτι τούτου δεχθέντος καὶ ἐκεῖνο γένοιτ' ἂν λοιπὸν εὐπαράδεκτον. Καὶ τῆς μείζονος οὐδὲν μνημονεύσας μαρτυρίας, τὸ ἔλαττον αὐτῆς ἔργον τίθησι, ἵνα διὰ τούτου κἀκείνην δέξωνται. Τοῦτο κατασκευάσας πάλιν ἐπάγει: Ὁ πέμψας με Πατὴρ, αὐτὸς μεμαρτύρηκε περὶ ἐμοῦ. Καὶ ποῦ μεμαρτύρηκε περὶ αὐτοῦ; Ἐν τῷ Ἰορδάνῃ, Οὗτός ἐστι, λέγων, ὁ Υἱός μου ἀγαπητός: αὐτοῦ ἀκούετε. Ἀλλὰ καὶ τοῦτο κατασκευῆς ἐδεῖτο. Τὸ μὲν οὖν Ἰωάννου δῆλον ἦν: αὐτοὶ γὰρ ἀπέστειλαν, καὶ ἀρνήσασθαι οὐκ εἶχον. Καὶ τὸ ἐκ τῶν σημείων δὲ ὁμοίως. Εἶδον γὰρ γινόμενα, καὶ παρὰ τοῦ θεραπευθέντος ἤκουσαν, καὶ ἐπίστευσαν, ὅθεν καὶ ἐνεκάλουν. Ἐλείπετο δὲ λοιπὸν τὸ περὶ τῆς τοῦ Πατρὸς μαρτυρίας ἀποδεῖξαι. Εἶτα μέλλων αὐτὸ κατασκευάζειν, ἐπήγαγεν. Οὔτε φωνὴν αὐτοῦ ἀκηκόατε πώποτε. Καὶ πῶς Μωϋσῆς λέγει, Ὁ Θεὸς ἐλάλει, Μωϋσῆς δὲ ἀπεκρίνατο; πῶς δὲ ὁ Δαυΐδ φησι, Γλῶσσαν ἣν οὐκ ἔγνω ἤκουσε; Καὶ πάλιν Μωϋσῆς, Εἰ ἔστιν ἔθνος τοιοῦτον, ὃ ἤκουσε φωνὴν Θεοῦ; Οὔτε εἶδος αὐτοῦ ἑωράκατε. Καίτοι καὶ ἑωρακέναι αὐτὸν λέγονται καὶ Ἡσαΐας, καὶ Ἱερεμίας, καὶ Ἰεζεκιὴλ, καὶ ἕτεροι πλείους. Τί οὖν ἐστιν ὅ φησιν ὁ Χριστὸς νῦν; Εἰς φιλόσοφον αὐτοὺς ἐνάγει δόγμα, κατὰ μικρὸν δεικνὺς, ὅτι οὔτε φωνὴ περὶ Θεὸν, οὔτε εἶδος, ἀλλ' ἀνώτερος καὶ σχημάτων ἐστὶ καὶ φθόγγων τοιούτων. Ὥσπερ γὰρ εἰπὼν, ὅτι Οὔτε φωνὴν αὐτοῦ ἀκηκόατε, οὐ τοῦτο λέγει, ὅτι φωνὴν μὲν προΐεται, οὐκ ἀκουστὴν δέ: οὕτως εἰπὼν, Οὔτε εἶδος αὐτοῦ ἑωράκατε, οὐ τοῦτο λέγει, ὅτι εἶδος μὲν ἔχει, οὐ θεατὸν δέ: ἀλλ' ὅτι οὐδὲν τούτων περὶ Θεόν. Ἵνα γὰρ μὴ λέγωσιν, Εἰκῆ κομπάζεις. Μωϋσεῖ λελάληκεν ὁ Θεὸς μόνῳ (τοῦτο γοῦν καὶ ἔλεγον: Ἡμεῖς οἴδαμεν ὅτι Μωϋσεῖ λελάληκεν ὁ Θεὸς, τοῦτον δὲ οὐκ οἴδαμεν, πόθεν ἐστί): διὰ τοῦτο οὕτως εἶπε, δεικνὺς ὅτι οὔτε φωνὴ περὶ Θεὸν, οὔτε εἶδος. Καὶ τί λέγω ταῦτα; φησίν. Οὐ μόνον οὔτε φωνὴν αὐτοῦ οὐκ ἀκηκόατε, οὔτε εἶδος ἑωράκατε, ἀλλ' οὐδὲ ἐφ' ᾧ μάλιστα αὐχεῖτε, καὶ ἐφ' ᾧ μάλιστα πάντες ἐστὲ πεπληροφορημένοι, ὅτι τὰ προστάγματα αὐτοῦ ἐδέξασθε καὶ κατέχετε, οὐδὲ τοῦτο ὑμῖν δυνατὸν εἰπεῖν. Διὸ καὶ τοῦτο δηλῶν, ἐπήγαγεν: Οὐδὲ τὸν λόγον αὐτοῦ ἔχετε μένοντα ἐν ὑμῖν: τουτέστι, τὰς διαταγὰς, τὰ προστάγματα, τὸν νόμον, τοὺς προφήτας. Εἰ γὰρ καὶ ὁ Θεὸς αὐτὰ διετάξατο, ἀλλ' ὅμως παρ' ὑμῖν οὐκ ἔστιν, ἐπειδὴ μὴ πιστεύετέ μοι. Εἰ γὰρ ἄνω καὶ κάτω τοῦτό φασιν αἱ Γραφαὶ, ὅτι ἐμοὶ χρὴ πιστεύειν, ὑμεῖς δὲ οὐ πιστεύετε: εὔδηλον ὅτι καὶ ὁ λόγος αὐτοῦ ἀπέστη ἀφ' ὑμῶν. Διὰ τοῦτο πάλιν ἐπήγαγεν. Ὅτι ὃν ἀπέστειλεν ἐκεῖνος, τούτῳ ὑμεῖς οὐ πιστεύετε. Εἶτα ἵνα μὴ λέγωσι, Πῶς οὖν, εἰ μὴ φωνὴν αὐτοῦ ἠκούσαμεν ἡμεῖς, σοὶ ἐμαρτύρησε; λέγει: Ἐρευνᾶτε τὰς Γραφάς: ἐκεῖναι γάρ εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ: δεικνὺς ὅτι διὰ τούτων ἐμαρτύρησε. Καὶ γὰρ καὶ ἐν τῷ Ἰορδάνῃ ἐμαρτύρησε, καὶ ἐν τῷ ὄρει. Ἀλλ' οὐ φέρει εἰς μέσον τὴν φωνὴν ἐκείνην. Ἴσως γὰρ ἂν καὶ ἠπιστήθη ἐντεῦθεν. Τὴν μὲν γὰρ οὐδὲ ἤκουσαν, τὴν ἐν τῷ ὄρει: τὴν δὲ ἤκουσαν μὲν, οὐ προσέσχον δέ. Διὰ τοῦτο παραπέμπει αὐτοὺς ταῖς Γραφαῖς, δεικνὺς ὅτι καὶ ἡ τοῦ Πατρὸς μαρτυρία ἐκεῖθέν ἐστι: πρότερον μέντοι τὰ παλαιὰ ἀνελὼν ἐφ' οἷς ἐκόμπαζον, ἢ ὡς ἑωρακότες τὸν Θεὸν, ἢ ὡς φωνῆς αὐτοῦ ἀκούσαντες. Ἐπειδὴ γὰρ εἰκὸς ἦν αὐτοῦ τῇ φωνῇ διαπιστεῖν, καὶ τὰ ἐν τῷ Σιναίῳ ὄρει φαντάζεσθαι, διορθωσάμενος τὴν περὶ ἐκείνων ὑπόνοιαν πρῶτον, καὶ δείξας συγκατάβασιν ὄντα τὰ γεγενημένα, τότε αὐτοὺς ἐπὶ τὴν μαρτυρίαν παρέπεμψε τῶν Γραφῶν. δʹ. Καὶ ἡμεῖς τοίνυν ὅταν πρὸς αἱρετικοὺς μαχώμεθα καὶ καθοπλιζώμεθα, ἐντεῦθεν καὶ ἰσχυριζώμεθα. Πᾶσα γὰρ Γραφὴ θεόπνευστος, φησὶ, καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἔλεγχον, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ, ἵνα ἄρτιος ᾖ ὁ τοῦ Θεοῦ ἄνθρωπος πρὸς πᾶν ἔργον ἀγαθὸν ἀπηρτισμένος. Οὐχ ἵνα τὰ μὲν ἔχῃ, τὰ δὲ μὴ ἔχῃ: ὁ γὰρ τοιοῦτος οὐκ ἄρτιος. Τί γὰρ ὄφελος, εἰπέ μοι, ὅταν εὔχηται μὲν ἐκτενῶς, μὴ ἐλεῇ δὲ δαψιλῶς; ἢ ὅταν ἐλεῇ μὲν δαψιλῶς, πλεονεκτῶν δὲ καὶ βιαζόμενος; ἢ ὅταν μὴ πλεονεκτῶν, μηδὲ βιαζόμενος, πρὸς ἐπίδειξιν δὲ ἀνθρώπων καὶ φιλοτιμίαν τῶν ὁρώντων; ἢ ὅταν ἐλεῇ μὲν μετὰ πάσης ἀκριβείας καὶ πρὸς τὸ τῷ Θεῷ δοκοῦν, ἐπαίρηται δὲ αὐτῷ τούτῳ καὶ μέγα φρονῇ; ἢ ὅταν ταπεινὸς μὲν ᾖ καὶ νηστείαις προσέχων, φιλάργυρος δὲ καὶ ἐμπορικὸς καὶ τῇ γῇ προσηλωμένος, καὶ τὴν μητέρα τῶν κακῶν ἐπεισάγων τῇ ψυχῇ; Ῥίζα γὰρ πάντων τῶν κακῶν ἐστιν ἡ φιλαργυρία. Φρίξωμεν τοίνυν τὸ πρᾶγμα, φύγωμεν τὴν ἁμαρτίαν. Τοῦτο τὴν οἰκουμένην ἀνάστατον ἐποίησε, τοῦτο πάντα συνέχεε, τοῦτο τῆς μακαριωτάτης δουλείας ἡμᾶς ἀπάγει τοῦ Χριστοῦ. Οὐκ ἔστι γὰρ, φησὶ, Θεῷ δουλεύειν καὶ μαμωνᾷ. Ἐξ ἐναντίας γὰρ ἐπιτάττει τῷ Χριστῷ. Ὁ μὲν γὰρ λέγει, Δίδου τοῖς δεομένοις: ὁ δὲ, Ἅρπαζε τῶν δεομένων. Ὁ Χριστὸς λέγει, Καὶ τοῖς ἐπιβουλεύουσι καὶ ἀδικοῦσι συγχώρει: οὗτος ἔμπαλιν, Κατασκεύαζε πάγας κατὰ τῶν οὐδὲν ἀδικούντων. Ὁ Χριστὸς λέγει, Φιλάνθρωπος ἔσο καὶ ἥμερος: οὗτος ἀπ' ἐναντίας, Ὠμὸς ἔσο καὶ ἀπηνὴς, καὶ μηδὲν εἶναι νόμιζε δάκρυα πενήτων: ἵνα κατὰ τὴν ἡμέραν ἐκείνην αὐστηρὸν ἡμῖν κατασκευάσῃ τὸν δικαστήν. Τότε γὰρ ἡμῖν πάντα πρὸ τῶν ὀφθαλμῶν στήσεται τὰ πεπραγμένα, καὶ οἱ ἠδικημένοι καὶ οἱ γυμνωθέντες παρ' ἡμῶν, πᾶσαν ἀπολογίαν ἡμῖν ἐκκλείοντες. Εἰ γὰρ ὁ Λάζαρος ἀδικηθεὶς μὲν οὐδὲν παρὰ τοῦ πλουσίου, μὴ ἀπολαύσας δὲ τῶν ἐκείνου, πικρὸς ἕστηκε τότε κατήγορος, καὶ οὐδεμιᾶς αὐτὸν ἀφῆκε τυχεῖν συγγνώμης: τίνος ἀπολογίας, εἰπέ μοι, τεύξονται οἱ πρὸς τῷ μὴ ἐλεεῖν οἴκοθεν, καὶ τὰ ἀλλότρια λαμβάνοντες, καὶ τὰς τῶν ὀρφανῶν ἀνατρέποντες οἰκίας; Εἰ οἱ μὴ θρέψαντες πεινῶντα τὸν Χριστὸν, τοσοῦτον ἐπὶ τὴν κεφαλὴν αὐτῶν εἵλκυσαν πῦρ: οἱ τὰ μηδὲν αὐτοῖς προσήκοντα ἁρπάζοντες, καὶ μυρίας πλέκοντες δίκας, καὶ τὰ πάντων ἀδίκως περιβαλλόμενοι, ποίας ἀπολαύσονται παραμυθίας; Ἐκβάλωμεν τοίνυν τοῦτον τὸν ἔρωτα. Ἐκβαλοῦμεν δὲ, ἂν ἐννοήσωμεν τοὺς πρὸς ἡμῶν ἀδικήσαντας, τοὺς πλεονεκτήσαντας καὶ ἀπελθόντας. Οὐχὶ τῶν μὲν χρημάτων αὐτῶν καὶ πόνων ἀπολαύουσιν ἕτεροι, αὐτοὶ δὲ ἐν κολάσει καὶ τιμωρίᾳ καὶ τοῖς ἀνηκέστοις εἰσὶ κακοῖς; Πῶς οὖν οὐκ ἐσχάτης ταῦτα ἀνοίας, κόπτεσθαι καὶ ταλαιπωρεῖν, ἵνα καὶ ζῶντες τοῖς πόνοις κατατεινώμεθα, καὶ ἀπελθόντες τὰς ἀφορήτους ὑπομένωμεν κολάσεις καὶ τιμωρίας, δέον καὶ ἐνταῦθα τρυφᾷν (οὐδὲν γὰρ οὕτως ἡδονὴν ἐργάζεται, ὡς ἐλεημοσύνη, συνειδὸς κεκαθαρμένον), καὶ ἀπελθόντας ἐκεῖ, πάντων ἀπηλλάχθαι κακῶν, καὶ μυρίων ἐπιτυγχάνειν ἀγαθῶν; Ὥσπερ γὰρ ἡ κακία καὶ πρὸ τῆς γεέννης τοὺς ἐνταῦθα αὐτὴν μετιόντας κολάζειν εἴωθεν: οὕτω καὶ ἡ ἀρετὴ καὶ πρὸ τῆς βασιλείας τοὺς ἐνταῦθα αὐτὴν ἐργαζομένους παρασκευάζει τρυφᾷν, ἐλπίσι χρησταῖς καὶ ἡδονῇ διηνεκεῖ συζῇν ποιοῦσα. Ἵν' οὖν ταύτης ἐπιτύχωμεν καὶ ἐνταῦθα καὶ κατὰ τὴν μέλλουσαν ζωὴν, ἐπιλαβώμεθα τῶν ἀγαθῶν ἔργων. Οὕτω γὰρ καὶ τῶν μελλόντων ἐπιτευξόμεθα στεφάνων: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.