Chapter I. That not from sins of the soul prior to birth do bodily sufferings befal any, nor yet does God bring the sins of their fathers upon any, punishing those who have nothing sinned, but brings righteous doom upon all.

S. John ix. 2, 3 And His disciples asked Him, saying, Rabbi, who did sin, this man, or his parents, that he should be born blind? Jesus answered, Neither did this man sin nor his parents: but that the works of God should be made manifest in him.

Being desirous (and not without good reason) that the mystery should be explained, or rather being Divinely guided, the most wise disciples were urged to ask instruction on the subject. And they are inquisitive with profit, by this means furnishing an advantage not so much for themselves as for us. For we are benefited greatly both by hearing the true explanation of these things from the Omniscient, and in addition also by being warned off from the abomination of effete doctrines. These errors not only used to exist among the Jews, but are also advocated now by some who are insufferably conceited in their knowledge of inspired Scripture and seem to pass for Christians. Such persons of a truth delight too much in their own sophistries, indulging their private fancies, and not fearing to mingle Greek error with the doctrines of the Church. For the Jews, when they were in misery, greatly murmured, as if merely suffering the penalty of their forefathers' impiety, or as if God were most unreasonably laying upon them the sins of their fathers, and scoffed at it as a most unjust punishment; they even said in a proverb: The fathers have eaten sour grapes and the children's teeth are set on edge. And these again, being afflicted with a like and kindred ignorance to those just mentioned by us, earnestly maintain that the souls of men existed and had their being before the creation of their bodies, and that these souls having turned willingly to sin even before the existence of their bodies, then souls and bodies became united, when in the order of chastisement the souls received birth in the flesh. But in one brief statement the follies of both these parties are exposed by Christ, Who confidently affirms that neither had the blind man sinned nor his parents. He refutes the doctrine of the Jews by saying that the man had not been born blind on account of any sin either of himself or of his ancestors, no, not even of his father or mother; and he also overthrows the silly nonsense of the others, who say that souls sin before their existence in the body.

For some one will say to them and very reasonably: How, tell me, does Christ say that neither had the blind man sinned nor his parents? And yet we could not grant that they were altogether free from sin. For, inasmuch as they were human, it is I suppose in every way likely or rather it of necessity follows that they fell into errors. Pray then, what time does Christ mean to define as that concerning which His word shall appears to us true, that neither did the man himself sin, nor indeed his parents? Surely He speaks of that which is previous to birth, when having no existence whatever, they did not sin.

Again, concerning such matters, how truly frivolous and beside the mark it is to think that souls sinned before the existence of their bodies, and on that account were embodied and sent into this world, we have argued at length at the beginning of the present gospel, in interpreting and commenting on the words: That was the True Light, which lighteth every man that cometh into the world; and it would be superfluous for us to discuss the subject again. But it is necessary to say whence it occurred to the Jews to fall into this opinion and supposition; also to shew clearly that from inability to understand the Divine Word, they mistook its proper meaning. Israel once dwelt in tents in the wilderness, and God called His hierophant Moses on Mount Sinai; but when he extended his stay there with God to the number of forty days, he seemed to be a loiterer to those who had influence with the people, who both rose up against Aaron then being alone, and falling back in contempt upon the idolatries of Egypt, cried saying: Make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. Then what followed thereupon I think it necessary to speak of briefly. They made a calf, as it is written, and at this God was justly provoked to anger: then indeed He threatened to destroy the whole congregation at once. Moses fell down before Him and sought for pardon with much entreaty. The Creator of the universe granted forgiveness, and promised to punish the people no further than that He would not continue to go up with them to the land of promise, but would send with them instead His special Angel as it were in the position of leader. At this Moses was sorely grieved, and as God was not willing to go up with the people, he inferred with some likelihood indeed that the Divine anger was not yet thoroughly appeased. So he prayed again earnestly that God would accompany them, knowing that the mere guidance of an Angel would not suffice some of the Israelites, and perhaps also fearing the weakness of the people and therefore deprecating the holy angels' hatred of evil; and he entreated the Good One, the Lover of men, the Supreme King and Lord over all, to be willing rather to be present with those so prone to transgress. For he knew that God would pardon them not once only but many times, and that He would grant mercy to those who should offend. And God also consented to this. Then Moses sought a sign from Him, even that he might see Him, as a full assurance and testimony that He had forgiven them completely: For, said he, if I have found grace in Thy sight, manifest Thyself to me; that I may evidently see Thee, that I may find grace in Thy sight, and that I may know that this great nation is Thy people. This also God granted, as far as it was possible, assuring in every way His own servant both that He had forgiven the people their sin and that He would go up with them to the land of promise. Then, giving as it were a sort of finishing touch to the promises, which seemed wanting, He commands Moses to hew out two other tables for Him, the former ones as we know having been broken in pieces, so that He might write down the Law yet again for the people ; even in this affording no small evidence of His kindness towards them. And when Moses was ready also for this, the Lord descended in a child, as it is written, and stood with him there, and proclaimed the Name of the Lord. And the Lord passed by before his face and proclaimed: The Lord God is pitiful and merciful, long-suffering and abundant in mercy, and true, and keeping justice, and shewing mercy unto thousands, taking away iniquities and unrighteousnesses and sins; and He will not clear the guilty; visiting the sins of fathers upon children and upon children's children unto the third and fourth generation.

But now attend carefully, for I am about to take up again the question proposed at first. God declares Himself to shew His kindness and His incomparable love of men in a manner suitable to Deity. For we maintain that these were the words of God, not of any other speaker; not (as some think) the words of the all-wise Moses, offering up laudatory prayers on behalf of the people. For that it is the Lord of all Himself speaking these things of Himself, no other than the blessed Moses himself will bear witness to us, teaching in the Book of Numbers, when the Israelites had again taken offence from unseasonable cowardice, because some, who by Moses at God's command had been sent to spy it out, spake evil of the Land of Promise. For when they returned from the land of the strangers and were come again to their own people, they spat out bitter words concerning it. Affirming the land to be so wild and rugged that it was capable of eating up its inhabitants, they excited so much hatred of it in the minds of their hearers, that bursting into tears they now desired again to be in Egypt with all its hardships. For, Let us make, said they, captains, and let us journey into Egypt. And when God threatened to destroy them, Moses again prayed, and all but reminding Him also of the promise He had given, went on to cry: And now let Thy strength be exalted, O Lord, according as Thou hast spoken, saying, The Lord is long-suffering and of great mercy and true, forgiving transgressions and iniquities and sins; and He will by no means clear the guilty, visiting the sins of fathers upon children unto the third and fourth generation. Forgive this people their sin according to Thy great mercy, as Thou hast been favourable to them from Egypt even until now. It appears therefore that He Who is God over all attributes to Himself love of men and the greatest forbearance towards evil. It will be fitting in the next place to set forth the cause on account of which the Jews, being deceived, could suppose our good God to be mindful of injury and exceeding wrathful.

For my part, I do not think them able to lay hold of the Divine Oracles in any way, or to cavil at them as if they have not expressed what is most excellent or have strayed far from the law of fairness. On the other hand, I think that they only indulge their own ignorance in this matter, to suppose the sins of fathers to be really brought upon children, and the Divine anger to be stretched so far that it may even reach to the third and fourth generation, exacting unjustly from innocent persons the penalties of others' crimes. Would it not at all events be more becoming to them, if they were wise, to hold the opinion that the Source of righteousness and of our moral laws would do nothing so shameful? For even men inflict punishments according to the laws upon habitual transgressors, but by no means visit them on their children, unless perchance they are detected as partners and associates in the misdeeds: and as to Him Who prescribed to us the laws of all justice, how can He be detected in inflicting penalties such as among ourselves are greatly condemned? Then this also in addition is to be considered. By the mouth of Moses He published laws innumerable, and in many cases those living in bad habits were ordered to be punished, but nowhere is a command from Him to be found, that children should share the penalties incurred by their sinning fathers. For penalty is for those who are detected in crime, and it was ordained that it was fitting to punish those only who were obnoxious to the law. To think as the Jews do is therefore surely impious, but it is certainly the part of a wise man to investigate the Divine mind and by every means to observe what things are agreeable to Nature, the queen of all things. Rightly therefore let us hold that the God of the universe, setting as it were before Him His inherent clemency, willing to be admired for His pure love of men and to this end proclaiming: The Lord is longsuffering and of great mercy and true, forgiving transgressions and sins, would not wish to be known as so mindful of evil that He extends His anger even to the fourth generation inclusive. For how can He still be longsuffering and of great mercy, or how does He forgive transgressions and sins, Who cannot endure to limit the infliction of penalty to the person of the sinner, but extends it beyond the third generation, and like a sort of thunderbolt assaults even the innocent? Surely then it is quite incredible and of almost utter folly, to suppose that God attributes to Himself, together with love of men and gentleness, anger so lasting and so unreasonable.

To these things another may be added by those who support the Jewish opinion, and do not allow that God knows a suitable time for every kind of action. For if He promises longsuffering and is found to yield very easily in laying aside His anger, why is He seen to have added: Visiting the sins of fathers upon children unto the third and fourth generation? Of course this was done for no other reason than a wish to frighten those who expect remission of sins from Him, as shewing that the object of their hopes should never be realized, since He Who with reason is grieved with them is so mindful of evil and tenacious in anger.

But further, tell me what the hierophant Moses himself indicates to us. Would he not seem to do a thing most opposite to all reason, if, when Israel had given offence and was about to suffer punishment, he proceeded to pray for them, and, while asking for oblivion of the offence and an exhibition of God's love for men, he should unseasonably say to God: Thou art of such a nature that Thou requitest the sins of fathers upon children's children? For this would be rather the way of one instigating to anger than of one calling for mercy, and of one asking mindfulness of injury rather than longsuffering. But in my opinion by these words he seemed to importune God and to recall to His memory almost the very words which He Himself uttered, when He publicly proclaimed His inherent goodness. For in what way He is longsuffering and of great mercy, and how He is by nature One Who takes away sins and transgressions, will be most excellently discerned, in the very dealings wherein He seems to be somewhat bitter.

In the next place then I think it is fitting to set forth in what way we may rightly understand the words which were spoken by God. The Lord, He says, is long suffering and of great mercy, taking away transgressions and sins. Then we will read that which immediately follows as if with a note of interrogation:. And will He not surely clear the guilty? So that thou mayest understand something of this sort: Will not, says He, the longsuffering and greatly merciful God, Who takes away transgressions and sins, will He not surely clear the guilty? Of course it is not to be doubted: certainly He will thoroughly purge him. For how is He longsuffering and of great mercy and how does He at all take away sins, unless He purges the guilty? At these words He goes off to a demonstration of His inherent longsuffering and forbearance, even that He will visit the sins of the fathers upon children unto the third and fourth generation: not chastising the son for the father; do not think this: nay, not even does He lay upon a descendant the faults of his ancestors like a burden: but meaning something of this sort. There was (we will suppose) a certain man, a transgressor of laws, having his mind full of all wickedness, and who, being taken in this manner of lining, deserved to be punished without any respite; but yet God in forbearance dealt with him patiently, not bringing upon him the wrath he had merited. Then to him was born a son, a rival of his father in impious deeds and outdoing his parent in villainy: God also shewed longsuffering towards this man. But from him is born a third, and from the third a fourth, in no way inferior to their progenitors in wickedness, but practising equal impiety with them. Then God pours out wrath upon them, already even from the beginning deserved by the whole race, after He has tolerated as much as and even more than it behoved Him. A postponement of vengeance even unto the fourth generation, how is it not truly a commendation of Divine gentleness? For that He is wont to chastise neither son for father nor father for son, it is not hard to learn from those words which by the voice of the prophet Ezekiel He clearly spake to the Jews themselves, when over this same thing they murmured and said: The fathers have eaten sour grapes and the children's teeth are set on edge. And, says he, the word of the Lord came unto me, saying, Son of man, what mean ye by this proverb in Israel, saying, The fathers have eaten sour grapes and the children's teeth are set on edge? As I live, saith the Lord, this proverb shall be said no more in Israel. For all souls are mine; as the soul of the father, so also the soul of the son; they are mine. The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of his son: each in his own iniquity in which he hath sinned, in that shall he die. But I suppose no one is so foolish as to think that God did not at the beginning legislate in the most excellent way, but somehow changed His plans and altered His ideas for the better, and like one of ourselves was with difficulty and after subsequent deliberation able to improve His legislation to what was most fitting. In such a case, if we praise the earlier laws we shall clearly be blaming the later, and if we express an opinion that the later laws are superior we shall condemn the earlier by our lower estimation of them. God too will legislate in opposition to Himself, and will have fallen short, as we may have done, of a perfect standard, by ordaining one thing at one time and a different thing at another time. But I suppose every one will say that the Divine Nature cannot be in any way subject to such inconsistencies as this, and could not even have ever fallen short of absolute perfection.

It is then as a demonstration of His incomparable munificence that He alleges the words quoted above, viz:----Requiting the sins of fathers upon children unto the third and fourth generation. For that the merciful God is wont to punish sinners not immediately, but rather to do it reluctantly and to put off punishments for long seasons, thou wilt understand from His own words: And I was full of Mine anger and restrained it, and: did not make a full end of them. And again in another place: For the iniquity of the Amorites is not yet full. Thou seest that He was indeed full of anger, for some were perpetrating deeds deserving fulness of anger, but as God He forbore patiently and delayed to make a full end of those who offended Him. But in order that we may exhibit to thee as in a picture the proof of what we have said and from actual events demonstrate the praise of God's love for men to be contained in this text, I will bring forward something recorded in the Sacred Books, and will endeavour from the Divine Scripture itself to show the sins of fathers visited on children even to the third and fourth generation; not unjustly, but justly, and in a manner merited by the sufferers themselves. The story shall be summarized, because of the length of the narrative.

Well then, in the First Book of Kings we read that after other kings Ahab reigned over Israel, and burning with a most unrighteous desire for another man's vineyard, he slew the lord of it, even Naboth. For although he did not himself command that deed, yet he expressed no anger at the wickedness of his wife. At this God was of course wroth, and spake to Ahab by Elijah the prophet: Thus saith the Lord, Forasmuch as thou hast killed and also taken possession, therefore thus saith the Lord, In the place where the swine and the dogs licked the blood of Naboth, there shall the dogs lick thy blood; and the harlots shall wash themselves in thy blood. And again immediately: Thus saith the Lord, Behold I bring evil upon thee, and will kindle a fire behind thee, and will utterly destroy from Ahab every male and him that is shut up and left in Israel. And I will make thy house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahab, for the provocations wherewith thou hast provoked Me to anger and made Israel to sin. And of Jezebel he spake, saying, The dogs shall eat her within the outer-wall of Jezreel. And him that dieth of Ahab in the city the dogs shall eat, and him that dieth in the field shall the birds of the air eat. When the Lord of all unmistakably threatened to do all these things and to inflict them, Ahab rent his garment and entered into his house; as it is written, He was prickedto the heart, and burst bitterly into tears, and girded his loins with sackcloth. In which state God pities him, and begins to allay His anger, and putting as it were a bridle to His sudden fury says to the Prophet: Hast thou seen how Ahab was pricked to the heart before Me? I will not bring these things in his days, but in his son's days I will bring the evil. Will it not therefore be right to inquire upon whom these things were fulfilled? Well, the son of Ahab was Ahaziah, Who, Scripture says, did evil in the sight of the Lord and walked in the way of his father Ahab, and in the way of Jezebel his mother. Then the son of Ahaziah was, Scripture says, Joram, of whom again it is written that he walked in the sins of the house of Jeroboam. Next to Joram reigned a third Ahaziah, of whom again the language of the narrative says that he did evil in the sight of the Lord, as did the house of Ahab. But when the time had now come for punishing the house of Ahab, which had not ceased from impiety towards God even to the fourth generation, there was anointed to be the next king over Israel Jehoshaphat son of Nimshi, who slew Ahaziah, and beside him Jezebel; he slew also seventy other sons of Ahab, carrying out as it were the Divine wrath to the uttermost, so that he obtained both honour and favour on account of it. For what saith God to him? Because thou hast done well in executing that which is right in Mine eyes, and hast done unto the house of Ahab according to all that was in Mine heart, thy children of the fourth generation shall sit upon thy throne. Thou seest therefore that He reluctantly punished in the fourth generation the wicked descendants of wicked men, whereas to him from whom He received honour He extends His mercy even to the fourth generation. Cease therefore, O Jew, to accuse the righteousness of God. As a form of encomium certainly we will accept that saying: Requiting the sins of fathers upon children unto the third and fourth generation.

3 But that the works of God should be made manifest in him. 

That which lies before us is hard to explain and capable of causing much perplexity, so that it would be perhaps not unlearned to pass it over in silence, and because of its excessive difficulty to leave it. But when the Jewish doctrines have been refuted, lest another thing akin to them, like any root of bitterness springing up, trouble you, as Paul says; (for perhaps some will hence suspect that the bodies of men are affected with sufferings, in order that the works of Grod may be made manifest in them;) I, for my part, think it seasonable to subjoin a few words with reference to this, that thereby we may both keep off any injuries arising from this source, and leave no loophole for deceptive arguments. That God does not bring the sins of parents upon children unless they are partakers of their wickedness, and further, that embodiment is not on account of sins previously committed by the soul, we have shown. For by speaking in opposition to these two errors, Christ in a wonderful manner overturned them, since He unquestionably knows all things, as God; or rather, since He Himself is the over-ruler of our affairs, and the ordainer of those things which befit and are deserved by every man. For in that He says the blind man had not sinned, nor was suffering blindness on that account, He shows that it is foolish to suppose the soul of man to be guilty of sins previous to its birth in the body: moreover, when He openly says that neither had His parents sinned that their son should be born blind, He refutes the silly suspicion of the Jews. Therefore, after He had taught His disciples as much as was necessary for them to know in order to refute the doctrines which we have above stated, and imparted to them as much as it was fitting to exhibit to the understanding of man, He is silent as to the rest, and sets forth no further with clearness the reason why he was born blind who was guilty of no sin previous to birth, attributing to the Divine Nature alone the knowledge of all such things and a management of affairs which is past finding out. But again He very skilfully transfers the language of His answer to something else and says; But that the works of God should be made manifest in him.  

Does then, some one will say, the Lord declare to us these words here as a certain doctrine, as if for this single reason ailments attack the bodies of men, that the works of God should be made manifest in them? It does not seem so at all to me, but rather it is evidently absurd so to imagine or suppose; He certainly is not dogmatizing at all (as some might think) when He says this. For that it happens to some to be smitten on account of their sins, we have often learnt from the Holy Scriptures. Paul indeed plainly writes to those who with feet as it were unwashed dared to approach the holy altar, and with profane and unholy hand to touch the mystical Eucharist: For this cause many among you are weak and sickly, and not a few sleep. For if we judged ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we may not be condemned with the world. Accordingly, upon the sickly and dead, it is sometimes by Divine wrath that the suffering has been brought. But also our Lord Jesus Christ Himself, after He had loosed the paralytic from a long disease, and had miraculously made him whole, says: Behold, thou art made whole: sin no more, lest a worse thing befal thee. Surely He says this as though it might happen that unless the man took heed he would suffer something worse for his sin, although he had once escaped and by the Lord's favour been restored to health. But perhaps some may say: we will grant that these things are rightly said; but as to those who suffer something terrible from the cradle and their earliest years, or even from the very womb are afflicted with diseases, it is not easy to understand what kind of explanation any one can satisfactorily give. For we do not believe that the soul previously existed; nor indeed can we think that it sinned before the body, for how can that sin, which has not yet been called to birth? But if there has been no sin nor fault preceding the suffering, what then shall we allege as the cause of the suffering? Truly, by our minds we cannot comprehend those things which are far above us, and I should advise the prudent, and myself above all, to abstain from wishing to thoroughly scrutinize them. For we should recall to mind what we have been commanded, and not curiously examine things which are too deep, nor pry into those which are too hard, nor rashly attempt to discover those which are hidden in the Divine and ineffable counsel alone; but rather concerning such matters we should piously acknowledge that God alone knows some things, peculiar to Himself and excellent. At the same time we should maintain and believe that since He is the fountain of all righteousness, He will neither do nor determine anything whatever in human affairs, or in those of the rest of creation, which is unbecoming to Himself, or differs at all from the true rectitude of justice.

Since therefore it becomes us to be affected in this way, I say, that the Lord does not speak dogmatically when He says, that the works of God should be made manifest in him; but rather He says it to draw off the answer of the questioner in another direction, and to lead us from things too deep for us to more suitable ones; for that is a thing He was in some sort wont to do. And that this assertion is true, hear again how when the holy disciples were earnestly inquiring about the end of the world, and very curiously putting questions concerning His second coming, and going far beyond the limits proper for man, He very evidently draws them away from such interrogations. It is not for you, says He, to know times or seasons which the Father hath set within His own authority. But ye shall receive power, when the Holy Ghost is come upon you; and ye shall be My witnesses both in Jerusalem and in all Judea. Thou hearest that He does not permit us at all to seek into those things which no way are fit for us, but rather directs us to come back to what is necessary. So also in this place, having spoken plainly what was meet for us to learn, He reserves the rest in silence, knowing that it behoved Himself alone to understand this. But lest by being altogether silent He should as it were invite them again to ask Him about the same things, in the manner of alleging a reason, and as though courteously fashioning some such answer as the questions seemed to deserve, He says, But that the works of God should be made manifest in him. Which is just as if He had said, in different and simpler language: The man was not born blind on account of his own sins or the sins of his parents; but since it has happened that he was so affected, it is possible that in him God may be glorified. For when, by power from above, he shall be found free from the affliction which lies upon him and troubles him, who will not admire the Physician? Who will not recognise the power of the Healer shown forth in Him?

I think this sense is latent in the words before us, but let those who are clever think out the more perfect meaning. And if any think fit to be contentious and say that the man was born blind for the very end that Christ might be glorified in him, we will say to them in reply: Do you suppose, O good people, that this was the only man in Judea who was blind from birth in the time of the coming of our Saviour, and that there was no other whatever? Surely, even though unwilling, they will confess, I think, that in all likelihood very many such were found in all the land. How was it then that Christ only exhibited His kindness and power to one of them, or at all events to but a small number? Concerning these things, however, I deem it superfluous to hold an argument. Wherefore, the other opinion being rejected as foolish, we will hold it true, that after Christ had revealed to us as much about the questions asked as was meet for us to learn, He passed on to another subject, skilfully turning aside His own disciple from searching into such things.

4 We must work the works of Him that sent us, while it is day: the night cometh, when no man can work.

Lo here again in these words, plainly and reasonably, He rebukes in a similar manner the disciples, as if they had done something they ought not, and having left the high road, well-trodden and firm, had ventured on another which seemed not at all fit for them. For, why do ye ask, says He, things touching which it is good to be silent? Or why, leaving that which suits the time, do ye hasten to learn things beyond the capacity of man? It is not a time for such curiosity, says He, but for work and intense zeal; for I deem it more becoming, passing by such questions, to execute zealously God's commands, and since He has appointed us Apostles, to fulfil the works of the Apostleship. When the Lord numbers Himself with those who are sent, and enrols Himself among those who ought to work, in no way does He make Himself really one of us, or say that He Himself is subject as we are- by a certain servile necessity to the will of a commander: but He uses a common habit of speech, even to ourselves trite and familiar. For, especially when the bare substance of an argument is not calculated to impress our hearers, we are wont to join ourselves to them, and to reckon ourselves with them. For which reason doubtless the most wise Paul addressed the Corinthians as if concerning himself and Apollos, and at last added: Now these things, brethren, I have in a figure transferred to myself and Apollos; that in us ye might learn not to be wise beyond the things which are written. While therefore it is day, says He, let us work the works of Him that sent us; for the night will come, when no man can work. In these words He calls the time of bodily life, day; and the time we are in death, He calls night. For since the day was given for works, but the night for rest and sleep, therefore the time of life in which we ought to work what is good, people call day ; and the time of sleeping, in which nothing whatever can be done, they call night. For he that hath died is justified from sin, according to the saying of Paul, being found unable to do anything, and therefore unable to sin.

Thus Holy Scripture really does recognise a theory of a metaphorical day, and in no less degree a corresponding theory of night. And if taken into consideration at the right moment each of these metaphorical interpretations exhibits the aspect of the questions under investigation in a manner free from error. But concerning unsuitable subjects, and when it ought not to be done, to attempt violently to drag round to a spiritual interpretation that which ought to be taken historically, is nothing else than unlearnedly to confuse what is profitable if understood simply, and to spoil its usefulness through excess of ignorance.

5 When I am in the world, I am the Light of the world.

Shall we then think that Christ is now not at all in the world, or do we believe that He, having ascended to heaven after His restoration to life from the dead, no longer dwells among those in this present life? And yet being very God, He fills and tends not only the heavens and what is beyond the firmament, but also the world which we inhabit. And just as while He associated in the flesh with men, He was not absent from heaven, so if we think rightly we shall hold the opinion that even though He is out of the world as regards the flesh, His Divine and ineffable Nature is yet no less present among those who dwell in the world. Yea, it overrules the universe, being absent from nothing that exists, neither having abandoned anything, but present everywhere in all things; and, filling all the visible universe and whatever may be conceived of as beyond it, is fully contained by Itself alone.

The next thing therefore is to understand what it is that the Lord says in these words. Having cast aside as a stale thing the suspicion of the Jews, and shewn that they were foolishly entangled in unsound doctrines; having given counsel to His own disciples that it was more becoming for them to strive to love the things that please God, and to leave off pursuing a search into what was altogether beyond them; and having in a manner warned them that the time for work will slip away from those who do nothing, unless they devote all their zeal to the wish to do well, while they are in the flesh in the world;----He holds up Himself as an Example in the matter. For behold, He says, I also work at My own proper work, and since I have come to give light to those things that were in want of light, it behoves Me to cause light to dwell even in the eyes of the body, if they are diseased with the terrible lack of light, whensoever any of the sufferers come before Me.

We will accordingly understand what was said as spoken with reference to the occasion, and in a simple sense. For that the Only-Begotten is indeed a real Light, with the knowledge and power to illumine not only the things that are in this world, but also every other supramundane creature, is not to be doubted. And if we accommodate the sense of the words to the matter in hand, I do not think we shall be found guilty of setting forth anything unworthy of credit.

6, 7 When He had thus spoken, He spat on the ground, and made clay of the spittle, and with the clay thereof anointed his eyes, and said unto him, Go, wash in the pool of Siloam (which is by interpretation, Sent.) He went away therefore, and washed, and came seeing.

Accepting the cure wrought upon this blind man as a type of the calling of the Gentiles, we will again tell the meaning of the mystery, summing it up in few words. First then because it was merely in passing, and after leaving the Jewish temple, that He saw the blind man: and again from this circumstance also, that without in-treaty and no man soliciting Him, but rather of His own accord and from a spontaneous inclination, the Saviour came to a determination to heal the man; hence we shall profitably look upon the miracle as symbolical. It shows that as no intreaty has been made by the multitude of the Gentiles, for they were all in error, God, being indeed in His nature good, of His own will has come forward to shew mercy unto them. For how at all or in what way could the vast number of Greeks and of Gentiles beseech God for mercy, having their mind darkened by gross ignorance, so as to be in no wise able to see the Illuminator? As therefore certainly the man who has been healed, being blind, does not know Jesus, and by an act of mercy and philanthropy receives an unhoped-for benefit; so also has it happened to the Gentiles through Christ. On the sabbath too was the work of healing accomplished, the sabbath being capable thereby completely to exhibit to us a type of the last age of the present world, in which the Saviour has made light to shine on the Gentiles. For the sabbath is the end of the week, and the Only-Begotten took up His abode and was manifested to us all in the last time, and in the concluding ages of the world. But at the manner of the healing it is really fit that we should be astonished and say: O Lord, how great are Thy works; in wisdom hast Thou performed them all.

For some one perhaps will say: Why, although able to set all things right easily by a word, does He mix up clay from the spittle, and anoint the eyes of the sufferer, and seem to prescribe a sort of operation; for He says, Go, wash in the pool of Siloam? Surely I deem that some deep meaning is buried beneath these words, for the Saviour accomplishes nothing without a purpose. For by anointing with the clay He makes good that which is (so to speak) lacking or vitiated in the nature of the eye, and thus shews that He is the One Who formed us in the beginning, the Creator and Fashioner of the universe. And the power of the action possesses a sort of mystical significance; for that which we said just now with reference to this, and what we consider may be understood by it, we will mention again. It was not otherwise possible for the Gentiles to thrust off the blindness which affected them, and to behold the Divine and holy light, that is, to receive the knowledge of the Holy and Consubstantial Trinity, except by being made partakers of His Holy Body, and washing away their gloom-producing sin, and renouncing the authority of the devil, namely in Holy Baptism. And when the Saviour stamped on the blind man the typical mark which was anticipative of the mystery, He meanwhile fully exhibited the power of such participation by the anointing with His spittle. And as an image of Holy Baptism He commands the man to run and wash in Siloam, a name whose interpretation, the Evangelist, being very wise and Divinely-inspired, felt it necessary to give. For we conclude that the One Sent is no other than God the Only-Begotten, visiting us and sent from above, even from the Father, to destroy sin and the rapacity of the devil: and recognising Him as floating invisibly on the waters of the sacred pool, we by faith are washed, not for the putting away of the filth of the flesh, as it is written, but as it were washing away a sort of defilement and uncleanness of the eyes of the understanding, in order that for tho future, being purified, we may be able in pureness to behold the Divine beauty. As therefore we believe the Body of Christ to be life-giving, since it is the temple and abode of the Word of the Living God, possessing all His energy, so we declare it to be also a Patron of light; for it is the Body of Him Who is by nature the True Light. And as, when He raised from death the only son of the widow, He was not satisfied with merely commanding and saying: Young man, I say unto thee, Arise; although accustomed to accomplish all things, whatsoever He wished, by a word; but also touched the bier with His hand, showing that even His Body possesses a life-giving power: so in this case He anoints with His spittle, teaching that His Body is also a Patron of light, even by so slight a touch. For it is the Body of the True Light, as we said above. The blind man accordingly departs with what haste he can, and washes, and without delay performs all that was bidden him, shewing as it were in his own person the ready obedience of the Gentiles, concerning whom it is written: He inclined His ear to the preparation of their hearts. The wretched Jews then were hard of heart, but they of the Gentiles were altogether docile in obedience and bear witness of it in experience. The man having forthwith, removed his blindness, washing it away together with the clay, now returns, seeing. For it was Christ's pleasure that thus it should come to pass. Excellent therefore is faith, which makes God-given grace to be strong in us; and harmful is hesitation. For the double-minded man is unstable in all his ways, as it is written, and shall receive nothing whatever from the Lord.

8, 9  The neighbours therefore, and they which saw him aforetime that he was a beggar, said, Is not this he that sat and begged? Another said, No, but he is like him. He said, I am he.

Hard indeed to be believed are such surpassing wonders, and that [which exceeds man's experience], from whatever source it comes, finds the intellect to be intolerant of it, and is scarcely treated with honour when convincingly forced upon people's minds. For the attempt to investigate what is beyond the grasp of reason indicates a state of mind akin to insanity. Hence, I think, the unbelief of some who had previously known the blind man haunting the cross-roads, and who were astonished afterwards when they beheld him unexpectedly able to discern objects with clear vision. And they are divided, from uncertainty regarding the event, and some who consider more carefully the greatness of the deed say that it is not the same man, but one remarkably like him whom they had known. For indeed it really is not strange that this opinion should be expressed by some, who by rejecting the truth were compelled through the greatness of the miracle to adopt an involuntary falsehood. Others again keep their minds free from obvious objections, and in reverence and fear they recognise the wonder, and say that it is the same man. But he who was healed quickly settled the question, by making his own statement, most worthy of credit as concerning himself. For no man can be ignorant of his own identity, even though very ill in delirium. Thus in every way the marvellous deed, discredited on account of the unusual degree of power it displayed, testifies that the Wonder-worker is to be reckoned among the great.

10  They said therefore unto him, How were thine eyes opened? 

With difficulty they consent to believe that he was the same man whom they had known aforetime, and abandoning their hesitation on this point, they ask how he had got rid of his blindness, and what was the manner of such an unhoped-for event. For it seems usual for those who are astonished to make careful inquiries and to investigate the manner of what has been done; and these persons resolved to do the same, not without the guidance of God, in our opinion, bnt in order that even unwillingly they might learn the power of Our Saviour from the narration and clear announcement which the blind man made to them. This thou mayest accept as a beautiful type of the converts from among the Gentiles becoming teachers to the people of Israel, after escaping from their former blindness and receiving the illumination which comes from Our Saviour Christ through the Spirit. And that what we have said is true, the events themselves will loudly proclaim.

11 He answered, A man that is called Jesus made clap, and anointed mine eyes, and said unto me, Go to Siloam and wash. So I went away and washed, and I received sight.

He appears still to be ignorant that the Saviour is by nature God, for otherwise he would not have spoken of him so unworthily. He probably thought of Him and esteemed Him as a holy Man, forming this opinion perhaps from the somewhat indistinct rumour concerning Him that went about all Jerusalem, and was repeated everywhere in the common talk. Moreover we may observe that those afflicted of body and struggling with abject poverty never feel overmuch zeal in occupying themselves about making acquaintance, their unmitigated poverty exhausting as it were their mental faculties. Therefore he speaks of Him merely as a Man, and describes the manner of the healing. He must surely have been compelled by the magnitude of the miracle to attribute a glory beyond the nature of man to the Wonder-worker, but from giving credit to the belief that holy men were enabled by God to work miracles, he was probably drawn to look upon Jesus as one of them.

12 And they said unto him, Where is He? He saith, I know not.

Not from devout feelings do they inquire for Jesus, nor are they moved to inquire where and with whom He was uttering discourses, so that they might go and seek some profit from His doings; but being blinded in the eyes of their understanding, even much worse than he had formerly been in those of his body, they are inflamed with most unjust anger, and rage like untamable beasts, thinking that Our Saviour had broken a commandment of the law, that one namely which forbids any work whatever to be done on the sabbath. And they raved immoderately, because He had dared actually to touch clay, rubbing the dirt round with His finger, and in addition to this had also directed the man to wash it off on the sabbath. Wherefore in anger and desperation they spit out the words, Where is He? without making any excuse for speaking so rudely. For in their pettiness they bestow abuse upon Him Who rightly deserved the highest honour, though they must have admired Him if they had been sincere and had known how to honour God's power with befitting praises. But thrusting aside in their extravagant maliciousness that which I think they ought in fairness to have thought and done, they devote themselves to untimely zeal. And falsely supposing that they were performing a duty in supporting the law which had somehow been wronged, they inquire for Jesus as one who had worked on the sabbath and thus wronged the excellent commandment by healing the man. Certainly they may have supposed that God was (so to speak) cruel and not compassionate on the sabbath, and was very angry when he saw a man healed, who was made in His own image and likeness, and on whose account the sabbath was instituted. For the Son of Man is Lord of the sabbath, according to the saying of the Saviour.  

13, 14  They bring to the Pharisees him that aforetime was blind. Now it was the sabbath on the day when Jesus made the clay, and opened his eyes.

They bring the man to the rulers, not that they might learn what had been done to him, and admire it; for it was not likely that men travailing with extreme envy against our Saviour Christ could ever be pleased by any such thing; but that they might publicly convict Jesus, as they thought, of a transgression of the law, and accuse Him of being a wrong-doer in having made clay on the sabbath. For rejecting the idea of the miracle because of its incredibility, they lay hold of the deed as a transgression, and for a proof of what had been done they exhibit the man upon whom He had dared to perform the miracle. At the same time they think to succeed in gaining a reputation for piety according to Jewish customs, and proceed to strain the legal commandment to the utmost. For in Deuteronomy He Who by Nature is Very God, enjoining the minds of the pious not to be drawn aside to another, nor to think there were any gods besides Him, but bidding them to serve Him only in truth, and to hate bitterly those who should dare to counsel them differently, thus speaks: If thy brother by thy father or mother, or thy son, or thy daughter, or thy wife in thy bosom, or friend who is equal to thine own soul entreat thee secretly, saying, Let us go and serve other gods, thou shalt not consent to him, neither shalt thou hearken to him, and thine eye shall not spare him, and thou shalt feel no regret for him, neither shalt thou at all protect him;thou shalt surely report concerning him. And so the Jews, looking only at the errors of others, and foolishly treating everything by the regulation laid down concerning one thing, brought before the magistrates those who were detected in, any action contrary to the aw, thinking that thereby they were honouring the Lawgiver. For this reason I think they enquired for Jesus, saying, Where is He? but being unable to find Him anywhere, they take as it were in the second place him upon whom the wonder had been wrought, that he might seal with his own voice the testimony to the breach of the law which had been committed by the actions of the One Who healed him on the sabbath.

When the blessed Evangelist is making it manifest to us that they were immoderately vexed at the making of clay on the sabbath, he fitly hints at the absurdity of the thing, by adding: Now it was the sabbath on the day when Jesus made the clay.

15 Again therefore the Pharisees also asked him, How didst thou receive thy sight?

They busy themselves about the manner of the healing, stirring up as it were the fire of malice which was in them to a greater heat, and ask unnecessary questions, not failing, as it seems to me, to recognize the miracle. For is it not altogether absurd to suppose that they, who had come bringing to them the man who aforetime was blind, had not expressed at all the reason for which they had brought him? But as if they were not sufficient to accuse Christ, the magistrates compel him to confess with his own mouth what had been done, believing that by this means the malicious accusation would have greater force. For observe that they do not ask simply and barely if he had been healed, but they seek rather to hear how he received his sight; this was what they were particularly anxious to hear:----"He made clay, and anointed mine eyes." For it was in this that they foolishly conceived all the transgression of the law to lie, and imagining that laws from above were violated, they thought they were righteously vexed, and that punishment ought to be inflicted on Him Who vexed them.

And he said unto them, He put clay upon mine eyes and I washed, and do see.

They receive eagerly, as if it were a sort of food for their envy, his confession of the marvel, and gladly seize upon the excuse for their rage against Jesus. For the man who had been blind relates everything on this occasion very simply, and speaks very abruptly, in brief expressions praising as. it were his Physician: for he is somewhat astounded at the nature of the deed. Probably he may have thought in his mind that Jesus had miraculously enabled him to see by anointing him with clay, an unusual medicament; and it seems to me that it was very significantly and with sharp meaning that he said He made clay, and anointed mine eyes. For it was as though one might suppose him to say: I know that I am speaking to a malicious audience, but nevertheless I will not on that account conceal the truth. I will requite my Benefactor with my thanks; I will be above unseasonable silence. I will honour by my confession the Physician, Who did not trouble me by an elaborate process of healing, or perform the operation by the knife and surgery, or effect what was necessary by compound mixtures of drugs, or adopt any ordinary method, but rather exhibited His power by strange devices. He made clay, and anointed mine eyes, and I washed, and do see. It is perhaps worthy of notice that the man very rightly added, as the climax to his description of these events, the words: And do see. For it is almost as though he said: I will prove to you that the power of the Healer was not exerted in vain; I will not deny the favour I received, for I now possess what I formerly longed for; I, he says, who was blind from birth and afflicted from the womb, having been anointed with clay, am healed, and do see. That is, I do not merely shew you my eye opened, concealing the darkness in its depth, but I really see. I am henceforth able to look upon the things which formerly I could only hear about. Lo! the bright light of the sun is shining around me: lo! the beauty of strange sights surrounds my eye. A short time ago I scarcely knew what Jerusalem was like; now I see glittering in her the temple of God, and I behold in its midst the truly venerable altar. And if I stood outside the gate, I could look around on the country of Judea, and should recognise one thing as a hill and another as a tree. And when the time changes to evening, my eye will no longer fail to notice the beauty of the wondrous objects on high, the brilliant company of the stars, and the golden light of the moon. Thereupon I shall be amazed at the skill of Him Who made them; from the beauty of the creatures I as well as others shall acknowledge the Great Creator. So that however little breadth of imagination or elegance of argument he uttered, his language is pregnant with all this power when he adds: and do see, after saying: He made clay and anointed mine eyes. For the preacher's style of argument, which we employ, does not exclude all that is graceful in imagination, or reject it as useless. He therefore who had received mercy from Christ, when questioned before the priests, speaks as we have said, declaring in a truly innocent manner, and to the best of his ability, the power of the One Who had healed him.

16 Some therefore of the Pharisees said, This man is not from God, because he keepeth not the sabbath.

In their folly they say He is not from God, Who has the power to work the works of God; and although they see the Son crowned with an equal measure of glory with the Almighty Father, they are not ashamed unreasonably to cast upon him the blame of impiety; and disregarding the report of the miracle, they attack the Wonder-worker with their peculiar envy, and carelessly accuse as an evildoer Him Who knew no sin. They foolishly believe the whole law to have been broken by His daring to move one finger on the sabbath, although they would themselves loose their ox from the stall and lead it away to water; moreover, if a sheep fell into a pit, as it is written, with much eagerness they would lift it out. So they strain out the gnat, according to the Saviour's word; for this was their ordinary custom. With much folly and very desperately they do not give credit to Christ for the marvellous deed, nor from the work of healing do they henceforth acknowledge Him to be what He is; but they cavil pettily about the sabbath, and, as if in their opinion all virtue was observed by merely remaining unemployed on the sabbath, they totally deny His relationship to God, saying that He was not from God; although they ought rather to have understood that the One before them had authority over His own laws, and that it was pleasing and acceptable to God to do good even on the sabbath, and not to leave without hope one who needed mercy. For whenever will any of you refuse to praise the doer of good deeds, or what set time can exercise a tyranny against virtue? Yet while they admire the ancient hero Joshua, who captured Jericho on the sabbath, and commanded their forefathers to do such things as are customary for conquerors, and himself by no means observed the proper sabbath rest; they persistently attack Christ, and as their personal ill-feeling prompted them, not only strive to take away from Him the glory due to God, but also to rob Him of the honour due to holy men. And being stirred up by their mere malice to speak very inconsiderately, they pour forth a charge of impiety against Him Who justifies the world, and for that very purpose came from the Father to us.

But others said, How can a man that is a sinner do such signs? And there was a division among them.

Even these still think too meanly, speaking and reckoning as of a mere man; only, being convinced by the marvellous deed, they give the palm to Christ rather than to the law; and, putting the proof afforded by the Divine sign in opposition to the sabbath rest on this occasion, they appear in a better light as just judges. Yet, was it not acting greatly in opposition to the precepts laid down respecting the sabbath, to withdraw altogether the charge of transgression, and to acquit Him of sin, Who had not hesitated, when He thought fit, to do something even on the sabbath? But, coming to this conclusion by reasoning which seems unanswerable and has much common sense in it, they argue thus. For it is manifest and acknowledged beyond question, that to those who neglect the Divine law, and set at nought precepts ratified from on high, God would never give the power to achieve anything wonderful. To Christ, however, in the opinion of the Jews, He gave such power, although He slighted the law respecting the sabbath. Certainly the doing something on the sabbath, does not necessarily involve sin, but neither can any one doubt that the doing of good works is far better than remaining unemployed on that day. At all events, as the Saviour Himself somewhere else says, it is permitted to the Levites to minister on the sabbath, and they exercise their functions on that day without blame, or rather their remaining unemployed would be blamable. For would any one find fault if they were detected sacrificing oxen on the sabbath, or even attending to other kinds of offerings? He would on the other hand more probably accuse them if they were not doing their duty and fulfilling the regulations of Divine service. When therefore things dedicated according to the law for the good of certain persons are brought to the Divine altar even on the sabbath without prohibition, is it not more fitting still that a kind action should be performed unto a man, for whose sake the marvellous deed might be acceptable even on the sabbath? By just reasoning therefore, some of the Jews are inclined to an excellent judgment, and putting off by an effort from the eyes of their understanding the mist of ignorance that characterises their nation, they admire the glory of the Saviour, (although as yet not very ardently, for they speak of Him less worthily than they ought;) and they separate themselves from those who are actually condemning Him. For the one part unholily allowed themselves to be swayed by envy more than by just reasoning, and treat as a transgression that which in its nature could not in any wise be blamed; whereas the others, rightly considering the nature of the action, condemn such a foolish accusation.

It is of course possible that it was with reference to some other matter that they chose to say: How can a man that is a sinner do such signs? Perhaps, to put it briefly, they are eager to defend the general practice of holy men. For, say they, if we allow that it is quite possible for habitual transgressors to make themselves glorious by extraordinary actions and to be seen working marvellous deeds, what is there any longer to hinder those fond of making accusations from bringing charges against most of the prophets, or indeed by and bye attacking the blessed Moses himself, and lightly esteeming one so venerable, even though he was borne witness to by the most mighty actions of all? These men therefore may be contending for the reputation of the fathers as at stake in Christ, treating the circumstances respecting Him as a sort of pretext for shewing their love towards them.

17 They say therefore unto the blind man again, What sayest thou of Him, in that He opened thine eyes?

They imagine those who are disposed to judge fairly to be wandering in their wits, and they seem to me to have forgotten altogether Him Who says: Judge righteous judgment; and having been taken captive as it were in the bonds of envy, they cannot endure to listen at all to any word that honours Christ. Turning away from any one wishing to speak of His miracles as from some one most hostile to themselves, and mistrusting their own powers of explanation, they haughtily address their words to the man that had been healed. Again they ask what had been many times told them, having already proclaimed their belief that He Who had performed an action contrary to the sabbath was both worthless and wicked. They think that in this way the blind man will join them in condemning Him, and take his cue from their words; that he will suppress all outward signs of gratitude, out of fear and trembling before their anger, and readily charge Jesus with contempt of the law, because of its being the sabbath. Evil therefore was the design of the Pharisees, and it cannot be doubted that it was foolish also. For how could the voice of one thankless man weaken the force of the miracle? And would not Christ's Divine glory appear, if it so happened that the blind man, overcome by fear, should deny the kindness he had received, in order to avoid suffering anything from those wont to inflict pain? But envy is powerful to persuade those who are bursting with it to eagerly do any thing in their passion, even though it involves conduct very fairly open to ridicule. The mind which is free from such thoughts, however, is not entangled by foolish arguments; but, ever preserving its natural excellence untarnished, is borne directly towards a right conclusion, and does not go beyond the limits of troth. Mean therefore and insolent are the Pharisees, thinking that those who choose to think and speak rightly are wandering in their wits, and endeavouring to compel the man to speak evil words concerning Him Who had miraculously bestowed on him an unhoped-for blessing. But he was disposed to express gratitude and had been brought nigh to a clear knowledge by means of the miracle.

And he said, He is a prophet.

They receive a sharp arrow into their hearts, who do not admit fair and just reasoning, and are eager to seek that only which gratifies their malice. For, as it is written, the crafty man shall not meet with prey. For their zealous design is upset, contrary to their expectation; and they are greatly disappointed of their hope when to their surprise they receive the reply: He is a prophet. For the man who had been healed, judging very rightly, agrees with the opinion of the other party. For they, not unwisely considering the nature of the action, maintain that a man who was a sinner could not perform such a deed: and he upon whom the marvel has been wrought, all but pursuing the same track of argument, declares Jesus to be a prophet, not yet having accurately learned Who He is in truth, but adopting a notion current among the Jews. For it was customary with them to call wonder-workers prophets, deeming that their holiness was thereby borne witness to by God. Accordingly, just as they wisely determine not to dishonour the majesty of the Divine sign oat of reverence for the sabbath, but argue from it that He Who wrought it was altogether guiltless of sin; so also I suppose this man, thrusting aside the petty cavil respecting the sabbath, with worthier thoughts gives glory to Him Who had freely given him sight, and, having allotted him a place amongst holy men, calls him a prophet. He seems to me, moreover, not to have thought too highly of the regulations of the law ; for [otherwise] he would not have admired Jesus so much, or raised his Physician to the rank of a prophet in spite of his apparent transgression of the sabbatical law. Having certainly derived benefit from the marvellous deed, and having arrived at a better state of mind than that of the Jews, he is therefore obliged to admit a superiority to legal observances in the Wonder-worker, Who, in doing good works, deemed an infringement of the law altogether blameless.

18, 19  The Jews did not believe concerning him, that he had been blind, and had received his sight, until they called the parents of him that had received his sight, and asked them, saying, Is this your son, who ye say was born blind? how then doth he now see?

The envy against the Healer which is hot within them does not allow them to believe what is acknowledged by all; and, swayed by the frenzy of madness, they of course care little for the discovery of truth, and speak falsely against Christ. First they applied pressure to the man himself, and now they are seen to be no less rashly distressing his parents, but with the very opposite result to that which they intended. They propose a most superfluous question to the man's parents, and they seem to me, in their unbounded folly, to dishonour the very law which they so venerated and so extravagantly upheld. For the neighbours, as it is written, brought him that aforetime was blind, and setting him face to face with those who were asking these questions, they reported most clearly that he had been born blind, and bore witness that now he had received sight. Thus, whereas the law distinctly says that every matter is established by the mouth of two orthree witnesses, they set aside the testimony not merely of two or three but probably of many more, and go for further evidence to the parents of him who was healed, thus acting contrary to the law as well as to good manners. But the law is nothing to them when they are eager to accomplish something agreeable to their private pleasures. For when the testimony borne to the miracle, by the voices both of the neighbours and of the man who was healed, put them out of countenance sorely against their will; they expected to be able to persuade those now being questioned, to make light of truth, and rather to speak as they wished them to speak. For see in how overbearing a manner they put their question, saying: Is this your son, who ye say was born blind? For they all but avow their certain intention to treat them very dreadfully, and they frighten them with unbounded fear, calling as it were by compulsion and violence for that which they wished to hear, namely the answer: "He was not born blind." For they had but one object and that an impious one, namely, to loosen the hold which Christ had on the multitudes, and to turn away the simple faith of such as were now overcome with admiration. And just as men who strive to take some well-fortified city environ it on every side and besiege it in all manner of ways; at one time they are eager to undermine the foundations, at another they strike blows with battering-rams against the towers: so the shameless Pharisees lay siege to the miracle with all their evil devices and leave no method of impiety untried. But it was not possible to disparage as unworthy of credit what was well known to all, or to distort that at which many had marvelled into a less certain conviction.

20, 21 His parents answered and said, We know that this is our son, and that he was born blind: but how he now seeth, we know not; or who opened his eyes, we know not: ask him; he is of age to speak for himself.

They acknowledge as true that which was in no wise doubtful and for which it was hardly likely they would suffer anything disagreeable; for they say that they recognise their own offspring, and do not deny what really was the case at his birth, but distinctly affirm that he was born with the affliction. Nevertheless they shrink from relating the miracle, leaving the nature of the deed to speak for itself, and maintaining that it would be much more suitable to put the question as to how he had been healed to their son himself. Fear of danger is certainly a powerful motive to turn men aside from what it befits them to do. Being greatly alarmed by the harshness of the Pharisees, they do not observe that which is somewhere well said: Strive for the truth unto death. It is likely that they did suffer something of another sort; for the poor man is always timid, and, losing through, his poverty the power to offer bold resistance, often takes refuge in an unwilling silence, and a forced acquiescence: as if already completely crushed in spirit by the vexation of poverty, he seems insensible to being burdened with other misfortunes. We suspect that the parents of the blind man suffered something of this sort, even though their answer on the whole is composed with great plausibility. For every one would agree that the recognition of the man as their son was a matter as to which it was far more reasonable to interrogate them than the man himself, whereas the question as to the Physician was one not so much, for the parents to answer as for him who had experienced the benefit of the wonderful operation. Thus they distinctly acknowledge what they know, inasmuch as they are fairly called upon for this; but what he could tell more truly, since he had the more accurate knowledge, about that they call upon him to give information. And it is not without Divine guidance. I think, that they added to their speech the words: He is of age. For this too seems to indicate the impiety of the Pharisees. Because, if he that received sight was qualified by his time of life to form a sound opinion; when he relates the miracle and how he was treated, he will not speak with the mind of a boy, but with an understanding now well matured, and probably able to support by argument those speakers with whom he agrees. This then will of necessity tend to shew the utterly shameless incredulity of the Pharisees. For behold! they will believe neither the neighbours nor the blind man himself, although it is not with an immature intellect that he gives evidence, nor on account of a boyish understanding does he easily glide into falsehood; but he is of age, a fact which prevents his being ignorant of the nature of affairs.

22 These things said his parents, because they feared the Jews: for the Jews had agreed already, that if any man should confess Him to be Christ, he should be put out of the synagogue.

Well and fitly does our Lord Jesus the Christ utter this woe at the heads of the Pharisees: Woe unto you lawyers! for ye took away the hey of knowledge: ye entered not in yourselves, and them that were entering in ye hindered. For again let the devout person consider if the beauty of truth will not correspond to these words; for Christ could never be deceived. For behold! besides the unwillingness of any one of them to teach the doctrine of the presence of the Christ among them, they both terrify with cruel fear those who could perceive Him by the brilliance of His actions, and, by imposing a severe compulsion in their savageness, hinder any member of their company who seemed disposed to do so from acknowledging His miracles. For by putting out of the synagogue him who was right-minded and therefore disposed to believe, the wretches do not blush of their own authority to alienate in a manner from God him who cleaves to God; and to persuade him that the Lord of all is a partaker of the madness against all which they themselves possess. The admirable Evangelist however defends such, and says that the persons questioned were overcome by fear and therefore unwilling to say that the Christ had healed their son: so that by exposing the magnitude of the fury of the Jews, he might make it evident to those that come after. For what could be more inhuman than the conduct of these men, who deem right-minded persons worthy of punishment, and bring under the necessity of being punished, such as at all understand Him Who was proclaimed by the Law and the Prophets? And we shall find from the sacred Scriptures that the unholy design of the Jews was not unknown to the holy Prophets. For He Who searcheth the hearts and reins, piercing even to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart, to Whom all things are naked and laid open, saith by Isaiah: Woe to the rebellious children: thus saith the Lord, Ye took counsel, but not of Me; ye made covenants, but not by My Spirit; to add sin to sin. For he who saith that Jesus is Lord most certainly will speak in the Holy Spirit, according to the words of Paul; but any one who professes the contrary will not speak in the Holy Spirit, (how could it be possible?) but rather in Beelzebub. Surely then the covenants of the Jews were not made by the Holy Spirit, for they added sins to sins. They first of all draw down the doom of disobedience upon their own heads, and then they communicate it to others by forbidding them to confess the Christ. Surely the design is full of the grossest impiety, albeit the Psalmist laughs at those who to their disappointment engage in a fruitless undertaking, saying: Thou O Lord shalt confound them in Thy wrath, and the fire shall devour them; their fruit shalt Thou destroy from the earth, and their seed from among the children of men: for they intended evil against Thee; they imagined a device which they are not able to perform. For they were quite unable to carry out a design which fought against God, although often and in ten thousand ways they attempted to obscure the glory of Christ. Therefore they were turned back, that is, were driven from the face and presence of the Lord of all, justly being addressed with the words: Walk in the light of your fire, and in the flame which ye kindled.

24 So they called a second time the man that was blind, and said unto him, Give glory to God: we know that this man is a sinner. 

Being unable to stop the man from speaking well of Christ, they attempt to attain a similar end by another method, and proceed to entice him in a sort of coaxing way to fulfil their private aim. Trying by many arguments to make him forget Christ altogether, and not even mention Him as a Physician, they say most craftily that he ought to ascribe glory to God on account of the marvellous deed, thus pretending piety. Nevertheless they bid him agree with and believe themselves, even when they maintain the highest impiety possible by saying that He is a sinner, Who came to destroy sin. They bring forward no proof whatever of this slanderous assertion, but being boasters and thinking something great and extraordinary of themselves, merely because they were leaders of the people, they command implicit confidence to be put in their discernment of character, and lay it down as a matter of duty. For the words, We know, will be found pregnant with surpassing arrogance by those who closely examine what they imply. But thou mayest in no small degree wonder at the foolish mind of the Jews from this also, that whereas they decree that glory should be ascribed to God on account of the miracle, since He alone is the doer of such deeds, they condemn One Who works the works of God by His own might; and not only do the miserable people act thus themselves, but they compel others to agree with them. Yet when they aver that by their own unaided knowledge they are sure that Christ is a sinner, they are ignorant that they assert something most harmful to themselves. For, being wont to boast greatly of their learning in the Law, and exhibiting intolerable conceit about the Sacred Scriptures, they will suffer a greater penalty; because, it being in their power to know the mystery of Christ, which by the Law and the Prophets in many ways is typified and proclaimed, they with much heedlessness cling to their self-imposed ignorance; or, if they possess accurate knowledge, are always most pertinaciously unwilling to do what they ought. For they ought rather to instruct the mind of the common people to comprehend the mysteries of Christ, and to try to lead others to the knowledge of what it behoved them to know. But they, profuse in arguments and mighty in boasts, and crying out with far too high an opinion of themselves: We know, set aside the words of the Law, account the voice of Moses as nothing, and think the declarations of prophets to be as vain as those of the thoughtless mob; for they quite fail to take notice of what the voice of the prophet foretels will happen at the time of Our Saviour Christ's coming, for he says: Then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then shall the lame man leap as a hart, and the tongue of the dumb shall be distinct. For the paralytic was healed at the pool of Bethesda, and after passing through thirty and eight years in his infirmity, as it is written, by one word of the Saviour he took up his bed and leaped away like a hart: yet when they ought to have admired Jesus for that, they lamented the breach of the sabbath, and, holding that the law had been transgressed, disparaged the excellence of the miracle. At another time, when an evil spirit had been cast out of him, the dumb man spake; but they fell into such terrible folly as not to gain even a little profit from it. The blind man received sight, the prophetic announcement was fulfilled, the word of the Spirit was brought to pass to the uttermost, and what? Again at this they go mad, they condemn the Wonder-worker, they attribute sin to Him Who is able to shine forth with Divine brightness, and Who displays as actually now present that which had been expected long ages before.

25 He therefore answered, Whether He be a sinner, I know not: one thing I know, that, whereas I was blind, now I see.

The benefit which the man formerly blind had received from Christ appears to have been twofold: his understanding was in some way enlightened at the same time as his bodily eyes, and as he possesses the, light of the physical sun in his fleshly eyes, so the intellectual beam, I mean the illumination by the Spirit, takes up its abode within him, and he receives it into his heart. For hear how he resists the abominable conduct of the magistrates out of his great love towards Christ, and how cleverly he reproaches them as being well-nigh intoxicated and beside themselves. But he frames h.is speech with proper respectfulness, and giving them their due honour as the ruling order, courteously says: Whether He he a sinner, I know not. We do not argue from this that the man was unaware that Jesus was not a sinner, but shall rather suppose that he so addressed those men with the following design. For he may be imagined to speak thus. Though compelled against my will to acquiesce in what is wrong, I will not endure to slander my Benefactor: I will not join myself to those who wish to dishonour Him Who deserves all honour: I will not say that such a Wonderworker is a sinner: I will not give an unjust vote against One Who is mighty to work the works of God. The miracle wrought in me does not permit me to consent to your words: I was blind and I see. It is not another man's account of His doings that I have believed: I am not carried away by the reports of mere strangers: it is not cures effected upon others that I am led to admire. I myself, he says, am a proof of His power: I stand here seeing, having been formerly blind, as a sort of monument, exhibiting the excellence of His love for men, and flashing forth the greatness of His Divine power. Something like this I conceive to be the real significance of the words used by him who had received his sight. For to say: Whether he be a sinner I know not; and immediately to add: One thing I know, that, whereas I was Mind, now I see, is not in the style of a simple statement, but shews a deeper meaning of very wise reasoning.

26 They said therefore unto him again, What did He to thee? how opened He thine eyes?

They again resort to questioning, and inquire about the manner of the Divine sign; not doing this out of good feeling or a laudable curiosity, but placing and reckoning the speaking well of Christ by any living being as baser than any villainy and worse than any wickedness, they stir up all these matters afresh; thinking perhaps that the man would no more repeat the same words, but would vary his account of the event, and say something inconsistent with his former answers, so that they might lay hold of the contradiction and denounce him as an impostor and a liar. For, supercilious in their excessive cleverness, they imagined the force of the miracle to depend on the mere words of the man, as though it were not evident from the fact of what had been done. And moreover, I think that they may have experienced something of this sort: such as are not backward in hating others unjustly, when they are making inquiries about anything done by them which does not seem to have been rightly done, wish to hear it from the witnesses not once only but over and over again, whetting as it were into keener action the anger which seems too feeble. For, conscience, ever testing our motives, makes us uncomfortable, and ceases not to accuse us of injustice, even though from passionate prejudice we may feel a certain pleasure in the unjust action. The man who had been healed is accordingly provoked and urged against his will to go over the story again and to answer the same questions, while they almost make signs to one another to observe closely whether something illegal might not have been done in the working of this Divine sign on the sabbath. For conscience checks the savage design that rages within them, and (so to speak) puts a bridle on them, though they are unwilling to admit its interference.

27 He answered them, I told yon even now, and ye did not hear: wherefore would ye hear it again?

It seems superfluous now, he says, to tell the story over again to an incredulous audience, and it is useless for you to inquire so often concerning these things, when you do not gain anything whatever, although you learn and have conclusive evidence. But you bid me now again reiterate the same words for no good purpose, as experience proclaims. For hereby the man who had been healed thoroughly convicts the Pharisees of unreasonableness, of turning away their ears from the truth, as it is written, not being laudably angry at the law being broken, but by these questions bidding him who wished to speak well of the Wonder-worker to appear in the character of an accuser, rather than accepting him as an admirer. For this was in truth their aim, since the transgression of the law was altogether a matter of indifference to them, and passed over as quite unimportant. On this account they set aside just judgment and were only bent on gratifying their prejudice; forgetting God, Who says: The priest's lips shall guard judgment and they shall seek the law at his mouth.

Would ye also become His disciples?

He has now confessed distinctly, and without any evasion, that he has been made a disciple, if not by argument yet in consequence of the marvellous deed; and has become a believer, accepting his miraculous sight in the place of instruction. For when he said to them: Would ye also become His disciples? he as it were revealed his own condition of mind, that he was not only willing to become, but actually had already become, a disciple. And in some degree even before he had fulness of faith, acting upon the precept: Freely ye received, freely give, he was prepared at once and very unselfishly to communicate his advantages to them. He affirms unhesitatingly and often his account of the marvellous deed, if they had only considered his narrative really as instruction. He certainly therefore observed in an excellent way that in the Book of Proverbs: He speaketh in the ears of them that hear.

It seems probable that some deep and hidden meaning is obscurely intimated in these words of his, and I will briefly state what it is. There were some of the magistrates who recognised that the Wonder-worker was in truth Christ, but keeping their knowledge of Him buried (so to speak) within their hearts, they as yet were unsuspected by the majority of their companions. And our witness will be the wise Evangelist himself, where he says that the rulers knew that He was the Christ, hut hecause of the Pharisees they did not confess it. The proofs of this will be strengthened also to some extent by Nicodemus, boldly exclaiming and saying to Our Lord Jesus Christ: Rabbi, we know that Thou art a Teacher come from God, and that no man can do these signs that Thou doest, except God be with Him. Certainly therefore some of the rulers knew, and the report of this was spread abroad throughout all Jerusalem. The majority of the Jews suspected that the rulers knew, but were determined not to confess it through malice and envy; and that this also is true, we will shew from the evangelical writings themselves. For the blessed John himself somewhere says that Jesus stood teaching in the very temple and explaining things which, at least to the understanding of His hearers, seemed to be breaking the law. And when the magistrates of the Jews did not proceed at all against Him, nay, did not venture so much as to say: "O fellow, cease teaching what does not harmonize with our ancient laws," they brought suspicion on themselves among the multitudes as we have just observed. Thus for instance it is written: Some of them of Jerusalem said, Is not this He Whom they seek to kill? And lo, He speaketh openly and they say nothing unto Him. Can it he that the rulers know that this is the Christ? Surely he all but says, "Those whose lot it is to be leaders know that He is indeed the Christ; see, although they are generally considered to be desirous of killing Him, He is speaking with very great boldness and they do not rebuke Him even so much as by words." Accordingly, this suspicion being spread abroad through all Jerusalem, the blind man had at some time heard it, and had this report about these men ringing in his ears. Gracefully therefore reproving them, as we may suppose, he says: "Surely it is to no purpose that ye bid me again utter the same words and again speak the praise of the marvellous deed: or do ye indeed consider the narrative a pleasure, thirsting even now for instruction from Him, although, overcome by fear of others, ye allow ungrateful cowardice to stand in the way of such excellent knowledge?"

28 And they reviled him, and said, Thou art His disciple; but we are disciples of Moses.

We almost see the Evangelist smile as he says this. For he beholds those whose lot it was to hold sacred offices degraded in mental stupor so far as to make an object of reviling that which was so excellent, namely discipleship under Christ; smitten with a worthy love of which, some of the saints say: How sweet are Thy words unto my throat, sweeter than honey and honeycomb unto my mouth. And again another, as if speaking to Our Lord Jesus the Christ concerning those that disobey Him, says: Consume them, and Thy word shall be to me a pleasure and delight, yea the joy of my heart. But they attach no value to His sacred words, and think that one who is being instructed by Him is worthy of blame even on that account alone; and holding so far true opinions even against themselves, they speak of the Christ as the blind man's teacher, and Moses as their own. For in very truth the Gentiles were illuminated by Christ through the Evangelical teaching, and Israel died in the types given by Moses and was buried in the shadow of the letter. Wherefore also Paul somewhere says of them: Unto this day, whensoever Moses is read, a veil lieth upon their heart. And there is no doubt that it was as a type of the Gentiles that we were as in a picture delineating the history of the blind man, fashioning, as in a type, the incidents connected with him to express the truth concerning them.

Yet this also is signified, that to suffer reproach for Christ's sake is a thing delightful and most honourable; for the very means by which those who do not shrink from becoming persecutors think to vex those who love Him, become (though the persecutors know it not) sources of joy to them. Yea, those who persecute Christians cause their excellence to shine more conspicuously, and do not so easily succeed in causing them injury. The abandoned Pharisees then, disparaging as seems probable themselves more than Christ, say of the blind man: Thou art His disciple; and being elated and puffed up with pride, foolishly say of themselves: But we are disciples of Moses.

29 We know that God hath spoken unto Moses: but as for this Man, we know not whence He is.

Boldly do they speak again, armed with that folly which is so familiar and dear to them; and in undiminished shamelessness they once more boastfully exclaim: We know. And when they add: that God hath spoken unto Moses, thereby recognising that he deserved great honour, they in another way again insult him, seeing that they take no account of his precepts. For they ignorantly condemn One Whom as yet they know not, or rather they dishonour Him in spite of what they have learnt concerning Him, although the Law forbids them to act unjustly and quarrelsomely towards any or to judge at all in this way. Something of this sort they say again now: "confessedly God hath spoken unto Moses; there is no sufficient reason for any to be in doubt on this point; He enacted laws by him, and laid down regulations how every thing is to be done. Certainly therefore, he says, he is a transgressor of the sacred Scriptures, who has contrary opinions to those expressed by Moses: and manifestly the law concerning the sabbath has been broken, for thou wast healed on the sabbath: it is righteous not to acknowledge one who is detected in this matter and therefore condemned. Now we have good reason to say that He has not observed the Divine law." Then, when they say of Christ: We know not whence He is, they surely do not say so as being ignorant Who or whence He was, for they are elsewhere found publicly confessing that they know all about Him. Is not this the carpenter's Son, Whose father and mother we know? How then doth He say, I am come down out of heaven? Certainly therefore we can not accept this statement: We know not whence He is, as indicative of ignorance, but we shall look upon it as the expression of the arrogance which was in them. For, throwing contempt on their own previous judgment, and setting it altogether at naught, they make this statement concerning Him. Perhaps indeed their words indicate that they argued as follows; for it is only fair to their arguments that we should scrutinise them more carefully. " We know," say they, " that God has spoken unto Moses: certainly therefore we must believe without hesitation what was spoken by him, and observe the commandments given him from God. But this Man we know not, for God hath not spoken unto Him, nor have we recognised any such thing with regard to Him." But the Pharisees, wont to be wise in their own conceit, and boasting much of their knowledge of the Divine word, ought to have considered that God the Father thus speaks, when by the all-wise Moses He proclaims the future advent of Jesus: I will raise them up a Prophet from among their brethren like unto thee, and will put My words in His mouth, and He shall speak unto them as I shall command Him. And whatever man shall not hearken to whatsoever that Prophet shall speak in My Name, I will take vengeance on him. Surely any one might have rebuked the Jews with good reason, and said: O ye who only know how to disbelieve, if ye are so readily persuaded by the words of Moses, because God hath spoken unto him, ought ye not to believe Christ in the same way, when ye hear Him publicly declaring: The words that I say unto you are not Mine, but the Father's Who sent Me; and again: I speak not from Myself; but the Father which sent Me, He hath given Me a commandment, what I should say, and what I should speak. Certainly therefore the words of the Pharisees are a mere excuse, a fiction of vain reasoning. For if they say they ought rather to follow Moses, on this account, that God spake to him; why do they not think similarly with regard to Christ, when He distinctly says what we have just mentioned? But while in part they honour the law, and pretend to hold God's will in high esteem, in another way they violate it and dishonour it greatly by refusing to accept its proclamation concerning their time, that namely which was announced by it concerning Christ, that by His Incarnation He should appear in the character of a Prophet.

30 The man answered and said unto them, Why, herein is the marvel, that ye know not whence He is, and yet He opened mine eyes.

I am astonished, he says, and very justly, that you say you do not know One Who is borne witness to by such holiness and by the Divine power shewn in His actions; yet you are thought to incessantly give attention to God's teaching, you administer the law, you make the verbal study of the sacred Words your great delight, you possess the chief power among the people and especially may be expected to know who are good teachers. For who ought to rightly know those who by God's power work wonders, if they do not who are appointed to minister in holy things and who have been put in charge of the venerable mysteries? And by saying that he is astonished that they are altogether ignorant respecting the Divine sign, so wonderful and strange, which had been wrought upon him, the man covertly and by implication rebukes them, hinting that they were so far removed from sanctification and fitness for piety, that they shamelessly confessed themselves utterly ignorant of Him Who is truly holy, that is, Christ.

For let us lay bare what we believe to have been the concealed thought. If that is true which is somewhere well said: Every beast loveth his like, and a man will cleave to his like, how then if they were holy and good did they turn away and refuse to cleave to Him Who was holy and good? Certainly therefore that which was spoken was pregnant with a rebuke of the accursed policy and behaviour of the Pharisees. And I think another thing also will help to make this manifest. For I think that the diligent student who devotes his attention to such expressions will perceive more distinctly that which seems to be hidden in each. What then is this? Many rumours went about through all Judaea concerning our Saviour Christ, but they spoke of Him only as a Prophet. For thus the Law prophesied that He would come, saying: The Lord our God will raise up a Prophet from among your brethren; yet they hoped that when He was revealed in His proper time He would instruct them in things above the Law, and by unfolding the truer intent of the Lawgiver would educate them in worthier wise. And thou needest not wonder that there was among the Jews such a hope and opinion, when even among the other nations the same opinion was spread abroad. For instance even that Samaritan woman said: We know that Messiah cometh (which is called Christ): when He is come, He will declare unto us all things. Most clearly therefore the Jews knew that Christ would come, (for this is what Messiah meaneth), and would interpret to them the higher counsel of God; and moreover that He would also open the eyes of the blind was declared by Isaiah, who says distinctly: Then shall the eyes of the blind be opened. But there was also another opinion prevalent in Jerusalem, forasmuch as the prophet Isaiah speaks of the Ineffable Son of God the Father as quite unrecognised, saying: Who shall declare His generation? The Jews, here also distorting the force of the words in accordance with their own notions, imagined that the Christ would be altogether unrecognised, no one whatever knowing whence He was: although the Divine Scriptures establishes for us very evidently His birth in the flesh, and therefore exclaims: Behold, the virgin shall be with child, and shall bring forth a Son. And that the mind of the Jews in this again was uneducated as regards the comprehension of essential truths, when they supposed that the Christ would be unrecognised, it is easy to see, from what the blessed Evangelist John declared to be evident concerning Him, when speaking to them of Jerusalem. For some of them of Jerusalem said, Is not this He Whom they seek to kill? And lo, He speaketh openly, and they say nothing unto Him. Can it be that the rulers indeed know that this is the Christ?Howbeit we know this Man whence He is: but when the Christ cometh, no one knoweth whence He is.

While the Jews therefore are thus absurdly laying down these opinions concerning Christ, the man who had been blind already forms [right] ideas about Him, quickly drawing inferences from the marvellous deed, and all but seizes on the words of the Pharisees in confirmation of his own reasoning. For he says: Why, herein is the miracle, that ye know not whence He is, and yet He opened mine eyes. Two signs, he says, I have, and very clear ones, of His being the Christ. For ye know not whence He is, but yet He opened mine eyes. Certainly therefore this is evidently He Who was foretold by the Law, and borne witness to by the voice of Prophets.

31 We know that God heareth not sinners: but if any man be a worshipper of God, and do His will, him He heareth.

Having already in some measure shewn his delight in the proclamations made by the Prophets and the Law as now fulfilled, both in its being unknown whence Christ was, and in the eyes of the blind being opened, he collects for himself aids to faith from every quarter, and thus discovers something else also. Starting from necessary and acknowledged principles, he makes a show of going on to the inquiry as to what is profitable and fitting, and constructs what may be termed a piece of reasoning well-pleasing to God. For he maintains, and surely there are good grounds for so thinking, that the God Who loves justice and virtue never hears those who love sin; and laying this down as indisputable and universally acknowledged, he introduces as a contrast the opposite statement as true, and as gainsaid in no quarter, I mean of course that everywhere and always the Lord of all listens to such as are habitually pious. And although the conclusion to be drawn was designed to refer to the Christ alone, it was so constructed as if it had reference to a general and universal principle. For as I have already pointed out by anticipation, the man who had been blind has an unworthy conception of Christ and has not yet learnt accurately that He is by nature God; so that he thinks and speaks of Him as a Prophet, to Whom he might without blame ascribe piety: but this does not rightly apply to Christ at all, because He is by nature God, receiving the worship of the pious as it were a spiritual sacrifice.

32 Since the world began it was never heard that any one opened the eyes of a man born blind.

Pained as it seems very keenly, and grieving as we may say over their revilings against Christ, so as to be vexed beyond endurance because they contemptuously said; Thou art His disciple, but we are disciples of Moses, he is eager to speak on behalf of his Master; hence he draws a sort of comparison between the achievements of Moses and the brilliant deeds of Our Saviour, showing that as the latter is greater in wonder-working, so far He is the better. For indeed, is it not a matter of course that he who accomplishes the greater work should be in every way superior in glory? Surely it is not to be doubted. And at the same time he probably signifies something of this sort. Whereas a very ancient prophecy foretells and declares thus concerning the coming of Christ: Then shall the eyes of the blind be opened, and no one ever before caused astonishment by having done any such deed; now it has been fulfilled by Him and Him only, Whom you (I know not why, he says) do not scruple to call a sinner. Moreover, a great company of holy prophets are spoken of, and a number not easily computed of just men are mentioned throughout the Sacred Scriptures, but since the world began it was never heard that any one opened the eyes of a man born blind. Is it not therefore certain that this is the Christ, Who accomplishes the declarations of the Prophets, Who thoroughly and completely fulfils the things proclaimed of old? For if no other besides Him opens the eyes of the blind, what henceforth shall stand in the way of faith? What shall turn us aside from accepting Him? Or how can we fail, every doubt being cast aside, to attain by the very easiest way the mystery of knowing Him?

Thus in these words also the man who was healed speaks on behalf of the Saviour Christ. And see how cleverly he puts together the argument of his plea. For it would really have been altogether outspoken and frank to say that Christ was better and more illustrious than Moses and the Prophets, but it was not unreasonable to suppose that the Pharisees, frantic at that, would have pretended that they were contending for the saints thus insulted, and with a good excuse would have attempted to punish the man, that he might not live and be looked upon as a monument of Christ's glory and a sort of representative of the Divine power which Christ possessed: wherefore, craftily avoiding the passion that might arise, and depriving their murderous thoughts of this pretext for development, he diverts the application of the argument to what is universal and indefinite, saying: Since the world began that which Christ had wrought upon him had never been done by any one. This was nothing else than shewing that Christ was certainly greater and more glorious than all, since He manifested by His actions such power and authority to be possessed by Him, as none of the saints had ever possessed. Thus he crowns his Physician with excellent honour in every thing, taking for justification the marvellous deed never before accomplished or attempted, namely, the removal of blindness.

33 If this Man were not from God, He could do nothing.

He who had just received sight and been miraculously freed from his old blindness, was quicker to perceive truth than they who had been instructed by the law, for see, see how by very many and wise arguments he demonstrates the utter baseness of the Pharisees' opinion. For when they absurdly said of Christ: As for this Man we know not whence He is, he in reply severely rebukes them for their unfairness of thought, when they deny all knowledge of One Who worked such wonders; it being evident to all that one who was not from God would be unable to do any of those deeds which are only accomplished by Divine energy. For God works such deeds through the saints only, and would never bestow upon a stranger who had not yet entered on the way of godliness the ability to boast of such glories. Else let the dumbfoundered Pharisee come forward and say what is henceforth the distinction with God between the holy and the profane, the just and the sinner, the impious and the devout. For if He enables each equally to become glorious by the same means, there is no longer any distinction, but at once all things are brought into confusion, and we will say with good reason that which is written: How shall we fitly serve Him, and what will be the profit if we appear before Him? For if, as one of the Greek poets said:

Ἴση μοῖρα μένοντι, καὶ εἰ μάλα τις πολεμίζοι,

and the evil and the good are held in equal honour, will it not be useless to experience bitter hardships on account of virtue? But we will not consider that these things are so, and wherefore? Because: Them that honour Me, saith God, I will honour; and he that despiseth Me shall be despised.

For my part, I would ask the self-conceited Pharisees, if God indifferently works such deeds even by the hands of sinners, why the magicians of Egypt did not achieve the same things as the great Moses? Wherefore could they not do equally wonderful works and carry off the same glory as he did? But thou wilt say that Moses' rod when it fell on the ground became a serpent, and those of the magicians became so in like manner. We answer that their rods were not transmuted into serpents, but a deceit was practised, and something which appeared to men like the form of serpents deluded them into error; a certain magical art made their rods look like serpents: whereas Moses' rod was truly changed into a serpent and suddenly received the nature of that beast. And from the distinction which is laid down in the Sacred Scriptures thou wilt see that what I have said is true. For Moses' rod swallowed up their rods: for since the latter were merely in the outward form of serpents, but the former was truly and in nature that which it appeared to be, it was provoked to anger that they should look no longer like rods but like living beings, and devoured them with unheard of power beyond the power of an [ordinary serpent], God rendering such a difficult thing easy to it. And again, let the Pharisee tell me why these magicians, who caused their own rods to take the outward form of serpents, did not exhibit a leprous hand made clean, but in despair openly confessed: This is the finger of God? And tell me why the priests of Baal did not bring down fire from heaven, and yet Elijah brought it down? Are therefore God's ways certainly characterised by respect of persons? God forbid! But because He is just and a lover of just men He works His gracious miracles through the agency of the saints, but by no means through the agency of the sinful. With excellent reason therefore the man who had been blind rebukes the impudent pratings of the Pharisees and convicts them of an erroneous opinion, when they say He is not from God Who is proved to have a Divine Nature by His power of working miracles.

34 They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out.

Hard of acceptation to most people are the wounds of refutation, and the consequent correction of error. They are certainly welcome and sweet to the wise, since they convey much profit, and have an improving tendency, although they may carry with them a painful sting. But to those who love sin they are bitter, and wherefore? Because, having fixed their mind on debasing pleasures, they turn away from any warning that draws them thence as vexatious, and deem it a loss to be diverted from their pleasures, setting no value on what is truly profitable.  

For just as they who fall overboard from a ship, and, being caught by the current of a river, are not strong enough to resist it, and, thinking it dangerous to swim in opposition to the waves, are simply borne on by the current; so I think these men, of whom we were just speaking, overcome by the tyranny of their own pleasures allow those pleasures to rush on unbridled, and decline to offer any resistance whatever. Hence the wretched Pharisees are displeased, and crying out like wild beasts against him who brought forward excellent arguments, they welcome the beginnings of anger, and spouting forth the extreme rage of madness, unlawfully revile him; and somehow recurring to the haughtiness so natural to them, say that the blind man was born in sins, thus maintaining the Jewish errors, and ignorantly supporting a doctrine that will not hold together. For that no living person, either on his own account or on account of his parents, is born either blind or with any other bodily infirmity; moreover, that God does not visit the sins of their fathers upon children, not unskilfully, in my opinion at least, we have shown at some length, when we had to explain the words: Rabbi, who did sin, this man, or his parents, that he should be born blind? Since therefore the man who had been born blind knew how to refute the Pharisees, he was on that account not only reviled, but cast out by them. And here again learn that what was done is typical of a true event: for that the people of Israel were going to utterly loathe the Gentiles as nurtured in sins from erroneous prejudice, any one can recognise from what the Pharisees said to that man. And they expel him, exactly as they who plead the doctrine of Christ are expelled and cast out by the Jews.

35 Jesus heard that they had cast him out.

The inspired Evangelist says that our Lord Jesus Christ heard, not implying certainly or of necessity that any one reported the fact to Him, but because, as one of the wise somewhere says: The Spirit of the Lord filleth the world,and the ear of hearing heareth all things. Surely He hears, as the Psalmist says: He that planted, the ear, doth He not hear? and He that formed the eye, doth He not perceive? When therefore we suffer insult on His account, or endure any grievous thing from those who are wont to fight against God, we are bound to believe that most assuredly God is a looker-on, and listens as it were to the trial that comes upon us: for the very nature of the occurrence, and the sincerity of those who are dishonoured on His account, cry aloud in His Divine Ears.

And finding him, He said unto him, Dost thou believe on the Son of God?

The man who had been blind has been cast out by the Pharisees, but after no long interval of time Christ seeks him, and finding him, initiates him. in mysteries. Therefore this also shall be a sign to us that God keeps in mind those who are willing to speak on His behalf and who do not shrink from peril through faith in Him. For thou hearest how, making Himself manifest as though to give a good recompense, He hastens to implant in him the highest perfection of the doctrines of the faith. And He proposes the question in order that He may receive the assent. For this is the way of shewing faith. Wherefore also those who are going to Divine Baptism are previously as a preparation asked questions concerning their belief, and when they have assented and confessed, then at once we admit them as fit for the grace. Hence therefore arises the significance of the event to us, and we have learnt from Our Saviour Christ Himself how right it is that this profession of faith should be made. Wherefore also the inspired Paul asserted that [Timothy] confessed the confession of these things with many witnesses, meaning the holy angels: and if it is an aweful thing to falsify what is spoken before angels, how much more so before Christ Himself? So then He asks the man who had been blind not simply if he was willing to believe, but also mentions on Whom. For the faith [must be] on the Son ofGod, and not as on a man like ourselves, but as on God Incarnate. Surely this is the fulness of the mystery concerning Christ. And in saying: Dost thou believe? He all but says "Wilt thou shew thyself superior to the madness of those men? Wilt thou bid farewell to their incredu-lousness and accept the faith?" For the emphatic Thou implies such a contradistinction from other persons in some way.

36 And Who is He, Lord, saith he, that I may believe on Him?

The soul furnished with sound reason, diligently seeking the word of truth with the eyes of the understanding free, without embarrassment makes straight for it like a ship going into port, and obtains its advantages by a chase without fatigue. And again the man who had been blind will be a proof of what has been said. For when he had already by many arguments and reasonings admired the mystery concerning Christ, and moreover had been struck with astonishment at His unspeakable might, which had been experienced not by any other but by himself in himself, he is found thus ready to believe and without delay proceeds to do so. For see, see, he earnestly asks upon whom he should fasten that faith which had been already built up within him. For this alone was lacking to him, and he was previously prepared for it, as we have said.

37 And Jesus said, Thou hast both seen Him, and He it is that speaketh with thee.

Being asked upon whom it was proper to believe, Jesus points to Himself, and not simply by saying "It is I," but by saying that the Person Whom the other was looking at and by Whom he was being addressed, was the Son of God; in every way consulting beforehand our advantage, and in divers manners constructing aids towards a faith both free from error and unperverted, lest while thinking ourselves pious we might fall into the meshes of the net of the devil, by foolishly turning aside from the truth of the mystery. For even now some of those who think themselves Christians, not accurately understanding the scope of the Incarnation, have dared to separate from God. the Word that Temple which was for our sakes taken from woman, and have divided Him Who is truly and indeed One Son into two sons, even because He was made Man. For with great folly they disdain to acknowledge as probable that which the Only-Begotten disdained not even to do for our sakes. For He, being in the form of God, according to that which is written, counted it not a prize to be on an equality with God, but emptied Himself, taking the form of a servant, that He might become a Man like us, of course without sin: but they in their strange opinions find fault in a sort of way with His Divine and philanthropic design, and thrusting away the Temple taken from woman from the true Sonship as far as they can in their thoughts, they do not accept His humiliation: and conceiving an opinion far removed from the truth, they say that the Only-Begotten Son of God the Father, that is, the Word Begotten of His Essence, is One; and that the son born of woman is another again. Still, when the inspired Scripture proclaims the Son and Christ to be One, are they not full of all impiety who sever into two Him Who is truly and indeed One Son? For inasmuch as He is God the Word, He is thought of as distinct from the flesh; and inasmuch as He is flesh, He is thought of as distinct from the Word: but inasmuch as the Word of God the Father was made flesh, the two will cease to be distinct through their ineffable union and conjunction. For the Son is One and only One, both before His conjunction with flesh, and when He came with flesh; and by flesh we denote man in his integrity, I mean as consisting of soul and body. Certainly therefore on account of this pretence, with the greatest foresight, the Lord here again when asked, "Who is the Son of God?" did not say, '' It is I," for it would then perhaps have been possible for some ignorantly to suppose that the Word alone Who shone forth from God the Father was thereby signified; but shewed Himself forth in the very manner which to some seems so doubtful, by saying: Thou hast seen Him, and also indicated that the Word Himself was dwelling in the flesh by speaking again and adding: And He it is that speaketh with thee. Thou seest therefore what a unity the Word possesses; for He makes no distinction but says that Himself is both that which presents itself to bodily eyes, and that which is known by speech. Certainly therefore it is altogether ignorant and impious to say as some inconsiderately do say: "O Christ's man," for being God He was made man without being severed from His Divinity, and is the Son also with flesh: for in these things is the most perfect confession and knowledge of faith in Him.

38 And he said, Lord, I believe. And he worshipped Him.

Quick to make a confession, I mean as regards his faith, and warm in shewing piety, is the man who had been blind. For when he knew that the One present with him and visible to his eyes was truly the Only-Begotten Son, he worshipped Him as God, although beholding Him in the flesh without the glory which is really God-befitting. But having had his heart illumined by Christ's indwelling power and authority, he advances to wise and good thoughts by fair reasoning, and beholds the beauty of His Divine and Ineffable Nature; for he would not have worshipped Him as God unless he believed Him to be God, having been prepared and led thus to think by what had happened unto himself, even the miraculously accomplished marvellous deed. And since we transferred all the circumstances connected with the blind man to the history of the Gentiles, let us now speak again concerning this. For see, I pray you, how he fulfils by the prefiguring of the worship in spirit the type to which the Gentiles were conducted by their faith. For it was the custom for Israel to serve the Lord of all according to the bidding of the Law, with sacrifices of oxen and incense and with offerings of other animals; but the faithful among the Gentiles know not this manner of service but were turned to the other, that is, the spiritual, which God says is truly and especially dear and sweet to Him. For He says: Iwill not eat the flesh of hulls, neither will I drink the blood of goats. And in preference He bids us offer the sacrifice of thanksgiving, that is, worship with song, to celebrate which the Psalmist through faith in the Holy Spirit sees that all the Gentiles would go up, and says as if to our Lord and Saviour: All the earth shall worship Thee, and shall sing unto Thee; yea they shall sing to Thy name. Moreover, Our Lord Jesus Christ Himself shows the spiritual to be better than the legal service, when He says to the woman of Samaria: Woman, believe Me, the hour cometh, when neither in this mountain, nor in Jerusalem, shall ye worship the Father. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth: for such doth the Father seek to be His worshippers. God is a Spirit, and they that worship Him must worship Him in spirit and truth. And if we rightly think, we shall conclude that the holy angels also are distinguished by this kind [of service], presenting unto God such worship as a sort of spiritual offering. For instance when the Spirit gave command to those above to bring God-befitting honour to the Firstborn and Only-Begotten, He says: And let all the angels of God worship Him. Moreover the Divine Psalmist called us to do this, saying: O come let us worship and fall down before Him. And it would not be difficult to treat of this matter at great length; but putting a convenient limit to our words, we will abstain from bringing forward any more arguments for the present. Except that we will once more repeat that the man who had been blind admirably carries out the type of the service of the Gentiles, making his worship the close companion of his confession of faith.

39 And Jesus said, For judgment came I into this world, that they which see not may see; and that they which see may become blind.

Christ, when explaining to us by the voice of Isaiah the cause of His manifestation, I mean in this world, says: The Spirit of the Lord is upon Me, because He anointed Me: He hath sent Me to preach good tidings unto the poor to proclaim deliverance to the captives, and recovery of sight to the blind. Moreover he saith somewhere in another place: Hear, ye deaf; and receive your sight O blind, that ye may see. When therefore He saith that for this cause He was chosen by God the Father, that He might proclaim recovery of sight to the blind, how is it that here He saith: For judgment came I into this world, that they which see not may see; and that they which see may become blind? Is then, some one will say, Christ a minister of sin, according to the language of Paul? God forbid. For He came to accomplish the predetermined intention of His goodness towards us, namely, to illuminate all men by the torch of the Spirit. But the Jews, being obstinate in unbelief did not accept the grace shining upon them, imprecating as it were on themselves a self-chosen darkness. For instance, it is written concerning them in the prophetic records: While they waited for light darkness came upon them: waiting for brightness they walked in obscurity. For inasmuch as He was to come according to the declaration of the Law, the Jews waited for brightness and the Light, that is, Christ. For they accepted the fact that He would come, and expected Him, but they who thought themselves pious in this matter were walking in obscurity, that is, in profound darkness, when there was no other cause why they suffered the gloom that came upon them, except that by their own unbelief they drew the affliction upon themselves. I came therefore, He says, to give sight to the blind through their faith; but the unyielding obstinacy of the stubborn and refractory, which tended greatly to unbelief, caused the coming of the Illuminator to be unto them a coming for judgment. For since they believe not, they are condemned. And this the Saviour has said more clearly to thee in other words also: Verily, verily, I say unto you, He that believeth on the Son is not judged: but he that believeth not on the Son hath been judged already,because he hath not believed on the name of the Son of God. With beautiful fitness therefore He mentions this in connection with the event now under our consideration, making the deed miraculously wrought upon the blind man the basis as it were of his discourse: for He declares that man to have received sight not only as regards the body, but also as regards the mind, because he had accepted the faith; but that the Pharisees suffered just the contrary, because they did not behold His glory, although it was shining most clearly, even in that marvellous deed that was so great and so novel.

40 Those of the Pharisees which were with Him heard these things, and said unto Him, Are we also blind?

The Pharisees keep close to the Saviour Christ and are eager to associate with Him, although they have a sharp arrow shot into their heart, and pine with vexation and envy at His glory; they associate with Him, however, gathering nourishment for their hatred, and devising various slanders against His marvellous deeds, and by these means perverting the guileless mind of such as are more ready to believe. And when they heard Christ say these words, they were cut to the heart again, for it was not likely they would fail to know that the aim of the discourse was directed against them. But when He said at first, vaguely and indefinitely: That they which see may become blind, not yet having an occasion to find fault with good reason as being insulted, they maliciously question Him, applying the force of what had been said to their own persons, and demanding as it were that He should say more clearly whether He meant that they were blind also, so that they might now condemn Him again as offending against the commandment of the Law. For being constantly familiar with every part of the writings of Moses, they knew that it was written: Thou shalt not speak evil of a ruler of thy people. Either therefore expecting to be insulted they say such words, so that they might seem with good reason to attack Him, and to be angry, and now without blame to take counsel against Christ; or because they really felt such excess of bitterness in their mind, and were bursting to show the malice which was in them. For when Christ said: For judgment came I into this world, that they which see not may see, and by these words indicated the restoration of sight to the blind man, they were unable to endure being reminded of the miracle, and being goaded by envy they once more rise up against Him, and endeavour to oppose Him. In His presence they do not shrink from saying what almost amounts to this: "O fellow, thou boastest strange things, having accomplished none of those deeds which Thou thinkest Thyself to have wrought. Dost Thou indeed wish, say they, to impose even upon us with Thy wonderworking? Wilt Thou be capable of saying that Thou hast healed us, for that we are blind also? Dost Thou wish that we should ascribe to Thee the glory of a physician and wonder-worker, telling lies after the manner of this man, of whom Thou sayest that he has received his sight, having been born blind? Wilt Thou dare to deal falsely with us by similar statements?" Certainly therefore the language of the Pharisees as they mock at the events relating to the blind man is evil and very bitter, and they deem the whole thing an imposture rather than a truth; for nothing convinces the obstinate.

41 Jesus said unto them, If ye were blind, ye would have no sin: but now ye say, We see: your sins will remain.

The Saviour once more confounds them, tempering His reproof with skill. For He holds aloof from all reviling and puts them out of countenance by setting before them the force of the truth: He shows them that they derive no advantage from possessing sight, or rather that they fell into a worse condition than one who could not see at all. For the blind man, saith He, by not beholding any of the deeds miraculously wrought, escaped without sin, and is so far blameless; but they who have been watchers and beholders of the marvellous deed, and through great folly and evilness of disposition have not accepted the faith in consequence of them, make their sin difficult of removal, and it is really hard to escape from the condemnation which such conduct incurs. Therefore it is not hard to understand the meaning of this as regards bodily blindness and restoration to sight: and when we pass to that which is to be understood by analogy, receiving our impressions from the argument itself, we shall again repeat the same signification: that the man who does not understand may claim his pardon with excellent reason from the judge, but he who is keen of intellect and understands his duty, and then, having indulged his debasing inclination in the baser principles of his mind, and given himself to the sway of pleasures and not of duty, shall shamelessly claim compassion,----the request for which he ought to be punished shall in no wise be granted, and he will very justly perish for having kept in himself a sin without excuse. For instance Our Lord Jesus Christ signifies exactly the same thing in the Gospels, saying: He that knew Ms lord's will, and did it not, shall be beaten with many stripes. For the charge against him that knew not is merely that of ignorance; but against him that understood and yet inconsiderately refused to act, the charge is that of overweening presumption. Observe again how guardedly accurate was the language of the Saviour on this occasion also; for He does not say plainly, "Ye see," but He says: Ye say, We see. For it would of course have been very much beside the mark, to ascribe understanding to those who possessed a mind so blind and emptied of light as to dare to say concerning Him: We know that this Man is a sinner. Self-condemned therefore are the Jews, who affirm of themselves that they see, but do not act at all as they ought; aye, most emphatically self-condemned, for they know the will of the Lord, but are so self-conceited that they thus resist even His mightiest miracles.  

Chap. x. 1, 2, 3, 4, 5 Verily, verily, I say unto you, He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep. To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. When he hath put forth all his own, he goeth before them, and the sheep follow him: for they know his voice. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.

Very probably it may seem to those who listen carelessly that the language of the parable before us is not introduced very appositely: because after a discussion on blindness and recovery of sight, we straightway come upon statements about sheep, and a fold, and a door. But he in whom dwells a wise mind, which hastens more diligently to compare the ideas, will perceive here also that the argument proceeds so to speak straight forward, and swerves not at all from what is right and fitting. And here I will once more repeat what I have said many times before. It was the custom of the Saviour Christ, when any came unto Him, to reply not merely to the words which they expressed through their voice, but to speak with reference to their inward thoughts also, since He sees both heart and reins; for to Him all things are naked and laid open, and there is no creature that is not manifest in His sight. Wherefore also He saith to one of the saints: Who is this that hideth counsel from Me, and hath words in his heart, and thinketh to conceal them from Me? When therefore the unholy company of Pharisees craftily asked, as we said just now, if they were blind also, in order that if he said truly what they were, namely blind, he might again be accused as one who reviled the magistrates and spoke evil of those whose lot it was to rule the people, (for they prided themselves inordinately upon this); Our Lord Jesus Christ, fighting in this case again with their inward thought, necessarily and profitably introduces the parable, implying (somewhat obscurely and as it were in riddles) that on account of their arrogant selfishness they would not be firmly maintained in the leadership, and that the dignity would not be confirmed to such as insulted in their pride God the Giver of it; and teaching that this dignity would only belong to those who should be called by Him to the leadership of the people. Therefore He says that Himself is the Door introducing of His own will to the leadership of His rational flocks the man who is prudent and God-loving. But him who thinks himself able to take by violence and tyranny the honour that is not given to him, He calls a thief and a robber, climbing up some other way. Such were some concerning whom He speaks perhaps by one of the Prophets; They reigned as kings, and not by Me; they ruled, and not by My Spirit. And He intimates by the words before us, that if they would take pleasure in being rulers of the people they must believe and must receive through Him the Divine call to undertake this dignity, in order that they might have their rule unshaken and well established; which of course was the case with the holy Apostles, and with the Teachers of the holy Churches after them; to whom also the porter openeth. That is, either the Angel who is appointed to preside over the churches and to assist those whose lot is to minister in holy things for the good of the people, or else the Saviour Himself, Who is at the same time both the Door and the Lord of the Door. At all events, He very well asserts that the flock of sheep rightly obey and yield to the voice of the shepherd, but very quickly turn away from the voice of strangers; so that thou mayest understand a true matter by extending the application of the argument to something more general. For in the churches we teach by bringing forward our doctrines from the inspired Scripture, and setting forth the Evangelic and Apostolic Word as a sort of spiritual nourishment. And they who believe in Christ and are conspicuous for unperverted faith, are obedient listeners to such teaching; but they turn away from the voices of falsifiers, and avoid them as a deadly evil. But then, some one will say, what is herein intimated to the Pharisees? Gathering it up into a short and summary explanation I will tell thee this again. He shows Himself therefore as Lord of the fold, and Door and Porter, that they may accurately learn that they will not have their position of leadership confirmed to them, unless they come to it through Him and thus possess the God-given honour. And by adding that the sheep obey their own shepherds, but run away from strangers, He again skilfully hints that the Pharisees would never be leaders of those that should become believers in Him, but that His sheep would refuse their instruction and attach themselves to the shepherds appointed by Him.

6 This parable [or proverb] spake Jesus unto them: but they understood not what things they were which He spake unto them.

Simple is the language of the saints, and far removed from the elaborateness of the Greeks: for God chose the foolish things of the world, according to the word of Paul, that He might put to shame them that are wise. He used therefore the name of proverb, for thus he designates the parable, perhaps because the distinction of the two words was always somewhat confused, and the signification is understood equally well whether both or either be used. Yet this we do say, that the inspired Evangelist marvels much at the Jews' want of understanding. For as the experience of events itself bears witness, they have a mind like to rocks or to iron, persistently refusing to accept any profitable instruction of any sort. Wherefore it was said to them by the voice of Joel the Prophet: Rend your hearts and not your garments.

And again, the writer of the Book seems to me not inconsiderately to have said: This parable spake Jesus unto them: but they understood not, he says, what things they were which He spake unto them; and he utters this with no little emphasis. For it is just the same as if he said plainly: So far are the Pharisees from being able to understand any necessary matter, although absurdly wise in their own conceits, that they understood not this parable, so clear to see, and so transparent, in which there is nothing hard to lay hold of, or tortuous to follow, or difficult to comprehend. And with propriety he mocks at the ill counsel of the Jews, since Christ appeared of no account to them, although He taught what was higher than the Law, and exhibited a system of instruction much more pleasing than that of Moses.

7 Jesus therefore said unto them, Verily, I say unto you, I am the Door of the sheep.

He most thoroughly knew, being by nature God, and beholding that which lies in the depth, that the Pharisees understood none of His sayings, although accustomed to pride themselves greatly on their learning in the Law, and excessively supercilious in thinking themselves wise. Therefore He gives them a very clear explanation, and winding up as it were the long thread of the argument, He tells them in few words the main scope of the parable. For being naturally good, He leads on towards a clear comprehension those even who do not deserve it, that perhaps by some method the light may reach them. And He distinctly says that Himself is the Door of the sheep, teaching something which is generally acknowledged; for only through faith in Him are we admitted into relationship with God, and He Himself is a witness to this, saying: No one cometh unto the Father, but by Me. Either therefore He wishes to signify something of this sort, or, as is more suitable to the questions we are considering He once more makes it clear that we come to the rule and leadership of rational flocks through Him, according to what is said by Paul: For no man taketh the honour unto himself, but he that is called of God. For instance, no one of the holy Prophets consecrated himself; no, nor even will the great and shining company of the Apostles be found to have been self-called to this office. For they were consecrated through the will of Christ, Who called them to the apostleship by name, and individually, as He says in the parable before us. For we know how in the Gospel according to Matthew the names of the Apostles are set down in order, and immediately following is the manner of their public proclamation: for. These twelve, he says, the Saviour consecrated; whom also Henamed Apostles. Seeing therefore that the foolish Pharisees wished to be rulers, and were immoderately boastful of the name and character of leadership, He profitably teaches that Himself is the bestower of leadership upon men and mighty to conduct them to it without difficulty. For being the Door of the sacred and Divine fold, He both will admit him who is fit, and also will block the entrance against him who is not.

8 All that came are thieves and robbers: but the sheep did not hear them.

Practising all kinds of enchantment upon the obstinate mind of the Pharisees, and trying to turn them to sound reason, He attempts to show them that it is a bootless and perilous thing to dare to act as leaders, without the election from above or the Divine counsel, but thinking that rule may be obtained by human folly, although the Bestower of it may be unwilling. Wherefore, having plainly said that Himself is the Door, which signifies the only means of admitting such as are fit to the leadership, He straightway brings forward the attempts of those who lived in earlier times, so that, beholding delineated as in a picture the result to which such action leads, they might then clearly understand that the ability to govern and lead flocks of people comes only through grace given from above, and not from ambitious endeavours. Therefore here also his speech is profitable, bringing to mind the history of those who lived in earlier times: All that came are thieves and robbers: but the sheep did not hear them. For certain men came forward publicly, pretending to have the office of good shepherds; but since there was none who committed the leadership unto them, and who could persuade those whom they ought to have ruled to obey them, the multitude of the sheep ran away from them.

But by no means must we suspect, because He said: All, that the apostleship of the holy Prophets is set at naught by Our Saviour Christ; for the saying is not against them, but against others. For since His object was to speak about false shepherds and such as climbed up some other way into the fold of the sheep, of necessity the language was used with respect to those who had been clearly signified beforehand: He says: All, but we will in no wise think that the persons of the holy Prophets are hereby renounced; for how could they be renounced by Him Who established the truth of their plain declarations regarding His own coming; "Who saith: I have multiplied visions, and used similitudes by the ministry of the prophets; Who consecrated Moses, and said unto Jeremiah: Say not, I am too young: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak; and to the blessed Ezekiel: Son of man, I will send thee to the house of Israel, who are provoking Me bitterly? The scope of the language therefore is not directed against the company of the holy Prophets, but looks rather to such as at any time pretended to prophesy in Judaea, stating falsely that they came from God, and persuading the people not to obey those who were in truth God's prophets, but to join in undertakings and opinions devised by themselves; concerning whom the Lord God, the Sovereign of all, Himself somewhere says again: I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied. And unto the blessed Jeremiah: The prophets prophesy lies in My name: I sent them not, neither did I speak unto them, neither did I command them: for they prophesy unto you visions and divinations and prophecies out of their own hearts. If they be prophets, and if the word of the Lord be with them, let them come before Me. What hath the chaff to do with the wheat? For the word that truly is from God has the power of nourishing greatly, and strengthens man's heart, as it is written, but that of the unholy false prophets and false teachers, being thoroughly clean-threshed and chaff-like, conveys no profit to the hearers. When therefore He names those who preceded His coming thieves and robbers, He signifies either the lying and deceiving multitude of whom we have just spoken, or thou mayest apply the force of the words to those also who are mentioned in the Acts of the Apostles. For the rulers of the Jews having on one occasion gathered the holy Apostles together, and brought them into their own most lawless council-chamber, were taking counsel to banish them from Jerusalem, and to force them to be continually facing extreme dangers; but Gamaliel reminded them of certain false teachers in the following words:---- Ye men of Israel, take heed to yourselves as touching these men, what ye are about to do. For before these days rose up Theudas, giving himself out to be some great one; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were dispersed, and came to naught. After this man rose up Judas of Galilee in the days of the enrolment, and drew away some of the people after him: he also perished; and all who obeyed him were scattered abroad. From these considerations then thou seest clearly and indisputably that Christ's words do not refer to the holy Prophets, but to those of the opposite description, in order that even against their will He might persuade the Pharisees not to seek in their own foolish notions a pretext for rashly making themselves guides, when God was not willing for them to be at the head of the people, but in all things to subject their authority to the Divine approbation; and to hasten to enter by the real Door rather than to endeavour to climb up by some other way into the sheepfold after the manner of plunderers.

9 I am the Door: by Me if any man enter in, he shall be saved, and shall go in and go out, and shall find pasture.

After His usual manner, He moulds the form of His speech to a spiritual application as though it arose naturally from the course of His story, and seems to treat things which are simple to look at and contain nothing difficult of comprehension, as images of things more obscure. For the thieves, He saith, and robbers, violently breaking into the enclosures of the sheep, do not enter by the door, but leap in by some other way, and by getting over the wall of the fold put themselves in danger. For perhaps, or rather very probably, one who is robbing in this way and rashly practising villainy may be detected and caught; but they who enter by the door itself, effect an entrance without risk, being manifestly not mean in conduct, nor yet unknown to the lord of the sheep. For he who standeth at the doors openeth to them and they run in: moreover, saith He, such as these shall be together with the sheep in great security, having effected an entrance very lawfully as it were and without guile, and without incurring any suspicion of being robbers. This therefore is the part of the story which is typical; and passing over to what is thereby intimated for our spiritual profit, we say this, that they who without the Divine sanction and will proceed to take the leadership of the people, as though altogether refusing the entrance by the Door, will perhaps also perish, doing violence to the Divine decree, at least by the motive of their endeavours. But they who are allotted a God-given leadership, and come to it by Christ, with great security and grace they will govern the most sacred fold, escaping so entirely from the anger which falls on the others that they even receive honour for their work: they will obtain crowns from above such as they do not yet dare to hope for; because their aim is not at all in any way to grieve their flocks, but rather to benefit them: they will do things well-pleasing to the Lord of the flock, and love by all means to keep safe those who belong to Him. By these words also the Lord greatly troubles the obstinate Pharisees, saying that they will certainly not be kept safe, but will utterly fall from the leadership in which they now are; and very justly, since they suppose they will possess it firmly, not by God's approval, but by their own folly. Bat herein I cannot help admiring the incomparable love for men shown by the Saviour. For the Lord is really compassionate and merciful, offering to all a way of salvation, and in divers manners inviting to it even the very obstinate and hardened. And I will take the proof of my assertion once more from the thing itself. For when He fails, either by marvellous deeds or by the longing which yearns and hopes for the glory which shall be hereafter, to persuade the Pharisees to receive His teaching; He sternly proceeds to that, by which it was likely they would be especially troubled, so that henceforth they might look upon obedience as an inevitable necessity. For knowing them to be attached to the glory of being leaders, and to eagerly reckon upon no ordinary gain from thence, He says they will be deprived of it, and will be utterly despoiled of that which was so highly valued, and which was then in their possession; unless they will yield themselves to willingly listen to Him, and seek pardon at His hands.

10 The thief cometh not, but that he may steal, and kill, and destroy: I came that they may have life, and may have it abundantly.

While Our Saviour Christ was saying He Himself was the Door, and teaching that it was His both to admit those whom He would and to keep outside him who is unfit and quite useless for shepherd's work; and moreover, in addition to this, had denounced as thieves and robbers those who were self-appointed to an honour not given them from above; the wretched Pharisees again were taking counsel, deliberating Who this Man was that shewed so much boldness, and considering whether He ought not Himself perhaps to be numbered among those whose coming He reproved: for they thought that He too was a false shepherd and a false teacher, as merely self-consecrated by His own determination; not that being God He had been made Man, according to the ancient declaration of the inspired Scripture. And it is indeed probable that even when they had gathered a true knowledge of Him, they rejected it as something which was intolerable to their unbelief, and refused to consider anything which was not in harmony with their own pleasure and their own dear delight; and this was to be leaders of the people and to be spoken of accordingly. When therefore He knew that such were their thoughts and that they so whispered one to another, He did not wait for them to express these ideas more openly, but answered them as was fitting, and declares that the question ought to be decided by testing their actions, as to who was the shepherd, and who was the thief; saying that it would be by no means difficult to thus discriminate, if any one would consider the object and behaviour of each. For the thief cometh, He says, for the destruction of the sheep, since the desire of taking plunder undoubtedly leads to this issue; but the really good shepherd will come without bringing any harm into the sheepfold, but rather will work for their advantage, and whatever he may understand to be for their greatest good, that he will zealously labour for.

Therefore let us now pass as from another image to the truer matter to which the force of the words applies, and let us again consider the Pharisees, how they at that time were acting like false shepherds and false teachers towards such as were, cheated by them; and then let us consider what Christ came to give, and what happiness He came to bring us. They certainly never scrupled to speak falsely, and feigning themselves to be sent from God, they prophesied (according to that which is written) out of their own hearts, and not out of the mouth of the Lord; and besides these, that Theudas also, and Judas of Galilee, drawing away people after them, were destroyed together with those who had been led to join them: but Our Lord Jesus Christ came to bestow upon us eternal life, out of the love which He had towards us. And their aims being so opposite, and the manner of their coming so different, how can it be explained except that their dispositions and offices were of opposite character? Therefore by the test of their behaviour in office we ought to discern. He says, on the one hand what they were, and on the other what He was. For thus it was possible perhaps to persuade the rulers not to think unreasonably of Him any longer by supposing Him to be one of the false shepherds, or one of those who climb up some other way into the sheepfold: but that rather Christ, the Door and the Porter and the Shepherd, had come, not only that the sheep may have life, saith He, but also something more; for besides the restoration to life of those who believe in Him, there is also the certain hope of being blessed with all good things. And probably the word more refers also to this life, meaning what is more abundant or more honourable, and implying the most perfect participation of the Spirit, although very secretly. For the restoration to life is common to both saints and sinners, to both Greeks and Jews, as well as ourselves, for: The dead shall arise, and they that are in the tombs shall awake, and they that are in the earth shall rejoice, according to the sure promise of the Saviour. But the participation of the Holy Spirit is not thus common to all, being the more than life, as it were something beyond that which is common to all; and will be bestowed only upon those who are justified by faith in Christ: and the Divine Paul also will prove this to us, saying: Behold, I tell you a mystery: We shall all sleep, hut we-shall not all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For indeed all shall rise from the dead, because this is granted to all nature, through the grace of the Resurrection; and in One, that is, Christ, Who was the first and foremost to break down the dominion of death and attain eternal life, the common lot of humanity was changed and made incorruptible, even as also in one, that is, the first Adam, it was condemned to death and corruption. But there will be at that time an important difference among those who are raised, and very widely distinct will be their destiny. For those who have gone to their rest with faith in Christ, and who have received the earnest of the Spirit in the appointed time of their bodily life, will obtain the most perfect grace, and will be changed to the glory which shall be given from God. But those who have not believed the Son, and have deemed such an excellent reward of no account, shall be once more condemned by His voice, and, sharing with the rest in nothing save in the restoration to life, shall pay the penalty of such prolonged unbelief. For they shall depart down into Hades to be punished, and shall feel unavailing remorse. For, saith He, there shall be the weeping and gnashing of teeth.

11 I am the Good Shepherd.

Having previously well and clearly shown how grievously those who lived in earlier times suffered from the hypocrisy of the false prophets and false shepherds, and having made manifest the advantages to be brought about by His own coming; having now also shewn His own superiority by comparing the future destinies of the sheep, and being crowned as Conqueror by the votes of truth; He appropriately utters the words, I am the Good Shepherd. 'Certainly therefore,' He says, 'your plans against Me will be vain, since without being able to complain that I wish in any thing to damage the interests of the sheep, ye hesitate not to number Me with those who are wont to do this, and Him Who is truly good ye call evil, losing through your self-regard the ability to judge each matter fairly according to the injunction of the lawgiver.' Therefore He rebukes the rulers as unjust, as quite regardless of the words of Moses, as ignorant of the object of His coming, so that henceforth the prophet Isaiah may be acknowledged to speak truly concerning them, for he says: Woe unto them that call evil good, and good evil; that call sweet bitter, and bitter sweet; that put darkness for light, and light for darkness. For indeed will they not be found to do this, who treat the True Light, that is, Our Lord Jesus Christ, as darkness, by scrupling not to reckon our Good Shepherd as one of the falsely-named shepherds, or perhaps daring to esteem Him even less honourable than they? For such as professed themselves utterers of the Divine Word, and exercised themselves under the guise of prophecy in robbing the understanding of the common people and in cunningly stealing them from the way of truth, and led their followers astray to do their own pleasure instead of God's,----such as these were held in high esteem by those who seemed to be in power at that time. Certainly Shemaiah the Salamite opposed his own falsehood to God's words, and made himself bold against the reputation of Jeremiah; for the latter was in bonds, and the former had honour from Zedekiah as a reward for his lies. And now the wretched Pharisees going far beyond similar impiety, and characterised by more daring insolence, do not assign to Christ even the position allowed to false teachers. For indeed what did they actually say to some who were listening with great pleasure to His discourse? He hath a devil, and is mad; why hear ye Him? Wherefore Himself also says concerning them, by the prophet Isaiah: Woe unto them! for they have fled from Me; wretched are they, for they have been impious towards Me: though I have redeemed them, yet they have spoken lies against Me. And again: Their rulers shall fall by the sword for the rage of their tongue. For are they not worthy of every punishment, who foolishly whet their tongue to such a sharpness as to dare to say against Christ such things as are not becoming in any way for us, but only for those who hold similar opinions, either to receive within the ears or heedlessly to repeat?

12, 13 The Good Shepherd layeth down His life for the sheep. He that is a hireling-, and not a shepherd, whose own the sheep are not, beholdeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf snatcheth them, and scattereth them: he fleeth because he is a hireling, and careth not for the sheep.

Having made a skilful comparison between the prating speeches and lawless daring of some and the splendour of His own works, and having characterised and described the former as thieves and robbers and climbers into the sheepfold by some other way, and Himself as the really Good Shepherd; He now passes on to speak of the rulers of the Jews themselves, and shews His own leadership to be better than that of the Pharisees. And the demonstration of this again He makes most evident to them by means of a comparison. For He sets in contrast as it were with their heedlessness and indifference His own watchfulness and love; and again accuses them of caring nothing for the flock, whereas He says His care for it was so intense that He despised even life, which to all is so dear. And He explains the proper method of testing a good shepherd, for He teaches that in a struggle for the salvation of the flock such a one ought not to hesitate to give up even life itself freely, a condition which was of course fulfilled by Christ. For man, having yielded to an inclination for sin, at once wandered away from love to God. On this account he was banished from the sacred and Divine fold, I mean the precincts of Paradise; and having been weakened by this calamity, he became the prey of really bitter and implacable wolves, the devil who had beguiled him to sin, and death which had been germinated from sin. But when Christ was announced as the Good Shepherd over all, in the struggle with this pair of wild and terrible beasts, He laid down His life for us. He endured the cross for our sakes that by death He might destroy death, and was condemned for our sakes that He might deliver all men from condemnation for sin, abolishing the tyranny of sin by means of faith, and nailing to His cross the bond that was against us, as it is written. Accordingly, the father of sin used to put us in Hades like sheep, delivering us over to death as our shepherd, according to what is said in the Psalms: but the really Good Shepherd died for our sakes, that He might take us out of the dark pit of death and prepare to enfold us among the companies of heaven, and give unto us mansions above, even with the Father, instead of dens situate in the depths of the abyss or the recesses of the sea. Wherefore also He somewhere says to us: Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. These words apply to the sheep tended by Christ: but let us now consider the state of the flocks of those others. Surely, by him who looks carefully and fairly into their condition, those others will be detected as nothing else than hirelings and false shepherds and wretches and betrayers and cowards, who have never taken any thought for the benefit of the sheep, but eagerly grasp on every side at whatever seems pleasing in any way to themselves individually. For they were hirelings, according to the Saviour's words, whose own the sheep were not. No: the sheep were Christ's, Who hired those men from the beginning, and appointed the priests to the highest honours and headships over the people of the Jews: but they, [dishonouring] so dignified [a position], and altogether neglecting the sheepfold, betrayed the sheep to the wolf, and we will briefly explain how they did it. In earlier times the numerous people of the Jews acknowledged God only for their king: to Him they paid the half-shekel, to Him they offered sacrifices and brought the observance of the Law as a sort of tribute. But there came upon them like some savage wolf a man of foreign race, imposing on them the name and the reality of slavery, and laying on them the yoke of a human sovereignty, compelling them somehow to adopt a strange and unwonted manner of life, demanding tribute, plundering the kingdom of God. For it was of course necessary for them when reduced to such distress to submit to the enactments of their conqueror. The foreigner came, overthrowing the rule which is from God, that is, the tribe ordained to minister in holy things, to whom judgment and the magistracy were committed by God; changing everything and exercising oppression; causing his own image to be struck on the coins, and practising all manner of arrogance. Against such intolerable insolence the shepherds did not show vigilance. They saw the wolf coming, and abandoned the flock, and fled, for the sheep were not their own; they did not call upon Him Who was able to help, Who delivered them out of the hands of the people of Babylon, and turned away the Assyrians, Who slew by the hand of an angel a hundred and eighty five thousand of the foreigners. And that the people of Israel were in no small degree injured and demoralised by the acceptance of the rule of the aliens, I mean under those of foreign race, thou mayest learn from the actual result. For at one time Pilate rebuked the unlawful boldness of the Jews, because they bade him crucify the Lord, and when he publicly said: Shall I crucify your King? they then actually at once threw aside their servitude under God, and burst asunder the bonds of their old allegiance, and proceeded to subject themselves as it were to a new yoke, exclaiming without more ado: We have no king but Caesar. And these things, both what the people did and what they cried out, appeared to their leaders to be right and proper; certainly therefore we must ascribe to them the authorship of all the people's misfortunes. So they are condemned, and very reasonably, as betrayers of the sheep, as wretches and cowards and most certainly fond of fighting, even refusing altogether to protect and defend the sheep placed in their charge. Wherefore also God reproves them, saying: For the shepherds became brutish, and did not seek the Lord; therefore none of the flock had understanding, and they were scattered. From the events themselves therefore it is made manifest that Christ is a really Good Shepherd of sheep, but that the others are corrupters rather than good [shepherds] and are altogether to be excluded from any praise for sincerity.

14 I am the Good Shepherd.

Again He exults in having gained the victory and obtained the suffrages [of His hearers to the effect] that He ought to be acknowledged as ruler of the Jews, suffrages not expressed by the open testimony of any, but arising from the investigation of facts which has just been undertaken. For just as after He contrasted His own works with the villainies brought about by the false-prophets, and shewed the result of His doings to be better than that of their falsehood: for He says that they came, unbidden, merely to steal and to kill and to destroy, to tell lies and to say things unlawful; but that He Himself was come that the sheep might have not life merely, but also something more; beautifully and rightly He exclaimed: I am the Good Shepherd: so also here, after characterising the really good shepherd as one who is ready to die on behalf of the sheep, and willing to lay down his life for them, whereas the hireling, even the foreign ruler, is a wretch and a coward and worthy of all such names previously given him; since He knows that He Himself is going to lay down His life for the sheep, with good reason He again cries aloud: I am the Good Shepherd. For He Who in all things hath the pre-eminence must of course be superior to all, so that the Psalmist once more may appear truthful, when he says somewhere unto Him: That Thou mightest be justified in Thy words and victorious when Thou art judged.

And besides what has been said, this other matter also deserves consideration. For my own part I think that teaching intended to be of great benefit to the people of the Jews was urged upon them by the Lord, not merely by His own words, but also the utterances of the Prophets, to persuade them to a willingness to think according to right reason, and to know of a certainty that He is the Good Shepherd and the others are not so. And whence? Surely it would not be unreasonable to suppose that even if they were not persuaded by words of His, yet at any rate they would not be unwilling to yield to those of their own Prophets. He accordingly says: I am the Good Shepherd, bringing to their remembrance as it were the words spoken by the voice of Ezekiel and recalling them to the minds of the Jews. For thus speaks the Prophet concerning Christ and those whose lot it was to rule the flock of the Jews: Thus saith the Lord God: O shepherds of Israel, doshepherds feed themselves? do not shepherds feed their flocks? Behold, ye consume the milk, and clothe yourselves with the wool, and ye slay them that are fat; but ye feed not My sheep. The diseased ye have not strengthened, neither have ye refreshed the side, neither have ye bound up the broken, neither have ye turned back the strayed, neither have ye sought the lost; but ye have killed even the strong with hardships. And My sheep were scattered because there were no shepherds, and they became meat to all the beasts of the field: and My sheep were scattered on every mountain, and upon every high hill, and over the face of all the earth; and there was none who sought them or turned them back. For the one aim of the rulers of the Jews was to look only for their own gain, and to make money out of the offerings of their subjects, and to collect tributes, and to impose burdens over and above the law, but certainly not to take any account of anything which was likely to benefit or able to keep in safety the people in their charge. Wherefore again the really excellent Shepherd speaks concerning them in these words: Thus saith the Lord God: Behold, I am against the shepherds, and I will require My sheep at their hands, and. I will cause them to cease from feeding My sheep; neither shall the shepherds feed themselves any more: and I will deliver My sheep out of their mouth, and they shall no longer be unto them for meat. And again, after other words: And I will set up One Shepherd over them, and He shall feed them, even My Servant David; and He shall be their Shepherd, and I the Lord will be their God, and David shall be a Prince among them: I the Lord have spoken it. And I will make with David a covenant of peace, and I will cause the evil beasts to disappear out of the land; and they shall dwell in the wilderness and sleep in the woods. And I will set them round about My hill, and I will give you rain, even the rain of blessing, and the trees of the field shall yield their fruit, and the earth shall yield her increase. Surely in these words God very well and distinctly declares that the unholy multitude of the Pharisees shall be removed from the leadership of the Jews, and manifestly announces that after them shall be set over the rational flocks of believers He Who is of the seed of David according to the flesh, even Christ. For by Him God hath concluded a covenant of peace, namely, the Evangelic and Divine proclamation, which leads us to reconciliation with God, and wins the kingdom of heaven. Likewise also through Him comes the rain of blessing, that is, the first-fruits of the Spirit, making as it were a fruitful land of the soul in which it dwells. And since the Pharisees caused no small grief to their sheep, in no wise feeding them, but rather suffering them to be in many ways tormented, whereas Christ saved His sheep and was shown to be a giver and promoter of blessings from above, He appears to be right in this which He says of Himself: I am the Good Shepherd.

And let no one find it a stumbling-block, I pray you, that God the Father called Him Who was made Man of the seed of David a servant, although He is by Nature God and Very Son; but let it rather be understood, that He has humbled Himself, taking the form of a servant. He is therefore called by God the Father by a name suitable to His assumed form.

15 And I know Mine own, and Mine own know Me, even as the Father knoweth Me, and I know the Father.

Without sufficient thought any one might say that by these words the Lord wished to signify nothing more than this:----that He would be well-known to His own people, and would freely bestow knowledge concerning Himself upon those who believe on Him; and also that He would recognize His own people, manifestly implying that the recognition would not be without profit to those whose lot it might be to experience it. For what shall we say is better than being known by God? But since what is here expressed somehow claims for itself a keener scrutiny, especially because He added: As the Father knoweth Me and I know the Father; come and let us proceed towards such an understanding of the words before us. For I do not think that any living being who has a sound mind will say that he has power to be able to attain to such knowledge concerning Christ as that which we may suppose God the Father has concerning Him. For the Father alone knows His own Offspring, and is known by His own Offspring alone. For no one knoweth the Son, save the Father; nor again doth any know what the Father is, save the Son, according to the saying of the Saviour Himself. For that the Father is God and the Son likewise is Very God, we both know and have believed: but what their ineffable Nature is in its Essence is utterly incomprehensible to us and to all other rational creatures. How then shall we know the Son in like measure as the Father doth? For we must consider in what sense He declares that He will recognize us and be recognized by us, as He knoweth the Father and the Father Him.

Therefore we must also investigate what meaning we shall consistently attach to the words so as not to be out of harmony with the context; this we must seek for. For my part, I will not conceal that which comes into my mind; nevertheless let it be accepted [only] by such as are willing. For I think that in these words He means by "knowledge" not simply "acquaintance," but rather employs this word to signify "friendly relationship," either by kinship and nature, or as it were in the participation of grace and honour. In this way it is customary for the children of the Greeks to say they "know" not only those who are of more distant family relationship, but also, even their actual brothers. And that the Divine Scripture too speaks of friendly relationship as knowledge, we shall perceive from what follows. For Christ somewhere says concerning those who were not at all in friendly relationship with Him: Many will say to Me in that day, namely, in the Day of judgment, Lord, Lord, did we not by Thy Name do many mighty works, and cast out devils? Then will I profess unto them, Verily, I say unto you, I never knew you. Again if "knowledge" means simply "acquaintance," how can He Who has all things naked and laid open beforeHis eyes, as it is written. Who even knows all things before they be,----how can He be without knowledge of any living beings? It is therefore quite unintelligible, or rather it is positively impious, to suspect that the Lord is without knowledge of any; and we will rather think that He means to speak of them as brought into no friendly relationship or communion with Him. As though He says: "I do not know you to have been lovers of virtue, or to have honoured My word, or to have joined yourselves unto Me by good works." Conformably with this thou wilt also understand what is spoken with regard to the all-wise Moses, when God says to him: I know thee above all [other men], and thou hast found grace in My sight; which signifies: "Thou, more than any other man, hast been brought into friendly relationship with Me, and hast obtained much grace." And when we say this, we do not take away the signification of "acquaintance" from the word "knowledge," but simply attach a more suitable meaning in harmony with our ideas on the subject. Accordingly, when He says: I know Mine, and am known by Mine, even as the Father knoweth Me, and I know the Father; it is equivalent to saying: "I shall enter into friendly relationship with My sheep, and My sheep shall be brought into friendly relationship with Me, according to the manner in which the Father is intimate with Me, and again I also am intimate with the Father." For just as God the Father knows His own Son and the Fruit of His Substance, by reason of being really His Parent; and again, the Son knows the Father, holding Him as God in truth, inasmuch as He is Begotten of Him: in the same way, we also, being brought into friendly relationship with Him, are called His kindred and are spoken of as children, according to that which was said by Him: Behold, I and the children whom God hath given Me. And we both are and are called the kindred in truth of the Son, and through Him of the Father; because the Only-Begotten, being God of God, was made Man, assuming the same nature as ours, although separate from all sin. Else how are we the offspring of God, and in what way partakers of the Divine Nature? For not in the mere will of Christ to receive us into friendly relationship have we our full measure of boasting, but the power of the thing itself is realised as true by all of us. For the Word of God is a Divine Nature even when in the flesh, and we are His kindred, notwithstanding that He is by Nature God, because of His taking the same flesh as ours. Therefore the manner of the friendly relationship is similar. For as He is closely related to the Father, and through the sameness of their Nature the Father is closely related to Him; so also are we to Him and He to us, in so far as He was made Man. And through Him as through a Mediator are we joined with the Father. For Christ is a sort of link connecting the Supreme Godhead with manhood, being both in the same Person, and as it were combining in Himself these natures which are so different: and on the one hand, as He is by Nature God, He is joined with God the Father; whereas on the other hand, as He is in truth a Man, He is joined with men.

But perhaps some one will say, "Dost thou not see, O fellow, to what a perilous hazard thy argument is leading thee? For if in so far as He became Man we shall think that He knows His own, that is, comes into friendly relationship with His sheep; who remains outside the fold? For they will be all together in friendly relationship, because they are men just as He is Man. Why then does He any longer use the superfluous word ' Mine?' And what is the peculiar mark of those that are really His? For if all are in friendly relationship from the above-mentioned cause, what greater advantage will those who know Him intimately have?"

We say in reply, that the manner of the friendly relationship is common to all, both to those who have known Him and to those who have not known Him; for He became Man, not showing favour to some and not to others, out of partiality, but pitying our fallen nature in its entirety. Yet the manner of the friendly relationship will avail nothing for those who are insolent through unbelief, but rather will be allotted as a distinguishing reward to those who love Him. For just as the doctrine of the resurrection extends to all men, through the Resurrection of the Saviour, Who causes to rise with Himself the nature of man in its entirety, yet it will profit nothing those who love sin, (for they will go down into Hades, receiving restoration to life only that they may be punished as they deserve); nevertheless it will be of great profit to those who have practised the more excellent way of life, (for they will receive the resurrection to the participation of the good things which pass understanding): in just the same way I think the doctrine of the friendly relationship applies to all men, both bad and good, yet is not the same thing to all; but while to those who believe on Him it is the means of true kinship and of the blessings consequent upon that, to those who are not such it is an aggravation of their ingratitude and un-holiness. Such is our opinion on this subject, but let any one who can do so think out the more perfect meaning.

Now however we must notice at the same time how true and carefully accurate the language is, for Christ is not found to treat subjects in inconsistent and varying ways, but to put every separate thing in its own and most suitable place. For He did not say: "Mine know Me and I know Mine," but He introduces in the first place Himself as knowing His own sheep, then afterwards He says that He shall be known by them. And if knowledge be taken in the sense of acquaintance, as we were saying at the beginning it might be, thou wilt understand something like this: "We did not first know Him, but He first knew us." For instance, Paul when writing to some of the Gentiles says something of this sort, as follows:---- Wherefore remember, ye, the Gentiles in the flesh, who are called Uncircumcision by that which is called Circumcision, in the flesh, made by hands; that ye were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and without God in the world. But now inChrist Jesus ye that once were far off are made nigh in the blood of Christ. For out of His unbounded kindness Christ introduced Himself to the Gentiles, and knew them before that He was known by them. And if knowledge be understood as friendship and relationship, again we say likewise: "It was not we who began this state of things, but the Only-Begotten Son of God." For we did not lay hold of the Godhead which is above our nature, but He Who is in His Nature God took hold of the seed of Abraham, as Paul says, and became Man, so that being made like unto His brethren in all things, except sin, He might receive into friendly relationship him who of himself had not this privilege, that is, man. Therefore, as a matter of course, He says that He first knew us, then afterwards that we knew Him.

And I lay down My life for the sheep.

Thus He was prepared on behalf of those who were now His friends and relations to afford protection in every way, and He promises even willingly to incur peril, giving a proof in fact by taking this upon Himself that He really is the Good Shepherd. For some, abandoning the sheep to the wolves, were well designated on that account as wretches and hirelings; but since He knew that He must strive on their behalf so vigorously as not even to shrink from death, He might with good reason be deemed a Good Shepherd. And by saying: I lay down My life for the sheep, because I am the Good Shepherd, He covertly rebukes the Pharisees, and gives them perhaps to understand that one day they would act thus franticly, and reach such a pitch of madness against Him, as to compass the death of One Who by no means deserved this, but rather was worthy of all praise and admiration, both because of the deeds which He wrought and on account of His excellent skill in the duties of a shepherd.

Nevertheless we must remark that Christ did not unwillingly endure death on our behalf and for our sakes, but is seen to go towards it voluntarily, although very easily able to escape the suffering, if He willed not to suffer. Therefore we shall see, in His willingness even to suffer for us, the excellency of His love towards us and the immensity of His kindness.

16 And other sheep I have, which are not of this fold: them also I must bring; and they shall hear My voice; and they shall become one flock, one shepherd.

In divers manners He rattles His blows around the lawless Pharisees; for that they would almost immediately be thrust out from the charge of the sheep and that in their stead He Himself would govern and lead them, He intimates by many sayings. And He throws out hints that, having joined the flocks of the Gentiles to the better disposed of Israel, He will rule not merely the flock of the Jews, but will at once extend the light of His own glory over the whole earth, and call the nations in every quarter to the knowledge of God ; not suffering Himself to be known in Judaea only, as was the case in early times, but rather in every country under heaven giving the information which leads to the enjoyment of the true knowledge of God. And that Christ was appointed to be a Guide of the Gentiles unto piety, any one may learn, and very easily; for the inspired Scripture is full of testimonies to this, and perhaps it would not be wrong to pass it over altogether, leaving it to the more studious to seek out such passages; but nevertheless I will adduce two or three sentences from the Prophets concerning this, before I pass on to what follows, Well then, God the Father somewhere says with regard to Christ: Behold, I have given Him for a witness to the Gentiles, a leader and commander to the Gentiles. For Christ bore witness to the Gentiles, giving them instruction unto salvation, and frankly telling them the things whereby they must be saved. And the Divine Psalmist, as if calling those in all quarters into one joyous company, and bidding all under the sun to gather themselves together to a heavenly feast says: O clap yourhands, all ye Gentiles; shout unto God with the voice of exultation. But if it may seem good to any one to inquire into the cause of such a glorious and noble act of praise, he will find it clearly expressed: For God is the king of all the earth:sing ye praises with understanding: God reigneth over all the Gentiles. And somewhere also he has introduced the Lord Himself announcing in His own words the Evangelic Proclamation to all the Gentiles together; for in the eight and fortieth Psalm He says: Sear this, all ye Gentiles; give ear, all ye inhabitants of the world, both the low-born and the nobles, rich and poor together. My mouth shall speak of wisdom, and the meditation of my heart shall be of understanding. For how shall any one mention any thing wiser than the Gospel precepts, or what shall we find so full of hidden understanding as the instruction which comes through Christ? Therefore, for our explanation must revert to what we began with, He clearly foretells that the multitude of the Gentiles shall be united into one flock with the obedient of Israel. But "For what reason," some one who is more keenly searching into the signification of this passage may say, "does the Saviour, when addressing the rulers of the Jews, and speaking to men whose hearts burned with hatred and envy, reveal mysteries? For tell me why such men should be informed that He would rule the Gentiles, and that He would gather into His own folds the sheep from beyond the limits of Judaea? "What then shall we say to this, and how shall we explain it? Not as to friends does He impart mysteries [to these men], but neither does He deem the explanation of these matters useless to them: on the other hand, He thus speaks because He knew it would profit them as much as anything He could do; for this was His object, although the mind of His hearers, being quite obstinate and not yielding to obedience, remained inflexible. And because He was aware that they knew the writings of Moses and the announcements of the Holy Prophets, and in the Prophets the statements are frequent and abundant that Christ was to convert the Gentiles also to the knowledge of God: on this account He set this matter before them as a most manifest sign that He was clearly the One fore-announced. He publicly" declared that He would call even those sheep who were not of the Jewish fold, in order (as we said just now) that they might believe Him to be really the One Whom the company of the holy men had foretold.

17 Therefore doth the Father love Me, because I lay down My life, that 1 may take it again.

He replies oftentimes not only to the words uttered at the time with the tongue, but to the reasonings in the depth [of the heart]; for being Very God, He has a clear knowledge of all things. Accordingly, when the unholy Jews mocked at His words, especially because He promised that He would struggle on behalf of His own sheep to such a degree and so very earnestly that He was actually ready even to die for them, thinking that He now talked foolishly and deeming Him mad; forcibly now at length He shows those who were mockers, because of the ignorance and at the same time the unbounded impiety that was in them, that they are guilty both in words and in deeds of dishonouring that which God the Father recognises as worthy of great honour. For the Father loveth Me, He says, for this very thing that you through your great lack of understanding so utterly despise. Are ye not therefore arrogant and chargeable with gross impiety, when ye say that is a fit object for mockery which to God is most acceptable and well-pleasing? And somehow also He gives them to understand from these words, that they were greatly hated by God. For if God loves the One Who lays down His life for the sheep of the fold entrusted to His care, it is of course necessary to suppose that He holds in detestation the one who beholdeth the wolf coming and leaveth the herd [a prey] to the prowling and ravenous beast, and turneth to flight; just what Christ had convicted those, whose lot it was then to rule the people or flock of the Jews, of doing. At the same time therefore He reproves them both as hated by God and as being ungodly, because they did not shrink from laughing at what God honoured most highly. Moreover, Christ declares that He was loved by God the Father, not merely because He lays down His life, but because He lays it down that He may also take it again: for of course it is in this point especially that the greatness of the benefits He wrought for us appears conspicuous. For if He had only died, and had not risen again, what would have been the advantage? And how would He appear to have benefitted our nature, if He had remained amongst us, dead, under the bonds of death, and subjected to consequent corruption in the same way as others? But since He laid it down that He might also take it again, He in this way saved our nature perfectly, bringing to naught the power of death; and He will display us as a new creation.

Accordingly, the Son is beloved by God the Father; not as though He would have remained without that love, had not His work for us been done; for He was always and at all times beloved. And we will proceed towards the comprehension of what is here said. The qualities which naturally are inherent in any thing, or which happen to be possessed by it, are most strikingly manifested at any particular time when they are exhibited with special intensity. For example, fire naturally has in itself its own heat, but when it displays it upon pieces of wood, then especially we recognise what force and what power there is in it. Similarly, the man who has acquired a knowledge perhaps of grammar or of some other such science, would not be admired for it, I suppose, if he remained silent, but rather when he has exhibited to the appreciation of others the excellence of the knowledge he possesses. In like manner therefore the Divine and ineffable Nature, when it strongly exhibits any of Its own inherent qualities, or any of the attributes naturally belonging to It; at such a time It also is by Itself most strikingly manifested, and so is seen by us. For instance, Wisdom saith in the Book of Proverbs: I it was in Whom He rejoiced, and daily I wasdelighted, [ being] always in His presence;when He was delighted at having finished the world, and was taking delight in the sons of men: although joy always belongs to God, and His gladness is without end. Surely nothing whatever grieves Him Who possesses authority over all; yet He rejoices in His own Wisdom at having finished the world. For when He beholds the energy of His own Wisdom exhibited in His work, then most especially He thought that He must more abundantly rejoice. In this way therefore we will understand what is said in this place. For God the Father being love, according to the language of John, and not simply good but rather goodness itself, when He saw His own Son laying down His life for us through His love towards us, and His surpassing goodness keeping unaltered the exact characteristics of His own Nature, reasonably loved Him; not bestowing His love upon Him as a sort of reward for the things that had been done for us, but, as we have said, beholding in His Son that which was true to His own Essence, and being drawn to love Him as if by certain necessary and irresistible impulses of nature. Therefore, just as even among ourselves, if any one beholds perchance in his own child the image of his own form exactly represented, he is drawn to an intensity of love whensoever he looks at him: after this manner I think God the Father is said to love His own Son, Who for us lays down His own life, and takes it again. For it is a work of love to have chosen even to suffer, and to suffer ignominiously, for the salvation of some; and not to die only, but also to take again the life that was laid down, in order to destroy death and to take away sorrow from [the thought of] corruption. Therefore, being always beloved by reason of His Nature, He will be understood to have been beloved also on account of His love towards us, causing thereby gladness of heart to His Father: since He in that very thing was enabled to see the Image of His own Nature shining forth quite unclouded and unadulterated.

ΚΕΦΑΛΗ Α. Ὅτι οὐκ ἐκ προγενεστέρων τῆς ψυχῆς ἁμαρτημάτων τὰ σωματικά τισιν ἐπισυμβαίνει πάθη, ἀλλ' οὐδὲ ἁμαρτίας πατέρων ἐπάγει τισὶν ὁ Θεὸς, τοὺς οὐδὲν ἡμαρτηκότας κολάζων, ἀλλὰ δίκαιον ἐφ' ἅπασιν ἐκφέρει τὸ κρῖμα.
« Καὶ ἠρώτησαν αὐτὸν οἱ μαθηταὶ αὐτοῦ λέγοντες Ῥαββὶ, τίς ἥμαρτεν, οὗτος ἢ οἱ γονεῖς αὐτοῦ, ἵνα τυφλὸς γεννηθῇ; ἀπεκρίθη ὁ Ἰησοῦς Οὔτε οὗτος ἥμαρτεν οὔτε οἱ γονεῖς αὐτοῦ, ἀλλ' ἵνα φανερωθῇ τὰ ἔργα τοῦ Θεοῦ ἐν αὐτῷ. » ΧΡΗΣΤΟΜΑΘΕΙΣ μὲν καὶ λίαν ἐπιεικῶς οἱ σοφώτατοι μαθηταὶ, μᾶλλον δὲ οὐκ ἀθεεὶ πρὸς τὸ βούλεσθαι ταῦτα μαθεῖν παρωρμήθησαν, καὶ φιλοπευστοῦσι χρησίμως οὐχ ἑαυτοῖς τοσοῦτον, ὅσον ἡμῖν τὴν ἐντεῦθεν ὄνησιν ἐξαρτύοντες: ὠφελούμεθα γὰρ οὐ μετρίως, παρὰ τοῦ πάντα εἰδότος καὶ τὴν ἐν τούτοις ἀληθῆ δόξαν ἀκροώμενοι, καὶ πρὸς τούτοις ἔτι βδελυρίας ἐξιτήλων δογμάτων ἀποκρουόμενοι, ἃ μὴ παρὰ μόνοις ἦν Ἰουδαίοις, ἀλλὰ καὶ ἤδη τινὲς καὶ τῶν ἐπὶ γνώσει τῆς θεοπνεύστου γραφῆς ἀφορήτως ἐξωφρυωμένων, καὶ δοκούντων τελεῖν εἰς Χριστιανοὺς, ἀπετόλμησαν εἰπεῖν, ὡς ἐστὶν ἀληθὲς, ταῖς ἰδίαις μᾶλλον εὑρεσιλογίαις ἡδόμενοι, καὶ τῶν ἰδίων ἡττώμενοι θελημάτων, καὶ πλάνην Ἑλληνικὴν τοῖς τῆς Ἐκκλησίας ἀναφύρειν δόγμασιν οὐ καταδείσαντες. Ἰουδαῖοι μὲν γὰρ οἱ τάλανες ὡς προγονικῶν ἀσεβημάτων πραττόμενοι δίκας, ἢ καὶ ἀλογώτατα τὰς τῶν πατέρων ἁμαρτίας ἐπιῤῥιπτοῦντος αὐτοῖς τοῦ Θεοῦ, καὶ διεγόγγυζον οὐ μικρῶς, καὶ κατεγέλων ὡς ἀδικωτάτου κρίματος, καὶ δὴ καὶ ἔφασκον ὡς ἐν εἴδει παραβολῆς ” Οἱ πατέρες ἔφαγον “ὄμφακα, καὶ οἱ ὀδόντες τῶν τέκνων ἐγομφίασαν.” οὗτοι δὲ πάλιν γείτονά τε καὶ συγγενῆ νοσοῦντες ἀπαιδευσίαν τοῖς ἀρτίως ἡμῖν κατωνομασμένοις πρὸ τῆς τῶν σωμάτων κατασκευῆς προϋπάρχειν μὲν καὶ προϋφεστάναι τὰς τῶν ἀνθρώπων ψυχὰς διατείνονται, καταφοιτώσας δὲ προθύμως εἰς τὸ πλημμελεῖν καὶ πρὸ τῶν σωμάτων, τὸ τηνικάδε συνδεῖσθαι τούτοις αὐτὰς, ὡς ἐν τάξει κολάσεως τὸ ἐν σαρκὶ γενέσθαι δεχομένας. ἀλλ' ἑνὶ καὶ συντόμῳ λόγῳ τὰς παρ' ἀμφοῖν ἀσυνεσίας ἔλυσεν ὁ Χριστὸς, μήτε τὸν τυφλὸν ἡμαρτηκέναι, μήτε μὴν τοὺς τεκόντας αὐτὸν διισχυρισάμενος, ἀνατρέπει μὲν Ἰουδαίων τὸ δόγμα, οὐκ ἀπό τινος πλημμελείας τυφλὸν γεγεννῆσθαι τὸν ἄνθρωπον εἰπὼν, οὔτε ἐξ οἰκείας, οὔτε προγονικῆς, ἀλλ' οὐδὲ πατρὸς ἢ μητρός: καταστρέφει δὲ πάλιν τῆς τῶν ἑτέρων ἀβελτηρίας τοὺς ὕθλους, οἳ καὶ πρὸ σώματος ἁμαρτεῖν λέγουσι τὰς ψυχάς. Ἐρεῖ γάρ τις αὐτοῖς καὶ μάλα εἰκότως Πῶς εἰπέ μοι φησὶν ὁ Χριστὸς, μήτε τὸν τυφλὸν ἁμαρτῆσαι μήτε τοὺς γονεῖς αὐτοῦ; καίτοι καθαροὺς ἁμαρτίας οὐκ ἂν δοίημεν ὅλως ὑπάρχειν αὐτούς. ἀνθρώπους γὰρ ὄντας εἰκὸς δήπου πάντως, μᾶλλον δὲ ἦν ἀναγκαῖον, περιπίπτειν καὶ πταίσμασι. ποῖον οὖν ἄρα καιρὸν ὁρίζει Χριστὸς, καθ' ὃν ἀληθὴς ἡμῖν ὁ παρ' αὐτοῦ λόγος ὀφθήσεται, ὡς οὔτε ἥμαρτεν αὐτὸς οὔτε μὴν οἱ γονεῖς αὐτοῦ; ἀλλ' ἔστι δῆλον ὅτι τὸν πρὸ τῆς γενέσεως λέγει, καθ' ὃν οὐκ ὄντες ὅλως οὐδὲ ἡμάρτανον. Περὶ μὲν οὖν τῶν τοιούτων, καὶ ὅτι ληρούντων ἐστὶ καὶ παραπαιόντων ἐστὶν ἀληθῶς τὸ λογίζεσθαι πρὸ σωμάτων ἁμαρτῆσαι ψυχὰς, σεσωματῶσθαί τε διὰ τοῦτο, καὶ εἰς τόνδε τὸν περίγειον ἀφικέσθαι χῶρον, μακρὸς ἡμῖν γέγονε λόγος ἐν ἀρχῇ τοῦ εὐαγγελίου προκειμένου εἰς ἐξήγησιν καὶ θεωρίαν ἡμῖν “Ἦν τὸ φῶς τὸ ἀληθινὸν, ὃ φωτίζει πάντα ” ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον,“ καὶ πάρελκον ἂν εἴη καὶ περὶ τούτων ἡμᾶς καὶ εἰσαῦθις διαλαβεῖν. πόθεν δὲ Ἰουδαίοις εἰς τοῦτο δόξης καὶ ὑπονοίας ἐλθεῖν συμβέβηκεν, ἀναγκαῖόν τε εἰπεῖν, καὶ ἐπιδεῖξαι σαφῶς ὅτι τὴν θείαν οὐκ ἰσχύσαντες νοῆσαι φωνὴν, λογισμοῦ τοῦ πρέποντος ἀπεσφάλησαν. Ἐσκηνοπηγεῖτό ποτε κατὰ τὴν ἔρημον ὁ Ἰσραὴλ, ἐκάλει δὲ τὸν ἱεροφάντην Μωυσέα ὁ Θεὸς ἐν τῷ ὄρει Σινᾷ: ἀλλ' ὡς ἦν ἐκεῖσε μετὰ τοῦ Θεοῦ παρατείνων εἰς ἡμέρας τεσσαράκοντα τὸν ἀριθμὸν, μελλητὴς εἶναι τοῖς παρὰ τοῖς δήμοις ἐδόκει, οἳ καὶ μόνου τότε κατεξανίσταντο τοῦ Ἀαρὼν, καὶ πρὸς τὰς ἐν Αἰγύπτῳ ψευδολατρείας ἐξ ὀλιγωρίας κατασυρόμενοι κατεβόων λέγοντες ” Ποίησον ἡμῖν θεοὺς οἳ “προπορεύσονται ἡμῶν: ὁ γὰρ Μωυσῆς οὗτος ὁ ἄνθρωπος ” ὃς ἐξήγαγεν ἡμᾶς ἐκ γῆς Αἰγύπτου, οὐκ οἴδαμεν τί γέ“γονεν αὐτῷ.” εἶτα τί τὸ ἐντεῦθεν, οἶμαι δεῖν ἐπιδρομάδην εἰπεῖν. “ἐμοσχοποίησαν” κατὰ τὸ γεγραμμένον, καὶ ὠργίζετο δικαίως ἐπὶ τούτῳ Θεός: εἶτα καὶ ὅλην εἰσάπαξ ἀναλώσειν ἐπηπείλει τὴν Συναγωγήν. προσέπιπτεν ὁ Μωυσῆς, καὶ συγγνώμην ἐξῄτει διὰ μακρᾶς προσευχῆς: ἐπένευσε πρὸς τὴν ἄφεσιν ὁ πάντων Δημιουργὸς, καὶ κολάσειν μὲν οὐκ ἔτι τὸν λαὸν, πλὴν οὐ συναναβήσεσθαι πρὸς τὴν γῆν τῆς ἐπαγγελίας αὐτῷ διετείνετο, συνεκπέμψειν δὲ μᾶλλον αὐτοῖς ὥσπερ ἐν τάξει καθηγητοῦ τὸν ἴδιον ἄγγελον. ἐδυσχέραινε πρὸς τοῦτο Μωυσῆς, καὶ διὰ τὸ μὴ βούλεσθαι συναναβαίνειν τῷ λαῷ τὸν Θεὸν, κατεστοχάζετό πως καλῶς γε σφόδρα νοῶν ὅτι τελείαν οὔπω κατάληξιν ἔχει τὰ τῆς θείας ὀργῆς, ἐδεῖτο δὲ καὶ πάλιν ἐκτενῶς συμβαδίζειν αὐτοῖς τὸν Δεσπότην, οὐκ ἀρκέσειν τοῖς ἐξ Ἰσραὴλ τὴν ἀγγέλου μόνην χειραγωγίαν εἰδὼς, ἢ τάχα καὶ δεδιὼς τοῦ λαοῦ τὴν ἀσθένειαν, διά τε τοῦτο τὴν τῶν ἁγίων ἀγγέλων μισοπονηρίαν παραιτούμενος, τὸν δὲ ἀγαθὸν καὶ φιλάνθρωπον, καὶ τὸν ὅλων παμβασιλέα καὶ Κύριον συνεῖναι μᾶλλον τοῖς ἑτοιμότερον πταίουσι παρακαλῶν. ᾔδει γὰρ οὐχ ἅπαξ αὐτοῖς, ἀλλὰ καὶ πολλάκις συγγνωσόμενον, καὶ τὸν ἐφ' οἷς ἂν πλημμελῶσιν ἔλεον ἐπιδώσοντα. ἐπενεύετο δὲ καὶ πρὸς τοῦτο Θεός: εἶτα σημεῖον ἐζήτει παρ' αὐτοῦ πρὸς πληροφορίαν ἐναργῆ καὶ ἀπόδειξιν τοῦ δεδόσθαι τὴν συγγνώμην ὁλοσχερῶς τῷ ἰδεῖν αὐτόν: “Εἰ γὰρ εὕρηκα, φησὶ, χάριν ” παρὰ σοὶ, ἐμφάνισόν μοι σεαυτὸν γνωστῶς ἴδω σε, ὅπως “ἂν ὦ εὑρηκὼς χάριν ἐναντίον σου, καὶ ἵνα γνῶ ὅτι ὁ λαός ” σου τὸ ἔθνος τοῦτο τὸ μέγα.“ ἐνήργει καὶ τοῦτο Θεὸς, ὡς ἦν ἐφικτὸν, πληροφορῶν εἰς ἅπαντα τὸν θεραπευτὴν τὸν οἰκεῖον, ὅτι καὶ παρῆκε τῷ λαῷ τὴν ἁμαρτίαν, καὶ ὅτι συναναβήσεται πρὸς τὴν γῆν τῆς ἐπαγγελίας αὐτῷ. εἶτα ταῖς ἐπαγγελίαις ὥσπερ τινὰ κορωνίδα διὰ τὸ λεῖπον ἐπιτιθεὶς, ἑτέρας αὐτῷ δύο πλάκας ἀναλαξεῦσαι προστάττει, συντριβεισῶν δηλονότι τῶν ἐν ἀρχῇ, πρὸς τὸ καὶ εἰσαῦθις αὐτῷ καταγράψαι τὸν νόμον, ἡμερότητος κἀν τούτῳ τῆς ἐπ' αὐτοῖς οὐ μετρίαν ποιούμενος τὴν ἀπόδειξιν. ἐπειδὴ δὲ καὶ πρὸς τοῦτο γέγονεν εὐτρεπὴς ὁ Μωυσῆς ” Κατέβη Κύριος “ἐν νεφέλῃ, καθὰ γέγραπται, καὶ παρέστη αὐτῷ ἐκεῖ, καὶ ” ἐκάλεσε τῷ ὀνόματι Κυρίου. καὶ παρῆλθε Κύριος πρὸ “προσώπου αὐτοῦ, καὶ ἐκάλεσε Κύριος ὁ Θεὸς οἰκτίρμων ” καὶ ἐλεήμων, μακρόθυμος καὶ πολυέλεος καὶ ἀληθινὸς, καὶ “δικαιοσύνην διατηρῶν, καὶ ποιῶν ἔλεος εἰς χιλιάδας, ” ἀφαιρῶν ἀνομίας καὶ ἀδικίας καὶ ἁμαρτίας, καὶ οὐ καθαριεῖ “τὸν ἔνοχον, ἐπάγων ἁμαρτίας πατέρων ἐπὶ τέκνα καὶ ἐπὶ ” τέκνα τέκνων ἐπὶ τρίτην καὶ τετάρτην γενεάν.“ ἀλλ' ἰδοὺ δὴ σαφῶς: ἐρῶ γὰρ αὖθις ἀναλαβὼν τὸ ἐν ἀρχῇ ζητούμενον: θεοπρεπῆ τὴν ἡμερότητα καὶ ἀσύγκριτόν τινα τὴν φιλανθρωπίαν ἔχειν ἑαυτὸν διισχυρίζεται Θεός. αὐτοῦ γὰρ καὶ οὐχ ἑτέρου τινὸς τὸν λόγον εἶναί φαμεν, καὶ οὐ καθάπερ οἴονταί τινες τοῦ πανσόφου Μωυσέως τὰς χαριστηρίους ἀναπέμποντος ὑπὲρ τοῦ λαοῦ προσευχάς. ὅτι γὰρ αὐτός ἐστιν ὁ πάντων Δεσπότης περὶ ἑαυτοῦ ταῦτα λέγων, οὐχ ἕτερος ἡμῖν, ἀλλ' αὐτὸς ὁ μακάριος μαρτυρήσει Μωυσῆς διδάσκων ἐν βιβλίῳ τῶν ἀριθμῶν, ὅτε πάλιν προσκέκρουκεν ἐξ ἀκαίρου δειλίας ὁ Ἰσραὴλ, κακυνόντων τινῶν τῆς ἐπαγγελίας τὴν γῆν, οἳ καὶ ταύτην κατασκεψόμενοι διὰ προστάγματος Κυρίου παρὰ Μωυσέως ἐπέμποντο. οἱ γὰρ ἐπείπερ ἐκ τῆς τῶν ἀλλοφύλων ἀνεκομίζοντο γῆς, ἥκοντό τε αὖθις ὡς τὸν λαὸν, πικροὺς μὲν περὶ αὐτῆς ἐξέπτυον λόγους, γῆν δὲ εἶναι λέγων ἀγρίαν οὕτω καὶ ἀπηνῆ ὡς κατεσθίειν δύνασθαι τοὺς οἰκοῦντας αὐτὴν, εἰς τοσαύτην δυσφημίαν τοὺς ἀκροωμένους ἐκάλουν, ὡς διάβροχον μὲν ἔχειν δακρύων τὴν παρειὰν, οἱ πόνοι δὲ ἤδη καὶ ἐν Αἰγύπτῳ βούλεσθαι. ” Δῶμεν γὰρ, ἔφασκον, ἀρχηγοὺς, καὶ πορευθῶμεν εἰς “Αἴγυπτον:” ἀναλώσειν δὲ αὐτοὺς ἀπειλοῦντος Θεοῦ, πάλιν ἐδεῖτο Μωυσῆς, καὶ τῆς δοθείσης ἐπαγγελίας αὐτῷ μονονουχὶ καὶ εἰς ἀνάμνησιν ἄγων τὸν Θεὸν πρόεισι βοῶν “Καὶ ” νῦν ὑψωθήτω ἰσχύς σου Κύριε, ὃν τρόπον εἶπας λέγων “Κύριος καὶ μακρόθυμος καὶ πολυέλεος καὶ ἀληθινὸς, ” ἀφαιρῶν ἀνομίας καὶ ἀδικίας καὶ ἁμαρτίας: καὶ καθαρισμῷ “οὐ καθαριεῖ τὸν ἔνοχον, ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ ” τέκνα ἕως τρίτης καὶ τετάρτης γενεᾶς: ἄφες τὴν ἁμαρτίαν “τῷ λαῷ τούτῳ κατὰ τὸ μέγα ἔλεός σου, καθάπερ ἵλεως ” αὐτοῖς ἐγένου ἀπὸ Αἰγύπτου ἕως τοῦ νῦν.“ δέδεικται τοίνυν ὡς αὐτὸς ἑαυτῷ τὸ φιλάνθρωπον ἐπιμαρτυρεῖ καὶ τὸ ἄκρως ἀνεξίκακον ὁ ἐπὶ πάντων Θεός. πρέπον δ' ἂν εἴη λοιπὸν τὴν αἰτίαν τοῦ πεπλανῆσθαι τοὺς Ἰουδαίους εἰπεῖν, καὶ μνησίκακόν τινα καὶ βαρύμηνιν ὑπάρχειν τὸν ἀγαθὸν ἡμῶν οἴεσθαι Θεόν. Ἀλλ' οἶμαι γεμὴν τῶν θείων λογίων οὐδαμόθεν ἔχειν αὐτοὺς ἐπιδράξασθαι, ἢ καὶ δύνασθαι κατηγορεῖν ὡς οὐκ ἄριστα γεγονότων, ἀλλ' ἐκβεβηκότων πολὺ τὸν τοῦ δικαίου θεσμὸν, μόναις δὲ ταῖς σφῶν αὐτῶν καὶ τοῦτο παθεῖν ἀμαθίαις αὐτοὺς, ὡς νομίσαι κατὰ ἀλήθειαν ἁμαρτίας ἐπάγεσθαι τῶν γεγεννηκότων ἐπὶ τέκνα, καὶ μακρὰν οὕτω τῆς θείας ὀργῆς γίνεσθαι τὴν παράτασιν, ὡς μέχρι τρίτης καὶ τετάρτης ἀφικνεῖσθαι γενεᾶς, ὑπὲρ ὧν ἕτεροι κατηγόρηνται τοὺς οὐδὲν ἡμαρτηκότας ἀδίκως κολάζουσαν. πῶς γὰρ οὐκ ἔδει μᾶλλον, εἴπερ τινὲς ἦσαν σοφοὶ, διενθυμεῖσθαι πρεπόντως, ὡς οὐκ ἂν ἡ τῆς δικαιοσύνης πηγὴ καὶ τῶν παρ' ἡμῖν ἠθῶν δράσεται τὰ αἰσχίονα; ἄνθρωποι μὲν γὰρ τοῖς παρανομεῖν εἰωθόσι τὰς ἐκ τῶν νόμων ἐπιῤῥίπτουσι ποινὰς, οὐδὲν τὸ παράπαν τοῖς ἐξ αὐτῶν γεγονόσιν ἐπιφέροντες, εἰ μὴ ἄρα τι συνυπαίτιοι καὶ κοινωνοὶ τῶν πταισμάτων ἁλίσκοιντο: ὁ δὲ καὶ ἡμῖν τοὺς ἐφ' ἅπασι τοῖς δικαίοις διορισάμενος νόμους, πῶς ἂν ἁλοίη τιμῶν τῶν καὶ παρ' ἡμῖν αὐτοῖς οὐ μετρίως κατεγνωσμένων; εἶτα κἀκεῖνο πρὸς τούτῳ διασκεπτέον. μυρίους μὲν γὰρ διὰ Μωυσέως ἐχρησμῴδησε νόμους, καὶ πολλαχῶς διατέταχε κολάζεσθαι τοὺς ἀνοσίοις συζῶντας τρόποις: ἀλλ' οὐδαμοῦ προστάττων ὁρᾶται συγκινδυνεύειν τοῖς ἁμαρτάνουσι χρῆναι τοὺς ἐξ αὐτῶν. κατὰ γὰρ τῶν ἁλόντων ἡ δίκη, καὶ τοῖς ὑποπίπτουσι τῷ νόμῳ τὸ μόνοις κολάζεσθαι πρέπειν ὡρίσατο. δυσσεβὲς οὖν ἄρα τὸ νοεῖν Ἰουδαϊκῶς, σοφὸν δὲ δεῖ πάντως τὸ καὶ τῆς θείας καταστοχάζεσθαι γνώμης, καὶ πανταχόσε τηρεῖν τὰ τῇ πάντων βασιλίδι πρέποντα φύσει. ἐννοῶμεν τοίνυν ποιοῦντες ὀρθῶς, ὡς οὐκ ἂν ὁ τῶν ὅλων Θεὸς τὴν ἐνοῦσαν αὐτῷ γαληνότητα προτιθεὶς ὥσπερ εἰς μέσον, καὶ ἐπ' ἀκράτῳ τῇ φιλανθρωπίᾳ θαυμάζεσθαι θέλων, διά τε τοῦτο βοῶν ” Κύριος “μακρόθυμος καὶ πολυέλεος καὶ ἀληθινὸς, ἀφαιρῶν ἀνομίας ” καὶ ἁμαρτίας,“ οὕτω μνησίκακος ἠβουλήθη γνωρίζεσθαι, ὡς καὶ εἰς τετάρτην παραπλοῦν γενεὰν τὴν ὀργήν. πῶς γὰρ ἔτι μακρόθυμος καὶ πολυέλεος, ἢ πῶς ἀνομίας καὶ ἁμαρτίας ἀφαιρῶν, ὁ μηδὲ μεχρὶ τῆς τοῦ πταίοντος κεφαλῆς τὰ τῆς δίκης συμμετρεῖν ἀνεχόμενος, ἀλλ' ἐκτείνων ἐπέκεινα τρίτης γενεᾶς, καὶ σκηπτοῦ τινος δίκην καὶ τοῖς ἀθῴοις ἐπιπηδῶν; οὐκοῦν ἀπίθανον κομιδῇ, καὶ τῆς ἐσχάτης εὐηθείας οὐ μακρὰν, ἐν ταὐτῷ καὶ φιλανθρωπίαν καὶ ἡμερότητα καὶ μακρὰν οὕτω καὶ ἀλογωτάτην ὀργὴν ἑαυτῷ προσεῖναι μαρτυρεῖν οἴεσθαι τὸν Θεόν. Εἶτά τι πρὸς τούτοις ἕτερον οἱ νοοῦντες Ἰουδαϊκῶς, οὐδὲ εἰδέναι δώσουσι τὸν Θεὸν τὸν ἑκάστῳ τῶν πραγμάτων πρέποντα καιρόν. εἰ γὰρ ἐπαγγέλλεται τὸ μακροθυμεῖν, καὶ τὸ κατατίθεσθαι λίαν εὐκόλως προσάπτων εὑρίσκεται, τοῦ δὴ καὶ χάριν ὁρᾶται προστεθεικώς ” Ἐπάγων ἁμαρτίας πατέρων “ἐπὶ τέκνα ἕως τρίτης καὶ τετάρτης γενεᾶς;” τουτὶ γὰρ ἦν ἕτερον τοῦ δρῶντος οὐδὲν, ἢ καταπτοεῖν ἐθέλοντος τοὺς ἐκδεχομένους παρ' αὐτοῦ τῶν διεπταισμένων τὴν ἄφεσιν, ὡς οὐδαμόθεν αὐτοῖς ὑπάρξει τὸ ἐν ἐλπίσιν, εἴπερ οὕτως ἐστὶ μνησίκακος καὶ μακρὸς εἰς ὀργὴν ὁ ἐπ' αὐτοῖς εἰκότως λελυπημένος. τί δὲ εἰπέ μοι καὶ αὐτὸς ἡμῖν ὁ ἱεροφάντης Μωυσῆς; ἆρ' οὐχὶ ποιήσας ὁρᾶται πρᾶγμα παραλογώτατον, εἰ προσκεκρουκότος τοῦ Ἰσραὴλ καὶ κολάζεσθαι μέλλοντος, πρόσεισι μὲν παρακαλῶν, ἀμνηστίαν δὲ τὴν παρὰ Θεοῦ καὶ φιλανθρωπίαν αἰτῶν οὐκ εὐκαίρως φησὶ πρὸς Θεόν Ὅτι πέφυκας εἶναι τοιοῦτος ὡς ἀποδιδόναι πατέρων ἁμαρτίας ἐπὶ τέκνα τέκνων. τοῦτο γὰρ ἦν παραθήγοντος μᾶλλον εἰς ὀργὴν, ἢ καλοῦντος εἰς ἔλεον, καὶ μνησικακίαν ἐξαιτοῦντος μᾶλλον ἢ μακροθυμίαν. ἀλλ' οἶμαι δυσωπεῖν ἐδόκει καὶ διὰ τούτων αὐτὸν, καὶ μονονουχὶ πρὸς ὑπόμνησιν ἄγειν ὧν αὐτὸς ἐφθέγξατο, ὅτε τῆς ἐνούσης αὐτῷ χρηστότητος ἐποιεῖτο τὴν ἀνάῤῥησιν. ὅπως γὰρ αὐτός ἐστι μακρόθυμος καὶ πολυέλεος, καὶ ὅτι πέφυκεν ἁμαρτίας καὶ ἀνομίας ἀφαιρεῖν, ἐν τούτοις εὖ μάλα διαγνωσθήσεται, ἐν οἷς μάλιστα δοκεῖ τις εἶναι πικρός. Τίνα τοίνυν προσῆκε νοῆσαι τρόπον τὰ εἰρημένα παρὰ Θεοῦ, λοιπὸν οἶμαι πρέπειν εἰπεῖν. “Κύριος, φησὶ, μακρό” θυμος καὶ πολυέλεος, ἀφαιρῶν ἀνομίας καὶ ἁμαρτίας:“ εἶτα τὸ τούτων κείμενον ἐφεξῆς ὡς ἐν ἐρωτήσει μεθ' ὑποστιγμῆς ἀναγνωσόμεθα ” Καὶ καθαρισμῷ οὐ καθαριεῖ τὸν “ἔνοχον;” ἵνα τι τοιοῦτον ἐννοήσῃς Ὁ μακρόθυμός φησι καὶ πολυέλεος Θεὸς, ὁ ἀφαιρῶν ἀνομίας καὶ ἁμαρτίας, οὐκ ἂν καθαρίσαι καθαρισμῷ τὸν ἔνοχον; ἀλλ' ἔστιν οὐκ ἀμφίβολον: καθαριεῖ γὰρ πάντως: ἐπεὶ πῶς ἐστι μακρόθυμος καὶ πολυέλεος, πῶς δὲ ὅλως ἀφαιρῶν ἁμαρτίας, εἰ μὴ καθαρίζει τὸν ἔνοχον; πρὸς δέ γε τοῦτο τῆς ἐνούσης πάλιν αὐτῷ μακροθυμίας τε καὶ ἀνεξικακίας εἰς ἀπόδειξιν ἀποφέρει, καὶ ὅτι τὰς τῶν πατέρων ἁμαρτίας ἐπιθήσει τέκνοις ἕως τρίτης καὶ τετάρτης γενεᾶς, οὐχ ὑπὲρ πατρὸς κολάζων υἱόν: μὴ τοῦτο νομίσῃς: ἀλλ' οὐδὲ ἐκγόνῳ τῷ μακρὰν, καθάπερ τι φορτίον ἐπιῤῥίπτων τῶν προγόνων τὰ πταίσματα, σημαίνων δέ τι τοιοῦτον. γέγονέ τις τυχὸν ἀνὴρ παράνομος, καὶ μοχθηρίας ἁπάσης ἀνάμεστον ἔχων τὴν διάνοιαν: καὶ κολάζεσθαι μὲν ὑπερθέσεως ἁπάσης δίχα τὸν οὕτω διαζῆν ᾑρημένον ἐχρῆν, διεκαρτέρησε δ' οὖν ὅμως ἀνεξικάκως ὁ Θεὸς, οὐκ ἐπενεγκὼν αὐτῷ τὴν αὐτῷ χρεωστουμένην ὀργήν. εἶτα τούτῳ γέγονεν υἱὸς ταῖς τοῦ πατρὸς δυσσεβείαις ἁμιλλώμενος, καὶ παρατρέχων ἐν κακίᾳ τὸν φύσαντα: καὶ ἐμακροθύμησε καὶ ἐπὶ τούτῳ Θεός: ἀλλὰ καὶ ἐκ τούτου γέγονε τρίτος, ἢ καὶ ἐκ τοῦ τρίτου τέταρτος κατ' οὐδένα τρόπον ὅσον εἰς κακίας εἶδος τῶν πατέρων ἡττώμενος, ἰσόῤῥοπον δὲ ταῖς ἐκείνων ἐπιτηδεύσας τὴν δυσσέβειαν. ἐπάγει λοιπὸν ὁ Θεὸς τὴν ἄνωθεν καὶ ἀπ' ἀρχῆς ὅλῳ τῷ γένει χρεωστουμένην ὀργὴν, ἀνεξικακήσας διαρκῶς, μᾶλλον δὲ καὶ ἤπερ ἐχρῆν. τὸ γὰρ ὑπερθέσθαι τὴν τιμωρίαν καὶ μέχρι τετάρτης γενεᾶς, πῶς οὐκ ἂν γένοιτο θεοπρεποῦς ὄντως ἡμερότητος ἐγκώμιον; ὅτι γὰρ οὐχ υἱὸν ὑπὲρ πατρὸς, ἀλλ' οὐδὲ πατέρα κολάζειν οἶδεν ὑπὲρ υἱοῦ, χαλεπὸν οὐδὲν ἐκμαθεῖν καὶ ἐξ ὧν ἔφη σαφῶς διὰ φωνῆς Ἰεζεκιὴλ τοῦ προφήτου πρὸς αὐτοὺς Ἰουδαίους, ἐπ' αὐτῷ δὴ τούτῳ διαγογγύζοντας καὶ λέγοντας Οἱ πατέρες ἔφαγον ὄμφακα, καὶ οἱ ὀδόντες τῶν τέκνων ἐγομφίασαν. “Καὶ ἐγένετο,” φησὶ, “λόγος Κυρίου πρὸς μὲ λέγων Υἱὲ ἀνθρώπου, τίς ὑμῖν ” ἡ παραβολὴ αὕτη ἐν τῷ Ἰσραὴλ, λέγοντες Οἱ πατέρες “ἔφαγον ὄμφακα, καὶ οἱ ὀδόντες τῶν τέκνων ἐγομφίασαν; ” ζῶ ἐγὼ, λέγει Κύριος, ἐὰν γένηται ἡ παραβολὴ αὕτη ἔτι “λεγομένη ἐν τῷ Ἰσραήλ: ὅτι πᾶσαι αἱ ψυχαὶ ἐμαί εἰσιν, ὃν ” τρόπον ἡ ψυχὴ τοῦ πατρὸς οὕτω καὶ ἡ ψυχὴ τοῦ υἱοῦ, ἐμαί “εἰσιν: ἡ ψυχὴ ἡ ἁμαρτάνουσα αὕτη ἀποθανεῖται. ὁ δὲ υἱὸς ” οὐ λήψεται τὴν ἀδικίαν τοῦ πατρὸς, οὐδὲ ὁ πατὴρ λήψεται “τὴν ἀδικίαν τοῦ υἱοῦ αὐτοῦ: ἕκαστος ἐν τῇ ἀδικίᾳ αὐτοῦ, ᾗ ” ἥμαρτεν, ἀποθανεῖται ἐν αὐτῇ.“ ἀλλ' οἶμαι ληρεῖν οὐδένα τοσοῦτον ὡς νομίσαι τὰ κάλλιστα μὲν οὐκ ἐν ἀρχῇ νομοθετῆσαι Θεὸν, μεταβεβουλεῦσθαι δέ πως καὶ μετεσκέφθαι τὸ ἄμεινον, καὶ ὡς ἕνα τῶν καθ' ἡμᾶς ὑστεροβουλήσαντα μόλις ἐπινομοθετεῖν δεδυνῆσθαι τὰ πρεπωδέστερα. εἰ μὲν γὰρ ἐπαινοῦμεν ἐκεῖνα, τῶν δευτέρων δηλονότι διὰ τούτου κατηγορήσομεν, εἰ δὲ τοῖς δευτέροις ἀποψηφιούμεθα τὸ νικᾶν, πάντως δήπου τῶν ἡττωμένων καταγνωσόμεθα. ἑαυτῷ τοιγαροῦν νομοθετήσει τἀναντία Θεὸς, καὶ διημάρτηκε καθάπερ ἡμεῖς τοῦ δέοντος, ποτὲ μὲν ἐκεῖνα, ποτὲ δὲ ταῦτα θεσμοθετῶν. ἀλλ' οἶμαι πᾶς τις ἐρεῖ ταῖς μὲν εἰρημέναις ἀτοπίαις κατ' οὐδένα δύνασθαι τρόπον τὴν θείαν ὑποκεῖσθαι φύσιν, ἀλλ' οὐδ' ἂν ἀφαμαρτῆσαί ποτε τοῦ δέοντος. Ἀπόδειξιν οὖν ἄρα τῆς ἀσυγκρίτου φιλοτιμίας αὐτοῦ τὸ εἰρημένον εἰσφέρει, τουτέστιν, ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἕως τρίτης καὶ τετάρτης γενεᾶς. ὅτι γὰρ ἔθος τῷ φιλανθρώπῳ Θεῷ μὴ παραχρῆμα κολάζειν τοὺς πλημμελήσαντας, ἀναδύεσθαι δὲ μᾶλλον καὶ εἰς χρόνους ἀνατιθέναι μακροὺς τὰς τιμωρίας, αὐτοῦ λέγοντος συνήσεις ” Καὶ τὸν “θυμόν μου ἔπλησα καὶ ἐπέσχον, καὶ οὐ συνετέλεσα αὐτούς.” ἑτέρωθι δὲ πάλιν “Οὔπω γὰρ ἀναπεπλήρωνται αἱ ἁμαρτίαι ” τῶν Ἀμοῤῥαίων ἕως τοῦ νῦν.“ ὁρᾷς ὅπως ἔπλησε μὲν τὸν θυμὸν, ἔδρων γὰρ ἤδη τινὲς πληρεστάτου λοιπὸν ἄξια θυμοῦ, διεκαρτέρει δὲ ὡς Θεὸς, καὶ τὸ συντέλειαν τοῖς λυποῦσιν ἐπενεγκεῖν ἀνεβάλλετο. ἀλλ' ἵνα σοι, καὶ καθάπερ ἐν πίνακι, τὴν τῶν εἰρημένων ἀνατυποῦντες ἀπόδειξιν, καὶ δι' αὐτῶν ἤδη πληροφορήσωμεν τῶν πραγμάτων, ὅτι τῆς τοῦ Θεοῦ φιλανθρωπίας ἐγκώμιόν ἐστι τὸ εἰρημένον, παροίσω τι τῶν ἐν τοῖς ἱεροῖς κειμένων γράμμασι, καὶ ἐξ αὐτῆς ἀποδεῖξαι πειράσομαι τῆς θείας γραφῆς, ἐπενεχθείσας ἁμαρτίας πατέρων ἐπὶ τέκνα ἐπὶ τρίτην καὶ τετάρτην γενεὰν οὐκ ἀδίκως, ἀλλὰ δικαίως, καὶ τοῖς τοῦτο παθοῦσι κεχρεωστημένως. γενήσεται δὲ ὁ λόγος διὰ τὸ μῆκος τῆς ἱστορίας ἐν παραδρομῇ. Οὐκοῦν, ὡς ἐν τῷ τρίτῳ βιβλίῳ τῶν βασιλειῶν ἀνέγνωμεν, βεβασίλευκεν ἐπὶ τὸν Ἰσραὴλ μεθ' ἑτέρους ὁ Ἀχαὰβ, ὃς ἀμπελῶνος κατ' οὐδένα τρόπον αὐτῷ προσήκοντος εἰς ἀδικωτάτην ἐμπεσὼν ἐπιθυμίαν, ἀναιρεῖ τὸν δεσπότην, φημὶ δὲ τὸν Ναβουθαί. εἰ γὰρ καὶ μὴ τοῦτο γενέσθαι προστέταχεν αὐτὸς, ἀλλ' ἐπὶ ταῖς τῆς γυναικὸς δυστροπίαις οὐκ ἐδυσφόρει. ἠγανάκτει Θεὸς ἐπὶ τούτοις ἀναγκαίως, εἶτά φησι πρὸς αὐτὸν διὰ τοῦ προφήτου Ἡλιοῦ ” Τάδε λέγει Κύριος “Ὡς σὺ ἐφόνευσας καὶ ἐκληρονόμησας, διὰ τοῦτο τάδε ” λέγει Κύριος Ἐν τῷ τόπῳ οὗ ἔλειξαν αἱ ὕες καὶ οἱ κύνες “τὸ αἷμα Ναβουθαὶ, ἐκεῖ λείξουσιν οἱ κύνες τὸ αἷμά σου ” καὶ αἱ πόρναι λούσονται ἐν τῷ αἵματί σου:“ καὶ πάλιν εὐθύς ” Τάδε λέγει Κύριος Ἰδοὺ ἐπάγω ἐπὶ σὲ κακὰ, καὶ “ἐκκαύσω ὀπίσω σου καὶ ἐξολοθρεύσω τοῦ Ἀχαὰβ οὐ” ροῦντα πρὸς τοῖχον καὶ συνεχόμενον καὶ καταλελειμμένον “ἐν Ἰσραὴλ, καὶ δώσω τὸν οἶκόν σου ὡς τὸν οἶκον Ἱερο” βοὰμ υἱοῦ Ναβὰτ καὶ ὡς τὸν οἶκον Βαασσὰ υἱοῦ Ἀχαὰβ, “περὶ τῶν παροργισμάτων ὧν παρώργισας καὶ ἐξήμαρτες ” τῷ Ἰσραήλ. καὶ τῇ Ἰεζάβελ ἐλάλησε λέγων Οἱ κύνες “φάγονται αὐτὴν ἐν τῷ προτειχίσματι τοῦ Ἰσραὴλ, καὶ τὸν ” τεθνηκότα τοῦ Ἀχαὰβ ἐν τῇ πόλει φάγονται οἱ κύνες, καὶ “τὸν τεθνηκότα ἐν τῷ πεδίῳ φάγονται τὰ ὄρνεα τοῦ ” οὐρανοῦ.“ ταῦτα δὲ δράσειν ἅπαντα καὶ ἀναμφιλόγως ἐποίσειν διαπειλήσαντος τοῦ πάντων Δεσπότου, διέῤῥηξε μὲν τὸ ἀμφίον ὁ Ἀχαὰβ, εἰσελθὼν δὲ εἰς τὸν οἶκον αὐτοῦ, καθὰ γέγραπται, κατενύγη, καὶ δακρύων μὲν κατετήκετο πικρῶς, σάκκῳ δὲ διεζώσατο τὴν ὀσφύν. ἐπειδὴ δὲ ἐν τούτοις αὐτὸν γεγονότα κατηλέει Θεὸς, κολοβοῦν ἄρχεται τὴν ὀργὴν, καὶ χαλινὸν ὥσπερ ἐπιτιθεὶς τῷ παραχρῆμα θυμῷ, τῷ προφήτῃ φησίν ” Ἑώρακας ὡς κατενύγη Ἀχαὰβ “ἀπὸ προσώπου μου; οὐκ ἐπάξω ταῦτα ἐν ταῖς ἡμέραις ” αὐτοῦ, ἀλλ' ἐν ταῖς ἡμέραις τοῦ υἱοῦ αὐτοῦ ἐπάξω τὴν “κακίαν.” ἆρα οὖν ἐπὶ τίνος ταῦτα πεπλήρωνται, πῶς οὐχὶ δίκαιον κατιδεῖν; οὐκοῦν γέγονε μὲν ἐξ Ἀχαὰβ Ὀζίας, ὃς “ἐποίησε, φησὶ, τὸ πονηρὸν ἐναντίον Κυρίου, καὶ ἐπορεύθη ” ἐν ὁδῷ τοῦ πατρὸς αὐτοῦ Ἀχαὰβ καὶ ἐν ὁδῷ Ἰεζάβελ τῆς “μητρὸς αὐτοῦ.” ἀλλὰ καὶ ἐξ Ὀζίου γέγονε, φησὶν, Ἰωρὰμ, περὶ οὗ πάλιν γέγραπται ὅτι ἐπορεύθη “ἐν ταῖς ἁμαρτίαις ” οἴκου Ἱεροβοάμ.“ ἀλλὰ καὶ ἐξ Ἰωρὰμ βεβασίλευκε τρίτος Ὀχοζίας, περὶ οὗ πάλιν φησὶν ὁ τῆς ἱστορίας λόγος ὅτι ” ἐποίησε τὸ πονηρὸν ἐνώπιον Κυρίου καθὼς ὁ οἶκος “Ἀχαάβ.” ἐπειδὴ δὲ ἤδη παρῆν ὁ καιρὸς τοῦ κολάζεσθαι δεῖν τὸν οἶκον Ἀχαὰβ, μέχρι καὶ τετάρτων ἐγγόνων τῆς κατὰ Θεοῦ δυσσεβείας οὐ καταλήξαντα, κέχρισται λοιπὸν ἐπὶ τὸν Ἰσραὴλ εἰς βασιλέα Ἰωσαφὰτ υἱὸς Ναμεσὶ, ὃς ἀναιρεῖ μὲν τὸν Ὀχοζίαν, καὶ σὺν ἐκείνῳ τὴν Ἰεζάβελ, ἀναιρεῖ δὲ τῷ Ἀχαὰβ καὶ ἑτέρους υἱοὺς ἑβδομήκοντα, τὴν θείαν ὥσπερ διεξάγων εἰς πέρας ὀργὴν, ὡς καὶ τιμῆς καὶ χάριτος ἐπὶ τούτῳ τυχεῖν. τί γάρ φησι πρὸς αὐτὸν ὁ Θεός; “Ἀνθ' ὧν ἠγάθυνας ποιῆσαι τὸ εὐθὲς ἐν ὀφθαλμοῖς μου, ” καὶ πάντα ὅσα ἐν τῇ καρδίᾳ μου ἐποίησας τῷ οἴκῳ “Ἀχαὰβ, υἱοὶ τέταρτοι καθήσονταί σοι ἐπὶ τοῦ θρόνου σου.” ὁρᾷς οὖν ὅπως τοὺς μὲν πονηροὺς ἐκ πονηρῶν ἐν τετάρτῃ μόλις ἐκόλασε γενεᾷ, τῷ δὲ τιμήσαντι καὶ μέχρι τετάρτης γενεᾶς ἐκτείνει τὸν ἔλεον. παῦσαι τοίνυν Ἰουδαῖε τῆς τοῦ Θεοῦ δικαιοσύνης κατηγορῶν: εἰς ἐγκωμίου γὰρ τάξιν παρ' ἡμῖν δεχθήσεται τό Ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἐπὶ τρίτην καὶ τετάρτην γενεάν.
« Ἀλλ' ἵνα φανερωθῇ τὰ ἔργα τοῦ Θεοῦ ἐν αὐτῷ. » Δυσεξήγητον μέν πως ἔσται καὶ ἀπορίας εἴσω πολλῆς τὸ προκείμενον, καὶ ἦν μὲν ἴσως οὐκ ἀμαθὲς καὶ παρατρέχειν αὐτὸ, καὶ διὰ τὸ σφόδρα δυσέφικτον ἐᾶν. ἀλλ' ἵνα μὴ λελυμένων δογμάτων Ἰουδαϊκῶν, ἕτερόν τι συγγενὲς ἐκείνοις καθάπερ “τις ῥίζα πικρίας ἄνω φύουσα ἐνοχλῇ,” κατὰ τὴν τοῦ Παύλου φωνήν: εἰκὸς γὰρ ὑποτοπῆσαί τινας διὰ τοῦτο πρὸς πάθη τὰ τῶν ἀνθρώπων καλεῖσθαι σώματα, ἵνα ἐν αὐτοῖς φανερωθῇ τὰ ἔργα τοῦ Θεοῦ: χρησίμως ὥς γε μοι φαίνεται καὶ πρὸς τοῦτο εἰπεῖν ὀλίγα ἄττα πρὸς τὸ καὶ ἐντεῦθεν ἀποκρούσασθαι βλάβη, καὶ τοῖς ἐξ ἀπάτης λογισμοῖς μηδεμίαν ἔχειν ἐπιτρέψαι παρείσδυσιν. ὅτι μὲν οὖν οὔτε τὰς γονέων ἁμαρτίας ἐπάγει τέκνοις Θεὸς εἰ τῆς ἐκείνων δυστροπίας εἶεν ἀμέτοχα, καὶ ὅτι πρὸς τούτοις οὐκ ἐκ προγενεστέρων τῆς ψυχῆς ἁμαρτημάτων ἡ σωμάτωσις, ἀπεδείξαμεν. ἀνεῖλε γὰρ παραδόξως ἀποφήσας ἄμφω Χριστὸς, ἅτε δὴ καὶ τὰ πάντα γινώσκων ὡς Θεὸς, μᾶλλον δὲ αὐτὸς ὑπάρχων τῶν καθ' ἡμᾶς πραγμάτων ταμίας, καὶ τῶν ἑκάστῳ πρεπόντων, ἤτοι χρεωστουμένων, διανομεύς. ἐν μὲν γὰρ τῷ μὴ ἁμαρτῆσαι λέγειν τὸν τυφλὸν, μήτε μὴν διὰ τοῦτο τὴν τύφλωσιν ὑπομεῖναι, τὸ προγενεστέροις τοῦ σώματος πλημμελήμασιν ὑπαίτιον εἶναι νομίζειν τὴν τοῦ ἀνθρώπου ψυχὴν, ἀποφαίνει μωρόν: ἐν δὲ τῷ μήτε τοὺς γονεῖς πλημμελῆσαι διαῤῥήδην εἰπεῖν, ἵνα τυφλὸς ὁ ἐξ αὐτῶν γεννηθῇ, τὴν ἀνόητον τῶν Ἰουδαίων ὑπόνοιαν ἀναιρεῖ. διδάξας τοιγαροῦν ὅσον ἦν ἀναγκαῖον εἰδέναι τοὺς μαθητὰς, διὰ τὴν τῶν ἀρτίως ἡμῖν εἰρημένην δογμάτων ἀνατροπὴν, καὶ τοσοῦτον αὐτοῖς χαρισάμενος, ὅσον ἔδει τῇ ἀνθρώπου παραθέσθαι γνώσει, σιωπᾷ τὸ λεῖπον, καὶ οὐκέτι προστίθησιν ἐναργῶς τὴν αἰτίαν τοῦ γεννηθῆναι τυφλὸν τὸν ἐπ' οὐδενὶ προγενεστέρῳ κατηγορούμενον πταίσματι, μόνῃ τῇ θείᾳ φύσει τὴν ἐφ' ἅπασι τοῖς τοιούτοις εἴδησίν τε καὶ οἰκονομίαν ὡς ἐξαίρετον ἀναθείς. εὐφυέστατα δὲ πάλιν ἐφ' ἕτερόν τι παρατρέπει τὸν τῆς ἀποκρίσεως λόγον, καί φησιν Ἀλλ' ἵνα φανερωθῇ τὰ ἔργα τοῦ Θεοῦ ἐν αὐτῷ. Ἆρ' οὖν, ἐρεῖ τις, δογματίζει καὶ νῦν ἡμῖν ταῦτα λέγων ὁ Κύριος, ὡς διὰ τοῦτο καὶ μόνον τοῖς τῶν ἀνθρώπων σώμασι τοῦ πάσχειν ἐπισυμβαίνοντος, ἵνα φανερωθῇ τὰ ἔργα τοῦ Θεοῦ ἐν αὐτοῖς; ἀλλ' οὐ σφόδρα μοι δοκεῖ, μᾶλλον δὲ ἀπηχὲς παντελῶς τὸ οὕτω διακεῖσθαι καὶ φρονεῖν: οὐ γὰρ δογματίζων, ὥσπερ οὖν οἰήσεταί τις, τὰ τοιαῦτά φησιν. ὅτι μὲν γὰρ πλήττεσθαί τισιν ἐξ ἁμαρτιῶν συμβέβηκε, γραμμάτων πολλάκις ἐπυθόμεθα τῶν ἱερῶν. ὁ μὲν γὰρ Παῦλος ἐπιστέλλει σαφῶς πρὸς τοὺς ἀνίπτοις ὥσπερ ποσὶν ἐπὶ τὸ θεῖον ἀνάττειν τολμῶντας θυσιαστήριον, καὶ βεβήλῳ τε καὶ ἀνοσίᾳ χειρὶ τῆς μυστικῆς εὐλογίας ἐπιθιγγάνειν “Διὰ τοῦτο ” ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄῤῥωστοι, καὶ κοιμῶνται “ἱκανοί. εἰ γὰρ ἑαυτοὺς ἐκρίνομεν, οὐκ ἂν ἐκρινόμεθα: ” κρινόμενοι δὲ ὑπὸ Κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ “κόσμῳ κατακριθῶμεν.” ὥστε τοῖς ἀῤῥωστήσασι καὶ τεθνεῶσιν ἔσθ' ὅτε διὰ θείας ὀργῆς ἐπενήνεκται τὸ παθεῖν. ἀλλὰ καὶ αὐτὸς ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς, ὅτε τὸν πάρετον τῆς μακρᾶς ἀπέλυσε νόσου, καὶ παραδόξως ἔδειξεν ὑγιᾶ “Ἴδε, φησὶν, ὑγιὴς γέγονας: μηκέτι ἁμάρτανε, ἵνα μὴ ” χεῖρόν σοι γένηται.“ ὡς ἐνδεχομένου γὰρ καὶ συμβαίνοντος τοῦ καὶ ἐν χείροσιν αὐτὸν γενέσθαι δι' ἁμαρτίας, εἰ μὴ φυλάξαιτο, διαφυγὼν ἅπαξ καὶ ἀνασεσωσμένος χάριτι τῇ παρ' αὐτοῦ, τὰ τοιαῦτά φησιν. ἀλλ' ἴσως ταύτῃ μὲν εἰρῆσθαι καλῶς συγχωρήσομεν: τοῖς δὲ ἐκ σπαργάνων καὶ ἐκ πρώτων τῆς γενέσεως χρόνων πεπονθόσι τι τῶν ἀπευκτῶν, καὶ τοῖς νοσήμασι συναποτεχθεῖσιν ἐκ μήτρας, ποῖον ἄν τις ἐφαρμόσαι λόγον, οὐ ῥᾴδιον συνιδεῖν. προεῖναι μὲν γὰρ τὴν ψυχὴν οὐ πιστεύομεν, ἀλλ' οὐδὲ πρὸ σώματος ἁμαρτεῖν οἰησόμεθα: πῶς γὰρ ἂν καὶ ἁμάρτοι τὸ κεκλημένον οὔπω πρὸς γένεσιν; ἁμαρτίας δὲ οὐκ οὔσης, ἀλλ' οὐδὲ τοῦ πάθους προηγησαμένου πταίσματος, τίνα λοιπὸν ἐροῦμεν τοῦ παθεῖν τὴν πρόφασιν; ἀλλ' ἔστιν ἀθέατα παντελῶς ταῖς ἡμετέραις διανοίαις τὰ πολὺ λίαν ὑπὲρ ἡμᾶς, καὶ τὸ περὶ τούτων ὅλως ἐθελῆσαι ζητεῖν συμβουλεύσαιμ' ἂν ἔγωγε παραιτεῖσθαι τοῖς σώφροσι, καὶ πρό γε πάντων ἐμαυτῷ. χρὴ γὰρ διανοεῖσθαι μᾶλλον ἃ προστετάγμεθα, καὶ βαθύτερα μὲν μὴ ἐξετάζειν, χαλεπώτερα δὲ μὴ ζητεῖν, μηδὲ ἀνορύττειν πειρᾶσθαι ῥιψοκινδύνως τὰ ἐγκεκρυμμένα μόνῃ τῇ θείᾳ καὶ ἀφράστῳ βουλῇ, ἐπιτρέπειν δὲ μᾶλλον εὐσεβῶς εἰδέναι μόνῳ Θεῷ τὰ αὐτῷ πρέποντα καὶ ἐξαίρετα, μετὰ τοῦ διακεῖσθαι καὶ πιστεύειν ἀληθῶς ὅτι δικαιοσύνης ἁπάσης ὑπάρχων πηγὴ, οὐκ ἄν τι δράσαι τυχὸν, ἢ βουλεύσαιτο ἔν τε τοῖς καθ' ἡμᾶς, καὶ ἐν τοῖς κατὰ πᾶσαν τὴν ἄλλην κτίσιν, εἰ μὴ ὅπερ ἂν αὐτῷ φαίνοιτο πρέπον, καὶ τῶν τῆς ἀληθοῦς ὀρθότητος οὐκ ἐξοίχεται λόγων. Οὐκοῦν ἐπείπερ ἡμᾶς τοῦτον διακεῖσθαι τὸν τρόπον οὐκ ἀπεικὸς, οὐ δογματικῶς εἰρηκέναι φημὶ τὸν Κύριον τό Ἵνα φανερωθῇ τὰ ἔργα τοῦ Θεοῦ ἐν αὐτῷ: περισπῶντα δὲ μᾶλλον εἰς ἑτέραν ὁδὸν ὥσπερ τοῦ ζητουμένου τὴν ἀπόκρισιν, καὶ ἐκ τῶν βαθυτέρων ἢ καθ' ἡμᾶς περιάγοντα πρὸς τὰ πρεπωδέστερα: κατείθισται γάρ πως καὶ τοῦτο αὐτό. ὅτι δὲ ἀληθὴς ὁ λόγος, ἄκουε πάλιν φιλοπευστούντων σφόδρα ποτὲ τῶν ἁγίων μαθητῶν τὰ περὶ τῆς συντελείας τοῦ αἰῶνος, καὶ οὐ μετρίως ἐξακριβοῦν πειρωμένων τὰ περὶ τῆς δευτέρας αὐτοῦ παρουσίας, καὶ πολὺ τὸ ἀνθρώποις ἐοικὸς ἀναβαινόντων μέτρον, σαφέστερον αὐτοὺς τῶν τοιούτων ἀφιστὰς ἐρωτήσεων ” Οὐχ ὑμῶν ἐστι τὸ γνῶναι, φησὶ, χρόνους ἢ καιροὺς “οὓς ὁ Πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ: ἀλλὰ λήψεσθε ” δύναμιν ἐπελθόντος τοῦ Ἁγίου Πνεύματος ἐφ' ὑμᾶς, καὶ “ἔσεσθέ μου μάρτυρες ἔν τε Ἱερουσαλὴμ καὶ ἐν τῇ Ἰουδαίᾳ ” πάσῃ.“ ἀκούεις ὅπως ζητεῖν ἡμᾶς ἅπερ ἥκιστα χρῆν οὐκ ἐφίησι παντελῶς, παρατρέπει δὲ μᾶλλον ἐφ' ὅπερ ἦν ἀναγκαῖον ἐλθεῖν: οὕτω κἀνθάδε διειρηκὼς ἐναργῶς ὅπερ ἔδει μαθεῖν, ἀποσιωπᾷ τὸ λεῖπον, ἑαυτῷ μόνῳ πρέπειν εἰδὼς τὸ ἐξεπίστασθαι τοῦτο. ἵνα δὲ μὴ παντελῶς σιωπήσας καλέσῃ πως αὐτοὺς εἰς τὸ καὶ εἰσαῦθις περὶ τῶν αὐτῶν ἀναπυνθάνεσθαι φιλεῖν, ὡς ἐν ἀπολογίας σχήματι, καὶ ὥσπερ τινὰ χρεωστουμένην ταῖς ἐρωτήσεσιν ἀμοιβὴν εὐφυῶς διαπλάττων, φησίν Ἀλλ' ἵνα φανερωθῇ τὰ ἔργα τοῦ Θεοῦ ἐν αὐτῷ, ὅπερ ἐστὶν ὡς ἐν ἑτέρῳ καὶ ἁπλουστέρῳ λόγῳ Οὐκ ἐξ οἰκείων ἁμαρτημάτων ἢ γονικῶν ὁ ἄνθρωπος ἀπετέχθη τυφλὸς, ἐπειδὴ δὲ ἅπαξ τοῦτο παθεῖν συμβέβηκε, δυνατὸν καὶ ἐν αὐτῷ δοξάζεσθαι τὸν Θεόν: ὅταν γὰρ ἐνεργείᾳ τῇ ἄνωθεν, τοῦ παρενοχλοῦντος καὶ ἐπισκήψαντος αὐτῷ πάθους ἐλεύθερος εὑρεθῇ, τίς οὐ θαυμάσει τὸν ἰατρόν; τίς δὲ τοῦ θεραπεύσαντος οὐ κατόψεται τὴν δύναμιν ἐν αὐτῷ; Ταύτην οἶμαι τὴν διάνοιαν ἐγκεῖσθαι τῷ προκειμένῳ, νοεῖν δὲ τοῖς συνετοῖς ἐξέστω τὰ τελειότερα: εἰ δὲ ὅτι πρέπει φιλονεικεῖν οἴονταί τινες, διά τε τοῦτό φασι τὸν τυφλὸν γεγεννῆσθαι τὸν ἄνθρωπον, ἵνα Χριστὸς ἐν αὐτῷ δοξασθῇ, πάλιν ἐροῦμεν αὐτοῖς Ἆρα οὖν ὦ γενναῖοι μόνος ἦν ἐκεῖνος ἐν ὅλῃ τῇ Ἰουδαίᾳ τυφλὸς ἐκ γενετῆς, κατὰ τὸν τῆς παρουσίας τοῦ Σωτῆρος ἡμῶν καιρὸν, ἄλλος δὲ οὐδεὶς τὸ παράπαν; ἀλλ' οἶμαι καὶ οὐχ ἑκόντες ὁμολογήσονται ὡς ἦν δὲ καί που σφόδρα εἰκὸς οὐκ εὐαρίθμητον ἐν ὅλῃ τῇ χώρᾳ τῶν τοιούτων εἶναι τὴν πληθύν. πῶς οὖν εἰς ἕνα καὶ μόνον, ἢ καὶ εἰς ἑτέρους τὸν ἀριθμὸν βραχεῖς ἡ ἐπίδειξις, ἤτοι φιλοτιμία, γέγονε τοῦ Χριστοῦ; ἀλλ' οἶμαί γε δὴ καὶ τὸ ἐπὶ τούτοις ὅλως διατείνεσθαι περιττόν. οὐκοῦν ὡς εὔηθες κομιδῇ παρωσάμενοι τὸ ἐξ ἀρχῆς, ἐροῦμεν ὡς ἀληθὲς, ὅτι τοσοῦτον ἡμῖν ἀποκαλύψας ἐν τοῖς ζητουμένοις ὅσον ἔδει μαθεῖν, ἀπονεύει πρὸς ἕτερον λόγον τῆς ἐν τούτοις ἐρεύνης εὐφυῶς ὑπεξάγων τὸν ἴδιον μαθητήν.
« Ἡμᾶς δεῖ ἐργάζεσθαι τὰ ἔργα τοῦ πέμψαντος ἡμᾶς ἕως ἡμέρα ἐστίν: ἔρχεται νὺξ, ὅτε οὐδεὶς δύναται ἐργάζεσθαι. » Ἰδοὺ δὴ λίαν ἐν τούτοις σαφῶς τε καὶ ἐπιεικῶς μονονουχὶ καὶ ἕτερον ὑποπλήττει τοὺς μαθητὰς ὡς ἕτερόν τι τραπομένους παρ' ὅπερ ἐχρῆν, καὶ ἁμαξιτὸν μὲν ἀφέντας τὴν εὐτριβῆ τε καὶ βάσιμον, ὁδὸν δὲ ὥσπερ τὴν κατ' οὐδὲν αὐτοῖς πρέπουσαν ἰέναι θαρσήσαντας. τί γὰρ ζητεῖτε, φησὶν, ἃ σιωπᾶσθαι καλόν; τί δὲ τὸ τῷ καιρῷ πρέπον ἀφέντες, μανθάνειν ἐπείγεσθε τὰ ὑπὲρ ἀνθρώπου διάνοιαν; οὐ τῆς ἐπὶ τούτοις ἐρεύνης, ἀλλ' ἔργου, φησὶ, καὶ συντόνου σπουδῆς ὁ καιρός: δεῖν γὰρ οἶμαι μᾶλλον τὰ περὶ τούτων ἀνέντας φιλοπευστεῖν, ἐξανύσειν ἐπείγεσθαι τὰ προστεταγμένα παρὰ Θεοῦ, καὶ ἐπείπερ ἡμᾶς ἀνέδειξεν ἀποστόλους, τὰ τῆς ἀποστολῆς ἔργα πληροῦν. ἑαυτὸν δὲ τοῖς ἀπεσταλμένοις συναναπλέκων ὁ Κύριος, καὶ τοῖς ὀφείλουσιν ἐργάζεσθαι τίθησιν ἀριθμὸν, οὐχὶ πάντως ὡς μεθ' ἡμῶν, ἢ ὡς εἷς ἐξ ἡμῶν ἐξ ἀνάγκης δουλοπρεποῦς τοῖς τοῦ προστεταχότος θελήμασιν ὑποκείμενος τὰ τοιαῦτά φησιν: ἀλλὰ σύνηθές τι τῷ λόγῳ καὶ παρ' ἡμῖν τετριμμένον σχῆμα τετηρηκώς. εἰθίσμεθα γάρ πως, ἐπὰν μάλιστα τὰ τοῦ πλήττειν τοὺς ἀκροωμένους ὁ λόγος μὴ ὑπάρχῃ γυμνὸς, ἑαυτοὺς ἐκείνοις συνδεῖν τε καὶ συνεισφέρειν, καθάπερ οὖν ἀμέλει καὶ ὁ σοφώτατος Παῦλος Κορινθίοις προσλαλῶν, ὡς ἐφ' ἑαυτοῦ τε καὶ Ἀπολλὼ, τὸ τελευταῖον ἐπήνεγκεν ” Ταῦτα δὲ, ἀδελφοὶ, μετεσχημάτισα “εἰς ἐμαυτὸν καὶ Ἀπολλὼ, ἵνα ἐν ἡμῖν μάθητε τὸ μὴ ὑπὲρ ” ἃ γέγραπται φρονεῖν.“ ἕως τοίνυν ἡμέρα ἐστὶ, φησὶν, ἐργαζώμεθα τὰ ἔργα τοῦ πέμψαντος ἡμᾶς: ἥξει γὰρ νὺξ ὅτε οὐδεὶς ἐργάσασθαι δύναται. καὶ ἡμέραν μὲν ἐν τούτοις τὸν τῆς ἐνσωμάτου ζωῆς ὀνομάζει καιρόν: νύκτα δέ γε τὸν ἐν θανάτῳ χρόνον. ἐπειδὴ γὰρ ἡμέρα τοῖς ἔργοις μὲν ἀπενεμήθη, νὺξ δὲ ἀργίᾳ καὶ ὕπνῳ, διὰ τοῦτο τὸν μὲν τῆς ζωῆς χρόνον καθ' ὃν ἐργάζεσθαι δεῖ τὸ ἀγαθὸν, ἡμέραν εἶναί φασι, νύκτα δὲ τὸν ἐν τῇ κοιμήσει καιρὸν, καθ' ὃν οὐδὲν ἔστιν ἐργάσασθαι παντελῶς: ” Ὁ γὰρ ἀποθανὼν δεδικαί“ωται ἀπὸ τῆς ἁμαρτίας,” κατὰ τὴν τοῦ Παύλου φωνὴν, ἀπὸ τοῦ μηδὲν δύνασθαι δρᾶν ἔξω καὶ τοῦ πλημμελεῖν εὑρισκόμενος. Οἶδεν μὲν οὖν οἶδεν ἡ θεῖα γραφὴ καὶ ἡμέρας τῆς νοητῆς ἕτερον λόγον, καὶ νύκτα δὲ οὐδὲν ἧττον παρὰ ταύτην ἑτέραν. ἀλλ' ἐν καιρῷ τῷ πρέποντι τῶν νοημάτων ἕκαστον παραδεχθὲν, ἀπλανῆ τῶν ζητουμένων τὴν θεωρίαν ἐκφαίνει. τὸ δὲ ἐφ' ἃ μὴ προσῆκε, καὶ ὅτε μὴ δεῖ περιέλκειν πειρᾶσθαι βιαίως εἰς πνευματικὴν ἑρμηνείαν τὸ ἱστορικῶς ὠφελοῦν, οὐδὲν ἕτερόν ἐστιν, ἢ συγχεῖν ἁπλῶς τὸ ἀπεριέργως λυσιτελοῦν, καὶ τὸ χρήσιμον αὐτόθεν ἐκ πολλῆς σφόδρα τῆς ἀμαθίας καταθολοῦν.
« Ὅταν ὦ ἐν τῷ κόσμῳ, φῶς εἰμι τοῦ κόσμου. » Ἆρα γὰρ ὅλως οὐκ εἶναί ποτε νομιοῦμεν ἐν τῷ κόσμῳ Χριστὸν, ἢ ἀναληφθέντα πρὸς οὐρανὸν μετὰ τὴν ἐκ νεκρῶν ἀναβίωσιν, οὐκ ἐνδημεῖν ἔτι τοῖς ἐν τῷδε τῷ βίῳ πιστεύομεν; καίτοι Θεὸς ὑπάρχων ἀληθινὸς οὐχ ὅπως οὐρανοὺς καὶ τὰ ἐπέκεινα τοῦ στερεώματος μόνον, ἀλλὰ καὶ τὴν καθ' ἡμᾶς οἰκουμένην πληροῖ τε καὶ περιέπει: καὶ ὥσπερ ἐν τῷδε τῷ κόσμῳ μετὰ σαρκὸς ἀνθρώποις συνδιαιτώμενος τῶν οὐρανῶν οὐκ ἀπελιμπάνετο, οὕτω διακεισόμεθα φρονοῦντες ὀρθῶς, ὅτι κἂν ἐκ τοῦ κόσμου γένηται διὰ τὴν σάρκα, παρέσται πάλιν οὐδὲν ἧττον τοῖς ἐν αὐτῷ καὶ ἐπιστατήσει τοῖς ὅλοις ἡ θεία τε καὶ ἄῤῥητος αὐτοῦ φύσις οὐδενὸς ἀποδημοῦσα τῶν ὄντων, ἢ ἀπολιμπανομένη τινὸς, πανταχῆ δὲ τοῖς πᾶσι παροῦσα: καὶ πληροῦσα μὲν τόδε τὸ σύμπαν καὶ τὸ ὑπὲρ τοῦτο νοούμενον, χωρουμένη δὲ ὑπὸ μόνης ἑαυτῆς. Τί οὖν ἐστιν ὅ φησιν ἐν τούτοις ὁ Κύριος ἀκόλουθον συνιδεῖν. ὡς ἕωλον ἀνατρέψας τὴν Ἰουδαίων ὑπόνοιαν, καὶ σαθροῖς ἐναφραίνοντας ἀποδείξας δόγμασι, συμβουλεύσας τε τοῖς ἑαυτοῦ μαθηταῖς ὅτι πρέποι μᾶλλον αὐτοὺς ἐργάζεσθαι φιλεῖν τὰ δοκοῦντα Θεῷ, καὶ ἀπομαθεῖν ἐπείγεσθαι τὸ ζητεῖν ὅλως τὸ ὑπερτεροῦν, καταπτοήσας δέ πως ὡς παρελάσει δρῶντας οὐδὲν ὁ τῶν ἔργων καιρὸς, εἰ μὴ πᾶσαν ποιοῖντο σπουδὴν εἰς τὸ θέλειν εὐδοκιμεῖν, ὡς εἰσὶν ἐν τῷδε τῷ κόσμῳ μετὰ σαρκὸς, ἑαυτὸν εἰς εἰκόνα λαμβάνει τοῦ πράγματος. ἰδοὺ γὰρ κἀγὼ, φησὶ, τὸ ἐμαυτῷ πρέπον ἐργάζομαι, καὶ ἐπείπερ ἀφῖγμαι φωτίσων τὰ ἐν ἐνδείᾳ φωτὸς, δεῖ με καὶ τοῖς τοῦ σώματος ὀφθαλμοῖς, εἰ φωτὸς νοσοῖεν τὴν ἀπευκτὴν ἐρημίαν, ἐνοικίζειν τὸ φῶς, ὅταν μάλιστα τῶν πεπονθότων προσίωσί τινες. Ἐκληψόμεθα τοιγαροῦν ἱστορικώτερον, καὶ ὡς ἐν ἁπλῷ λόγῳ τὸ εἰρημένον: ὅτι γάρ ἐστι καὶ φῶς νοητὸν ὁ Μονογενὴς καταφωτίζειν εἰδὼς καὶ δυνάμενος, οὐ τὰ ἐν τῷδε τῷ κόσμῳ μόνον, ἀλλὰ καὶ τὴν ἄλλην ἅπασαν ὑπερκόσμιον κτίσιν, οὐκ ἀμφίβολον: πρὸς δὲ τὴν τῶν ἐν χερσὶ θεωρίαν τὴν ἐκ τῶν λαλουμένων διάνοιαν συναρμόζοντες, οὐκ ἀπίθανον οἶμαί τι δρῶντες ἁλωσόμεθα.
« Ταῦτα εἰπὼν ἔπτυσε χαμαὶ, καὶ ἐποίησε πηλὸν ἐκ τοῦ πτύσματος, καὶ ἐπέχρισεν αὐτοῦ τὸν πηλὸν ἐπὶ τοὺς ὀφθαλμοὺς, καὶ εἶπεν αὐτῷ Ὕπαγε νίψαι εἰς τοῦ Σιλωὰμ τὴν κολυμβήθραν, ὃ ἑρμη νεύεται ἀπεσταλμένος. ἀπῆλθεν οὖν καὶ ἐνίψατο, καὶ ἦλθε βλέπων. » Εἰς τύπον τῆς τῶν ἐθνῶν κλήσεως τὴν ἐπὶ τῷδε τῷ τυφλῷ θεραπείαν παραδεξάμενοι, πάλιν ἐροῦμεν ὡς ἐν βραχέσιν ἀνακεφαλαιούμενοι τοῦ μυστηρίου τὸν λόγον. πρῶτον μὲν ὅτι παρατρέχων, καὶ τὸ παρὰ τοῖς Ἰουδαίοις ἀφεὶς ἱερὸν, ὁρᾷ τὸν τυφλὸν, εἶτα τούτῳ κἀκεῖνο χρησίμως ἐποίσομεν, ὡς παρακλήσεως δίχα, καὶ οὐδενὸς ἐκλιπαροῦντος αὐτὸν, ἐθελουργῷ δὲ μᾶλλον καὶ αὐτοκελεύστῳ ῥοπῇ πρόσεισιν ὁ Σωτὴρ ἐπὶ τὸ θέλειν ἰάσασθαι τὸν ἄνθρωπον, σημεῖον ὥσπερ καὶ τοῦτο τιθεὶς ὡς οὐδεμιᾶς ἐκ τῆς τῶν ἐθνῶν πληθύος παρακλήσεως γεγενημένης: πάντες γὰρ ἦσαν ἐν τῇ πλάνῃ: Θεὸς ὑπάρχων καὶ ἀγαθὸς κατὰ φύσιν, αὐτόκλητος ὥσπερ ἐπὶ τὸν ἐπ' αὐτοῖς ἔλεον παρελήλυθε. πῶς γὰρ ἂν ὅλως ἢ κατὰ τίνα τρόπον ἐξῄτησε παρὰ Θεοῦ τὸν ἔλεον ὁ πολύχους τῶν Ἑλλήνων ἀριθμὸς, ἤτοι τῶν ἐθνῶν, ἀσυγκρίτοις ἀμαθίαις κατακεχωσμένον ἔχων τὸν νοῦν, ὡς μηδόλως ὁρᾶν δύνασθαι τὸν φωτιστήν; ὥσπερ οὖν ἀμέλει καὶ ὁ τεθεραπευμένος τυφλὸς οὐκ οἶδε τὸν Ἰησοῦν, ἐλέῳ δὲ καὶ φιλανθρωπίᾳ τὸ παρ' ἐλπίδα κερδαίνει: ὃ καὶ τοῖς ἔθνεσιν ὑπήρχθη διὰ Χριστοῦ. ἐν σαββάτῳ γεμὴν τὰ τῆς θεραπείας τελεῖται, τύπον ἡμῖν ἐν τούτοις ἀποπληροῦν ἰσχύοντος τοῦ σαββάτου τοῦ τελευταίου καιροῦ τοῦ παρόντος αἰῶνος, καθ' ὃν τοῖς ἔθνεσιν ἐπέλαμψεν ὁ Σωτήρ: τέλος μὲν γὰρ ἑβδομάδος τὸ σάββατον, ἐπιδεδήμηκε δὲ καὶ ἐπεφάνη πᾶσιν ἡμῖν ὁ Μονογενὴς ἐν ἐσχάτῃ ὥρᾳ, καὶ ἐν τελευταίοις τοῦ αἰῶνος καιροῖς. ἀλλὰ καὶ τὸν τῆς ἰάσεως τρόπον ἄξιον ὄντως ἀποτεθηπότας εἰπεῖν “Ὡς ἐμεγαλύνθη ” τὰ ἔργα σου Κύριε, πάντα ἐν σοφίᾳ ἐποίησας.“ Τοῦ γὰρ χάριν, ἐρεῖ τις τυχὸν, καίτοι λόγῳ πάντα κατορθοῦν εὐκόλως δυνάμενος, ἀναφύρει μὲν πηλὸν ἀπὸ τοῦ πτύσματος, καταχρίσας δὲ τοῦ πεπονθότος τοὺς ὀφθαλμοὺς, καὶ ἐργωδέστερόν τι προσεπιτάττων ὁρᾶται. ὕπαγε νίψαι γάρ φησιν εἰς τὴν κολυμβήθραν τοῦ Σιλωάμ. ἀλλ' οἶμαι βαθύς τις τοῖς εἰρημένοις ἐγκέχωσται λόγος: ἐπιτελεῖ γὰρ εἰκαῖον οὐδὲν ὁ Σωτήρ. καταχρίει μὲν γὰρ τῷ πηλῷ τὸ λεῖπον ὥσπερ καὶ ἡμαρτημένον τῇ τοῦ ὄμματος φύσει προστιθεὶς, καὶ δεικνὺς διὰ τούτου, ὡς αὐτὸς ἦν ὁ πλάσας ἡμᾶς ἐν ἀρχῇ, κτίστης τε καὶ δημιουργὸς τοῦ παντός. ἔχει δέ τινα καὶ λόγον μυστικὸν ἡ τοῦ πράγματος δύναμις: τί γὰρ δὴ πρὸς τοῦτό φαμεν, ἢ τί νοεῖν ἐπ' αὐτῷ διεσκέμμεθα, πάλιν ἐροῦμεν. οὐκ ἦν ἑτέρως τὰ ἔθνη δύνασθαι τὴν ἐπισκήψασαν αὐτοῖς ἀποκρούσασθαι τυφλότητα, καὶ τὸ θεῖόν τε καὶ ἅγιον ἐπαθρῆσαι φῶς, τουτέστι, τὴν τῆς ἁγίας καὶ ὁμοουσίου Τριάδος γνῶσιν ἀναλαβεῖν, εἰ μὴ γέγονε μέτοχα τῆς ἁγίας αὐτοῦ σαρκὸς, καὶ ἀπελούσατο τὴν καταμελαίνουσαν ἁμαρτίαν, ἀπεδύσατο δὲ τοῦ διαβόλου τὴν ἐξουσίαν διὰ τοῦ ἁγίου δηλονότι βαπτίσματος. ἐπειδὴ δὲ πρόωρον τοῦ μυστηρίου τὸν τύπον τῷ τυφλῷ ἐνεχάραττεν ὁ Σωτὴρ, ἀπεπλήρου τέως τῆς μετοχῆς τὴν δύναμιν διὰ τῆς ἐπιχρίσεως τοῦ πτύσματος. εἰς εἰκόνα γεμὴν τοῦ ἁγίου βαπτίσματος τὸ ἐν τῷ Σιλωὰμ ἀπονίπτεσθαι δραμόντα κελεύει, οὗ καὶ ἀναγκαίως διερμηνεύει τοὔνομα σοφὸς ἄγαν ὢν καὶ πνευματοφόρος ὁ Εὐαγγελιστής. λογιζόμεθα γὰρ ἕτερον οὐδένα τὸν ἀπεσταλμένον ὑπάρχειν, ἢ τὸν ἐπ' ὀλέθρῳ τῆς ἁμαρτίας καὶ τῆς τοῦ διαβόλου πλεονεξίας ἄνωθεν ἡμῖν καὶ παρὰ Πατρὸς ἐπιφοιτήσαντά τε καὶ ἀπεσταλμένον Θεὸν Μονογενῆ, αὐτόν τε τοῖς ὕδασιν ἀοράτως ἐπινήχεσθαι τῆς ἁγίας κολυμβήθρας γινώσκοντες, λουόμεθα μετὰ πίστεως, οὐκ εἰς ἀπόθεσιν ῥύπου σαρκὸς, κατὰ τὸ γεγραμμένον, ἀλλ' ὥσπερ λύμην τινὰ καὶ ἀκαθαρσίαν τῶν τῆς διανοίας ὀμμάτων ἐκπλύνοντες, ἵνα λοιπὸν καθαροὶ καθαρῶς τὸ θεῖον ἐπαθρεῖν ἰσχύσωμεν κάλλος. ὅνπερ οὖν τρόπον ζωοποιὸν εἶναι πιστεύομεν τὸ σῶμα Χριστοῦ, ἐπείπερ ἐστὶ τοῦ ζῶντος Θεοῦ Λόγου ναός τε καὶ ἐνδιαίτημα, πᾶσαν ἔχων αὐτοῦ τὴν ἐνέργειαν, οὕτως εἶναί φαμεν καὶ φωτισμοῦ πρόξενον: σῶμα γάρ ἐστι τοῦ κατὰ φύσιν καὶ κατὰ ἀλήθειαν φωτός. καὶ ὥσπερ ὅτε τεθνεῶτα διανίστη τὸν μονογενῆ τῆς χήρας υἱὸν, οὐκ ἠρκέσθη μόνῳ τῷ προστάξαι καὶ εἰπεῖν ” Νεανίσκε, σοὶ “λέγω, ἐγέρθητι,” καίτοι λόγῳ πάντα κατορθοῦν εἰθισμένος ὅσαπερ ἂν βούλοιτο, ἀλλ' ἐπετίθει τῇ σορῷ καὶ τὴν χεῖρα, δεικνὺς ὅτι καὶ τὸ σῶμα αὐτοῦ τὴν ζωοποιὸν ἐνέργειαν ἔχει: οὕτω κἀνθάδε καταχρίει τῷ πτύσματι, διδάσκων ὅτι καὶ φωτισμοῦ πρόξενον καὶ διὰ ψιλῆς τῆς ἁφῆς τὸ σῶμα αὐτοῦ ἐστι. σῶμα γάρ ἐστι φωτὸς ἀληθινοῦ, καθάπερ εἰρήκαμεν. ἄπεισι γεμὴν ὁ τυφλὸς ᾗ τάχος ἀπονιψάμενος, καὶ ἀμελλητὶ τὸ προσταχθὲν ἀποπληροῖ, δεικνὺς ὥσπερ ἐν ἑαυτῷ τὴν τῶν ἐθνῶν εὐπείθειαν περὶ ὧν γέγραπται “Τὴν ἑτοιμασίαν τῆς ” καρδίας αὐτῶν προσέσχε τὸ οὖς αὐτοῦ.“ σκληροκάρδιοι μὲν οὖν οἱ τάλανες Ἰουδαῖοι, τρυφεροὶ δὲ παντελῶς εἰς ὑπακοὴν καὶ δι' αὐτῆς μαρτυροῦνται τῆς πείρας οἱ ἐξ ἐθνῶν. ἀναμύει δὲ παραχρῆμα τὴν τυφλότητα τῷ πηλῷ συναπονιψάμενος ὁ ἀνὴρ, καὶ ὑποστρέφει βλέπων. οὐ γὰρ ἦν ἑτέρως γενέσθαι παρὰ τὸ δοκοῦν τῷ Χριστῷ. καλὴ τοιγαροῦν ἡ πίστις, ἰσχύειν ἐν ἡμῖν τὴν θεόσδοτον χάριν παρασκευάζουσα, καὶ τὸ διψυχεῖν ἐπιζήμιον. ” Ὁ γὰρ “δίψυχος ἀνὴρ ἀκατάστατος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ,” καθὰ γέγραπται, καὶ λήψεται παρὰ Κυρίου παντελῶς οὐδέν.
« Οἱ οὖν γείτονες καὶ οἱ θεωροῦντες αὐτὸν τὸ πρότερον ὅτι προσαίτης ἦν, ἔλεγον Οὐχ οὗτός ἐστιν ὁ καθήμενος καὶ προσαιτῶν; ἄλλος ἔλεγεν Οὐχὶ, ἀλλ' ὅμοιος αὐτῷ ἐστιν. ἐκεῖνος ἔλεγεν ὅτι ἐγώ εἰμι. » Δυσπαράδεκτά πως εἰς πίστιν τὰ τῶν θαυμάτων ὑπερφερῆ, καὶ τὸ μηδαμόθεν ...... οὐκ ἀταλαίπωρον ἐφ' ἑαυτῷ τὴν σύνεσιν ἔχει, τιμᾶται δὲ μόλις ἀπεριέργως εἰσκομισθὲν ταῖς τινῶν διανοίαις. τὸ γὰρ βασανίζειν πειρᾶσθαι τὰ ὑπὲρ νοῦν δεῖν καὶ λόγον, εὐηθείας οὐ μακράν. ἐντεῦθεν οἶμαι καὶ ἀπιστῆσαί τινας τῶν εἰδότων μὲν πρότερον τὸν ταῖς τριόδοις ἐμφιλοχωροῦντα τυφλὸν, κατατεθηπότων δὲ αὖθις, ἐπείπερ αὐτὸν ἀδοκήτως φαιδρῷ διαπρέποντα βλέπουσιν ὀφθαλμῷ. καταμερίζονται δὲ πρὸς ἐνδοιασμὸν ἀπὸ τοῦ συμβεβηκότος, καὶ οἱ μὲν τῷ μεγέθει τοῦ πράγματος ἐνορῶντες ἀκριβέστερον, οὐδὲ αὐτὸν εἶναι τὸν ἄνθρωπον, ἐμφερῆ δὲ λίαν τῷ γινωσκομένῳ φασί. καὶ γὰρ δὴ καὶ ὄντως οὐκ ἀπεικός τι παθεῖν ἐν τούτοις τινὰς πρὸς τὸ καὶ αὐτὴν παραιτεῖσθαι τὴν ἀλήθειαν, τῷ μεγέθει τῆς θεοσημείας εἰς ἀνεθέλητον ὥσπερ ἐξωθουμένους ψευδομυθίαν. ἕτεροι δὲ τῶν εὐμαθεστέρων μελλησμῶν ἐλευθέραν ποιοῦνται τὴν σύνεσιν, αἰδοῖ δὲ καὶ φόβῳ τὸ θαῦμα τιμήσαντες αὐτὸν ἐκεῖνον εἶναί φασι. λύει δὲ παραχρῆμα τὸ ζητούμενον ὁ τεθεραπευμένος, ἀξιολογωτάτην ἐφ' ἑαυτῷ τὴν ἰδίαν εἰσφέρων ὁμολογίαν. οὐ γὰρ ἂν ἑαυτὸν ἠγνόησέ τις, οὐδὲ εἰ σφόδρα νοσοῖ τὸ ληρεῖν. πανταχόθεν δὲ τῷ θαυματουργῷ τὸ ἐν μεγάλοις ὁρᾶσθαι προξενεῖ δι' ὑπερβολὴν δυνάμεως ἀπιστούμενον τὸ παράδοξον.
« Ἔλεγον οὖν αὐτῷ Πῶς ἀνεῴχθησάν σου οἱ ὀφθαλμοί; » Συννεύουσι μόλις αὐτὸν ἐκεῖνον εἶναι πιστεύσαντες, ὃν ἐγίνωσκον ἐξ ἀρχῆς, καὶ τὸ περὶ τούτων ἀφέντες ἀμφιγνοεῖν, ἐρωτῶσιν ὅπως τὴν τυφλότητα διεκρούσατο, καὶ τίς ὁ τρόπος τοῦ παρ' ἐλπίδα πράγματος. ἐν ἔθει γάρ πως ἀεὶ τοῖς θαυμάζουσι τὸ φιλοπευστεῖν ἀκριβέστερον, καὶ τῶν δρωμένων τὸν τρόπον περιεργάζεσθαι: ὃ δὴ καὶ αὐτὸ ποιεῖν ἐγνώκασιν οὐκ ἀθεεὶ, κατά γε τὸν ἡμέτερον νοῦν, ἀλλ' ἵνα καὶ οὐχ ἑκόντες μανθάνωσι τοῦ Σωτῆρος ἡμῶν τὴν δύναμιν, ἐκδιηγουμένου καὶ σαφῶς αὐτοῖς διαγγέλλοντος τοῦ τυφλοῦ, ὅπερ εἰς εἰκόνα λήψῃ καλὴν τοῦ γενέσθαι διδασκάλους τοῖς ἐξ Ἰσραὴλ τοὺς ἐξ ἐθνῶν ἐπιστρέψαντας, καὶ τὴν μὲν ἀρχαίαν διαδράντας τυφλότητα, τὸν δὲ παρὰ τοῦ Σωτῆρος ἡμῶν Χριστοῦ διὰ τοῦ Πνεύματος ἀποκερδάναντας φωτισμόν. ὅτι δὲ τὸ εἰρημένον ἀληθές ἐστιν, αὐτὰ βοήσει τὰ πράγματα.
« Ἀπεκρίθη ἐκεῖνος Ἄνθρωπος ὁ λεγόμενος Ἰησοῦς πηλὸν ἐποίησε καὶ ἐπέχρισέ μου τοὺς ὀφθαλμοὺς καὶ εἶπέ μοι Ὕπαγε νίψαι εἰς τὸν Σιλωάμ. ἀπελθὼν οὖν καὶ νιψάμενος ἀνέβλεψα. » Ὅτι μὲν Θεὸς κατὰ φύσιν ἐστὶν ὁ Σωτὴρ ἀγνοῶν ἔτι φαίνεται: οὐ γὰρ ἂν οὕτω μικροπρεπῶς ἐλάλησε περὶ αὐτοῦ: ἔοικε δέ πως ὡς περί τινος τῶν ἁγίων τὸ ἐπ' αὐτῷ φρονεῖν καὶ λογίζεσθαι, ἐξ ἀμυδροτέρας ὡς εἰκὸς καὶ τοῦτο φήμης ἑλὼν περιφοιτώσης ἅπασαν τὴν Ἱερουσαλὴμ, καὶ ἐκτεθρυλημένης τῆς ἐπ' αὐτῷ λαλιᾶς πανταχῇ. ἄλλως τε καὶ οὐ σφόδρα διὰ σπουδῆς ὑπάρχον ὁρῶμεν τοῖς καὶ τὸ σῶμα λελωβημένοις καὶ ἀκράτῳ μαχομένοις ἐνδείᾳ, τὸ περὶ γνῶσιν ἀσχολεῖσθαι τὴν τινῶν, δαπανώσης ὥσπερ ὅλην αὐτῶν τὴν φροντίδα τῆς ἀγοητεύτου πενίας. ἁπλούστερον τοίνυν καὶ ἄνθρωπον ἀποκαλεῖ, καὶ τὸν τῆς ἰάσεως ἐξηγεῖται τρόπον. ἔδει μὲν γὰρ τῷ μεγέθει τοῦ θαύματος ἀναπεπεισμένον τὴν ὑπὲρ ἀνθρώπων φύσιν χαρίζεσθαι δόξαν τῷ τερατουργῷ, τῷ γεμὴν δύνασθαι τοὺς ἁγίους ἐνεργεῖν διὰ Θεοῦ τὰ παράδοξα τὴν πίστιν ἐπιδιδοὺς, συναρπάζεταί πως πρὸς τὸ ὑπάρχειν ἐκείνων ἕνα νομίζειν αὐτόν.
« Καὶ εἶπον αὐτῷ Ποῦ ἐστιν ἐκεῖνος; λέγει Οὐκ οἶδα. » Οὐκ ἐκ φιλοθέου γνώμης ζητοῦσι τὸν Ἰησοῦν, ἀλλ' οὐδὲ ὅποι καὶ παρὰ τίσιν ἐποιεῖτο τὰς διατριβὰς ἐπείγονται μαθεῖν, ἵνα τι τῶν συντελούντων εἰς ὄνησιν περιτυχόντες αἰτήσειαν, πεπηρωμένοι δὲ τῆς διανοίας τὸν ὀφθαλμὸν, καὶ πολὺ χειρόνως ἤπερ ἐκεῖνός ποτε τὸν τοῦ σώματος, πρὸς ἀδικωτάτην ὀργὴν ἀνακαίονται, καὶ θηρίων ἀτιθάσων ἀναπηδῶσι δίκην, λελύσθαι νομίζοντες παρὰ τοῦ Σωτῆρος ἡμῶν νομικὴν ἐντολὴν τὴν ἐπὶ τὸ χρῆναί φημι μηδὲν ἐν σαββάτῳ τὸ παράπαν ἐργάζεσθαι διηγορευμένην. λελυττήκασι δὲ οὐ μετρίως, ἐπείπερ ὅλως πηλοῦ θιγεῖν ἀπετόλμησε, περιτρίψας δακτύλῳ τὴν γῆν, καὶ προσέτι τοῦτο καὶ ἀπονίψασθαι δεῖν ἐν σαββάτῳ τὸν ἄνθρωπον διετάξατο. διάτοι τοῦτο καὶ τὸν ἐξ ὀργῆς καὶ ἀπονοίας ἐρεύγονται λόγον τό Ποῦ ἐστιν ἐκεῖνος ἀναισχύντως λέγειν οὐ παραιτούμενοι. ᾧ γὰρ ἦν εἰκὸς καὶ πλουσίαν ὀφείλεσθαι δόξαν τὴν ἐκ μικρυσμοῦ λοιδορίαν προσάπτουσι: καίτοι θαυμάσαι δέον εἴπερ ἦσαν ἀγαθοὶ, καὶ τοῖς προσήκουσιν ἐπαίνοις τὴν τοῦ Θεοῦ δύναμιν καταστέφειν εἰδότες, ἀλλ' ὅπερ ἦν οἶμαι δίκαιον αὐτοὺς φρονεῖν τε καὶ δρᾶν ἐξ ἀμετρήτου κακοβουλίας παρωθούμενοι, εἰς ἄκαιρον παρατρέπονται ζῆλον, καὶ ὅτι προσῆκεν ἀδικουμένῳ τρόπον τινὰ συνειπεῖν τῷ νόμῳ κιβδήλως διενθυμούμενοι, ζητοῦσιν ὡς ἐργασάμενον ἐν σαββάτῳ τὸν Ἰησοῦν καὶ τὴν οὕτως ἀξιάγαστον ἐντολὴν ἀδικήσαντα διὰ τοῦ θεραπεῦσαι τὸν ἄνθρωπον. εἰκὸς γὰρ δήπου νομίζειν αὐτοὺς, ἀπηνῆ τινα καὶ οὐ φιλοικτίρμονα τὸν Θεὸν ὑπάρχειν ἐν σαββάτῳ, ἀγανακτεῖν δὲ σφόδρα κἂν βλέπῃ σωζόμενον τὸν κατ' εἰκόνα καὶ ὁμοίωσιν τὴν αὐτοῦ γεγονότα, δι' ὃν καὶ τὸ σάββατον: “Κύριος γάρ ἐστι τοῦ σαββάτου ὁ υἱὸς τοῦ ” ἀνθρώπου,“ κατὰ τὴν τοῦ Σωτῆρος φωνήν.
« Ἄγουσιν αὐτὸν πρὸς τοὺς Φαρισαίους τόν ποτε τυφλόν. ἦν δὲ σάββατον ἐν ᾗ ἡμέρᾳ τὸν πηλὸν ἐποίησεν ὁ Ἰησοῦς καὶ ἤνοιξεν αὐτοῦ τοὺς ὀφθαλμούς. » Ἀποκομίζουσι τοῖς ἡγουμένοις τὸν ἄνθρωπον, οὐχ ἵνα τὰ ἐπ' αὐτῷ μαθόντες θαυμάσωσιν: οὐ γὰρ ἦν εἰκὸς ἐπί τινι τῶν τοιούτων ἡσθῆναί ποτε τοὺς ἀσύγκριτον ὠδίνοντας φθόνον κατὰ τοῦ Σωτῆρος ἡμῶν Χριστοῦ, ἀλλ' ὡς ἔνδηλον καταστήσοντες, καθάπερ ᾤοντο, τὴν παρανομίαν αὐτοῦ, καὶ κατηγορήσοντες ὡς ἠδικηκότα διὰ τὸ εἰργάσθαι πηλὸν ἐν σαββάτῳ. τὸ γὰρ ἐπὶ τῷ παραδόξῳ θαῦμα λακτίσαντες, ὡς πλημμελείας τοῦ πράγματος ἐπιδράττονται, ἔλεγχον ὥσπερ τῶν δεδραμένων παραδεικνύντες τὸν ἄνθρωπον, ἐφ' ᾧ τετόλμητο τὸ παράδοξον, ὁμοῦ δέ τι καὶ κατορθοῦν οἴονται συντελοῦν αὐτοῖς εἰς εὐσεβείας ὑπόληψιν ὡς ἐν ἔθεσιν Ἰουδαϊκοῖς, καὶ νομικὸν ἐπίταγμα διεξάγειν εἰς πέρας ἐπείγονται. ἐν μὲν γὰρ τῷ Δευτερονομίῳ Θεὸς ὁ φύσει καὶ ἀληθινὸς τὸ μὴ δεῖν ἑτέρωσε παραφέρεσθαί ποι τῶν φιλοθέων τὸν νοῦν ἐκδιδάσκων, μήτε μὴν παρ' αὐτὸν οἴεσθαί τινας εἶναι θεοὺς, προσεδρεύειν δὲ μόνῳ τῷ κατὰ ἀλήθειαν ἐπιτάττων, ἀλλὰ καὶ λίαν ἐκπικραίνεσθαι κατὰ τῶν ἕτερόν τι παρὰ τοῦτο φρονεῖν συμβουλεῦσαι τολμώντων, οὕτω φησίν ” Ἐὰν δὲ παρακαλέσῃ σε ὁ ἀδελφός σου ἐκ πατρός σου ἢ “ἐκ μητρός σου, ἢ ὁ υἱός σου ἢ ἡ θυγάτηρ σου, ἢ ἡ γυνή ” σου ἡ ἐν τῷ κόλπῳ σου, ἢ ὁ φίλος ὁ ἴσος τῇ ψυχῇ σου “λάθρα λέγων Πορευθῶμεν καὶ λατρεύσωμεν θεοῖς ἑτέροις, ” οὐ συνθελήσεις αὐτῷ καὶ οὐκ εἰσακούσῃ αὐτοῦ, καὶ οὐ “φείσεται ὁ ὀφθαλμός σου ἐπ' αὐτῷ, καὶ οὐκ ἐπιποθήσεις ” αὐτῷ οὐδὲ μὴ σκεπάσεις αὐτόν: ἀναγγέλλων ἀναγγελεῖς “τὰ περὶ αὐτοῦ.” Ἰουδαῖοί τε πάλιν πρὸς μόνα βλέποντες τὰ ἑτέρων πταίσματα, καὶ τὸ καθ' ἑνὸς ὁρισθὲν πράγματος κατὰ παντὸς ἀσυνέτως ἐκδεξάμενοι, τοὺς ἁλόντας ἐπί τισι τοῖς ἔξω νόμου παρῆγον ἐπὶ τοὺς ἄρχοντας, τιμᾶν οἰόμενοι καὶ διὰ τούτου τὸν νομοθέτην. διὰ ταύτην οἶμαι τὴν αἰτίαν, τὸν μὲν Ἰησοῦν ἐζήτουν λέγοντες “Ποῦ ἐστιν ” ἐκεῖνος;“ ἀνευρεῖν δὲ οὐδαμόθεν ἰσχύσαντες, ἄγουσιν ὡς ἐν δευτέρᾳ τάξει τὸν ἐφ' ᾧ τὸ θαῦμα τετέλεστο, δι' οἰκείας ὥσπερ ἐπισφραγιοῦντα φωνῆς τὸ λελύσθαι τὸν νόμον ἐν τοῖς κατ' αὐτὸν παρὰ τοῦ θεραπεύσαντος ἐν σαββάτῳ. Ὅτι δὲ οὐ μετρίως ἀσχάλλουσι διὰ τὸ γενέσθαι πηλὸν ἐν σαββάτῳ σαφὲς ἡμῖν καθιστὰς ὁ μακάριος Εὐαγγελιστὴς, ἐπιτηδείως ἐπισημαίνεται τὴν τοῦ πράγματος γελοιότητα, προσθεὶς τό Ἦν δὲ σάββατον ἐν ᾗ ἡμέρᾳ τὸν πηλὸν ἐποίησεν ὁ Ἰησοῦς.
« Πάλιν οὖν ἠρώτων αὐτὸν καὶ οἱ φαρισαῖοι Πῶς ἀνέβλεψας; » Περιεργάζονται τῆς θεραπείας τὸν τρόπον, θερμότερον ὥσπερ ἐν ἑαυτοῖς τὸ ἐκ τῆς βασκανίας ἀνακαίοντες πῦρ, φιλοπευστοῦσι δὲ λίαν, οὐκ ἀγνοοῦντες δὲ ὥς γε μοι φαίνεται τὸ παράδοξον. πῶς γὰρ οὐκ εὔηθες παντελῶς τοὺς, οἵπερ ἦσαν ὡς αὐτοὺς ἀφιγμένοι ποτὲ τυφλὸν ἀποφέροντες, μὴ οὐχὶ πάντως εἰπεῖν τῆς ἀπαγωγῆς τὴν αἰτίαν, ὥσπερ δὲ οὐκ ἀρκούντων ἐκείνων εἰς τὸ κατηγορεῖν τοῦ Χριστοῦ, καὶ αὐτὸν δι' οἰκείας ἀναγκάζουσι φωνῆς ὁμολογῆσαι τὸ δεδραμένον, χαλεπωτέραν ἔσεσθαι τῆς συκοφαντίας τὴν δύναμιν διὰ τούτου πιστεύοντες. σύνες γὰρ ὅπως οὐ διερωτῶσιν ἁπλῶς εἰ τεθεράπευται μόνον, ζητοῦσι δὲ μᾶλλον πῶς ἀνέβλεψεν ἀκοῦσαι: τοῦτο δὲ ἦν ἐπακοῦσαι λίαν ἐσπουδακότων ὅτι πηλὸν ἐποίησε, καὶ ἔχρισέ μου τοὺς ὀφθαλμούς: ἐν τούτῳ γὰρ πᾶσαν κεῖσθαι τοῦ νόμου τὴν παράβασιν ἀσυνέτως ὑπελάμβανον καὶ, τοὺς ἄνωθεν διυβρίσθαι θεσμοὺς σκηπτόμενοι, ἀπασχάλλειν ἤδη δικαίως καὶ χρῆναι δίκας ἀπαιτεῖν τὸν λυπήσαντα διεσκέπτοντο.
« Ὁ δὲ εἶπεν αὐτοῖς Πηλὸν ἐπέθηκέ μου ἐπὶ τοὺς ὀφθαλμοὺς, καὶ ἐνιψάμην, καὶ βλέπω. » Δέχονται προθύμως ὥσπερ τινὰ φθόνου τροφὴν τὴν ὁμολογίαν τοῦ θαύματος, καὶ ἀσμένως ἁρπάζουσι τῆς κατ' αὐτοῦ μανίας τὴν ὑπόθεσιν. ἁπλούστερον μὲν γὰρ ἐξηγεῖται τὸ συμβὰν ὁ πηρὸς τότε, καὶ κακοήθος σφόδρα φησὶν ὡς ἐν συντόμοις ὁμολογίαις ἀνυμνῶν ὥσπερ τὸν ἰατρόν: καταπλήττεται γὰρ τρόπον τινὰ τὴν τοῦ πράγματος φύσιν. ἐκεῖνό γε ὡς εἰκὸς διενθυμούμενος ὅτι πηλῷ καταχρίσας ἀσυνήθει φαρμάκῳ τὸ βλέπειν αὐτῷ παραδόξως ἐξήνυσεν: ἐκφαντικώτατα δέ μοι δοκεῖ καὶ ἐκ πικρῶν νοημάτων εἰπών Πηλὸν ἐποίησε καὶ ἔχρισέ μου τοὺς ὀφθαλμούς. ὅμοιον γὰρ ὥσπερ ἂν εἴ τις ὑπολάβοι λέγειν αὐτόν Οἶδα μὲν αὐτὸς εἰς φθονούντων ἐρῶν ἀκοὰς, τἀληθὲς δ' οὖν ὅμως οὐκ ἀποκρύψομαι. ἀμείψομαι ταῖς εὐχαριστίαις τὸν ἐμὸν εὐεργέτην, κρείττων ἔσομαι τῆς ἀκαίρου σιγῆς: τιμήσω ταῖς ὁμολογίαις τὸν ἰατρὸν, οὐ περίεργόν μοι τὸν τῆς ἰάσεως ἐπιτηδεύσαντα τρόπον, οὐ σιδήρῳ καὶ ἀνατομαῖς τὸ πρᾶγμα κινήσαντα, οὐ φαρμάκων καρυκείαις τὸ ὠφελοῦν ἐξαρτύσαντα, οὐ μεθόδῳ χρησάμενον ἐντριβεῖ, ξέναις δὲ μᾶλλον ἐπινοίαις ἰσχύσαντα. πηλὸν ἐποίησε καὶ ἔχρισέ μου τοὺς ὀφθαλμοὺς, καὶ ἐνιψάμην, καὶ βλέπω. ἔστι δέ πως θαυμάσαι καὶ σφόδρα δικαίως τὸν ἄνθρωπον τοῖς περὶ τούτων ῥήμασι καθάπερ τινὰ κορωνίδα χρησίμως τό Βλέπω προστεθεικότα, μόνον γὰρ οὐχὶ κἀν τούτῳ φησίν Οὐ ματαίαν ἀποφανῶ τὴν τοῦ θεραπεύσαντος δύναμιν, οὐκ ἀρνήσομαι τὴν χάριν: ἔχω γὰρ ἤδη τὸ πάλαι ποθούμενον: αὐτὸς ἐγὼ, φησὶν, ὁ καὶ ἐν ὠδῖσιν τυφλὸς, ὁ ἐν ἐμβρύῳ καὶ μήτρᾳ νοσῶν, πηλῷ κατακεχρισμένος τεθεράπευμαι, καὶ βλέπω, τουτέστιν, οὐχ ἁπλῶς ἀνεῳγότα δεικνύω τὸν ὀφθαλμὸν, καλύπτων ἐν βάθει τὸν σκότον, ἀλλ' ὄντως ὁρῶ. ἔχω λοιπὸν ἐν ὄψει τὰ ἐν ψιλαῖς τοπρὶν ἀκοαῖς. ἰδοὺ λαμπρὸν ἡλίου περιαστράπτει με φῶς: ἰδοὺ ξένων θεαμάτων τὸν ἐμὸν ὀφθαλμὸν περιστοιχίζεται κάλλος. ἄρτι μόλις ἔγνων τὴν Ἱερουσαλὴμ, καὶ βλέπω μὲν θεῖον ἐν αὐτῇ περιαστράπτοντα ναὸν, ὁρῶ δὲ ἐν μέσῳ τὸ σεπτὸν ὄντως θυσιαστήριον: κἂν ἐπέκεινα πύλης εὑρεθῶ, ὅλην ἐν κύκλῳ περιαθρήσω τὴν Ἰουδαίαν, καὶ τί μὲν ὄρος ἐστὶ, τί δὲ φυτὸν ἐπιγνώσομαι. μεταμειβομένου δὲ τοῦ καιροῦ πρὸς ἑσπέραν, οὐκ ἔτι τὸν ἐμὸν ὀφθαλμὸν τὸ τῶν ἄνω θαυμάτων διαλήσεται κάλλος, οὐχ ὁ διαφανὴς τῶν ἀστέρων χορὸς, ἀλλ' οὐδὲ τῆς σελήνης τὸ πάγχρυσον σέλας. καταπλαγήσομαι διὰ τούτου τοῦ τεκτηναμένου τὴν τέχνην, ἀπὸ καλλονῆς κτισμάτων ἐπιγνώσομαι κἀγὼ τὸν Δημιουργόν. οὐκοῦν ὅσον ἧκεν εἰς πλάτος θεωρημάτων καὶ τὴν ἐν λόγοις κομψείαν, τοιαύτην τινὰ ὠδίνει δύναμιν τὸ εἰρημένον, αὐτό τε τό Βλέπω φημὶ καὶ τό Πηλὸν ἐποίησε καὶ ἔχρισέ μου τοὺς ὀφθαλμούς. οὐ γὰρ ἐξωθεῖται τὸ χαρίεν ἐν θεωρήμασιν, οὐδὲ ὡς κίβδηλον παραιτεῖται λόγος ὁ παρ' ἡμῖν, τουτέστιν, ὁ ἐκκλησιαστικός. οὐκοῦν ἀσυκοφάντητον ἀληθῶς τὴν τοῦ θεραπεύσαντος δύναμιν, ὅσον ἦν ἐν αὐτῷ, διατηρῶν τὰ τοιαῦτά φησιν, ὁ, ἐπείπερ ἠλεήθη παρὰ Χριστοῦ, παρὰ τοῖς ἱερεῦσι κρινόμενος.
« Ἔλεγον οὖν ἐκ τῶν Φαρισαίων τινές Οὐκ ἔστιν οὗτος παρὰ Θεοῦ ὁ ἄνθρωπος, ὅτι τὸ σάββατον οὐ τηρεῖ. » Οὐκ εἶναί φασι ληροῦντες παρὰ Θεοῦ τὸν ᾧ πρόσεστιν ἐνεργεῖν δύνασθαι τὰ Θεοῦ, καὶ ἴσῳ δόξης μέτρῳ στεφανούμενον βλέποντες τῷ πάντα ἰσχύοντι Πατρὶ τὸν Υἱὸν, τὸν ἐπ' ἀσεβείᾳ μῶμον ἐπιῤῥιπτεῖν οὐκ αἰσχύνονται παραλόγως αὐτῷ, παρωσάμενοι δὲ τὴν ἐκ τοῦ παραδόξου βοὴν, τὸν οἰκεῖον ἀντεξάγουσι φθόνον τῷ θαυματουργῷ, καὶ κατηγοροῦσιν ἀφυλάκτως ὡς πλημμελήσαντος τοῦ μὴ εἰδότος ἁμαρτίαν. ὅλον δὲ παραλελύσθαι τὸν νόμον ἀσυνέτως πιστεύουσι δι' ἑνὸς δακτύλου κίνησιν ἐν σαββάτῳ τετολμημένην, καίτοι τῆς φάτνης τὸν βοῦν ἀνιέντες αὐτοὶ, καὶ ἐφ' ὕδωρ ἀποκομίζοντες, ἀλλὰ καὶ εἰ πρόβατον εἰς βόθρον ἐμπέσοι, κατὰ τὸ γεγραμμένον, καὶ τοῦτο σὺν πολλῇ διανιστάντες σπουδῇ. οὐκοῦν διυλίζουσι τὸν κώνωπα, κατὰ τὴν τοῦ Σωτῆρος φωνήν: τοῦτο γὰρ ἦν ἐν αὐτοῖς ἐν ἔθει πολλῷ: ἀφρόνως δὲ σφόδρα καὶ λίαν ἀπεγνωσμένως οὐκ ἀποτιννύντες τὸ θαῦμα Χριστῷ, οὐδὲ ἐκ τοῦ κατορθώματος, τίς ἂν εἴη λοιπὸν ἐπιγινώσκειν αὐτὸν ἀνεχόμενοι, μικρολογοῦσι διὰ τὸ σάββατον, καὶ ὥσπερ ἁπάσης κατορθουμένης αὐτοῖς ἀρετῆς διὰ μόνου τοῦ ἀργεῖν ἐν σαββάτῳ, τῆς πρὸς Θεὸν οἰκειότητος ὁλοκλήρως ἐκπέμπουσιν, οὐκ εἶναι λέγοντες αὐτὸν παρὰ Θεοῦ, καίτοι μᾶλλον ἐχρῆν τὸν τῶν ἰδίων κατεξουσιάζοντα νόμων ἤδη παρόντα νοεῖν, καὶ ὅτι φίλον μὲν καὶ αἱρετὸν τῷ Θεῷ τὸ καὶ ἐν σαββάτῳ ἀγαθουργεῖν, καὶ τὸν ἐλέου δεόμενον, τῆς ἐλπίδος οὐκ ἀφεῖναι κενόν. πότε γάρ τις οὐκ ἂν ἐπαινέσαι τὸν τῶν ἀγαθῶν ἐργάτην, ἢ ποῖος τῆς ἀρετῆς κατατυραννήσει καιρός; οἱ δὲ καίτοι τὸν ἀρχαῖον ἐκεῖνον θαυμάζοντες Ἰησοῦν ἑλόντα μὲν ἐν σαββάτῳ τὴν Ἱεριχὼ, δρᾶν δὲ τὰ τοῖς νικῶσι συνήθη τοῖς πατράσιν αὐτῶν διατεταχότα, καὶ παρ' οὐδὲν ὅλως τὸ ἀργεῖν ἐν σαββάτῳ χρῆναι ποιησάμενον, ἐπιφύονται τῷ Χριστῷ, καὶ ὅσον εἰς ἰδίαν κακόνοιαν, οὐκ ἐξωθεῖν ἐπείγονται μόνον τῆς θεοπρεποῦς δόξης αὐτὸν, ἀλλὰ καὶ τοῖς ἁγίοις πρεπούσης ἀποστεροῦσι τιμῆς. εἰκαιομυθεῖν δὲ σφόδρα διὰ μόνης τῆς σφῶν βασκανίας ἀναπειθόμενοι, τὴν ἐπ' ἀσεβείᾳ καταχέουσι ψῆφον τοῦ δικαιοῦντος τὸν κόσμον, καὶ διὰ τοῦτο παρὰ Πατρὸς ὡς ἡμᾶς ἀφιγμένου.
« Ἄλλοι δὲ ἔλεγον Πῶς δύναται ἄνθρωπος ἁμαρτωλὸς τοιαῦτα σημεῖα ποιεῖν; καὶ σχίσμα ἦν ἐν αὐτοῖς. » Σμικρὰ μὲν ἔτι καὶ οὗτοι φρονοῦσιν ὡς ἐπ' ἀνθρώπῳ ψιλῷ λαλοῦντες καὶ λογιζόμενοι, πλὴν ἁλόντες τῷ θαύματι Χριστῷ τὸ νικᾶν ἢ νόμῳ χαρίζονται, καὶ τὴν ἀπὸ τῆς θείας θεοσημίας ἐπίδειξιν τῆς κατὰ τὸ σάββατον ἀργίας ἤδη τιθέντες, ἐν ἀμείνοσιν ὀρθοὶ φαίνονται δικασταί. τὸ γὰρ ὅλως τοῦ πλημμελεῖν ὑπεξάγειν, καὶ ἁμαρτίας ἔξω ποιεῖν τὸν ὅτι προσήκοι καὶ ἐν σαββάτῳ τι δρᾶν οὐ παραιτούμενον, πῶς οὐ σφόδρα τοῖς ἐπὶ τῷ σαββάτῳ διωρισμένοις ἀνθοπλίζεται; λογισμῷ δὲ ὡς εἰκὸς ἀναγκαίῳ, καὶ πολλὴν ἐν ἑαυτῷ τὴν σύνεσιν ἔχοντι, πρὸς τὸ οὕτω διακεῖσθαι βαδίζοντες τὰ τοιαῦτά φασι. πρόδηλον μὲν γὰρ καὶ ἀναμφιλόγως ὁμολογούμενον, ὅτι τοῖς τὸν θεῖον παραβλέπουσι νόμον, καὶ παρ' οὐδὲν τιθεμένοις τὰ διὰ τῆς ἄνωθεν ψήφου διωρισμένα, οὐκ ἂν ἐπιδοίη Θεὸς τὸ δύνασθαί τι πώποτε τῶν ἀξιαγάστων ἐπιτελεῖν. ἀλλ', ὡς Ἰουδαῖοι νομίζουσι, δέδωκε τοῦτο Χριστῷ, καίτοι τὸν ἐπὶ τῷ σαββάτῳ νόμον λυπήσαντι. οὐκ ἄρα τὸ ἐν σαββάτῳ τι δρᾶν κρατύνει πρὸς ἁμαρτίαν, ἀλλ' οὐδὲ ἀργίας τῆς ἐν αὐτῷ πολὺ δὴ κρείττονα τὴν ἐπ' ἀγαθοῖς ἐργασίαν [ἀμφιβάλοι τις ἄν]. καὶ γοῦν ὡς αὐτός που πάλιν φησὶν ὁ Σωτὴρ, ἱερᾶσθαι τοῖς λευίταις ἐφεῖται κατὰ τὸ σάββατον, καὶ ἀζήμιον ἔχουσι τὴν ἐπὶ τούτῳ σπουδὴν, μᾶλλον δὲ τὴν ἀργίαν οὐκ ἀζήμιον. αἰτιάσαιτο γὰρ μὲν τίς αὐτοὺς βουθυτεῖν ἑλομένους κατὰ τὸ σάββατον, ἢ καὶ τοὺς τῶν ἄλλων θυσιῶν ἐπιτηδεύοντας τρόπους; ἐγκαλέσαι μὲν πάλιν μᾶλλον εἰκότως εἰ μὴ δρῷεν ἃ χρῆν, καὶ τοῖς τῆς λατρείας νόμοις ὠφείλετο. ὅτε τοίνυν τὰ ὑπὲρ τῆς τινων σωτηρίας κατὰ νόμον καθοσιούμενα ἀδιακωλύτως καὶ ἐν σαββάτῳ πρὸς τὸ θεῖον ἀναβαίνει θυσιαστήριον, πῶς οὐκ ἂν μᾶλλον ἐπιτελοῖτο πρεπωδέστερον ἡ εἰς ἄνθρωπον χάρις, δι' ὃν τὸ θαῦμα καὶ ἐν σαββάτῳ δεκτόν; λογισμῷ τοιγαροῦν τῷ πρέποντι πρὸς τὸ κρίνειν ἄριστα κεκλημένοι τῶν Ἰουδαίων τινὲς, καὶ μόλις τῆς τῷ ἔθνει προσούσης ἀμαθίας τὴν ἀχλὺν τῶν τῆς διανοίας ὀμμάτων ἀποπεμψάμενοι, τὴν τοῦ Σωτῆρος θαυμάζουσι δόξαν, εἰ καὶ οὔπω σφόδρα καλῶς: ἐλάττονα γὰρ ἤπερ ἐχρῆν λαλοῦσι περὶ αὐτοῦ, ἀποσχίζονται δὲ τῶν ἑτοίμως κατακρινόντων αὐτόν. οἱ μὲν γὰρ ἀνοσίως φθόνῳ τὸ νικᾶν ἢ λογισμῷ διδόντες τῷ πρέποντι, καὶ τὸ μηδαμόθεν ἐγκαλεῖσθαι πεφυκὸς εἰς παρανομίας δέχονται δύναμιν: οἱ δὲ τῇ φύσει τοῦ πράγματος ἐνορῶντες ὀρθῶς, τῆς ἐκείνων μωρίας καταδικάζουσιν. Εἰκὸς δὲ δήπου καὶ ἕτερόν τι κατορθοῦν ἑλομένους εἰπεῖν τό Πῶς δύναται ἄνθρωπος ἁμαρτωλὸς τοιαῦτα σημεῖα ποιεῖν; ὅλῳ γὰρ, ὡς ἔπος εἰπεῖν, συναθλεῖν ἐπείγονται τῷ τῶν ἁγίων θεσμῷ. εἰ γὰρ ὅλως ἐξεῖναι, φασὶν, ἐπιτρέψομεν, καὶ τοῖς εἰωθόσι πλημμελεῖν τοῖς ὑπὲρ λόγον ἐπισεμνύνεσθαι, καὶ θαυμάτων ὁρᾶσθαι αὐτοὺς δημιουργοὺς, τί τὸ κωλύον ἔτι φανεῖται τοὺς φιλεγκλήμονας τῆς τῶν προφητῶν πληθύος κατηγορεῖν, ἢ καὶ αὐτῷ λοιπὸν ἐπιφύεσθαι τῷ μακαρίῳ Μωυσεῖ, καὶ ἐν μηδενὶ ποιεῖσθαι λόγῳ τὸν οὕτω σεπτὸν, εἰ καὶ ἐπὶ τοῖς ἁπάντων ἀρίστοις μαρτυροῖτο κατορθώμασιν; οὐκοῦν καὶ αὐτοὶ συναγορεύουσι τῇ τῶν πατέρων δόξῃ διὰ Χριστὸν, πρόφασιν ὥσπερ τινὰ τῆς εἰς ἐκείνους ἀγάπης καὶ τὰ ἐπ' αὐτῷ δεξάμενοι.
« Λέγουσιν οὖν πάλιν τῷ τυφλῷ Τί σὺ λέγεις περὶ αὐτοῦ ὅτι ἤνοιξέ σου τοὺς ὀφθαλμούς; » Παραπαίειν νομίζουσι τοὺς τὰ δίκαια κρίνειν προθυμουμένους: ἐπιλελῆσθαι δέ μοι δοκοῦσι παντελῶς τοῦ λέγοντος Κρῖμα δίκαιον κρίνατε, προκατειλημμένοι δὲ ὥσπερ τοῖς ἀπὸ φθόνου δεσμοῖς, φωνῆς ὅλως ἐπαΐειν τιμώσης Χριστὸν οὐκ ἀνέχονται, ἀλλ' ὥσπερ τινὰ τῶν αὐτοῖς πολεμιωτάτων τὸν τῶν παραδόξων συνειπεῖν θέλοντα παραιτούμενοι, καὶ μικρὰ τῆς ἑαυτῶν φροντίσαντες κεφαλῆς παρατρέπουσιν ἀλαζόνως τοὺς λόγους ἐπὶ τὸν ἄνθρωπον, ὃς ἦν τεθεραπευμένος, καὶ τὸ πολλάκις ἀκουσθὲν ἐρωτῶσιν εἰσαῦθις, προκεκληκότες μὲν ἤδη φαῦλόν τε καὶ ἁμαρτωλὸν τὸν ἐνεργήσαντά τι κατὰ τὸ σάββατον: οἰόμενοι δὲ διὰ τοῦτο καταδικάσειν αὐτοῦ σὺν αὐτοῖς τὸν τυφλὸν, καὶ ταῖς παρ' αὐτῶν ἀκολουθήσειν φωναῖς, τὰς μὲν ἐπὶ τῇ τοῦ πάθους ἀπαλλαγῇ χαριστηρίους εὐχὰς περιστείλαντα, δεδιότα δὲ καὶ τὴν παρ' ἐκείνων ὀργὴν καταπεφρικότα, κατηγορήσειν εὐκόλως ὡς παροινήσαντος τῷ νόμῳ διὰ τὸ σάββατον. πονηρὸς μὲν οὖν τῶν Φαρισαίων ὁ λογισμὸς, ὅτι δὲ ἀμαθὴς οὐκ ἀμφίβολον. τί γὰρ ἂν ἠδίκησε τοῦ παραδόξου τὴν δύναμιν ἑνὸς ἀχαρίστου φωνή; ἢ πῶς οὐκ ἐν δόξῃ θεοπρεπεῖ φανεῖται Χριστὸς εἴπερ ἐνικήθη τῷ φόβῳ τὸ τυχὸν ὁ τυφλὸς, καὶ τὸ ὑπομεῖναί τι τῶν εἰωθότων λυπεῖν παραιτούμενος τὴν χάριν ἠρνήσατο; ἀλλὰ δεινὸς εἰς τὸ πείθειν ὁ φθόνος τοὺς ὠδίνοντας αὐτὸν πρὸς τὸ δρᾶν ἐπείγεσθαί τι θερμῶς, κἂν ἔχῃ πολὺ τὸ γελᾶσθαι δικαίως: ἀπηλλαγμένος δὲ τῶν τοιούτων ὁ νοῦς, λογισμοὺς μὲν ἀσυνέτους διαπηδᾶ, ἀθόλωτον δὲ τὸ οἰκεῖον ἀεὶ διασώζων κάλλος, φέρεται κατ' εὐθὺ τοῦ πρέποντος, καὶ τῶν τῆς ἀληθείας ὅρων οὐκ ἀποφοιτᾷ. δείλαιοι τοιγαροῦν καὶ ἀλαζόνες οἱ Φαρισαῖοι, τοὺς μὲν ὀρθὰ καὶ φρονεῖν ἑλομένους καὶ λέγειν, παραπαίειν ἡγούμενοι, ἐπαναγκάζοντες δὲ καὶ ἃ μὴ θέμις εἰπεῖν περὶ τοῦ παραδόξως εἰς τὰ παρ' ἐλπίδα καλέσαντος τὸν ἕτοιμον μὲν εἰς εὐχαριστίας, ἐγγὺς δὲ ἤδη λαμπρᾶς ἐπιγνώσεως διὰ τοῦ παραδόξου γεγενημένον.
« Ὁ δὲ εἶπεν ὅτι προφήτης ἐστίν. » Ὀξὺ κατὰ καρδίας δέχονται βέλος οἱ τὸν ὀρθὸν μὲν καὶ δίκαιον οὐ προσιέμενοι λόγον, μόνον δὲ τὸ τῷ φθόνῳ δοκοῦν θηρᾶσθαι σπουδάζοντες: ” Οὐ γὰρ ἐπιτεύξεται δόλιος θή“ρας,” κατὰ τὸ γεγραμμένον. περιτρέπεται γὰρ αὐτοῖς εἰς τὸ παρὰ γνώμην τὸ σπούδασμα, καὶ πολὺ τῆς ἐλπίδος ἐσφάλησαν ἀδοκήτως ἀκούσαντες Ὅτι προφήτης ἐστί. συμφρονεῖ γὰρ τοῖς ἄλλοις ἄριστά γε ποιῶν ὁ τεθεραπευμένος. οἱ μὲν γὰρ οὐκ ἀσυνέτως τὴν τοῦ πράγματος φύσιν διεσκεμμένοι, ἄνθρωπον ἁμαρτωλὸν μηδὲν τῶν τοιούτων δύνασθαι δρᾶν ἀποφαίνονται: ὁ δὲ ἐφ' ᾧ τὸ θαῦμα τετέλεσται, μονονουχὶ τὴν ἐν ἐκείνοις γνώμην ἰχνηλατῶν, προφήτην εἶναί φησιν, οὔπω μὲν ἀκριβῶς τίς ἐστι κατὰ ἀλήθειαν ἐκμαθὼν, τετριμμένῳ δὲ παρὰ τοῖς Ἰουδαίοις ἀκολουθήσας πράγματι. ἦν γὰρ αὐτοῖς ἐν ἔθει προφήτας ἀποκαλεῖν τοὺς τερατουργοὺς, ὡς ἐφ' ἁγιότητι μαρτυρουμένους διὰ τοῦτο παρὰ Θεοῦ. ὅνπερ οὖν τρόπον ἐκεῖνοι ποιοῦντες ὀρθῶς οὐκ αἰδοῖ τῇ περὶ τὸ σάββατον τὸ τῆς θεοσημείας ἀτιμάζουσι μέγεθος, διά τε τοῦτο καὶ ἁμαρτίας ἀνυπαίτιον παντελῶς εἶναί φασι τὸν ἐνεργήσαντα: τὸν αὐτὸν οἶμαι καὶ οὗτος τρόπον τὴν ἐπὶ τῷ σαββάτῳ σμικρολογίαν παρωσάμενος, τὴν ἐπὶ τοῖς ἀμείνοσιν ἀπονέμει δόξαν τῷ τὸ βλέπειν δωρησαμένῳ, ὃν καὶ ἐν τῇ τῶν ἁγίων τάξει τιθεὶς, προφήτην ἀποκαλεῖ. δοκεῖ δέ μοι λοιπὸν οὐ σφόδρα τῶν νομικῶν μεταποιεῖσθαι διαταγμάτων. οὐ γὰρ ἂν ἐθαύμασε τοσοῦτον αὐτὸν, οὐδ' ἂν ἐν προφήτου τάξει παρεδέξατο τὸν ἰατρὸν, καίτοι παραλύειν τὸν ἐπὶ τῷ σαββάτῳ δοκοῦντα θεσμόν. ὠφελημένος οὖν ἄρα τῷ θαύματι, καὶ πρὸς ἕξιν ἤδη τῆς Ἰουδαίων τὴν κρείττονα διαβεβηκὼς, τῷ θαυματουργῷ τὸ χρῆναι νικᾶν ἀπονέμει νομικὴν ἐπιτήρησιν ἀνυπαίτιον παντελῶς τὴν ἐπ' ἀγαθοῖς ποιουμένῳ παράβασιν.
« Οὐκ ἐπίστευσαν οἱ Ἰουδαῖοι περὶ αὐτοῦ, ὅτι τυφλὸς ἦν καὶ ἀνέβλεψεν, ἕως ὅτου ἐφώνησαν τοὺς γονεῖς αὐτοῦ τοῦ ἀνα βλέψαντος καὶ ἠρώτησαν αὐτοὺς λέγοντες Οὗτός ἐστιν ὁ υἱὸς ὑμῶν ὃν ὑμεῖς λέγετε ὅτι τυφλὸς ἐγεννήθη; πῶς οὖν βλέπει ἄρτι; » Οὐκ ἐᾷ πιστεύεσθαι τὸ πᾶσιν ὁμολογούμενον δριμὺς ὢν ἐν αὐτοῖς ὁ κατὰ τοῦ θεραπεύσαντος φθόνος, καὶ τῷ τῆς μανίας οἴστρῳ τυραννούμενοι μικρὰ μὲν κομιδῇ τῆς ἀληθείας φροντίζουσι, ψευδηγορεῖν τε κατὰ Χριστοῦ, καὶ αὐτὸν μὲν ἐν πρώτοις ἐξεβιάζοντο τὸν τυφλὸν, οὐδὲν δὲ ἧττον νυνὶ καὶ τοὺς τεκόντας αὐτὸν εἰκαιοπονοῦντες ἁλίσκονται, πρὸς πᾶν τοὐναντίον ἐκβεβηκότος τοῦ πράγματος. περιττοτάτην δὲ σφόδρα τὴν πεῦσιν προσάγουσι τοῖς γεγεννηκόσι τὸν ἄνθρωπον, καί μοι δοκοῦσιν ἐξ ἀμέτρου δυσβουλίας καὶ τὸν δι' αἰδοῦς αὐτοῖς ὄντα καὶ σφόδρα συνηγορούμενον ἀτιμάζειν νόμον. ἦγον μὲν γὰρ οἱ γείτονες, καθὰ γέγραπται, “τόν ” ποτε τυφλὸν,“ καὶ τοῖς ταῦτα διερωτῶσι νυνὶ παραστήσαντες πάντως δήπου καὶ ὅτι τυφλὸς ἐγεννήθη διήγγελλον, καὶ ὅτι νῦν ἀνέβλεψεν ἐμαρτύρουν. εἶτα τοῦ νόμου σαφῶς ἐπὶ στόματος δύο καὶ τριῶν μαρτύρων ἀληθὲς εἶναι πᾶν ῥῆμα διηγγελκότος, οὐ δύο μόνον καὶ τριῶν ἀκυροῦντες ἐπιμαρτύρησιν, ἀλλ' ὡς εἰκὸς καὶ πλειόνων, ἐφ' ἑτέρους ἔρχονται τοὺς γονεῖς τοῦ τεθεραπευμένου, πρᾶγμα ποιοῦντες παράνομόν τε καὶ ἀμαθές. ἀλλ' οὐδὲν αὐτοῖς ὁ νόμος, ὅτε τι τῶν ἐν οἰκείαις ἡδοναῖς ἐξανύειν ἐπείγονται. ἐπειδὴ γὰρ ἐδυσώπει καὶ οὐχ ἑκόντας ἤδη τὸ θαῦμα μαρτυρούμενον διά τε τῆς γειτόνων καὶ διὰ τῆς τοῦ θεραπευθέντος φωνῆς, προσεδόκησαν ἀναπείθειν δύνασθαι τοὺς ἐρωτωμένους παρ' οὐδὲν μὲν ποιήσασθαι τὴν ἀλήθειαν, εἰπεῖν δὲ μᾶλλον τὰ κατὰ γνώμην αὐτοῖς. ὅρα γὰρ ὅπως ἐμβριθέστερόν πως αὐτοὺς διερωτῶντές φασιν Οὗτός ἐστιν ὁ υἱὸς ὑμῶν ὃν ὑμεῖς λέγετε ὅτι τυφλὸς ἐγεννήθη; μόνον γὰρ οὐχὶ τὰ πάνδεινα δρᾶν εἰς αὐτοὺς διισχυρίζονται, καὶ ἀμέτρῳ καταπτοοῦσι δείματι πρὸς ἐκεῖνο καλοῦντες ὡς ἐξ ἀνάγκης καὶ βίας ὅπερ ἀκούειν ἤθελον. τοῦτο δὲ ἦν τό Οὐκ ἐγεννήθη τυφλός. εἷς γὰρ ἦν ἐν αὐτοῖς καὶ δυσσεβὴς ὁ σκοπὸς, τὴν ἐπὶ Χριστῷ τῶν ὄχλων παραλῦσαι διάληψιν, καὶ ἀνατρέψαι τῶν ἤδη τεθαυμακότων τὴν ἀγνώμονα πίστιν. ὅνπερ δὲ τρόπον οἱ πόλιν τινὰ τῶν εὐτυχεστάτων ἐξελεῖν σπουδάζοντες, κύκλῳ μὲν ἅπασαν περιθέουσι, παντοδαποῖς δὲ αὐτὴν ἐκπολιορκοῦσι τρόποις, ποτὲ μὲν διορύττειν τὰς ὑποβάθρας ἐπείγονται, ποτὲ δὲ τοῖς πύργοις τὰς ἐκ τῶν ἑλεπόλεων ἐφιστᾶσι πληγάς: οὕτω καὶ οἱ πάντολμοι Φαρισαῖοι ταῖς σφῶν αὐτῶν δυστροπίαις πολιορκοῦσι τὸ θαῦμα, καὶ τρόπον οὐδένα δυσσεβείας καταλιμπάνουσιν. ἀλλ' οὐκ ἦν τὸ πᾶσι διεγνωσμένον ὡς ἕωλον ἀποκρούσασθαι, καὶ τὸ πολλοῖς ἤδη τεθαυμασμένον εἰς ἀφανεστέραν καταστρέψαι διάληψιν.
« Ἀπεκρίθησαν οἱ γονεῖς αὐτοῦ καὶ εἶπον Οἴδαμεν ὅτι οὖτός ἐστιν ὁ υἱὸς ἡμῶν καὶ ὅτι τυφλὸς ἐγεννήθη: πῶς δὲ νῦν βλέπει οὐκ οἴδαμεν, ἢ τίς ἀνέῳξεν αὐτοῦ τοὺς ὀφθαλμοὺς ἡμεῖς οὐκ οἴδαμεν: αὐτὸν ἐρωτήσατε, ἡλικίαν ἔχει αὐτὸς περὶ αὑτοῦ λαλῆσαι. » Ὁμολογοῦσιν ὡς ἀληθὲς, τὸ μηδαμόθεν ἀμφίβολον, καὶ ἐφ' ᾧπερ εἰκὸς ἦν ὑπομεῖναι τῶν ἀβουλήτων οὐδέν: εἰδέναι μὲν γὰρ τὴν ἰδίαν φάσκουσι γονὴν, καὶ τῆς ὠδῖνος οὐκ ἀρνοῦνται τὸ γνήσιον, συνετέχθη δὲ ὅτι τῷ πάθει λέγουσι σαφῶς: ἀναδύονται γεμὴν τοῦ θαύματος τὴν ἐξήγησιν, τῇ τοῦ πράγματος φύσει τοῦτο βοᾶν ἐπιτρέποντες, καὶ αὐτὸ μᾶλλον πρεπωδέστερόν πως εἶναι διαβεβαιούμενοι τό Τίνα τρόπον τεθεράπευται, λέγειν τῷ ἰδίῳ γεννήματι: δεινὸς δέ πως ἐστιν εἰς τὸ ἀποστῆσαι τοῦ πρέποντος ὁ ἐπὶ κινδύνῳ φόβος. διὸ δὴ τὴν τῶν Φαρισαίων ὠμότητα καταφρίττοντες, οὐ τετηρήκασι τοῦτό που καλῶς εἰρημένον ” Ἕως θανάτου “ἀγώνισαι ὑπὲρ τῆς ἀληθείας.” εἰκὸς δὲ δή τι παθεῖν αὐτοὺς ἕτερον: δειλὸς γὰρ ὁ πένης πανταχῇ, καὶ τὸ ἀντιβλέπειν δύνασθαί τισιν ἐξ ἀχρηματίας παραιρούμενος, ὑποφεύγει πολλάκις εἰς ἀβούλητον σιωπὴν καὶ τὴν ἐξ ἀνάγκης ἀνεξικακίαν. ὡς γὰρ ἤδη διαρκῶς τῷ τῆς πτωχείας ἄχθει συντετριμμένος, ὡς τὸ καὶ ἑτέροις καταφορτίζεσθαι κακοῖς ἀποναρκᾷ. τοιοῦτόν τι παθεῖν ὑποτοπητέον τοὺς τεκόντας τὸν τυφλὸν, εἰ καὶ ὅτι μάλιστα σὺν ἀκολουθίᾳ πολλῇ πρόεισιν ὁ λόγος αὐτοῖς. τὸ μὲν γὰρ εἰδέναι τὸν ἐξ ἑαυτῶν δήπου πάντως μᾶλλον αὐτοῖς καὶ οὐχὶ τῷ γεννηθέντι πρεπωδέστερον ἀναθείη τις ἂν, τὸ γεμὴν εἰδέναι τὸν ἰατρὸν οὐχὶ πάντως τοῖς γεγεννηκόσιν, εἴη δ' ἂν μᾶλλον ἁρμοδιώτερον τῷ διὰ πείρας ἔχοντι τὴν ἀπὸ τοῦ θαύματος χάριν. οὐκοῦν ὅπερ ἴσασιν ὁμολογοῦσι σαφῶς, ἅτε δὴ καὶ τῷ πρέποντι πρὸς τοῦτο καλούμενοι: ὅπερ δὲ ἦν ἀληθέστερον ἐκεῖνον εἰπεῖν, ὡς ἀκριβεστέραν ἔχοντα τὴν γνῶσιν, τοῦτο παρακαλοῦσι διδάσκειν. οὐκ ἀθεεὶ δέ μοι δοκοῦσι τοῖς ἑαυτῶν ἐπενεγκεῖν λόγοις, τό Ἡλικίαν ἔχει. κατηγορεῖ γάρ πως καὶ τοῦτο τῆς τῶν Φαρισαίων ἀνοσιότητος. εἰ γὰρ ἔχει τὸ δύνασθαι φρονεῖν ἀπό τε τοῦ χρόνου καὶ τῆς ἡλικίας ὁ πρὸς τὴν ἀνάβλεψιν κεκλημένος, ὅταν λέγῃ τὸ θαῦμα, καὶ τίς ὁ ἐπ' αὐτῷ γέγονε τρόπος, οὐκ ἐκ μειρακιώδους ἐρεῖ τῆς φρενὸς, ἀλλ' ἐκ νοῦ βεβηκότος τε ἤδη καλῶς, καὶ συναγορεύειν οἷς ἂν ἐθελήσαι τυχὸν ἰσχύοντος. συμβήσεται δὴ οὖν ὡς ἐξ ἀνάγκης ἐντεῦθεν ἀναιδεστάτην ὁρᾶσθαι τῶν Φαρισαίων τὴν ἀπείθειαν. ἰδοὺ γὰρ οὔτε τοῖς γείτοσιν, οὔτε αὐτῷ πιστεύουσι τῷ τυφλῷ, καὶ οὐκ ἐξ ἁπαλῆς τρόπον τινὰ ταυτὶ λέγοντι φρενὸς, οὔτε μὴν ἐκ μειρακιώδους διανοίας ἐπὶ τὸ ψευδηγορεῖν εὐκόλως κατολισθαίνοντι, ἀλλ' ἡλικίαν ἔχοντι τῶν πραγμάτων τὰς φύσεις προξενοῦσαν μὴ ἀγνοεῖν.
« Ταῦτα εἶπον οἱ γονεῖς αὐτοῦ, ὅτι ἐφοβοῦντο τοὺς Ἰουδαίους: ἤδη γὰρ συνετίθεντο οἱ Ἰουδαῖοι ἵνα ἐάν τις ὁμολογήσῃ τὸν Χριστὸν αὐτὸν εἶναι ἀποσυνάγωγος γένηται. » Καλῶς καὶ πρεπόντως ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς ταῖς τῶν Φαρισαίων κεφαλαῖς ἐπιφέρει τὸ οὐαί: “Οὐαὶ γὰρ ” ὑμῖν τοῖς νομικοῖς, ὅτι ἤρατε τὴν κλεῖδα τῆς γνώσεως: “αὐτοὶ οὐκ εἰσήλθετε, καὶ τοὺς εἰσερχομένους ἐκωλύσατε.” ἐπαθρείτω γὰρ πάλιν ὁ θεοφιλὴς εἰ μὴ τοῖς εἰρημένοις τὸ ἐκ τῆς ἀληθείας ἕψεται κάλλος. οὐδὲ γὰρ ἂν διαψεύσαιτό ποτε Χριστός. ἰδοὺ γὰρ πρὸς τῷ μηδένα διδάσκειν ἐπείγεσθαι τὸν περὶ τῆς ἐπιδημίας αὐτοῦ λόγον, καὶ τοὺς συνιέναι δυναμένους ἐκ τῆς τῶν κατορθουμένων λαμπρότητος ἀμειλίκτῳ καταπτοοῦσι φόβῳ, καὶ σκληρὰν ἐπιτιθέντες ἀνάγκην τὴν ἐκ τῆς σφῶν ἀγριότητος, ὁμολογεῖσθαι διακωλύουσι τὸν ἐξ αὐτῶν ὁρᾶσθαι τῶν παραδόξων οὐκ ἀτονήσαντα. ἀποσύνακτον γὰρ ποιοῦντες τὸν εὐγνώμονα, διά τε τοῦτο πρὸς τὸ πιστεύειν εὔκολον, οὐκ ἐρυθριῶσιν οἱ δείλαιοι, ἀλλοτριοῦν δὲ τρόπον τινὰ τοῦ Θεοῦ τὸν Θεῷ κολλώμενον ἐπ' ἐξουσίας, αὐτοῖς καὶ αὐτὸν ἀναπείθειν τὸν ἁπάντων Κύριον συνεθελητὴν γενέσθαι τῆς ἐνούσης αὐτοῖς κατὰ πάντων μανίας. ἀπολογεῖται γεμὴν ὁ θαυμάσιος Εὐαγγελιστὴς, καὶ τῷ φόβῳ νενικῆσθαί φησι τοὺς ἐρωτωμένους, οὐκ ἐθελῆσαί τε διὰ τοῦτο εἰπεῖν ὡς τὸν ἐξ αὐτῶν γεγονότα τεθεράπευκεν ὁ Χριστὸς, ἵνα τῆς Ἰουδαίων ἀπονοίας ἀπογυμνώσας τὸ μέγεθος φανερὸν καταστήσῃ καὶ τοῖς μετ' αὐτούς. τί γὰρ ἂν γένοιτο τῶν τοιούτων ἀπανθρωπότερον, οἵ γε καὶ τιμωρίας ὁρίζουσι τοῖς εὐγνώμοσιν, ἄγουσι δὲ πρὸς τὸ κολάζεσθαι δεῖν τοὺς συνέντας ὅλως τὸν διὰ νόμου καὶ προφητῶν κηρυττόμενον. οὐκ ἀγνοηθεῖσαν δὲ τοῖς ἁγίοις προφήταις τὴν τῶν Ἰουδαίων ἀνόσιον σκέψιν, ἐκ τῶν ἱερῶν γραμμάτων εὑρήσομεν. διὰ γὰρ Ἡσαΐου φησὶν ὁ καρδίας καὶ νεφροὺς ἐρευνῶν, “διικνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος ” ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν “καρδίας, ᾧ πάντα γυμνὰ καὶ τετραχηλισμένα” ἐστίν “Οὐαὶ ” τέκνα ἀποστάται, τάδε λέγει Κύριος Ἐποιήσατε βουλὴν “καὶ οὐ δι' ἐμοῦ, συνθήκας καὶ οὐ διὰ τοῦ Πνεύματός μου, ” προσθεῖναι ἁμαρτίαν ἐφ' ἁμαρτίας.“ ὁ μὲν γὰρ λέγων ὅτι Κύριος Ἰησοῦς, ἐρεῖ δήπου πάντως ἐν Ἁγίῳ Πνεύματι, κατὰ τὴν τοῦ Παύλου φωνήν: μελετήσας δέ τις τὸ ἐναντίον, οὐκ ἐν Ἁγίῳ Πνεύματι: πόθεν; λαλήσει δὲ μᾶλλον ἐν Βεελζεβούλ. οὐκοῦν, οὐ διὰ τοῦ Ἁγίου Πνεύματος αἱ τῶν Ἰουδαίων συνθῆκαι, προσετίθεσαν γὰρ ἁμαρτίας ἐφ' ἁμαρτίαις, αὐτοὶ μὲν πρὸ πάντων τὸν ἐκ τῆς ἀπειθείας ὄλεθρον ταῖς ἑαυτῶν ἐπισύροντες κεφαλαῖς, παραπέμποντες δὲ καὶ εἰς ἑτέρους διὰ τοῦ κωλύειν αὐτοὺς ὁμολογεῖν τὸν Χριστόν: δυσσεβείας μὲν γὰρ τῆς ἐσχάτης ἀνάμεστον ὄντως τὸ ἐγχείρημα, πλὴν ἀνηνύτῳ πράγματι σφαλερῶς ἐγκειμένους διαγελᾷ λέγων ὁ ψαλμῳδός ” Κύριε ἐν ὀργῇ σου συντα“ράξεις αὐτοὺς, καὶ καταφάγεται αὐτοὺς πῦρ, τὸν καρπὸν ” αὐτῶν ἀπὸ γῆς ἀπολεῖς, καὶ τὸ σπέρμα αὐτῶν ἀπὸ υἱῶν “ἀνθρώπων: ὅτι ἔκλιναν εἰς σὲ κακὰ, διελογίσαντο βουλὴν ” ἣν οὐ μὴ δύνωνται στῆναι.“ ἴσχυσαν γὰρ οὐδαμῶς τὴν θεομάχον κρατῦναι βουλὴν, καίτοι πολλάκις καὶ διὰ μυρίων ἐπιχειρήσαντες τρόπων ἀφανίσαι τὴν δόξαν Χριστοῦ. διὸ καὶ τέθεινται νῶτος, τουτέστιν, ἐκ προσώπου γεγόνασι, καὶ ἐξ ὀφθαλμῶν τοῦ πάντων Δεσπότου, δικαίως ἀκούοντες ” Πορεύεσθε τῷ φωτὶ τοῦ πυρὸς ὑμῶν καὶ τῇ φλογὶ ᾗ “ἐξεκαύσατε.”
« Ἐφώνησαν οὖν τὸν ἄνθρωπον ἐκ δευτέρου ὃς ἦν τυφλὸς, καὶ εἶπον αὐτῷ Δὸς δόξαν τῷ Θεῷ: ἡμεῖς οἴδαμεν ὅτι οὗτος ὁ ἄνθρωπος ἁμαρτωλός ἐστιν. » Ἀποστῆσαι τῆς εἰς Χριστὸν εὐφημίας τὸν ἄνθρωπον οὐκ ἰσχύσαντες, ἑτέρῳ πρὸς τούτῳ μεθοδεύειν ἐπιχειροῦσι λόγῳ, καὶ χρηστῷ τρόπον τινὰ τῷ δελεάσματι πρὸς τὸν οἰκεῖον καθέλκειν ἐπείγονται σκοπὸν, τὸ δὲ μηδ' ὅλως μεμνῆσθαι Χριστοῦ, μήτε μὴν ἀνακηρύττειν αὐτὸν ὡς ἰατρὸν, διὰ πολλῶν ἀναπείθειν ἐκμηχανώμενοι λόγων, πανουργότατα λίαν χρῆναι μὲν δόξαν ἀναθεῖναι τῷ Θεῷ διὰ τὸ θαῦμά φασιν, εὐσεβεῖν ἐν τούτῳ πλαττόμενοι, συνδιακεῖσθαι γεμὴν καὶ πιστεύειν αὐτοῖς ἐπιτάττουσι, κἂν τῆς ἀνωτάτω πασῶν ἀσεβείας ἁπτόμενοι ἁμαρτωλὸν εἶναι λέγουσι τὸν ἐπ' ὀλέθρῳ τῆς ἁμαρτίας ἐπιδημήσαντα. καὶ τῆς μὲν ἐπὶ τοῦτο συκοφαντίας οὐδεμίαν παντελῶς παρακομίζουσι τὴν ἀπόδειξιν, περιαυτιζόμενοι δὲ καὶ φρονοῦντες ἐφ' ἑαυτοῖς μέγα τι καὶ ἐξαίσιον δι' αὐτὸ δὴ καὶ μόνον τὸ ἡγεῖσθαι λαῶν τῇ τῶν προσώπων περιφανείᾳ τὴν πίστιν χαρίζεσθαι, καὶ καθάπερ ἐν ὀφλήματος τάξει καταθέσθαι διακελεύονται. τὸ γάρ Ἡμεῖς οἴδαμεν, τὴν ἀσύγκριτον ὠδῖνον ὑπεροψίαν ἁλώσεται παρά γε τοῖς τὸν ἑαυτῶν λανθάνοντα βασανίζουσι νοῦν. ἀλλ' ἔστι κἀντεῦθεν οὐ μετρίως ἀποθαυμάσαι τὸν τῶν Ἰουδαίων ἀπόπληκτον νοῦν. ἀνατιθέναι γὰρ τῷ Θεῷ τὴν ἐπὶ τῷ παραδόξῳ προστάττοντες δόξαν, ἅτε δὴ καὶ μόνῳ τῶν τοιούτων ἐργάτῃ, τὸν ἐξ οἰκείας ἰσχύος ἐνεργήσαντα [τὰ] τοῦ Θεοῦ κατακρίνουσι, καὶ οὐχ ὅπως αὐτοὶ μόνοι οἱ τάλανες, συμφρονεῖν δὲ καὶ ἑτέρους ἐπαναγκάζουσι: μόνῃ δὲ γνώσει τῇ ἑαυτῶν ἀπονέμοντες τὸ εἰδέναι σαφῶς ὡς ἁμαρτωλὸς εἴη Χριστὸς, ἀγνοοῦσιν ὅπως τὰ χείριστα τῆς οἰκείας καθορίζουσι κεφαλῆς. πολὺ γὰρ ταῖς νομομαθείαις ἐπαυχεῖν εἰωθότες, καὶ τοῖς ἱεροῖς ἀφορήτως ἐπισοβαρευόμενοι γράμμασι, μείζονα δὴ πάντως ἀποτίσουσι δίκην ὡς ἐξὸν μὲν εἰδέναι τὸ ἐπὶ Χριστῷ μυστήριον διά τε νόμου καὶ τῶν προφητῶν πολυειδῶς ἐκτυπούμενόν τε καὶ βοώμενον, αὐτόκλητον δὲ διὰ πολλῆς ἄγαν τῆς ῥᾳθυμίας ἁρπάζοντες ἄγνοιαν, ἢ καὶ εἰδότες μὲν ἀκριβῶς, μὴ μὴν ὅπερ ἔδει δρᾶν καὶ μάλιστα προθύμως ἐθελήσαντές ποτε. παιδαγωγεῖν γὰρ ἔδει τῶν ἀγελαίων τὸν νοῦν πρὸς κατάληψιν τῶν ἐπὶ Χριστῷ μυστηρίων, καὶ πειρᾶσθαι μᾶλλον καθηγεῖσθαι τῶν ἄλλων πρὸς ἐπίγνωσιν ὧν ἔδει μαθεῖν. ἀλλ' οἱ πλατεῖς εἰς λόγους, καὶ δεινοὶ πρὸς ἀλαζονείας, τό Ἡμεῖς οἴδαμεν, πολὺ λίαν ἀπηυχενισμένως ἀναβοήσαντες, τὰς μὲν τοῦ νόμου παρωθοῦντες φωνὰς, οὐδὲν τὰ Μωυσέως εἶναι λογίζονται, ὄχλος δὲ ἄλλως αὐτοῖς καὶ τὰ ἐκ προφητῶν εἶναι δοκεῖ: τίθενται γὰρ εἰς διάνοιαν οὐδαμῶς τὰ διὰ τῆς τοῦ προφήτου φωνῆς ἔσεσθαι προηγγελμένα κατὰ τὸν καιρὸν τῆς ἐπιδημίας τοῦ Σωτῆρος ἡμῶν Χριστοῦ: “Τότε γὰρ, φησὶν, ἀνοιχθήσονται ” ὀφθαλμοὶ τυφλῶν, καὶ ὦτα κωφῶν ἀκούσονται: τότε “ἁλεῖται ὡς ἔλαφος ὁ χωλὸς, καὶ τρανὴ ἔσται γλῶσσα ” μογιλάλων.“ τεθεράπευται μὲν γὰρ ὁ παράλυτος ἐπὶ τῇ κολυμβήθρᾳ τῇ Βηζαθὰ, τριακοστὸν δὲ καὶ ὄγδοον ἔτος διατετελεκὼς ” ἐν τῇ ἀσθενείᾳ αὐτοῦ,“ καθὰ γέγραπται, ἑνὶ τοῦ Σωτῆρος ῥήματι τὸ κλινίδιον ἀφεὶς ἐλάφου δίκην ἐξήλατο: καὶ ἐπ' ἐκείνῳ θαυμάσαι δέον τὸν Ἰησοῦν, τὴν ἐπὶ τῷ σαββάτῳ λύσιν ἐθρήνουν, καὶ παραβεβάσθαι τὸν νόμον διατεινόμενοι, τὴν ἐπὶ τῷ θαύματι κατεσοφίζοντο χάριν. ἐκβληθέντος δέ ποτε δαιμονίου λελάληκεν ὁ κωφός: οἱ δὲ πρὸς οὕτω δεινὴν ἀσυνεσίαν ἐξώλισθον, ὡς μηδὲ βραχεῖαν ἐντεῦθεν ἀποκερδάναι τὴν ὄνησιν. ἀνέβλεψεν ὁ τυφλὸς, προφητικὸν πεπλήρωται κήρυγμα, ἡ διὰ τοῦ Πνεύματος εἰς πέρας ἤχθη φωνὴ, καὶ τί; πάλιν ἐπὶ τούτοις νοσοῦσιν ἐκεῖνοι, κατακρίνουσι τὸν θαυματουργὸν, ἁμαρτίαν καθορίζουσι τοῦ θεοπρεπῶς ἐκλάμπειν ἰσχύοντος, καὶ τὸ ἐκ μακρῶν ἄνωθεν χρόνων ἔσεσθαι προσδοκηθὲν, παρὸν ἤδη δεικνύοντος.
« Ἀπεκρίθη οὖν ἐκεῖνος Εἰ ἁμαρτωλός ἐστιν οὐκ οἶδα: ἓν οἶδα, ὅτι τυφλὸς ὢν ἄρτι βλέπω. » Διττὴν, ὡς ἔοικεν, ὁ ποτὲ τυφλὸς συνεκομίσατο χάριν παρὰ Χριστοῦ: συνελαμπρύνθη πως αὐτῷ δὲ τοῖς τοῦ σώματος ὀφθαλμοῖς καὶ ὁ νοῦς: καὶ ἡλίου μὲν τοῦ καθ' ἡμᾶς τὸ σέλας ἐν σαρκικοῖς ἔχει τοῖς ὄμμασιν, ἀκτῖνα δὲ ὥσπερ τὴν νοητὴν, τὸν διὰ τοῦ Πνεύματος λέγω φωτισμὸν, εἰσοικίζεται πρὸς τὸ εἴσω τε καὶ ἐν καρδίᾳ λαμβάνει. ἄκουε γὰρ ὅπως ταῖς τῶν ἡγουμένων βδελυρίαις ἐκ πολλῆς ἄγαν τῆς εἰς Χριστὸν ἀγάπης ἀντιστατεῖ, καὶ μονονουχὶ μεθύουσί τε καὶ διαῤῥιπτουμένοις εὐφυῶς ἐπιπλήττει, αἰδοῖ δὲ συμμέτρῳ συνυφήνας τὸν λόγον, καὶ τῇ τάξει τῆς ἡγεμονίας ἀναθεὶς τὸ χρεωστούμενον, ἐν ἤθει φησίν Εἰ ἁμαρτωλός ἐστιν οὐκ οἶδα: καὶ οὐ διὰ τοῦτό φαμεν ἠγνοηκέναι τὸν ἄνθρωπον, ὡς οὐκ ἦν ἁμαρτωλὸς ὁ Χριστὸς, οἰησόμεθα. δέ πως αὐτὸν τοιαῦτά τινα πρὸς ἐκείνους ἀναφωνεῖν. λεγέτω γὰρ οὕτω τυχόν Στέργειν ἃ μὴ χρῆν ἀβουλήτως ἀναγκαζόμενος οὐκ ἀνέξομαι συκοφαντεῖν τὸν ἐμὸν εὐεργέτην, οὐ συνδιακείσομαι τοῖς ἀτιμάζειν ἐθέλουσι τὸν ᾧ πᾶσα χρεωστεῖται τιμή. ἁμαρτωλὸν οὐκ: ἐρῶ τὸν οὕτω θαυματουργὸν, πονηρὰν οὐκ ἐποίσω ψῆφον τῷ δρᾶν ἰσχύοντι τὰ Θεοῦ, οὐκ ἐᾷ με τοῖς παρ' ὑμῶν συγκατανεῦσαι λόγοις ἐν ἐμοὶ τὸ θαῦμα βλεπόμενον: τυφλὸς ἤμην καὶ βλέπω, οὐχ ἑτέρου λέγοντος τὰ ἐκείνου πεπίστευκα, οὐχ ἁπλῶς ὀθνείοις συναρπάζομαι διηγήμασιν, οὐ τὰ ἐφ' ἑτέροις ἔπεισί μοι θαυμάζειν κατορθώματα. αὐτὸς ἐγὼ, φησὶ τῆς ἐκείνου δυνάμεως ἡ ἐπίδειξις, ἕστηκα βλέπων ὁ πάλαι τυφλὸς, εἰκὼν ὥσπερ τις τῆς ἐκείνου φιλανθρωπίας τὸ κάλλος ὑποδεικνύουσα, καὶ τῆς θεοπρεποῦς ἐξουσίας τὸ μέγεθος ἐξαστράπτουσα. τοιοῦτόν τινα νοῦν ἐφηρμόσθαι προσήκειν ὑπολαμβάνω τοῖς τοῦ ἀναβλέψαντος λόγοις. τὸ γὰρ εἰπεῖν μέν Εἰ ἁμαρτωλός ἐστιν οὐκ οἶδα, παραχρῆμα δὲ τοῦτο συνείραι τό Ἓν οἶδα ὅτι τυφλὸς ἤμην καὶ ἄρτι βλέπω, οὐχ ἁπλῆς τινος θεωρίας, ἀλλὰ καὶ σφόδρα σοφῆς ὑπόνοιαν εἰσφέρει.
« Εἶπον οὖν αὐτῷ πάλιν Τί ἐποίησέ σοι; πῶς ἀνέῳξέ σου τοὺς ὀφθαλμούς; » Φιλοπευστοῦσι πάλιν καὶ τὸν τῆς θεοσημίας διερευνῶσι τρόπον, οὐκ ἐκ φρενὸς ἀγαθῆς ἢ χρηστομαθείας τὸ πρᾶγμα ποιούμενοι, ἀλλὰ καίτοι ζημίας ἁπάσης αἰσχίονα, καὶ παντὸς κακοῦ ἐπέκεινα τιθέντες καὶ λογιζόμενοι τὸ ὑπό του τῶν ὄντων εὐφημεῖσθαι Χριστὸν, ταῦτα πάντα πάλιν ἀνασκαλεύουσιν, οἰόμενοί πως τὸν ἄνθρωπον οὐ ταυτολογήσειν ἔτι, διαπεσεῖν δέ πως περὶ τοῦ πράγματος ἐξήγησιν, καί τι τοῖς πρότερον ἐναντίως ἔχον ἐρεῖν, ἵνα τῆς διαφωνίας ἐπιδραξάμενοι, πεπλασμένον τινὰ καὶ ψεύστην αὐτὸν ἀποφήνειαν. διελογίζοντο γὰρ οἱ ἐπὶ πολλῇ σφόδρα συνέσει κατωφρυωμένοι ἐν ψιλαῖς τοῦ ἀνθρώπου φωναῖς τὴν τοῦ παραδόξου σώζεσθαι δύναμιν, καὶ οὐχὶ μᾶλλον ἐν τῷ πεπράχθαι διαφαίνεσθαι. οἶμαι δέ τι καὶ τοιοῦτον αὐτοὺς ὑπομεῖναι πάλιν οἱ μισεῖν ἀδίκως οὐ καταναρκῶντές τινας, ὅταν ἐκπύθωνταί τι τῶν αὐτοῖς δεδραμένων, εἶτα τοῦτο μὴ δικαίως πεπράχθαι δοκῇ, οὐχ ἅπαξ ἀλλὰ καὶ πολλάκις αὐτὸ παρὰ τῶν ἐξηγουμένων ἐπαΐειν ἐθέλουσιν, ἀκονῶντες ὥσπερ εἰς ὀξυτέραν κίνησιν βραδύνοντά πως τὸν ἐπ' ἐκείνῳ θυμόν. δυσωπεῖ γὰρ ἀεὶ τὸ συνειδὸς ἐξελέγχον τὰ ἐν ἡμῖν, καὶ τῆς ἀδικίας κατηγορῶν οὐ παύεται, κἂν ἐκ προσπαθείας ἡδὺ φαίνηταί πως τὸ ἀδικεῖν. ἀνακινοῦσι τοίνυν, καὶ οὐχ ἑκόντα παροτρύνουσιν εἰς τὸ καὶ εἰσαῦθις ἀνακυκλοῦντα αὐτὸν καὶ διὰ τῶν αὐτῶν ἔρχεσθαι λόγων τὸν τεθεραπευμένον, μονονουχὶ διανεύοντες ἀλλήλοις καὶ λίαν ἐπιτηρεῖν διακελευόμενοι εἰ μὴ πέπρακταί τι τῶν ἔξω νόμου διὰ τὴν ἐν σαββάτῳ θεοσημίαν. ἀγριαίνοντα γὰρ τὸν ἐν αὐτοῖς θηριοπρεπῆ λογισμὸν κατάγχει τὸ συνειδὸς, χαλινὸν ὥσπερ ἐπιφέρον καὶ οὐχ ἑκοῦσι τὸν ἔλεγχον.
« Ἀπεκρίθη αὐτοῖς Εἶπον ὑμῖν ἤδη, καὶ οὐκ ἠκούσατε: τί πάλιν θέλετε ἀκούειν; » Περιττὸν ἤδη φαίνεται, φησὶ, τὸ καὶ εἰσαῦθις εἰπεῖν εἰς ἀπειθεῖς ἀκοὰς, εἰκαῖον δὲ σφόδρα τὸ καὶ πλειστάκις ὑμᾶς περὶ τούτων διερωτᾶν, οἵ γε ὠφελεῖσθε μὲν τὸ παράπαν οὐδὲν, καίτοι μαθόντες καὶ πεπεισμένοι, ἀνελίττειν δέ με καὶ νῦν τοὺς αὐτοὺς προστάττετε λόγους ἐπ' οὐδενὶ τῶν χρησίμων, ὡς ἡ πεῖρα βοᾷ. ἐλέγχει γὰρ διὰ τούτων τοὺς Φαρισαίους ὁ τεθεραπευμένος ὡς ἀνοηταίνουσι κομιδῇ, ” τὴν “μὲν ἀκοὴν ἀποστρέφοντες ἀπὸ τῆς ἀληθείας,” κατὰ τὸ γεγραμμένον, ἐπὶ δὲ τῷ λελύσθαι τὸν νόμον οὐκ εὐλόγως παρωργισμένοι, διά τε τούτων τὸν εὐφημεῖν ἐθέλοντα τὸν τερατουργὸν ἐν κατηγόρου τάξει παρεῖναι κελεύοντες, ἢ θαυμαστὴν ὑπάρχειν ὑπολαμβάνοντες: ἦν γὰρ οὗτος ἀληθῶς ἐν ἐκείνοις ὁ σκοπὸς, ἐπείπερ αὐτοῖς ἀδιάφορον παντελῶς καὶ ἐν λόγῳ τοῦ μηδενὸς ἡ τοῦ νόμου παράβασις ἦν. διά τοι τοῦτο τὰ δίκαια κρίνειν παρωσάμενοι, πρὸς τὸ δοκοῦν ἐτράποντο μόνον, καίτοι λέγοντος ἀμνημονοῦντες Θεοῦ “Χείλη ” ἱερέως φυλάξεται κρίσιν, καὶ νόμον ἐκζητήσουσιν ἐκ “στόματος αὐτοῦ.”
« Μὴ καὶ ὑμεῖς θέλετε μαθηταὶ αὐτοῦ γενέσθαι; » Ὡμολόγηκεν ἤδη σαφῶς, καὶ ὑποστολῆς ἁπάσης ἐξῃρημένης, ὡς εἰ μὴ καὶ λόγῳ τυχὸν, ἀλλ' οὖν ἐμαθητεύθη τῷ θαύματι, καὶ πεπίστευκεν ἤδη παραδόξως τὸ βλέπειν ἐν διδασκαλίας τάξει λαβών. ἐν γὰρ δὴ τῷ πρὸς ἐκείνους εἰπεῖν Μὴ καὶ ὑμεῖς θέλετε μαθηταὶ αὐτοῦ γενέσθαι, τὴν οἰκείαν ὥσπερ προεκάλυψε γνώμην, ὡς ἤδη θελήσαντός τε καὶ γεγονότος: μελετῶν δὲ τρόπον τινὰ καὶ πρὸ ὁλοκλήρου τῆς πίστεως τό “Δωρεὰν ἐλάβετε, δωρεὰν δότε,” ηὐτρέπισται τάχα καὶ λίαν ἀφθόνως εἰς τὸ παιδεύειν αὐτοὺς τὰ λυσιτελῆ: διισχυρίζεται ἀοκνότατα δὲ καὶ πολλάκις ἐρεῖν τὰ ἐπὶ τῷ θαύματι, εἰ μαθητείαν ὄντως ποιοῖντο τὴν ἐξήγησιν. τετήρηκεν οὖν ἄρα καὶ σφόδρα καλῶς τὸ ἐν βίβλῳ παροιμιῶν “Εἰς ὦτα ἀκουόντων λάλει.” Ἔοικε δέ πως ὑπαινίττεσθαι διὰ τούτων λεληθός τι καὶ κεκρυμμένον. καὶ τί τοῦτό ἐστιν, ἐν βραχέσιν ἐρῶ. ἦσάν τινες ἐν τοῖς ἡγουμένοις οἳ διεγνώκεισαν μὲν ὅτι Χριστὸς εἴη κατὰ ἀλήθειαν ὁ Θαυματουργῶν, κεχωσμένην δὲ ὥσπερ ἐν ὠδῖσι τὴν ἐπ' αὐτῷ κρύπτοντες γνῶσιν ἔτι πολλοὺς διελάνθανον. μαρτυρήσει δὲ καὶ αὐτὸς ἡμῖν ὁ σοφὸς λέγων Εὐαγγελιστὴς, ὅτι ἔγνωσαν μὲν οἱ ἄρχοντες, ὅτι αὐτός ἐστιν ὁ Χριστὸς, “διὰ γεμὴν τοὺς Φαρισαίους οὐχ ὡμολο” γοῦν:“ ἐπαγωνιεῖται δέ πως τοῖς περὶ τοῦτον λόγοις καὶ ὁ Νικόδημος διαῤῥήδην ἀναβοῶν καὶ λέγων πρὸς τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν ” Ῥαββὶ, οἴδαμεν ὅτι ἀπὸ Θεοῦ “ἐλήλυθας διδάσκαλος, καὶ ὅτι οὐδεὶς δύναται ταῦτα τὰ ” σημεῖα ποιεῖν ἂ σὺ ποιεῖς, ἐὰν μὴ ᾖ ὁ Θεὸς μετ' αὐτοῦ.“ ᾔδεσαν οὖν ἄρα τῶν ἀρχόντων τινὲς, καὶ διετεθρύλητό πως ὁ περὶ τούτου λόγος ἀνὰ πᾶσαν τὴν Ἱερουσαλήμ. ἐγνωκέναι μὲν τοὺς ἄρχοντας ἡ τῶν Ἰουδαίων πληθὺς ὑπονοεῖ, μὴ μὴν καὶ ὁμολογεῖν ὡς βούλεσθαι διὰ βασκανίαν καὶ φθόνον. ὅτι δὲ ἀληθὲς καὶ τοῦτό ἐστιν, ἐξ αὐτῶν ἐπιδείξομεν τῶν εὐαγγελικῶν γραμμάτων. αὐτὸς γάρ που φησὶν ὁ μακάριος Ἰωάννης, ὡς εἱστήκει μὲν διδάσκων ὁ Ἰησοῦς ἐν αὐτῷ τῷ ναῷ, καὶ ὅσα τὸν νόμον ἐδόκει λυπεῖν κατά γε τὴν τῶν ἀκροωμένων ὑπόνοιαν ἐξηγούμενος. οὐδὲν δὲ τὸ παράπαν οἱ τῶν Ἰουδαίων ἡγούμενοι κινήσαντες, ἀλλ' οὐδὲ ὅσον εἰπεῖν ἀποτολμήσαντες φῆσαι λόγον Ὦ οὑτοσὶ, παῦσαι διδάσκων τὰ τοῖς πάλαι νόμοις ἀπᾴδοντα, ἐν ὑπονοίᾳ παρὰ τοῖς ὄχλοις ἐγίνοντο τῇ καὶ ἀρτίως ἡμῖν εἰρημένῃ. καὶ γοῦν καθὰ γέγραπται ” Ἔλεγόν τινες τῶν Ἱεροσολυμιτῶν Οὐχ οὗτός “ἐστιν ὃν ζητοῦσιν ἀποκτεῖναι; ἴδε παῤῥησίᾳ λαλεῖ, καὶ ” οὐδὲν αὐτῷ λέγουσι: μήποτε ἔγνωσαν οἱ ἄρχοντες ὅτι “οὗτός ἐστιν ὁ Χριστός;” μονονουχὶ γάρ φησιν οὕτως Ἴσασιν οἱ καθηγήσασθαι λαχόντες ὡς αὐτὸς ὄντως ἐστὶν ὁ Χριστός: ἰδοὺ καίτοι φονᾶν νομιζόμενοι κατ' αὐτοῦ, λαλοῦντι μετὰ πολλῆς ἄγαν τῆς παῤῥησίας, οὐδὲ ψιλοῖς ἐπισκήπτουσι λόγοις. τοιαύτης τοιγαροῦν ὑπονοίας διεσπαρμένης ἀνὰ πᾶσαν τὴν Ἱερουσαλὴμ, ἐξεπύθετό ποτε καὶ ὁ τυφλὸς, καὶ εἶχεν ἐν ὠσὶ τὸν ἐπὶ τούτοις λόγον. χαριέντως οὖν ἄρα τρόπον τινὰ διελέγχων φησίν Ἆρά με μάτην τοὺς αὐτοὺς ἀναμηρύσασθαι λόγους, καὶ ἀνυμνεῖν τὸ θαῦμα προστάττετε, ἢ σφόδρα ποιεῖσθαι τὴν καθ' ἡδονὴν ἐξήγησιν, διψῶντες μὲν ἤδη τὴν ὑπ' αὐτῷ μαθητείαν, ἀλλήλους δὲ ἐπιδυσωπούμενοι, καὶ ἀχάριστον προτιμῶντες αἰδὼ τῆς οὕτως ἀξιαγάστου γνώσεως;
« Καὶ ἐλοιδόρησαν αὐτὸν καὶ εἶπαν Σὺ μαθητὴς εἶ ἐκείνου, ἡμεῖς δὲ τοῦ Μωυσέως ἐσμὲν μαθηταί. » Ὑπογελᾷ τρόπον τινὰ τοῦτο λέγων ὁ Εὐαγγελιστής. ὁρᾷ γὰρ τοὺς ἱερᾶσθαι λαχόντας ἀποπληξίας εἰς τοῦτο κατολισθήσαντας, ὡς λοιδορίας ἡγεῖσθαι χρῆμα τὸ οὕτω σεπτὸν, τὴν ὑπὸ Χριστῷ δηλονότι παιδαγωγίαν, ἧς εἰς ἀξιέραστον ἰόντες ἀγάπην φασὶ τῶν ἁγίων τινὲς, οἱ μὲν ὅτι “Ὡς γλυκέα τῷ λάρυγγί μου τὰ λόγιά σου, ὑπὲρ μέλι καὶ ” κηρίον τῷ στόματί μου:“ ἕτερος δὲ πάλιν, ὡς πρὸς τὸν Κύριον ἡμῶν Ἰησοῦν τὸν Χριστὸν περὶ τῶν ἀπειθούντων αὐτῷ ” Συντέλεσον αὐτὸ, καὶ ἔσται ὁ λόγος σου ἐμοὶ εἰς “εὐφροσύνην καὶ ἀγαλλίαμα καὶ χαρὰν καρδίας μου.” ἀλλ' οὐδὲν τῶν ἱερῶν μεταποιούμενοι λόγων, τὸν ὑπὸ Χριστοῦ παιδαγωγούμενον, καὶ δι' αὐτὸ δὴ καὶ τοῦτο μόνον οὐκ ἀνεγκλήτως εἶναι νομίζουσιν, ἀληθῆ δὲ καθ' ἑαυτῶν καὶ ψηφοφοροῦντες δόγματα, διδάσκαλον μὲν τῷ τυφλῷ τὸν Χριστὸν ἀπονέμουσιν, ἑαυτοῖς δὲ Μωυσέα: καὶ γὰρ δὴ καὶ ὄντως κατεφωτίσθη μὲν τὰ ἔθνη παρὰ Χριστοῦ διὰ παιδεύσεως εὐαγγελικῆς, ἐναπέθανε δὲ τοῖς διὰ Μωυσέως τύποις ὁ Ἰσραὴλ, καὶ τῇ τοῦ γράμματος ἐνεχώσθη σκιᾷ. διὰ τοῦτο καὶ ὁ Παῦλος περὶ αὐτῶν που φησί “Μέχρι γὰρ ” σήμερον ἥνικα ἀναγινώσκηται Μωυσῆς, κάλυμμα ἐπὶ τὴν “καρδίαν αὐτῶν κεῖται.” ὅτι δὲ καὶ εἰς τύπον τῶν ἐθνῶν τὴν ἐπὶ τῷ τυφλῷ καθάπερ ἐν εἰκόνι κατεγράφομεν ἱστορίαν, τὰ ὡς ἐν τύπῳ τὰ κατ' αὐτὸν εἰς τὴν ἐπ' ἐκείνοις ἀλήθειαν μεταπλάττοντες, οὐκ ἀμφίβολον. Πλὴν ἐκεῖνο σημειωτέον, ὅτι χρῆμα τερπνὸν καὶ πάσης εὐκλείας ἀνάμεστον ὁ διὰ Χριστὸν ὀνειδισμός: δι' ὧν γὰρ οἴονται χρῆναι λυπεῖν οἱ διώκειν οὐ παραιτούμενοι τοὺς ἀγαπῶντας αὐτὸν, διὰ τούτων αὐτῶν οὐκ εἰδότες εὐφραίνουσι, λαμπροτέρους δὲ μᾶλλον αὐτοὺς ἀποφαίνουσιν ἤπερ ἀληθῶς ἀδικεῖν ἰσχύουσι. κατασμικρύνοντες δὲ, ὡς εἰκὸς, οἱ πανώλεις Φαρισαῖοι τὰς ἑαυτῶν κεφαλὰς, ἵνα μὴ λέγω Χριστὸν, περὶ μὲν αὐτοῦ, τό Ἐκείνου φασὶν, ἐκπλατυνόμενοι δὲ ὥσπερ εἰς ἀλαζονείαν ὑπέρογκον, ἀνοήτως λέγουσιν Ἡμεῖς δὲ τοῦ Μωυσέως ἐσμὲν μαθηταί.
« Ἡμεῖς οἴδαμεν ὅτι Μωυσεῖ λελάληκεν ὁ Θεὸς, τοῦτον δὲ οὐκ οἴδαμεν πόθεν ἐστίν. » Ἀπαυθαδίζονται πάλιν, ὅπλον ἔχοντες τὴν αὐτοῖς συνήθη καὶ φιλαιτάτην ἀπόνοιαν, καὶ ἐπ' ἀθραύστοις ἀναισχυντίαις σοβαρευόμενοι, τό Ἡμεῖς οἴδαμεν ἀναφθέγγονται. προστιθέντες δὲ ὅτι Μωυσεῖ λελάληκεν ὁ Θεὸς, διά τε τούτου τιμᾶν ὅτι πρέποι καὶ σφόδρα διεγνωκότες αὐτὸν, ἑτέρῳ τρόπῳ πάλιν ὑβρίζειν ἐν οὐδενὶ τὰ ἐκείνου τιθέντες δόγματα. κατακρίνουσι γὰρ ἀσυνέτως, ὃν οὔπω γινώσκουσι, μᾶλλον δὲ καὶ μαθόντες δυσσεβῶς ἀτιμάζουσι, καίτοι τοῦ νόμου τὸ ἀδίκως ἐξεῖναί τισιν ἀπηχές τι δρᾶν ἢ ψηφίζεσθαι παντελῶς ἀποφάσκοντος. τοιοῦτον δέ τι φασὶ καὶ διὰ τούτου πάλιν Ὁμολογουμένως λελάληκε πρὸς Μωυσέα ὁ Θεός: οὐδεὶς ἐπὶ τούτῳ λόγος ἐνδοιάζειν ἀναπείθων τινὰς, νόμους ὡρίσατο δι' αὐτοῦ, καὶ τοὺς ἐφ' ἑκάστῳ τῶν πρακτέων τέθεικεν ὅρους. παραβάτης οὖν ἄρα, φησὶν, τῶν ἱερῶν γραμμάτων, ὁ τοῖς δι' ἐκείνου φρονῶν τἀναντία, καὶ λέλυται σαφῶς ὁ ἐπὶ τῷ σαββάτῳ θεσμός: ἐθεραπεύθης γὰρ ἐν σαββάτῳ: τὸν ἐπὶ τούτοις ἁλόντα καὶ κατεγνωσμένον, οὐκ εἰδέναι δίκαιον. εὐλόγως ἤδη φαμὲν ὅτι τὸν θεῖον οὐ τετήρηκε νόμον. οὐκοῦν ὅτε λέγουσι περὶ Χριστοῦ, τό Οὐκ οἴδαμεν πόθεν ἐστὶν, οὐχ ὡς ἀγνοοῦντες τὸ τίς ἢ πόθεν ἐστὶ τὰ τοιαῦτά φασιν, ἁλίσκονται γὰρ ἑτέρωθεν διαῤῥήδην ὁμολογήσαντες εἰδέναι τὰ ἐπ' αὐτῷ. “Οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱὸς, οὗ ἡμεῖς ” τὸν πατέρα καὶ τὴν μητέρα οἴδαμεν; πῶς οὖν λέγει ὅτι “ἐκ τοῦ οὐρανοῦ καταβέβηκα;” οὐχ ὡς ἀγνοίας οὖν ἄρα σημαντικὸν ἐκδεξώμεθα τό Οὐκ οἴδαμεν τοῦτον πόθεν ἐστὶν, ἀλλὰ τῆς ἐνούσης αὐτοῖς ἀλαζονείας καρπὸν ἐπαθρήσομεν. περιπτύοντες γὰρ τὰς ἑαυτῶν κεφαλὰς, καὶ ἐν τῷ μηδενὶ τὸ παράπαν λογιζόμενοι, τὴν τοιαύτην ἐπ' αὐτῷ λέγουσι φωνήν. εἰκὸς δὲ δήπου κἀκεῖνο βούλεσθαι δηλοῦν: ἀναπείθει γάρ πως ἡμᾶς τὸ τοῖς θεωρήμασι πρέπον καὶ εἰς λεπτοτέραν ἰέναι βάσανον: οἴδαμεν, φησὶν, ὅτι Μωυσῇ λελάληκεν ὁ Θεὸς, πιστεύσωμεν οὖν ἄρα καὶ ἀμελλητὶ τοῖς δι' αὐτοῦ, καὶ τηρήσωμεν τὰ θεόθεν διεσταλμένα: τοῦτον δὲ οὐκ οἴδαμεν, οὐ γὰρ λελάληκε πρὸς αὐτὸν ὁ Θεὸς, οὐδέ τι τοιοῦτον ἐπ' αὐτῷ διεγνώκαμεν. ἀλλ' ἔδει τοὺς Φαρισαίους, καίτοι δοκησισοφεῖν εἰθισμένους, καὶ πολὺ τῇ γνώσει τῶν θείων ἐπαυχοῦντας λόγων, ἐκεῖνο λογίζεσθαι, ὅτι διὰ τοῦ πανσόφου Μωυσέως προκηρύττων ὡς ἥξοντα κατὰ καιρὸν τὸν Ἰησοῦν ὁ Θεὸς καὶ Πατὴρ οὕτω φησί “Προφήτην ἀναστήσω αὐτοῖς ” ἐκ τῶν ἀδελφῶν αὐτῶν ὥσπερ σε, καὶ δώσω τὸ ῥῆμά μου “ἐν τῷ στόματι αὐτοῦ, καὶ λαλήσει αὐτοῖς καθότι ἂν ” ἐντέλλωμαι αὐτῷ. καὶ ἄνθρωπος ὃς ἂν μὴ ἀκούσῃ ὅσα “ἂν λαλήσῃ ὁ προφήτης ἐκεῖνος ἐπὶ τῷ ὀνόματί μου, ἐγὼ ” ἐκδικήσω ἐξ αὐτοῦ.“ καίτοι φήσειεν ἄν τις τοῖς Ἰουδαίοις εὐλόγως ἐπιφυόμενος Ὦ μόνον εἰδότες τὸ ἀπειθεῖν, εἰ τοῖς τοῦ Μωυσέως λόγοις καταπείθεσθε προαλέστερον, ἐπείπερ αὐτῷ λελάληκεν ὁ Θεὸς, πῶς οὐκ ἐχρῆν τοῦτο δρᾶν καὶ ἐπὶ Χριστῷ, καίτοι διαῤῥήδην ἀνακεκραγότος ἀκούοντες ” Τὰ “ῥήματα ἃ ἐγὼ λαλῶ, οὐκ ἔστιν ἐμὰ, ἀλλὰ τοῦ πέμψαντός ” με Πατρός:“ καὶ πάλιν ” Ἀπ' ἐμαυτοῦ οὐ λαλῶ, ἀλλ' ὁ “πέμψας με Πατὴρ αὐτός μοι ἐντολὴν δέδωκε τί εἴπω καὶ ” τί λαλήσω;“ πρόφασις οὖν ἄρα καὶ λογισμῶν εἰκαίων εὑρήματα τῶν Φαρισαίων οἱ λόγοι. εἰ γὰρ διὰ τοῦτό φασι Μωυσεῖ μᾶλλον ἕπεσθαι δεῖν, ἐπείπερ αὐτῷ λελάληκεν ὁ Θεὸς, τί μὴ ταῦτα φρονοῦσιν ἐπὶ Χριστῷ, καίτοι λέγοντι σαφῶς ἅπερ ἀρτίως εἰρήκαμεν; ἀλλ' ἐν μέρει τιμῶντες τὸν νόμον, καὶ σεπτὸν ἡγεῖσθαι προσποιούμενοι τὸ δοκοῦν τῷ Θεῷ, πλήττουσιν ἑτέρως χειρόνως ἀτιμάζοντες διὰ τοῦ μὴ παραδέχεσθαι θέλειν τὸ καιριώτερον κήρυγμα: τοῦτο δὲ ἦν τὸ ἐπὶ Χριστῷ διὰ τὴν μετὰ σαρκὸς οἰκονομίαν ὡς ἐν προφήτου τάξει κατηγγελμένον.
« Ἀπεκρίθη ὁ ἄνθρωπος καὶ εἶπεν αὐτοῖς Ἐν τούτῳ γὰρ τὸ θαυμαστόν ἐστιν, ὅτι ὑμεῖς οὐκ οἴδατε πόθεν ἐστὶ, καὶ ἤνοιξέ μου τοὺς ὀφθαλμούς. » Καταπέπληγμαι, φησὶ, καὶ σφόδρα καλῶς εἰ τὸν ἐν ἁγιότητι τοσαύτῃ καὶ θεοπρεπεῖ δυναστείᾳ δι' ὧν εἴργασται μαρτυρούμενον ἠγνοηκέναι φατὲ, καὶ τὸ προσεδρεύειν ἀπερισπάστως τῷ Θεῷ νομιζόμενοι, καὶ νόμου προεστηκότες, καὶ ταῖς ἱεραῖς ἐντρυφῶντες συλλαβαῖς, καὶ λαχόντες ἡγεμονίαν ἢ καὶ μάλιστα τὸ ἀγαθοὺς εἰδέναι φροντιστάς. τίνι γὰρ ἂν καὶ πρέποι τὸ εἰδέναι καλῶς τοὺς τερατουργοῦντας διὰ Θεοῦ, εἰ μὴ τοῖς καὶ ἱερᾶσθαι προστεταγμένοις, καὶ οἷς εἰς φροντίδα τὸ σεπτὸν ἀπενεμήθη μυστήριον; καταπλήττεσθαι δὲ λέγων ὡς ἠγνοηκότας κομιδῇ τὸν οὕτως ἀξιάγαστον καὶ ξένην εἰς αὐτὸν ἐπιτελέσαντα τὴν θεοσημίαν, ὑποπλήττει λεληθότως, ὅτι τοσοῦτον ἀφεστᾶσιν ἁγιασμοῦ, καὶ τῆς εἰς εὐσέβειαν ἐπιεικείας, ὡς καὶ ἀναισχύντως ὁμολογεῖν μηδὲ εἰδέναι παντελῶς τὸν ἀληθῶς ἅγιον, τουτέστι Χριστόν. Ἵνα γὰρ τὸν καθ' ἡμᾶς γυμνάσωμεν λόγον: εἰ ἀληθὲς τοῦτό που καλῶς εἰρημένον, ὅτι ” Πᾶν ζῷον ἀγαπᾷ τὸ ὅμοιον “αὐτῷ, καὶ τῷ ὁμοίῳ αὐτοῦ προσκολληθήσεται ἀνήρ:” πῶς εἴπερ ἦσαν ἅγιοί τε καὶ ἀγαθοὶ, τὸ κολλᾶσθαι φιλεῖν ἀπετρέποντο τῷ ἁγίῳ καὶ ἀγαθῷ; ἔλεγχον οὖν ἄρα τῆς τῶν Φαρισαίων ἐναγοῦς πολιτείας, ἤτοι διαγωγῆς, ὠδίνει τὸ εἰρημένον. οἶμαι δέ τι καὶ ἕτερον ἐπὶ τούτῳ παραδηλοῦν. δεῖν γὰρ οἶμαι τοῖς θεωρήμασι φιλεργὸν ἐπάγοντα τὴν διάνοιαν, τὸ ἐν ἑκάστῳ κεκρύφθαι δοκοῦν ὀξυωπέστερον καθορᾶν. τί τοίνυν ἐστὶ τοῦτο; πολὺς μὲν ἅπασαν τὴν Ἰουδαίαν περιηχεῖτο λόγος περὶ τοῦ Σωτῆρος ἡμῶν Χριστοῦ, πλὴν ὡς περὶ προφήτου. οὕτω γὰρ ὁ νόμος αὐτὸν ἥξειν προεχρησμῴδησε “Προφήτην λέγων ἀνατήσει Κύριος ὁ ” Θεὸς ἡμῶν ἐκ τῶν ἀδελφῶν ὑμῶν:“ εἶχον γεμὴν ἐν ἐλπίσιν ὡς ἀναδειχθεὶς κατὰ καιρὸν τὸν οἰκεῖον τὰ ὑπὲρ τὸν νόμον αὐτοῖς διαλεχθήσεται, καὶ τὴν ἀληθεστέραν τοῦ νομοθέτου βούλησιν εὖ μάλα διεξιὼν μεταπαιδεύσει τὰ πρεπωδέστερα. καὶ μὴ θαυμάσῃς εἰ παρὰ τοῖς Ἰουδαίοις ἐλπὶς ἦν καὶ λόγος τοιοῦτος, ὅπου καὶ παρὰ τοῖς ἀλλογενέσι ταὐτόθρους διέσπαρτο λόγος. καὶ γοῦν ἡ Σαμαρεῖτις ἐκείνη γυνή ” Οἴδαμεν “ὅτι Μεσίας ἔρχεται, ὁ λεγόμενος Χριστὸς, ὅταν ἔλθῃ ” ἐκεῖνος, ἀναγγελεῖ ἡμῖν πάντα.“ ᾔδεσαν τοιγαροῦν οἱ Ἰουδαῖοι, καὶ μάλα σαφῶς, ὅτι καὶ ἥξει Χριστός: τοῦτο γὰρ ὁ Μεσίας δηλοῖ: καὶ βούλησιν αὐτοῖς τὴν ἀμείνω διερμηνεύσει Θεοῦ, πρὸς δέ γε τούτοις ὅτι καὶ ὀφθαλμοὺς ἀνοίξει τυφλῶν διωμολόγητο παρὰ τοῦ Ἡσαΐου φάσκοντος ἐναργῶς, ὅτι ” Τότε ἀνοιχθήσονται ὀφθαλμοὶ τυφλῶν:“ ἀλλὰ καὶ ἕτερός τις τὴν Ἱερουσαλὴμ περιεφοίτα λόγος, ἐπειδήπερ τὸν τοῦ Θεοῦ καὶ Πατρὸς ἄῤῥητον τόκον ἄγνωστον εἶναι πάντως φησὶν ὁ προφήτης Ἡσαΐας λέγων ” Τὴν γενεὰν αὐτοῦ τίς “διηγήσεται;” πάλιν Ἰουδαῖοι πρὸς ἰδίας παρατρέποντες ἐννοίας τῶν εἰρημένων τὴν δύναμιν, ἀγνοηθήσεσθαι παντελῶς τὸν Χριστὸν ὑπετόπησαν, οὐδενὸς τὸ παράπαν εἰδότος πόθεν ἐστὶ, καίτοι τῆς θείας γραφῆς φανοτάτην αὐτοῦ τὴν κατὰ σάρκα γέννησιν καθιστώσης ἡμῖν, διά τε τοῦτο βοώσης “Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν.” ὅτι δὲ πάλιν ἀχειραγώγητος εἰς τὴν τῶν ἀναγκαίων κατάληψιν τῶν Ἰουδαίων ὑπάρχων ὁ νοῦς, ἀγνοήσεσθαι τὸν Χριστὸν ὑπελάμβανον, οὐ χαλεπὸν οὖν ἰδεῖν, ἐξ ὧν ὁ μακάριος Εὐαγγελιστὴς Ἰωάννης Ἱεροσολυμίταις ἐπ' αὐτῷ φάναι διισχυρίσατο. “Ἔλεγον γάρ τινες τῶν Ἱεροσολυμιτῶν Οὐχ οὗτός ” ἐστιν ὃν ζητοῦσιν ἀποκτεῖναι; καὶ ἴδε παῤῥησίᾳ λαλεῖ, “καὶ οὐδὲν αὐτῷ λέγουσι. μήποτε ἀληθῶς ἔγνωσαν οἱ ” ἄρχοντες ὅτι οὗτός ἐστιν ὁ Χριστός; ἀλλὰ τοῦτον “οἴδαμεν πόθεν ἐστίν: ὁ δὲ Χριστὸς ὅταν ἔρχηται, οὐδεὶς ” γινώσκει πόθεν ἐστίν.“ Οὐκοῦν τὰ τοιαῦτα δογματιζόντων ἀσυνέτως ἐπὶ Χριστῷ τῶν Ἰουδαίων, ἐννοίας ἤδη τὰς ἐπ' αὐτῷ λαμβάνει γοργῶς ὁ ποτὲ τυφλὸς ἀπὸ τοῦ θαύματος, μόνον δὲ οὐχὶ καὶ ἁρπάζει πρὸς βεβαίωσιν τῶν οἰκείων διαλογισμῶν τῶν Φαρισαίων τὸ ῥῆμα. ἐν τούτῳ γάρ φησίν ἐστι τὸ παράδοξον, ὅτι οὐκ οἴδατε πόθεν ἐστὶ, καὶ ἤνοιξέ μου τοὺς ὀφθαλμούς. δύο, φησὶν, ἔχω σημεῖα, καὶ μάλα σαφῆ, τοῦ αὐτὸν εἶναι τὸν Χριστόν. οὔτε γὰρ οἴδατε πόθεν ἐστὶν, ἀλλὰ καὶ ἤνοιξέ μου τοὺς ὀφθαλμούς. αὐτὸς οὖν ἄρα οὗτος σαφῶς ὁ διὰ νόμου προβοώμενος, καὶ διὰ φωνῆς προφητῶν μαρτυρούμενος.
« Οἴδαμεν ὅτι ἁμαρτωλῶν ὁ Θεὸς οὐκ ἀκούει, ἀλλ' ἐάν τις θεοσεβὴς ᾖ καὶ τὸ θέλημα αὐτοῦ ποιῇ, τούτου ἀκούει. » Προεντρυφήσας τρόπον τινὰ τοῖς διὰ τῶν προφητῶν καὶ νόμου κηρύγμασιν, ὥσπερ ἤδη τετελειωμένοις ἐν τῷ καὶ ἠγνοῆσθαι πόθεν ἐστὶν ὁ Χριστὸς καὶ ἀνοιχθῆναι ὀφθαλμοὺς τυφλῶν, πανταχόθεν ἑαυτῷ τὰ εἰς πίστιν ἐρανιζόμενος βοηθήματα, προσεπινοεῖ τι καὶ ἕτερον. ἐξ ἀναγκαίων γὰρ καὶ ὁμολογουμένων ἐννοιῶν ἐπὶ τὴν τοῦ χρησίμου καὶ τοῦ πρέποντος ζήτησιν ἰέναι σχηματίζεται, καὶ συλλογισμὸν ὥσπερ τινὰ συνάγει θεοφιλῆ: φιλαμαρτημόνων μὲν γὰρ οὐκ ἀκοῦσαι πώποτε τὸν φιλοδίκαιόν τε καὶ φιλάρετον Θεὸν, ἄριστά γε φρονῶν καὶ διισχυρίζεται, καὶ τοῦτο ἐν τάξει τῶν ἀνενδοιάστως ὁμολογουμένων τιθεὶς, ἀντιπαρεισάγει τὸ ἐναντίον ὡς ἀληθὲς, ὡς μηδαμόθεν ἀντιλεγόμενον, φημὶ δὴ τῷ πάντη τε καὶ πάντως ὑπακούειν τῶν θεοσεβεῖν εἰωθότων τὸν ἁπάντων Κύριον. καὶ ὁ μὲν τοῦ συμπεράσματος σκοπὸς εἰς μόνον ὁρᾷ τὸν Χριστὸν, πεποίηται δέ πως ἐπὶ τὸ γενικώτερον καὶ καθολικὴν ἔχει τὴν δήλωσιν. ὡς γὰρ ἤδη φθάσας ἐμήνυσα, χθαμαλωτέραν ἔχει τὴν ἐπὶ Χριστῷ διάληψιν ὁ ποτὲ τυφλὸς, οὔπω δὲ ὄντα κατὰ φύσιν Θεὸν ἀκριβῶς ἐκμαθὼν, ὡς περὶ προφήτου διανοεῖται καὶ λαλεῖ, ἐφ' οὗπερ ἂν ἀκατηγορήτως τάττοιτο τὸ θεοσεβεῖν: Χριστῷ δὲ οὐδαμόθεν ἁρμόσει: Θεὸς γάρ ἐστι κατὰ φύσιν, τὴν ἐκ τῶν θεοσεβούντων λατρείαν, ὡς ἐν τάξει θυσίας πνευματικῆς προσδεχόμενος.
« Ἐκ τοῦ αἰῶνος οὐκ ἠκούσθη ὅτι ἤνοιξέ τις ὀφθαλμοὺς τυφλοῦ γεγεννημένου. » Καταδηχθεὶς ὡς ἔοικεν οὐ μικρῶς, ἐπαλγήσας δὲ ὥσπερ ταῖς ἐπὶ Χριστῷ λοιδορίαις καὶ ἀφορήτως λελυπημένος, ἐπείπερ ὡς ὀνειδίζοντες ἔφασαν ” Σὺ μαθητὴς εἶ ἐκείνου, “ἡμεῖς δὲ τοῦ Μωυσέως ἐσμὲν μαθηταὶ,” συναγορεύειν ἐπείγεται τῷ οἰκείῳ καθηγητῇ, καὶ ἀντιπαρεξάγει τρόπον τινὰ τοῖς διὰ Μωυσέως τετελεσμένοις τὰ λαμπρὰ τοῦ Σωτῆρος ἡμῶν κατορθώματα, ὅσῳ μείζων ἐστὶν εἰς τερατουργίαν, τοσούτῳ δεικνὺς ἐν ἀμείνοσιν. ἢ γὰρ οὐκ ἀνάγκη τὸν τοῦ μείζονος ἀποτελεστὴν εἶναι δὴ πάντως καὶ κατὰ τὴν δόξαν ὑπερφερῆ; ἀλλ' ἔστιν οὐκ ἀμφίβολον. ὁμοῦ δὲ ὡς εἰκὸς δηλοῖ τι τοιοῦτον, ἀρχαιοτάτης μὲν προᾳδούσης προφητείας, ἐχούσης δὲ ὧδε περὶ τῆς Χριστοῦ παρουσίας “Τότε,” φησὶν, “ἀνοιχθήσονται ὀφθαλμοὶ τυφλῶν,” οὐδεὶς μέν πω πρότερον τοιοῦτόν τι δεδρακὼς ἐθαυμάσθη, πεπλήρωται δὲ διὰ τούτου καὶ μόνου ὃν ὑμεῖς οὐκ οἶδ' ὅπως, φησὶν, ἁμαρτωλὸν ἀποκαλεῖν οὐ κατεναρκήσατε. καίτοι πολὺς μὲν ἁγίων προφητῶν ἀνεδείχθη χορὸς, οὐκ εὐαρίθμητοι δὲ δικαίων ἐμοὶ διὰ τῶν ἱερῶν φέρονται γραμμάτων, ἀλλ' Ἐκ τοῦ αἰῶνος οὐκ ἠκούσθη ὅτι ἤνοιξέ τις ὀφθαλμοὺς τυφλοῦ γεγεννημένου. οὐχ οὗτος οὖν ἀρά ἐστιν ὁ Χριστὸς ὁ πέρας ἐπενεγκὼν τοῖς τῶν προφητῶν μηνύμασιν, ὁ πρὸς τέλος διεξαγαγὼν τὰ πάλαι διηγγελμένα; εἰ γὰρ οὐδείς τις παρ' αὐτὸν ἀνοίγει ἕτερος τυφλῶν ὀφθαλμοὺς, τί λοιπὸν ἀντιστατήσει τῇ πίστει: τί δὲ ἀνατρέψει τὴν ἐπ' αὐτῷ συναίνεσιν; ἢ πῶς οὐ παντὸς ἐνδοιασμοῦ γεγονότος ἐκποδὼν, διὰ λειοτάτης ὥσπερ δραμεῖται τῆς ὁδοῦ τῆς ἐπ' αὐτῷ γνώσεως τὸ μυστήριον; Συναγορεύει τοιγαροῦν τῷ Σωτῆρι Χριστῷ καὶ διὰ τούτων ὁ τεθεραπευμένος. βλέπε δὲ ὅπως εὐφυῶς τὸν τῆς συνηγορίας ἐξυφαίνει λόγον. ἦν μὲν γὰρ ὄντως ἐλευθέρας παντελῶς παῤῥησίας εἰπεῖν, ὅτι καὶ Μωυσέως καὶ προφητῶν ἀμείνων τε καὶ διαφανέστερός ἐστιν ὁ Χριστὸς, ἀλλ' ἦν οὐκ ἀπεικὸς ἐννοεῖν ἀλύοντας ἐπὶ τούτῳ τοὺς Φαρισαίους τὸ μὲν ἐπαγωνίζεσθαι τοῖς ἁγίοις ὡς ὑβρισμένοις προσποιεῖσθαι πανούργως, εὐαφόρμως δὲ ἤδη καὶ κολάζειν ἐπιχειρῆσαι τὸν ἄνθρωπον, ἵνα μὴ ζῶν καὶ ὁρώμενος ὑπόμνημα τῆς Χριστοῦ φαίνοιτο δόξης, καὶ εἰκὼν ὥσπερ τις τῆς ἐνούσης αὐτῷ θεοπρεποῦς ἐξουσίας: διὰ τοῦτο καὶ τὴν ἐντεῦθεν ὑπεκνεύων ὀργὴν, καὶ ταῖς ἐκείνων μιαιφονίαις ἀποκλείων τὴν εἰς τὸ πρόσω πάροδον, ἐπὶ τὸ καθόλου καὶ ἀσημότερον παρατρέπει τοῦ λόγου τὸν σκοπὸν, Ἐκ τοῦ αἰῶνος ὑπὸ μηδενὸς τὸ παράπαν γεγενῆσθαι λέγων ὅπερ εἴργασται Χριστὸς ἐπ' αὐτῷ. τοῦτο δὲ ἦν ἕτερον ὑποδεικνύοντος οὐδὲν, ἢ ὅτι μείζων ἁπάντων καὶ ἐπιδοξότερος ὁ Χριστὸς, ὁ τοιαύτην ἐνοῦσαν αὐτῷ τήν τε δύναμιν καὶ ἐξουσίαν διὰ πραγμάτων ἐπιδεικνὺς, ἣν πεφόρηκεν οὐδεὶς τῶν ἁγίων πώποτε. καταστέφει τοιγαροῦν τὸν οἰκεῖον ἰατρὸν τῇ κατὰ πάντων ὑπεροχῇ, λαβὼν εἰς ἀπόδειξιν τὸ τοῖς ἑτέροις ἀνήνυτόν τε καὶ ἀνεπιχείρητον θαῦμα, τοῦτο δὲ ἦν ἡ τυφλότητος ἀνατροπή.
« Εἰ μὴ ἦν. οὗτος παρὰ Θεοῦ, οὐκ ἠδύνατο ποιεῖν οὐδέν. » Ὀξυωπέστερος εἰς ἀλήθειαν τῶν διὰ νόμου πεπαιδευμένων ὁ ἄρτι βλέπων, καὶ τῆς ἀρχαίας τυφλότητος παραδόξως ἀπηλλαγμένος: ἰδοὺ γὰρ ἰδοὺ πολλοῖς ἄγαν καὶ σοφοῖς ἀποκέχρηται λόγοις κιβδηλοτάτην ἐπιδεικνὺς τῶν Φαρισαίων τὴν γνώμην. ἐπειδὴ γὰρ ἔφασαν ἀνοήτως περὶ Χριστοῦ, ὅτι “Τοῦτον οὐκ οἴδαμεν πόθεν ἐστὶν,” ἐξελέγχει πάλιν εὐτόνως, ὡς φρονοῦντας πλημμελῶς, ὅτε τὸ παράπαν οὐκ εἰδέναι φασὶ τὸν οὕτω θαυματουργὸν, προδήλου πᾶσιν ὑπάρχοντος ὡς ἀμήχανόν τι δρᾶν τῶν διὰ θείας ἐνεργείας ἀποτελουμένων τὸν οὐκ ὄντα παρὰ Θεοῦ. ἐνεργεῖ γὰρ διὰ μόνων ἁγίων τὰ τοιαῦτα Θεός: ἀλλοτρίῳ δὲ καὶ οὔπω βεβηκότι τὴν εἰς αὐτὸν εὐσέβειαν οὐκ ἂν ἐπιδοίη ποτὲ τὸ δύνασθαι τοιαύταις ἐναβρύνεσθαι δόξαις. ἐπεὶ λεγέτω παρελθὼν ὁ παραπλὴξ Φαρισαῖος, τίς ἐστι λοιπὸν ἡ διαφορὰ παρὰ Θεῷ ἁγίου καὶ βεβήλου, δικαίου καὶ ἁμαρτωλοῦ, ἀνοσίου καὶ θεοφιλοῦς. εἰ γὰρ ἐφεῖται διὰ τῶν ἴσων ἀπαραποιήτως διαλάμπειν ἑκάτερον, οὐδὲν ἔτι τὸ μεσολαβοῦν, πάντα δὲ ἤδη συγκέχυται, καὶ τὸ γεγραμμένον εὐλόγως ἐροῦμεν “Τί ἱκανῶς δουλεύσομεν αὐτῷ, ἢ τίς ὠφέλεια ὅτι ” ἀπαντήσομεν αὐτῷ;“ εἰ γὰρ καθάπερ ἔφη τις τῶν παρ' Ἕλλησι ποιητῶν
« Ἴση μοῖρα μένοντι, καὶ εἰ μάλα τις πολεμίζοι, » καὶ ἐν ἴσῃ τιμῇ κακός τε καὶ ἀγαθὸς, πῶς οὐκ εἰκαῖον τὸ πικρῶν ἀποπειρᾶσθαι πόνων διὰ τὴν ἀρετήν; ἀλλ' οὐχ οὕτω ταῦτ' ἔχειν λογιούμεθα: πόθεν; ” Τοὺς γὰρ δοξάζοντάς “με, φησὶν ὁ Θεὸς, δοξάσω, καὶ ὁ ἐξουδενῶν με ἐξουδενω” θήσεται.“ Ἐροίμην δ' ἂν ἔγωγε τοὺς οἰησίφρονας Φαρισαίους, εἰ ἀδιακρίτως καὶ διὰ τῶν ἁμαρτωλῶν ἐνεργεῖ τὰ τοιαῦτα Θεὸς, τί μὴ ταὐτὰ τῷ μεγάλῳ Μωυσεῖ δεδράκασι κατὰ τὴν Αἰγυπτίων οἱ μάγοι; διὰ τί μὴ διὰ τῶν ἴσων ἰόντες θαυμάτων τὴν αὐτὴν ἐκείνῳ δόξαν ἀπηνέγκαντο; ἀλλ' ἐρεῖς ὅτι γέγονε μὲν ὄφις πεσοῦσα πρὸς γῆν ῥάβδος ἡ Μωυσαϊκὴ, γεγόνασι δὲ οὐδὲν ἧττον καὶ αἱ τῶν μάγων. ἀντακούσῃ παρ' ἡμῶν ὡς αἱ μὲν ἐκείνων οὐκ εἰς ὄφιν μεταπεποίηντο, ἀλλ' ἦν ἀπάτη καὶ φάντασμα τῆς ἀνθρωπίνης ὄψεως παρακλέπτον τὴν ἀκρίβειαν, καὶ τέχνη τις ἦν μαγικὴ τὴν ῥάβδον ὡς ὄφιν ἐπιδεικνύουσα: ἡ δὲ Μωυσέως ἀληθῶς εἰς ὄφιν μετεσκευάζετο, καὶ εἰς τὴν τοῦ θηρίου μετεπήδα φύσιν. ἀπὸ δὲ τῆς διαφορᾶς τῆς τοῖς ἱεροῖς ἐντεθείσης γράμμασιν, ἀληθὲς κατόψει τὸ εἰρημένον. κατέφαγε γὰρ ἡ Μωυσέως τὰς ἐκείνων ῥάβδους: ἐπειδὴ γὰρ αἱ μὲν ἐν ψιλοῖς ἦσαν τῶν ὄφεων σχήμασιν, ἡ δὲ ἀληθῶς τε καὶ φυσικῶς τοῦτο ἦν ὅπερ ἐφαίνετο, παρεκομίσθη καὶ εἰς ὀργὴν, ἵνα ζῷον φαίνηται, καὶ ῥάβδος οὐκέτι, καταδάκνει δὲ καὶ ὑπὲρ δύναμιν ὄφεως ἀφάτῳ δυνάμει, καὶ τὸ οὕτω χαλεπὸν ἐξευμαρίζοντος τοῦ Θεοῦ. λεγέτω δέ μοι πάλιν ὁ Φαρισαῖος, οἱ ταῖς ἑαυτῶν ῥάβδοις τὰ τῶν ὄφεων ἐπιθέντες σχήματα, καὶ πῶς καὶ χεῖρα λεπρῶσαν οὐκ ἔδειξαν καθαρὰν, ἀτονήσαντες δὲ διαῤῥήδην ἔφασκον ” Δάκτυλος Θεοῦ ἐστι τοῦτο.“ πῶς δὲ, εἰπέ μοι, πῦρ ἐξ οὐρανῶν οὐ κατῆγον οἱ τοῦ Βαὰλ ἱερεῖς, καίτοι κατενεγκόντος Ἡλίου; ἐν προσωποληψίαις οὖν ἄρα τὰ παρὰ Θεοῦ; μὴ γένοιτο: δίκαιος γὰρ ὣν καὶ δικαίων ἐραστὴς, καὶ διὰ μὲν τῶν ἁγίων ἐνεργεῖ τὰ χαρίσματα τὰ παράδοξα, διὰ δὲ τῶν πλημμελούντων οὐδαμῶς. εὐλογώτατα τοίνυν ὁ ποτὲ τυφλὸς ταῖς τῶν Φαρισαίων ἀθυρογλωττίαις ἐπιτιμᾷ, καὶ πλημμελῶς ἐλέγχει πεφρονηκότας, ἐπείπερ οὐκ εἶναί φασι παρὰ Θεοῦ τὸν ἐκ τοῦ δύνασθαι δρᾶν τὰ παράδοξα θεόθεν ὄντα κατὰ φύσιν μαρτυρούμενον.
« Ἀπεκρίθησαν καὶ εἶπον αὐτῷ Ἐν ἁμαρτίαις σὺ ἐγεννήθης ὅλος, καὶ σὺ διδάσκεις ἡμᾶς; καὶ ἐξέβαλον αὐτὸν ἔξω. » Δυσπαράδεκτα τοῖς πολλοῖς τὰ ἐξ ἐλέγχων τραύματα καὶ ἡ δι' αὐτῶν ἐπανόρθωσις. οἰστὰ μὲν γὰρ καὶ ἡδέα τοῖς σοφοῖς, ἐπείπερ ἔχει πολλὴν ἐν ἑαυτοῖς τὴν ὄνησιν καὶ τὴν εἰς τὸ ἄμεινον ἀνακομιδὴν, κἂν συνεισβαίνῃ τὸ δάκνον. πικρὰ δὲ τοῖς φιλαμαρτήμοσι, καὶ διὰ ποίαν αἰτίαν; ἐῤῥιζώσαντες γὰρ ταῖς εἰς τὸ φαῦλον ἡδοναῖς τὴν διάνοιαν, τὴν ἐντεῦθεν αὐτοὺς ἀποκείρουσαν νουθεσίαν ὡς τὸ λυποῦν ἐκτρέπονται, καὶ ζημίαν ἡγοῦνται τὴν ἐκ τῶν ἡδέων ἀποδρομὴν, οὐδένα τοῦ λυσιτελεῖν πεφυκότος ποιούμενοι λόγον. ὅνπερ γὰρ τρόπον οἱ νεὼς ἀποπίπτοντες, καὶ ποταμίῳ ῥεύματι γεγονότες ἁλώσιμοι ἀντιπράττειν μὲν οὐδαμῶς ἰσχύουσι, τὸ δὲ ἀντινήχεσθαι τοῖς ὕδασι σφαλερὸν ἡγούμενοι, μόνῃ φέρονται τῇ ῥύμῃ: τὸν αὐτὸν οἶμαι τρόπον καὶ οὗτοι, περὶ ὧν ἀρτίως ὁ λόγος, τῇ τῶν οἰκείων ἡδονῶν τυραννίδι νικώμενοι, πάσας ἔχειν αὐταῖς ἐπιτρέπουσι τὰς ἡνίας, τὸ ἀντιστατεῖν κατά τι γοῦν ἀπαυδήσαντες. δυσφοροῦσι τοιγαροῦν οἱ δείλαιοι Φαρισαῖοι, καὶ τῷ τῶν ἀρίστων εἰσηγητῇ θηριοπρεπῶς ἐπιτρίζοντες, ἐπὶ τὰ τῆς ὀργῆς χαίρουσι προοίμια, καὶ μανίας ἀπρόσιτον ἀπαρχὴν ἀναβλύζοντες λοιδοροῦσιν ἀθέσμως, ἀναπηδῶντες δὲ τρόπον τινὰ πρὸς τὴν σύντροφον αὐτοῖς ὑπεροψίαν, ἐν ἁμαρτίαις γεγεννῆσθαί φασι τὸν τυφλὸν, Ἰουδαϊκαῖς ὑπονοίαις πρὸς τοῦτο διαπαιζόμενοι, καὶ ἀσυστάτῳ δόγματι συναγορεύοντες ἀμαθῶς. ὅτι γὰρ τῶν ὄντων οὐδεὶς οὔτε δι' ἑαυτὸν κυρίως, οὔτε μὴν διὰ τοὺς τεκόντας αὐτὸν ἢ τυφλὸς ἀποτίκτεται, ἤγουν ἕτερόν τι πάθος ἔχων σωματικὸν, ἀλλ' οὐδὲ ὅτι τὰς πατέρων ἁμαρτίας ἐπὶ τέκνα καταφέρει Θεὸς, οὐκ ἀκόμψως, ὥς γε μοι φαίνεται, διὰ μακροῦ δεδείχαμεν λόγου, προτεθέντος ἡμῖν εἰς ἐξήγησιν ” Ῥαββὶ, τίς ἥμαρτεν, οὗτος ἢ οἱ “γονεῖς αὐτοῦ, ἵνα τυφλὸς γεννηθῇ;” ἐπειδὴ τοίνυν διελέγχειν ἔγνω τοὺς Φαρισαίους ὁ ποτὲ τυφλὸς, οὐχ ὅπως ἐλοιδορήθη μόνον, ἀλλὰ καὶ ἐκβάλλεται παρ' αὐτῶν. καὶ δέχου πάλιν εἰς τύπον πράγματος ἀληθοῦς τὸ τετελεσμένον: ὅτι γὰρ ἔμελλον οἱ ἐξ Ἰσραὴλ καταβδελύσσεσθαι τοὺς ἐξ ἐθνῶν ὡς τεθραμμένους ἐν ἁμαρτίαις διὰ τὴν προλαβοῦσαν ἀπάτην, ἐπιγνώσεταί τις ἐξ ὧν οἱ Φαρισαῖοι πρὸς ἐκεῖνον εἰρήκασιν. ἐκπέμπουσι δὲ αὐτὸν, ἀπόπεμπτοι γὰρ καὶ ἀπόβλητοι παρὰ τοῖς Ἰουδαίοις οἱ τὸν ἐπὶ Χριστῷ πρεσβεύοντες λόγον.
« Ἤκουσεν ὁ Ἰησοῦς ὅτι ἐξέβαλον αὐτὸν ἔξω. » Ἀκοῦσαί φησιν ὁ θεσπέσιος Εὐαγγελιστὴς τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, οὐχὶ πάντως, οὐδὲ ἐξ ἀνάγκης ἀπαγγέλλοντός τινος αὐτῷ τὸ γεγενημένον, ἀλλ' ἐπείπερ ὥς που τις ἔφη τῶν σοφῶν “Πνεῦμα Κυρίου πεπλήρωκε τὴν οἰκου” μένην, καὶ οὖς ἀκροάσεως ἀκροᾶται τὰ πάντα.“ εἰσακούει γὰρ, ὡς ὁ ψάλλων φησίν ” Ὁ φυτεύσας τὸ οὖς οὐχὶ “ἀκούει; καὶ ὁ πλάσας ὀφθαλμὸν οὐχὶ κατανοεῖ;” ὅταν τοίνυν ὑβριζώμεθα δι' αὐτὸν, ἢ καί τι τῶν πεφυκότων λυπεῖν ὑπομένωμεν παρὰ τῶν θεομαχεῖν εἰωθότων, πιστεύειν ἀκόλουθον, ὅτι δὴ πάντως ἐπόπτης ἔσται Θεὸς, ἀκούει δὲ ὥσπερ τὸν ἐπισυμβαίνοντα πειρασμόν: αὐτὴ γὰρ ἡ φύσις τοῦ πράγματος καὶ τῶν δι' αὐτὸν ἀτιμαζομένων τὸ γνήσιον ἐν ὠσὶ τοῖς θείοις μεγάλην ἔχει τὴν βοήν.
« Καὶ εὑρὼν αὐτὸν εἶπεν αὐτῷ Σὺ πιστεύεις εἰς τὸν Υἱὸν τοῦ Θεοῦ; » Ἐκβέβληται παρὰ τῶν Φαρισαίων ὁ ποτὲ τυφλὸς, ἀλλ' οὐ μακροῦ μεταξὺ διαγεγονότος χρόνου ζητεῖ μὲν αὐτὸν ὁ Χριστὸς, εὑρὼν δὲ μυσταγωγεῖ. σημεῖον οὖν ἔσται καὶ τοῦτο τοῦ ἐν φροντίδι κεῖσθαι τῇ παρὰ Θεῷ τοὺς συναγορεύειν ἐθέλοντας αὐτῷ, καὶ τῆς εἰς αὐτὸν πίστεως προκινδυνεύειν οὐ καταφρίττοντας. ἀκούεις γὰρ ὅπως ὡς ἐν τάξει καλῆς ἀντιμισθίας ἑαυτὸν ἐμφανῆ καθιστὰς, τελεώτατον αὐτῷ τὸν ἐπὶ τῇ πίστει λόγον ἐμφυτεύειν ἐπείγεται. προσάγει δὲ τὴν πεῦσιν ἵνα λάβῃ τὴν συναίνεσιν. οὗτος γὰρ τοῦ πιστεύειν ὁ τρόπος. διὰ γάρ τοι τοῦτο τοὺς ἐπὶ τὸ θεῖον ἰόντας βάπτισμα προδιερωτωμένους παρέργως εἰ πεπιστεύκασι, συναινοῦντάς τε ἤδη καὶ διωμολογηκότας, ὡς γνησίους ἤδη τῇ χάριτι παραπέμπομεν. ἄρχεται ὁ τοῦ πράγματος τοίνυν τύπος ἐντεῦθεν ἡμῖν, καὶ ἐξ αὐτοῦ μεμαθήκαμεν τοῦ Σωτῆρος ἡμῶν Χριστοῦ τὸ τίνα χρὴ τὸν τρόπον τὸν ἐπὶ τῇ πίστει ποιεῖσθαι λόγον. διὰ τοῦτο καὶ ὁ θεσπέσιος Παῦλος ὁμολογεῖσθαι τὴν ἐν τούτοις ὁμολογίαν ἐπὶ πολλῶν μαρτύρων διισχυρίσατο, τουτέστι, τῶν ἁγίων ἀγγέλων: καὶ εἰ φρικῶδές ἐστι τὸ ἐπ' ἀγγέλων εἰρηκότα διαψεύσασθαι, πόσῳ μᾶλλον ἐπ' αὐτοῦ τοῦ Χριστοῦ; ἐρωτᾷ τοιγαροῦν τόν ποτε τυφλὸν οὐχ ἁπλῶς εἰ βούλοιτο πιστεύειν, ἀλλὰ καὶ εἰς τίνα, προστίθησιν. ἡ γὰρ πίστις εἰς τὸν Υἱὸν τοῦ Θεοῦ, καὶ οὐχ ὡς εἰς ἄνθρωπον ἕνα τῶν καθ' ἡμᾶς, ἀλλ' ὡς εἰς Θεὸν ἐνανθρωπήσαντα. πλῆρες γὰρ οὕτω τὸ ἐπὶ Χριστῷ μυστήριον. λέγων δὲ τό Σὺ πιστεύεις, μονονουχί φησι Βούλει τῆς ἐκείνων ἀπονοίας ὁρᾶσθαι κρείττων; σὺ ταῖς ἐκείνων ἀπειθίαις ἐῤῥῶσθαι φράσας καταδέχῃ τὴν πίστιν. τὸ γάρ Σὺ τοιαύτην εἰσφέρει τινὰ τὴν ὡς πρὸς ἑτέρους ἀντιδιαστολήν.
« Καὶ τίς ἐστι Κύριε, φησὶν, ἵνα πιστεύσω εἰς αὐτόν; » Ἡ σώφρονι λογισμῷ προκατηρτισμένη ψυχὴ, ἐλευθέροις τε τῆς διανοίας ὄμμασι τὸν τῆς ἀληθείας διερευνῶσα λόγον ἀπαραποδίστως ἐπ' αὐτῇ καθάπερ εἰς λιμένα καταίρει, καὶ ἀταλαίπωρον ἔχει τὴν τοῦ συμφέροντος θήραν. ἔσται δὲ πάλιν ἀπόδειξις τῶν εἰρημένων ὁ ποτὲ τυφλός. διὰ πολλῶν γὰρ ἤδη λογισμῶν τε καὶ ἐννοιῶν τὸ ἐπὶ Χριστῷ θαυμάσας μυστήριον, ἀλλὰ καὶ τὴν ἄῤῥητον αὐτοῦ καταπεπληγμένος ἰσχὺν, ἐξ ὧν, οὐχ ἕτερός τις, ἀλλ' αὐτὸς ἐφ' ἑαυτῷ πεπείραται, πρόχειρος οὕτως εἰς τὸ πιστεύειν εὑρίσκεται, καὶ ἀμελλητὶ πρὸς τοῦτο βαδίζων. ἰδοὺ γὰρ ἰδοὺ τίνι δεήσαι προσάγειν τὴν ἤδη προοικοδομηθεῖσαν ἐν αὐτῷ πίστιν διερωτᾷ. λείπει γὰρ αὐτῷ τοῦτο μόνον προηυτρεπισμένῳ πρὸς ἐκεῖνο καθάπερ εἰρήκαμεν.
« Καὶ εἶπεν ὁ Ἰησοῦς Καὶ ἑώρακας αὐτὸν, καὶ ὁ λαλῶν μετὰ σοῦ ἐκεῖνός ἐστιν. » Εἰς τίνα προσήκοι πιστεῦσαι διερωτώμενος, ἑαυτὸν ἐπιδεικνύει, καὶ οὐχ ἁπλῶς Ἐγώ εἰμι λέγων, ἀλλὰ τὸν ὁρώμενόν τε καὶ προσλαλοῦντά φησι τὸν Υἱὸν εἶναι τοῦ Θεοῦ, ὠφελείας τῆς ἡμετέρας πανταχῇ προνοῶν, καὶ τὰ εἰς πίστιν βοηθήματα τὴν ἀπλανῆ τε καὶ ἀδιάστροφον ἐξυφαίνων ποικίλως, ἵνα μὴ δοκοῦντες εὐσεβεῖν εἰς βρόχους καὶ πάγην ἐμπέσωμεν διαβολικὴν, τοῦ μυστηρίου τὴν ἀλήθειαν ἀσυνέτως ἀποτρεπόμενοι. ἤδη γάρ τινες καὶ τῶν δοκούντων εἶναι Χριστιανῶν, οὐ συνέντες ἀκριβῶς τῆς μετὰ σαρκὸς οἰκονομίας τὸν σκοπὸν, ἀποδιελεῖν τετολμήκασι τοῦ Θεοῦ Λόγου τὸν ἐκ γυναικὸς δι' ἡμᾶς ληφθέντα ναὸν, καὶ εἰς υἱῶν κατεμέρισαν δυάδα τὸν ἕνα καὶ ἀληθῶς Υἱὸν, καὶ ὅτι γέγονεν ἄνθρωπος: διὰ γὰρ πολλὴν ἀποπληξίαν ἀπαξιοῦσι κατὰ τὸ εἰκὸς ὁμολογεῖν, ὃ καὶ δράσαι δι' ἡμᾶς οὐκ ἀπηξίωσεν ὁ Μονογενής. αὐτὸς γὰρ “ἐν μορφῇ Θεοῦ ὑπάρχων” κατὰ τὸ γεγραμμένον, “οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ” ἀλλ' ἑαυτὸν ἐκένωσε μορφὴν δούλου λαβὼν,“ ἵνα γένηται καθ' ἡμᾶς ἄνθρωπος δηλαδὴ χωρὶς ἁμαρτίας: οἱ δὲ φρονοῦσιν ἐκτόπως ἐπιτιμῶντες τρόπον τινὰ τῇ θείᾳ καὶ φιλανθρώπῳ βουλῇ, παρωσάμενοι δὲ ὅσον εἰς οἰκείας ἐννοίας τῆς ἀληθοῦς υἱότητος τὸν ἐκ γυναικὸς ληφθέντα ναὸν, οὐ παραδέχονται τὴν ταπείνωσιν, πολὺ δὲ τῆς ἀληθείας ἀπεσφαλμένην ἐπινοοῦντες δόξαν, ἕτερον μὲν εἶναί φασι τὸν ἐκ Θεοῦ Πατρὸς Υἱὸν Μονογενῆ, τουτέστι, τὸν ἐκ τῆς οὐσίας αὐτοῦ γεννηθέντα Λόγον, ἕτερον δὲ πάλιν τὸν ἐκ γυναικὸς υἱόν. εἶτα τῆς θεοπνεύστου γραφῆς Υἱὸν καὶ Χριστὸν ἀνακηρυττούσης ἕνα, πῶς οὐχὶ ἁπάσης εἰσὶ δυσσεβείας ἀνάπλεῳ διατέμνοντες εἰς δύο τὸν ἕνα καὶ ἀληθῶς Υἱόν; ᾗ μὲν γάρ ἐστι Θεὸς Λόγος, ἕτερος νοεῖται παρὰ τὴν σάρκα: ᾗ δὲ σάρξ ἐστιν, ἕτερόν τι νοεῖται παρὰ τὸν Λόγον: ᾗ δὲ γέγονεν ἄνθρωπος ὁ ἐκ Θεοῦ Πατρὸς Λόγος, ἀργήσει παντελῶς τὸ ἕτερος καὶ ἕτερος διὰ τὴν ἄῤῥητον ἕνωσίν τε καὶ σύνοδον. εἷς γὰρ καὶ μόνος Υἱὸς, καὶ πρὸ τῆς πρὸς σάρκα συνόδου, καὶ ὅτε συνῆλθε σαρκί: διὰ δὲ τῆς σαρκὸς ὁλοκλήρως τὸν ἄνθρωπον ὀνομάζομεν, τὸν ἐκ ψυχῆς καὶ σώματος λέγω. διὰ ταύτην οὖν ἄρα τὴν πρόφασιν, προνοητικώτατα πάλιν ὁ Κύριος Τίς ἐστιν ὁ Υἱὸς τοῦ Θεοῦ διερωτώμενος, οὐκ εἶπεν Ἐγώ: ἦν γὰρ δή τινας, ὡς εἰκὸς, ἀσυνέτως ὑπολαμβάνειν ὅτι μόνος ὁ Λόγος ὁ ἐκ Θεοῦ καὶ Πατρὸς πεφηνὼς διὰ τούτου κατεσημαίνετο, αὐτὸ δὲ τῶν δοκούντων ἀμφιβάλλεσθαι παρά τισιν ἑαυτὸν προαποδείξας διὰ τοῦ εἰπεῖν Καὶ ἑώρακας αὐτόν: καὶ τὸν ἐνοικοῦντα αὐτὸν τῇ σαρκὶ παραδεικνύει Λόγον, διὰ τοῦ πάλιν εἰπεῖν καὶ ἐνεγκεῖν Καὶ ὁ λαλῶν μετὰ σοῦ ἐκεῖνός ἐστιν. ὁρᾷς οὖν ὅσην ὁ Λόγος ἔχει τὴν ἕνωσιν: οὐ γὰρ τέθεικε διαφορὰν, ἀλλ' ἑαυτὸν εἶναί φησι, καὶ τὸν τοῖς τοῦ σώματος ὀφθαλμοῖς ὑποπίπτοντα, καὶ τὸν ἐκ τῆς λαλιᾶς γινωσκόμενον. ἀπαίδευτον οὖν ἄρα καὶ δυσσεβὲς κομιδῇ τὸ λέγειν ἀπερισκέπτως τινάς Ὁ ἄνθρωπος τοῦ Χριστοῦ: Θεὸς γὰρ ὢν γέγονεν ἄνθρωπος ἀδιαίρετος ὅσον εἰς τὸ εἶναι Θεὸς καὶ Υἱὸς καὶ μετὰ σαρκὸς, τελεωτάτη γὰρ ἐν τούτοις ἡ τῆς εἰς αὐτὸν πίστεως ὁμολογία καὶ γνῶσις.
« Ὁ δὲ εἶπε Πιστεύω, Κύριε. καὶ προσεκύνησεν αὐτόν. » Ὀξὺς εἰς ὁμολογίαν τὴν ἐπὶ τῇ πίστει φημὶ, καὶ θερμὸς εἰς εὐσέβειαν ὁ ποτὲ τυφλός. ἐπειδὴ γὰρ ἔγνω παρόντα τε καὶ ὁρώμενον τὸν ἀληθῶς Υἱὸν τὸν Μονογενῆ, προσεκύνησεν ὡς Θεῷ, καίτοι βλέπων αὐτὸν ἐν σαρκὶ, δόξαν οὐκ ἔχοντα τὴν ὄντως θεοπρεπῆ, πεφωτισμένος δὲ τὴν καρδίαν ἀπὸ τῆς ἐνούσης αὐτῷ δυνάμεώς τε καὶ ἐξουσίας, ἀναλόγως εἰς ἐννοίας ἀναπηδᾷ σοφάς τε καὶ ἀγαθὰς, καὶ τῆς θείας αὐτοῦ καὶ ἀῤῥήτου φύσεως τὸ κάλλος καταφαντάζεται: οὐ γὰρ ἂν προσεκύνησεν ὡς Θεὸν, εἰ μὴ Θεὸν εἶναι πεπίστευκεν, ἀπὸ τοῦ γεγονότος εἰς αὐτὸν καὶ παραδόξως τετελεσμένου θαύματος ἐπὶ τὸ φρονεῖν οὕτω παιδαγωγούμενος. ἐπειδὴ δὲ ὅλην τὴν ἐπ' αὐτῷ πραγματείαν εἰς τὸ τῶν ἐθνῶν μετηγάγομεν πρόσωπον, φέρε δὴ περὶ τούτου λέγωμεν πάλιν. βλέπε γάρ μοι πληροῦντα διὰ τῆς προσκυνήσεως τῆς ἐν πνεύματι λατρείας τὸν τύπον, εἰς ὃν ἐχειραγωγήθη τὰ ἔθνη διὰ τῆς πίστεως. βουθυσίαις γὰρ καὶ λιβανωτοῖς καὶ ταῖς τῶν ἑτέρων ζῴων προσαγωγαῖς, θεραπεύειν ἦν ἔθος τῷ Ἰσραὴλ τὸν ἁπάντων Κύριον κατ' ἐπίταγμα νομικόν: οἱ δὲ ἐξ ἐθνῶν πεπιστευκότες, οὐ ταύτην ἴσασι τῆς λατρείας τὴν ὁδὸν, ἐτράποντο δὲ τὴν ἑτέραν, τουτέστι, τὴν πνευματικὴν, ἣν δὴ καὶ μάλιστα φίλην αὐτῷ καὶ ἡδίονά φησιν εἶναι Θεός. οὐ γὰρ ” φάγομαι κρέα ταύρων, φησὶν, ἀλλ' οὐδὲ “αἷμα τράγων πίομαι.” θύειν δὲ μᾶλλον ἡμῖν ἐπιτάττει “θυσίαν αἰνέσεως,” τουτέστι, τὴν μετ' ᾠδῆς προσκύνησιν, εἰς ἣν ὅτι πάντως ἀναβήσεται τὰ ἔθνη διὰ τῆς πίστεως ἐν Ἁγίῳ Πνεύματι θεωρήσας ὁ μελῳδὸς ὡς πρὸς τὸν Κύριον ἡμῶν καὶ Σωτῆρά φησιν “Πᾶσα ἡ γῆ προσκυνησάτωσάν ” σοι καὶ ψαλάτωσάν σοι, ψαλάτωσαν δὴ τῷ ὀνόματί σου.“ ἀλλὰ καὶ αὐτὸς ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς τῆς νομικῆς λατρείας ἐν ἀμείνοσιν οὖσαν ἐπιδεικνὺς τὴν πνευματικὴν, πρὸς τὴν ἐκ τῆς Σαμαρείας γυναῖκά φησι ” Πίστευέ “μοι, γύναι, ὅτι ἔρχεται ὥρα ὅτε οὔτε ἐν τῷ ὄρει τούτῳ ” οὔτε ἐν Ἱεροσολύμοις προσκυνήσετε τῷ Πατρί. ἀλλ' “ἔρχεται ὥρα καὶ νῦν ἐστιν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ ” προσκυνήσουσι τῷ Πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ: καὶ “γὰρ ὁ Πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν. ” πνεῦμα ὁ Θεὸς, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύ“ματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν.” διαλογιζόμεθα δὲ φρονοῦντες ὀρθῶς τούτῳ διαπρέπειν τῷ τρόπῳ καὶ τοὺς ἁγίους ἀγγέλους, καὶ ὥσπερ τινὰ δορυφορίαν πνευματικὴν προσκομίζειν Θεῷ τὴν προσκύνησιν. καὶ γοῦν ὅτε τὴν θεοπρεπῆ προάγειν τιμὴν τῷ Πρωτοτόκῳ καὶ Μονογενεῖ τὸ Πνεῦμα τοῖς ἄνω διεκελεύετο “Καὶ προσκυνησάτωσαν αὐτῷ, φησὶ, ” πάντες ἄγγελοι Θεοῦ.“ ἀλλὰ καὶ ὁ θεῖος ἡμᾶς ψαλμῳδὸς πρὸς τοῦτο λέγων ἐκάλει ” Δεῦτε προσκυνήσωμεν καὶ προσ“πέσωμεν αὐτῷ.” καὶ μακρηγορεῖν μὲν ἦν ἐπὶ τούτοις οὐ χαλεπόν: μέτρον δὲ τοῖς εἰρημένοις ἐπιθέντες τὸ πρέπον, τῆς τῶν ῥητῶν παραθέσεως πρὸς τὸ παρὸν ἀφεξόμεθα. πλὴν ἐκεῖνο πάλιν ἀναμνήσωμεν, ὅτι τῆς τῶν ἐθνῶν λατρείας τὸν τύπον ἀπεπλήρου καλῶς ὁ ποτὲ τυφλὸς, τῇ τῆς πίστεως ὁμολογίᾳ γείτονα τιθεὶς τὴν προσκύνησιν.
« Καὶ εἶπεν ὁ Ἰησοῦς Εἰς κρῖμα ἐγὼ εἰς τὸν κόσμον τοῦτον ἦλθον, ἵνα οἱ μὴ βλέποντες βλέπωσι καὶ οἱ βλέποντες τυφλοὶ γένωνται. » Τῆς ἀναδείξεως, τῆς ἐν τῷδε τῷ κόσμῳ φημὶ, τὴν αἰτίαν ἡμῖν ἐξηγούμενος διὰ φωνῆς Ἡσαΐου φησὶν ὁ Χριστός “Πνεῦμα Κυρίου ἐπ' ἐμὲ, οὗ εἵνεκεν ἔχρισέ με, εὐαγγελί” σασθαι πτωχοῖς ἀπέσταλκέ με, κηρύξαι αἰχμαλώτοις “ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν.” ἀλλὰ καὶ ἑτέρωθί που φησίν “Οἱ κωφοὶ ἀκούσατε, καὶ οἱ τυφλοὶ ἀναβλέψατε ” ἰδεῖν.“ ὅτε τοίνυν ταύτης ἕνεκα τῆς αἰτίας κεχειροτονῆσθαι λέγει παρὰ τοῦ Θεοῦ καὶ Πατρὸς, ἵνα κηρύξῃ τυφλοῖς τὴν ἀνάβλεψιν, πῶς ἐνθάδε φησίν Εἰς κρῖμα ἐγὼ εἰς τὸν κόσμον τοῦτον ἦλθον ἵνα οἱ μὴ βλέποντες βλέπωσι καὶ οἱ βλέποντες τυφλοὶ γένωνται; ” Ἆρα οὖν, ἐρεῖ τις, Χριστὸς ἁμαρτίας “διάκονος, κατὰ τὴν τοῦ Παύλου φωνήν; μὴ γένοιτο:” ἀφίκετο μὲν γὰρ ἐξανύσων τὸν ἐξ ἡμερότητος τῆς εἰς ἡμᾶς προτεθέντα σκοπὸν, τουτέστι, καταφωτίσαι σύμπαντας τῇ τοῦ Πνεύματος δᾳδουχίᾳ. δεινοὶ δὲ πρὸς ἀπείθειαν ὑπάρχοντες Ἰουδαῖοι τὴν καταλαμπρύνουσαν αὐτοὺς οὐ παρεδέξαντο χάριν, αὐτόκλητον ὥσπερ ἐφ' ἑαυτοὺς καλοῦντες τὸν σκοτισμόν. καὶ γοῦν γέγραπται περὶ αὐτῶν ἐν προφητικοῖς μηνύμασιν “Ὑπομεινάντων αὐτῶν φῶς ἐγένετο αὐτοῖς ” σκότος, μείναντες αὐγὴν ἐν ἀωρίᾳ περιεπάτησαν.“ ὅσον γὰρ ἧκεν εἰς τὸ τοῦ νόμου κήρυγμα, περιέμενον Ἰουδαῖοι τήν τε αὐγὴν καὶ τὸ φῶς, τουτέστι Χριστόν. ἥξειν γὰρ καὶ παρεδέχοντο, καὶ προσεδόκων αὐτὸν, ἀλλ' οἱ κατὰ τοῦτο δοκοῦντες εὐσεβεῖν, ἐν ἀωρίᾳ περιεπάτησαν, τουτέστιν, ἐν σκότῳ βαθεῖ, οὐχ ἑτέρου τινὸς αὐτοῖς γεγονότος αἰτίου τοῦ παθεῖν τὸν σκοτισμὸν, ἀλλὰ ταῖς σφῶν αὐτῶν ἀπειθείαις αὐτεπίσπαστον ἐφ' ἑαυτοῖς ἐχόντων τὴν νόσον. παραγέγονα τοίνυν, φησὶ, τυφλοῖς ἐπιδώσων τὸ βλέπειν διὰ τῆς πίστεως, ἡ δὲ τῶν ἀχειραγωγήτων καὶ ἀνυποτάκτων ἄτεγκτος γνώμη πολὺ βλέπουσα πρὸς ἀπείθειαν εἰς κατάκριμα γενέσθαι παρεσκεύασεν αὐτοῖς τὴν τοῦ φωτίζοντος ἄφιξιν. ἐπειδὴ γὰρ οὐ πιστεύουσι, κατακρίνονται. τοῦτο δέ σοι σαφέστερον καὶ δι' ἑτέρων εἴρηκεν ὁ Σωτήρ ” Ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ “πιστεύων εἰς τὸν Υἱὸν οὐ κρίνεται, ὁ δὲ ἀπειθῶν τῷ Υἱῷ ” ἤδη κέκριται, ὅτι μὴ πεπίστευκεν εἰς τὸ ὄνομα τοῦ Υἱοῦ “τοῦ Θεοῦ.” χαριέντως τοιγαροῦν ἀπὸ τοῦ παρακειμένου καὶ ἐν χερσὶν ὄντος διαλέγεταί τε πράγματος, καὶ τὸ παραδόξως ἀποτελεσθὲν ἐπὶ τῷ ποτε τυφλῷ ῥίζαν ὥσπερ ποιεῖται τῷ λόγῳ: ἀναβλέψαι μὲν γὰρ αὐτὸν οὐ κατὰ σῶμα μόνον, ἀλλὰ καὶ ὅσον εἰς νοῦν διισχυρίζεται, διὰ τὸ παραδέξασθαι τὴν πίστιν, παθεῖν δὲ τὸ ἐναντίον τοὺς Φαρισαίους: οὐ γὰρ ἐθεάσαντο τὴν δόξαν αὐτοῦ, καίτοι φανότατα διαλάμπουσαν, καὶ ἐν τῷ μεγίστῳ καὶ νεαρῷ θαύματι.
« Ἤκουσαν ἐκ τῶν Φαρισαίων ταῦτα οἱ μετ' αὐτοῦ ὄντες, καὶ εἶπον αὐτῷ Μὴ καὶ ἡμεῖς τυφλοί ἐσμεν; » Προσεδρεύουσιν οἱ Φαρισαῖοι καὶ συμβαδίζειν ἐπείγονται τῷ Σωτῆρι Χριστῷ, καίτοι πικρὸν εἰς καρδίαν ἔχοντες βέλος, καὶ λύπῃ καὶ φθόνῳ διατηκόμενοι διὰ τὴν δόξαν αὐτοῦ: συμβαδίζουσι δὲ ὅμως τροφὰς τῷ μίσει συλλέγοντες, καὶ πολυτρόπους τοῖς θαύμασι συκοφαντίας ἀρτύοντες, παραλύοντές τε διὰ τοῦτο τῶν εὐπειθεστέρων τὴν ἀκακοήθη διάνοιαν. ἐπειδὴ δὲ ταῦτα λέγοντος διεπυνθάνοντο τοῦ Χριστοῦ, διεπρίοντο πάλιν, οὐ γὰρ ἦν εἰκὸς ἀγνοεῖν ὅτι τέτραπται πρὸς αὐτοὺς ὁ τοῦ λόγου σκοπός. ἐπειδὴ δὲ ἀπολελυμένως ἔτι καὶ ἀδιορίστως εἴρητο παρ' αὐτοῦ, τό “Ἵνα οἱ βλέποντες τυφλοὶ γένωνται:” οὔπω καιρὸν ἔχοντες ἐγκαλεῖν εὐλόγως ὡς ὑβρισμένοι, διερωτῶσι πανούργως τῶν εἰρημένων τὴν δύναμιν εἰς τὸ οἰκεῖον περιέλκοντες πρόσωπον, καὶ σαφέστερον ὥσπερ ἀξιοῦντες εἰπεῖν, εἰ καὶ αὐτοὺς εἶναι λέγοι τυφλοὺς, ἵνα δὴ πάλιν ὡς νομικὴν ἐντολὴν ἀδικήσαντα κατακρίνωσιν. ᾔδεσαν γὰρ ἄνω καὶ κάτω τὰ Μωυσέως γράμματα περινοστοῦντες ὅτι γέγραπται “Ἄρχοντα τοῦ ” λαοῦ σου οὐκ ἐρεῖς κακῶς.“ ἢ τοίνυν ὑβρίζεσθαι προσδοκήσαντες τὰ τοιαῦτά φασιν, ἵνα δοκεῖεν εὐλόγως ἐπιφύεσθαι καὶ ἀγανακτεῖν καὶ ἀκατηγόρητον ἤδη ποιεῖσθαι τὴν ἐπιβουλὴν τὴν ἐπὶ Χριστοῦ, ἢ καὶ ἀληθῶς ἔχοντές τι πικρότερον εἰς νοῦν, καὶ συκοφαντίας εἶδος τὸ αὐτοῖς πρέπον ὠδίνοντες. ἐπειδὴ γὰρ ἔφη Χριστός ” Εἰς κρῖμα ἐγὼ εἰς τὸν “κόσμον τοῦτον ἦλθον, ἵνα οἱ μὴ βλέποντες βλέπωσιν,” ὑπεδήλου δὲ διὰ τούτων τοῦ τυφλοῦ τὴν ἀνάβλεψιν, οὐ δυνηθέντες ὑπενεγκεῖν τοῦ παραδόξου τὴν ἀνάμνησιν, ἀντεγείρονται πάλιν διατεθηγμένοι τῷ φθόνῳ, καὶ ἀντιπράττειν ἐπιχειροῦσι τοῖς παρ' αὐτοῦ μονονουχὶ λέγειν οὐ παραιτούμενοι Δεινὰ κομπάζεις, ὦ οὗτος, κατορθώσας οὐδὲν ὧν εἰργάσθαι νομίζεις, ἀλλ' ἆρα μὴ βούλει, φασὶ, καὶ ἐφ' ἡμῶν αὐτῶν πλάττεσθαι τὴν θαυματουργίαν, ἆρα μὴ παρέσται σοι λέγειν ὅτι καὶ ἡμᾶς ὄντας τυφλοὺς τεθεράπευκας; βούλει σοι περιθῶμεν τὴν ἰατροῦ δόξαν καὶ θαυματουγοῦ, ψευσάμενοι κατ' ἐκεῖνον, ὃν φῂς ἀναβλέψαι γεννηθέντα τυφλόν; μὴ καὶ ἡμᾶς ἄρα συκοφαντήσεις ἀποτολμήσας εἰπεῖν τὰ ἐπ' ἐκείνῳ; πονηρὸς οὖν ἄρα καὶ σφόδρα πικρὸς τῶν Φαρισαίων ὁ λόγος διαγελώντων τὰ ἐπ' ἐκείνῳ, καὶ συκοφαντίαν εἶναι μᾶλλον οἰομένων ἤπερ ἀλήθειαν: δυσωπεῖ γὰρ οὐδὲν τὸν ἀγνώμονα.
« Εἶπεν αὐτοῖς ὁ Ἰησοῦς Εἰ τυφλοὶ ἦτε, οὐκ ἂν εἴχετε ἁμαρτίαν: νῦν δὲ λέγετε ὅτι βλέπομεν: αἱ ἁμαρτίαι ὑμῶν μενοῦσι. » Κατατήκει πάλιν αὐτοὺς ὁ Σωτὴρ τέχνῃ κεράσας τὸν ἔλεγχον. λοιδορίας μὲν γὰρ ἁπάσης ἀποφοιτᾷ, δυσωπεῖ δὲ τῆς ἀληθείας παρατιθεὶς τὴν δύναμιν: ἐπ' οὐδενὶ δὲ χρησίμῳ τὸ βλέπειν ἔχοντας ἀποδείκνυσι, μᾶλλον δὲ καὶ τοῦ μηδόλως ὁρῶντος πεσόντας ἐν χείροσιν. ἄνθρωπος μὲν γὰρ ὁ τυφλὸς, φησὶ, τῷ τεθεᾶσθαι μηδὲν τῶν παραδόξως ἀποτελουμένων, ἔξω βέβηκεν ἁμαρτίας, καὶ ἀνυπαίτιός πως ὑπάρχει: οἱ δὲ τῶν θαυμάτων ἐπόπται καὶ θεωροὶ διὰ πολλὴν ἀβουλίαν καὶ κακόνοιαν τὴν ἐξ αὐτῶν οὐ παραδεξάμενοι πίστιν, δυσαπόνιπτον ἔχουσι τὴν ἁμαρτίαν, καὶ δυσεξίτητον ὄντως τὴν ἐπὶ τούτῳ κατάκρισιν. ἐπὶ μὲν οὖν τῆς σωματικῆς τυφλότητός τε καὶ ἀναβλέψεως τῇδε νοεῖν οὐκ ἀπίθανον: ἀναλόγως δὲ διαβαίνοντες εἰς τὸ νοητὸν, καὶ τὴν ἴσην ἐντεῦθεν ἀναματτόμενοι τῷ λόγῳ δύναμιν πάλιν ἐροῦμεν, ὡς ἄνθρωπος μὲν ὁ ἀσύνετος εὐλογωτάτην ἂν τὴν ἐπὶ τοῦ δικάζοντος αἰτήσαι συγγνώμην, ὁ δὲ ὀξὺς εἰς νόησιν καὶ συνεὶς τὸ συμφέρον, εἶτα τοῖς αἰσχίοσι τῆς ἑαυτοῦ διανοίας καταπωλήσας τὴν ῥοπὴν, καὶ τὸ νικᾶν ἡδοναῖς οὐ τῷ χρησίμῳ δωρούμενος, ἀναισχύντως αἰτήσει τὸν ἔλεον, καὶ παραίτησιν τὴν ἐπὶ τῷ κολάζεσθαι δεῖν οὐδαμόθεν ἕξει βοηθουμένην, ἀπολεῖται δὲ καὶ σφόδρα δικαίως ἀσυνηγόρητον ἐφ' ἑαυτῷ τηρήσας τὴν ἁμαρτίαν. καὶ γοῦν ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς αὐτὸ δὴ τοῦτο κατασημαίνων ἐν εὐαγγελίοις φησίν “Ὁ εἰδὼς τὸ ” θέλημα τοῦ κυρίου αὐτοῦ καὶ μὴ ποιήσας δαρήσεται “πολλάς:” ἀγνοίας μὲν γὰρ ἐπὶ τῷ μὴ εἰδότι τὰ ἐγκλήματα, καταφρονήσεως δὲ τῆς ἐσχάτης ἐπὶ τῷ νενοηκότι, καὶ τὸ δρᾶν ἀβούλως ἐξωθουμένῳ. ἐπιτήρει δὲ πάλιν ὅπως κἀν τούτῳ γέγονεν ἀσφαλὴς τοῦ Σωτῆρος ὁ λόγος: οὐ γὰρ δή φησιν ἀποφαντικῶς Ὅτι βλέπετε, ἀλλ' Ὑμεῖς, φησὶ, λέγετε ὅτι βλέπομεν. ἦν γὰρ δὴ καὶ λίαν ἀτοπώτατον σύνεσιν ἐπιμαρτυρεῖν τοῖς οὕτω τυφλὸν καὶ ἀπεσβηκότα φοροῦσι τὸν νοῦν, ὡς τολμῆσαι φάναι περὶ αὐτοῦ “Ἡμεῖς οἴδαμεν ” ὅτι οὗτος ὁ ἄνθρωπος ἁμαρτωλός ἐστιν.“ αὐτοκατάκριτοι τοιγαροῦν Ἰουδαῖοι βλέπειν μὲν ἑαυτοὺς διαβεβαιούμενοι, πράττοντες δὲ τὸ σύμπαν οὐδὲν ὧν ἔδει δρᾶν, καὶ λίαν εὐτόνως, καὶ γινώσκοντες μὲν τοῦ Κυρίου τὸ θέλημα, περιφρονοῦντες δὲ οὕτως ὡς καὶ τοῖς ἀρίστοις ὑπαντιάζειν θαύμασιν.
« Ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ μὴ εἰσερχόμενος διὰ τῆς θύρας εἰς τὴν αὐλὴν τῶν προβάτων, ἀλλὰ ἀναβαίνων ἀλλαχόθεν, ἐκεῖνος κλέπτης ἐστὶ καὶ λῃστής: ὁ δὲ εἰσερχόμενος διὰ τῆς θύρας ποιμήν ἐστι τῶν προβάτων: τούτῳ ὁ θυρωρὸς ἀνοίγει, καὶ τὰ πρόβατα τῆς φωνῆς αὐτοῦ ἀκούει, καὶ τὰ ἴδια πρόβατα φωνεῖ κατ' ὄνομα καὶ ἐξάγει αὐτά: ὅταν δὲ πάντα τὰ ἴδια ἐκβάλῃ, ἔμπροσθεν αὐτῶν πορεύεται, καὶ τὰ πρόβατα αὐτῷ ἀκολουθεῖ, ὅτι οἴδασι τὴν φωνὴν αὐτοῦ: ἀλλοτρίῳ δὲ οὐ μὴ ἀκολουθήσουσιν, ἀλλὰ φεύξονται ἀπ' αὐτοῦ, ὅτι οὐκ οἴδασι τῶν ἀλλοτρίων τὴν φωνήν. » Δόξειεν μὲν ἂν καὶ μάλα εἰκότως τοῖς ἀβασανίστως ἐπακροωμένοις οὐ λίαν εὐκαίρως ὁ τῆς προκειμένης παραβολῆς εἰσπεφορῆσθαι λόγος: τυφλότητος γὰρ ἀναβλέψεώς τε πέρι διαλεγόμενος, περὶ προβάτων εὐθὺς, αὐλῆς τε καὶ θύρας ποιεῖται τοὺς λόγους. ἀλλ' ὅτῳ σοφὸς ἐνῴκισται νοῦς, καὶ περιεργότερον τοῖς θεωρήμασι προσβάλλειν ἐσπούδασται, κατόψεται πάλιν ἐπ' εὐθείας ὥσπερ ἰόντα τὸν λόγον, καὶ μηδαμόσε τοῦ πρέποντος ἀπεσφαλμένον. ὃ δὲ πολλάκις εἶπον ἐρῶ καὶ εἰσαῦθις ἀναλαβών. ἔθος τῷ Σωτῆρι Χριστῷ μὴ πρὸς μόνους ἀποκρίνασθαι τοὺς διὰ φωνῆς ἀποκτυπηθέντας λόγους, ὅταν αὐτῷ προσίωσί τινες, ἀλλ' ἐπείπερ ὁρᾷ καὶ νεφροὺς καὶ καρδίας, καὶ πρὸς ἐνθυμήσεις ἀπολογεῖσθαι μόνας: ” πάντα γὰρ αὐτῷ γυμνὰ καὶ τετραχηλισμένα, καὶ “οὐκ ἔστι κτίσις ἀφανὴς ἐνώπιον αὐτοῦ:” διά τοι τοῦτο καὶ πρὸς ἕνα τῶν ἁγίων φησί “Τίς οὗτος ὁ κρύπτων με βουλὴν, ” συνέχων δὲ ῥήματα ἐν καρδίᾳ, ἐμὲ δὲ οἴεται κρύπτειν;“ ἐπειδὴ τοίνυν τὸ τῶν Φαρισαίων ἀνόσιον στῖφος κακούργως διεπυνθάνετο, καθάπερ ἐλέγομεν ἀρτίως, εἰ καὶ αὐτοὶ τυφλοί εἰσιν, ἵνα λέγων ἀληθῶς ὅτιπέρ εἰσι, τυφλοὶ δηλονότι, καταδικάζηται πάλιν ὡς τοῖς ἡγουμένοις διαλοιδορησάμενος, καὶ κακῶς εἰρηκὼς τοὺς ἄρχειν λαχόντας λαῶν: ἐφρόνουν γὰρ ἐπὶ τούτῳ μέγα τι καὶ ἐξαίσιον: ἀναγκαίως ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς, καὶ ταύτῃ πάλιν αὐτῶν τῇ διενθυμήσει μαχόμενος, εἰσκομίζει χρησίμως τὴν παραβολὴν, ἀμυδρότερόν πως καὶ ὡς ἐν αἰνίγμασιν ὑποδηλῶν ὡς οὐχ ἕξουσιν ἐκ πλεονεξίας τὸ καθηγεῖσθαι βεβαίως, ἀλλ' οὐδὲ πάγιον αὐτοῖς προσέσται τὸ ἀξίωμα τὸν τούτου δοτῆρα τὸν Θεὸν ἐξ ἀλαζονείας ὑβρίζουσι: διδάσκει δὲ ὅτι τοῦτο προσέσται μόνοις τοῖς δι' αὐτοῦ καλουμένοις εἰς λαῶν ἡγεμονίαν. θύραν τοιγαροῦν ἑαυτὸν εἶναί φησιν εἰσφέροντα διὰ βουλῆς ἰδίας εἰς τὸ καθηγεῖσθαι ποιμνίων τῶν λογικῶν τὸν ἐπιστήμονα καὶ φιλόθεον. κλέπτην δὲ καὶ λῃστὴν ἀποκαλεῖ καὶ ἀλλαχόθεν ἀναβαίνοντα τὸν ἐκ βίας καὶ τυραννίδος τὴν οὐ δοθεῖσαν αὐτῷ τιμὴν δύνασθαι λαβεῖν οἰόμενον, ὁποῖοί τινες ἦσαν περὶ ὧν δήπου φησὶ δι' ἑνὸς τῶν προφητῶν, ὅτι ” Ἐβασί“λευσαν καὶ οὐ δι' ἐμοῦ, ἦρξαν καὶ οὐ διὰ τοῦ Πνεύματός ” μου.“ αἰνίττεται δὲ διὰ τούτων ὡς εἴπερ αὐτοῖς καθ' ἡδονὴν τὸ ἡγεμονεύειν ἐστὶ τῶν λαῶν, δεήσει πιστεύσαντας καὶ τὸ θεῖον παραδεξαμένους κήρυγμα δι' αὐτοῦ πρὸς τοῦτο δραμεῖν, ἵνα καὶ ἀκλόνητον καὶ καλῶς ἱδρυμένην ἔχοιεν τὴν ἀρχὴν, ὃ δὴ καὶ γέγονεν ἔν τε τοῖς ἁγίοις ἀποστόλοις, καὶ τοῖς μετ' ἐκείνους τῶν ἁγίων ἐκκλησιῶν διδασκάλοις, οἷς καὶ ὁ θυρωρὸς ἀνοίγει, τουτέστιν, ἢ ὁ τεταγμένος ἄγγελος εἰς τὸ ταῖς ἐκκλησίαις ἐπιστατεῖν καὶ συμπράττειν τοῖς ἱερᾶσθαι λαχοῦσιν εἰς τὰς τῶν λαῶν ὠφελείας, ἢ πάλιν αὐτὸς ὁ Σωτὴρ, αὐτὸς καὶ θύρα καὶ τῆς θύρας ὑπάρχων Κύριος. καταπείθεσθαι γεμὴν καὶ ὑπείκειν ὀρθῶς τῇ τοῦ ποιμαίνοντος φωνῇ τὴν τῶν προβάτων ἀγέλην εὖ μάλα διισχυρίζεται, παραιτεῖσθαι δὲ καὶ λίαν ἐσπουδασμένως τὴν τῶν ἀλλοτριῶν φωνὴν, ἵνα πρᾶγμα νοῇς ἀληθὲς ἐπὶ τὸ γενικώτερον ἐκπλατύνων τοῦ λόγου τὴν δύναμιν. διδάσκομεν γὰρ ἐν ἐκκλησίαις τὰ διὰ τῆς θεοπνεύστου γραφῆς παρακομίζοντες δόγματα, καὶ ὥσπερ τινὰ τροφὴν πνευματικὴν τὸν εὐαγγελικόν τε καὶ ἀποστολικὸν παρατιθέντες λόγον. κατήκοοι δὲ τῶν τοιούτων εἰσὶν οἱ πιστεύοντες εἰς Χριστὸν, καὶ ἀδιαστρόφῳ διαπρέποντες τῇ πίστει, παραιτοῦνται δὲ πρὸς τὰς τῶν ψευδοποιμένων φωνὰς, καὶ ὡς ὀλέθριον ἀποτρέπονται πάθος. τί οὖν ἄρα τὸ ἐντεῦθεν, ἐρεῖ τις, τοῖς φαρισαίοις ὑποδηλούμενον; συνελὼν ὡς ἐν βραχεῖ τε καὶ κεφαλαιώδει λόγῳ πάλιν ἐρῶ. ἑαυτὸν ἐπιδεικνύει, καὶ τῆς αὐλῆς κύριον καὶ θύραν καὶ θυρωρὸν, ἵνα δὴ μάθοιεν ἀκριβῶς ὡς οὐχ ἕξουσι τῆς ἡγεμονίας ἱδρυμένην τὴν στάσιν, εἰ μὴ δι' αὐτοῦ πρὸς ταύτην ἰόντες τὸ θεόσδοτον ἔχοιεν ἀγαθόν. προστιθεὶς δὲ ὅτι τὰ πρόβατα τοῖς ἰδίοις καταπείθεται ποιμέσι, τῶν δὲ ἀλλοτρίων ἐξάλλεται, πάλιν εὐφυῶς ὑπαινίττεται ὡς ἐπιστατήσουσι μὲν οὐδαμῶς αὐτοὶ τῶν μελλόντων πιστεύειν εἰς αὐτὸν, ἀποφοιτήσει δὲ πάλιν τῆς παρ' αὐτοῖς διδασκαλίας τὰ πρόβατα, καὶ τοῖς δι' αὐτοῦ ποιμέσι προσκείσεται.
« Ταύτην τὴν παροιμίαν εἶπεν αὐτοῖς ὁ Ἰησοῦς: ἐκεῖνοι δὲ οὐκ ἔγνωσαν τίνα ἦν ἃ ἐλάλει αὐτοῖς. » Ἁπλοῦς τῶν ἁγίων ὁ λόγος, καὶ τῆς Ἑλλήνων περιεργίας ἀπηλλαγμένος: ” Ἐξελέξατο γὰρ ὁ Θεὸς τὰ μωρὰ τοῦ “κόσμου, κατὰ τὴν τοῦ Παύλου φωνὴν, ἵνα καταισχύνῃ ” τοὺς σοφούς.“ κατεχρήσατο τοίνυν τῷ τῆς παροιμίας ὀνόματι: καλεῖ γὰρ οὕτω τὴν παραβολήν: τάχα δὲ ὅτι μέμικταί πως ἀεὶ τῶν τοιούτων ὁ χαρακτὴρ καὶ δι' ἀμφοῖν ὡς δι' ἑνὸς νοεῖται τὸ δηλούμενον. πλὴν ἐκεῖνό φαμεν ὡς ἀποθαυμάζει σφόδρα τὴν τῶν Ἰουδαίων ἀσυνεσίαν ὁ θεσπέσιος Εὐαγγελιστής. ὡς γὰρ αὐτὴ τῶν πραγμάτων ἡ πεῖρα διαμαρτύρεται, πέτραις ἢ σιδήρῳ παραπλησίαν ἔχουσι τὴν διάνοιαν, οὐδὲν τὸ παράπαν τῶν ἐπωφελῶν ἀκροαμάτων εἰσδέχεσθαι μελετήσασαν. διὰ τοῦτο πρὸς αὐτοὺς ἐλέγετο διὰ φωνῆς Ἰωὴλ τοῦ προφήτου ” Διαῤῥήξατε τὰς καρδίας “ὑμῶν καὶ μὴ τὰ ἱμάτια ὑμῶν.” Δοκεῖ δέ μοι πάλιν οὐκ ἀπερισκέπτως εἰπεῖν ὁ τοῦ βιβλίου συγγραφεὺς, ὅτι ταύτην τὴν παραβολὴν εἶπεν αὐτοῖς ὁ Ἰησοῦς, οἱ δὲ οὐ συνῆκαν, φησὶ, τίνα ἦν ἃ ἐλάλει αὐτοῖς. ἐκφωνεῖ δὲ ταύτην μετ' ἐμφάσεως οὐ μικρᾶς. ἐν ἴσῳ γὰρ εἰ λέγοι σαφῶς Οὕτως ἀφιστᾶσι τοῦ δύνασθαί τι συνιέναι τῶν ἀναγκαίων οἱ Φαρισαῖοι, καίτοι δοκησισοφοῦντες ἐκτόπως, ὥστε ταύτην οὐ συνῆκαν τὴν παραβολὴν, τὴν οὕτως εὐκάτοπτον καὶ λελευκασμένην, ἐν ᾗ δυσχερὲς οὐδὲν, οὐ καμπύλον εἰς νόησιν, οὐ χαλεπὸν εἰς κατάληψιν. διαγελᾷ δὲ πρεπόντως τὴν Ἰουδαϊκὴν δυσβουλίαν, ἐπείπερ αὐτοῖς τὸ μηδὲν εἶναι Χριστὸς κατεφαίνετο, καίτοι τὰ ὑπὲρ νόμον διδάσκων, καὶ πολὺ τῆς Μωυσέως χαριεστέραν ποιούμενος τὴν ὑφήγησιν.
« Εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς Ἀμὴν λέγω ὑμῖν ἐγώ εἰμι ἡ θύρα τῶν προβάτων. » Ἔγνω δὴ πάντως κατὰ τὴν φύσιν ὑπάρχων Θεὸς καὶ τὰ ἐν τῷ βάθει κείμενα βλέπων, ὡς οὐδὲν τῶν παρ' αὐτοῦ λεγομένων συνῆκεν ὁ Φαρισαῖος, καίτοι μεγάλα φρονεῖν εἰωθὼς ἐπί τε νομομαθείᾳ, καὶ ἐπὶ τῷ δοκεῖν εἶναι σοφὸς ἀσυγκρίτως ἐξωφρυωμένος. διὰ τοῦτο φανοτάτην αὐτοῖς ποιεῖται τὴν ἐξήγησιν, καὶ ἀναμηρυσάμενος ὥσπερ τὸν διὰ τῶν μακρῶν λόγον ἐν ὀλίγοις κομιδῆ τὸν τῆς παροιμίας διαμηνύει σκοπόν. ἀγαθὸς γὰρ ὢν φύσει, χειραγωγεῖ πρὸς κατάληψιν καὶ οὐκ ὄντας ἀξίους, ὡς τάχα τις αὐτοῖς ὠφελείας ἐλλάμψοι τρόπος. ἑαυτὸν δέ φησιν ἐναργῶς τῶν προβάτων εἶναι τὴν θύραν, πρᾶγμα διδάσκων ὁμολογούμενον: μόνης γὰρ διὰ πίστεως τῆς εἰς αὐτὸν, εἰς οἰκειότητα τὴν ὡς πρὸς Θεὸν εἰσελαύνομεν, καὶ μάρτυς αὐτὸς ἐπὶ τούτῳ λέγων “Οὐδεὶς ἔρχεται πρὸς τὸν Πατέρα, εἰ μὴ δι' ἐμοῦ.” ἢ τοίνυν τοιοῦτόν τι σημαίνειν βούλεται ἢ, ὅπερ ἐστὶ τοῖς προκειμένοις θεωρήμασι πρεπωδέστερον, ἀπολευκαίνει πάλιν ὡς δι' αὐτοῦ πρὸς ἡγεμονίαν καὶ τὸ καθηγεῖσθαι τῶν λογικῶν ποιμνίων ἐρχόμεθα, κατὰ τὸ εἰρημένον διὰ τοῦ Παύλου “Οὐ γὰρ ἑαυτῷ τις λαμβάνει τὴν τιμὴν, ἀλλ' ὁ καλούμενος ” ὑπὸ τοῦ Θεοῦ.“ καὶ γοῦν οὐδεὶς ἑαυτὸν ἀνέδειξε τῶν ἁγίων προφητῶν, ἀλλ' οὐδὲ ὁ λαμπρὸς καὶ μέγας τῶν ἀποστόλων χορὸς ἑαυτὸν εἰς τοῦτο κεκληκὼς ἁλώσεται. ἀνεδείχθη γὰρ διὰ θελήσεως τοῦ Χριστοῦ καλέσαντος εἰς ἀποστολὴν αὐτοὺς κατ' ὄνομα, καὶ καθ' ἕνα, καθά φησιν ἐν τῇ προκειμένῃ παροιμίᾳ. ἴσμεν γὰρ ὅπως ἐν εὐαγγελίῳ τῷ κατὰ Ματθαῖον συνετέθη μὲν ἐφεξῆς τὰ τῶν ἀποστόλων ὀνόματα, εἶτ' εὐθὺς ἐπενήνεκται τῆς ἀναῤῥήσεως ὁ τρόπος: ” τούτους“ γάρ φησι ” τοὺς δώδεκα“ ἀνέδειξεν ὁ Σωτὴρ, ” οὓς καὶ “ἀποστόλους ὠνόμασεν.” ἀρχοντιῶντα τοιγαροῦν τὸν ἀπόπληκτον Φαρισαῖον, καὶ οὐ μετρίως ἐκκεκαυμένον ὁρῶν πρὸς τὸ τῆς ἡγεμονίας ὄνομά τε καὶ πρᾶγμα, διδάσκει χρησίμως ἑαυτὸν ὄντα καὶ τοῦ καθηγεῖσθαί τισι χορηγὸν καὶ πρὸς τοῦτο ῥᾳδίως εἰσκομίζειν ἰσχύοντα. θύρα γὰρ ὢν τῆς ἱερᾶς τε καὶ θείας αὐλῆς, εἰσδέξεται μὲν τὸν ἐπιτήδειον, ἀποτειχιεῖ δὲ τῷ μὴ τοιούτῳ τὴν εἰς τὸ εἴσω πάροδον.
« Πάντες ὅσοι ἦλθον κλέπται εἰσὶ καὶ λῃσταί: ἀλλ' οὐκ ἤκουσαν αὐτῶν τὰ πρόβατα. » Πανταχόθεν τὴν ἀτίθασον τῶν Φαρισαίων καταγοητεύων διάνοιαν, καὶ πρὸς ἔμφρονα μετατιθεὶς λογισμὸν, πειρᾶται δεικνύειν ὡς ἀνόνητόν τι χρῆμα καὶ σφαλερώτατον, τὸ καθηγεῖσθαι τολμᾶν, οὐ διὰ τῆς ἄνωθεν χειροτονίας, οὐδὲ διὰ τῆς θείας βουλήσεως, ἀλλ' ἐξ ἀνθρωπίνης ἀπονοίας οἰομένους ὅτι περιέσονται τῆς ἀρχῆς, κἂν ὁ ταύτης μὴ βούληται χορηγός. ἑαυτὸν τοιγαροῦν θύραν διαῤῥήδην εἰπὼν, ἅτε δὴ καὶ μόνον εἰσκομίζοντα πρὸς ἡγεμονίαν τοὺς ἐπιτηδείους, τὰ τῶν ἀρχαιοτέρων ἐπιχειρήματα παρατίθησιν εὐθὺς, ἵνα καθάπερ ἐν πίνακι σκιαγραφουμένην βλέποντες τὴν εἰς τέλος τοῦ πράγματος διεξαγωγὴν, μάθοιεν ἤδη σαφῶς ὡς τὸ δύνασθαι κρατεῖν καὶ προηγεῖσθαι ποιμνίων καὶ λαῶν, διὰ μόνης τῆς ἄνωθεν ὑπάρχει χάριτος, καὶ οὐκ ἐξ ἐπιχειρημάτων τυραννικῶν. χρησίμως τοιγαροῦν κἀνθάδε φησὶ πρὸς ἀνάμνησιν ἀνακομίζων τὴν ἐν τοῖς ἀρχαιοτέροις ὅτι πάντες ὅσοι ἦλθον κλέπται εἰσὶ καὶ λῃσταὶ ἀλλ' οὐκ ἤκουσεν αὐτῶν τὰ πρόβατα. ὑποκρινάμενοι γὰρ τὴν τῶν ἀγαθῶν ποιμένων ἐπιστασίαν παρῆλθον εἰς μέσον τινὲς, ἐπειδὴ δὲ οὐκ ἦν αὐτοῖς ὁ ὑποτιθεὶς τὸ ἡγούμενον, καὶ ὑπακούειν ἀναπείθων ὧν ἡγεμονεύειν ἐχρῆν, ἀπεσκίρτησεν ἡ τῶν προβάτων πληθύς. Ὑποτοπητέον δὲ οὐδαμῶς διὰ τό Πάντες εἰπεῖν, ἀκυροῦσθαι παρὰ τοῦ Σωτῆρος ἡμῶν Χριστοῦ τῶν ἁγίων προφητῶν τὴν ἀποστολήν: οὐ γὰρ κατ' ἐκείνων, ἀλλὰ καθ' ἑτέρων ὁ λόγος. ἐπειδὴ γὰρ περί τε ψευδοποιμένων, καὶ τῶν ἀλλαχόθεν ἀναβαινόντων εἰς τὴν αὐλὴν τῶν προβάτων προὔκειτο λέγειν, ἀναγκαίως ἤδη προσημανθέντων ἐναργῶς τῶν ἐφ' οἷς ἦν ὁ λόγος, τό Πάντες φησὶν, οἰησόμεθα δὲ οὐδαμῶς τὸ τῶν ἁγίων προφητῶν ἀθετεῖσθαι πρόσωπον: πῶς γὰρ ἂν ἠθέτησεν ὁ τῆς ἑαυτοῦ παρουσίας δι' ἐκείνων ἐναργῆ καταστήσας τὰ μηνύματα, ὁ λέγων “Ἐγὼ ὁράσεις ” ἐπλήθυνα, καὶ ἐν χερσὶ προφητῶν ὡμοιώθην;“ καὶ Μωυσέα μὲν ἀναδείξας, πρὸς Ἱερεμίαν δὲ εἰπών ” Μὴ λέγε “ὅτι νεώτερος ἐγώ εἰμι, ὅτι πρὸς πάντας οὓς ἂν ἐξαποστελῶ ” σε πορεύσῃ, καὶ κατὰ πάντα ὅσα ἂν ἐντείλωμαί σοι “λαλήσεις:” πρὸς δὲ τὸν μακάριον Ἰεζεκιήλ “Υἱὲ ἀνθρώ” που, ἐξαποστελῶ ἐγώ σε πρὸς τὸν οἶκον τοῦ Ἰσραὴλ, “τοὺς παραπικραίνοντάς με;” οὐκοῦν ὁ τοῦ λόγου σκοπὸς οὐκ εἰς τὸν τῶν ἁγίων προφητῶν τέτραπται χορὸν, ὁρᾷ δὲ μᾶλλον εἰς ἐκείνους, οἵπερ ἦσάν ποτε κατὰ τὴν Ἰουδαίαν προφητείας ὑποκρινόμενοι, καὶ ψευδηγοροῦντες ὡς παρὰ Θεοῦ ἥκοντες, καὶ τὸν λαὸν ἀναπείθοντες οὐ τοῖς ἀληθῶς παρὰ Θεοῦ προφητεύουσι καταπείθεσθαι μᾶλλον, ἢ τοῖς παρ' αὐτῶν διαπεπλασμένοις ἐπιχειρήμασί τε καὶ λόγοις, περὶ ὧν που φησὶ καὶ αὐτὸς ὁ Κύριος ὁ πάντων Δεσπότης καὶ Θεός “Οὐκ ἀπέστελλον τοὺς προφήτας, καὶ αὐτοὶ ” ἔτρεχον: οὐκ ἐλάλησα πρὸς αὐτοὺς, καὶ αὐτοὶ ἐπροφή“τευον:” πρὸς δέ γε τὸν μακάριον Ἱερεμίαν “Ψευδῆ οἱ ” προφῆται προφητεύουσιν ἐπὶ τῷ ὀνόματί μου, οὐκ ἀπέ“στειλα αὐτοὺς καὶ οὐκ ἐλάλησα πρὸς αὐτοὺς καὶ οὐκ ” ἐνετειλάμην αὐτοῖς, ὅτι ὁράσεις καὶ οἰωνίσματα καὶ προ“φητείας καρδίας αὐτῶν αὐτοὶ προφητεύουσιν ὑμῖν: εἰ ” προφῆταί εἰσι, καὶ εἰ ἔστι λόγος Κυρίου ἐν αὐτοῖς, “ἀπαντησάτωσάν μοι. τί τὸ ἄχυρον πρὸς τὸν σῖτον;” ὁ μὲν γὰρ λόγος ὄντως ὁ παρὰ Θεοῦ τροφιμωτάτην ἔχει τὴν δύναμιν, καὶ στηρίζει καρδίαν ἀνθρώπου, κατὰ τὸ γεγραμμένον, ὁ δὲ τῶν ἀνοσίων ψευδοπροφητῶν, ἤτοι ψευδοδιδασκάλων, εὐδιαθρυπτότατός τε καὶ ἀχυρώδης ὑπάρχων οὐδεμίαν τοῖς ἀκροωμένοις ἐμποιεῖ τὴν ὄνησιν. ὅταν τοίνυν κλέπτας ὀνομάζει καὶ λῃστὰς τοὺς προελάσαντας τῆς παρουσίας αὐτοῦ, ἢ τὴν ψευδήγορον καὶ ἀπατεῶνα τῶν ἀρτίως ἡμῖν εἰρημένων ὑποσημαίνει πληθὺν, ἢ τοῦ λόγου τὴν δύναμιν ἐποίσεις κἀκείνοις, περὶ ὧν ἐν ταῖς πράξεσι τῶν ἀποστόλων γέγραπται. οἱ μὲν γὰρ τῶν Ἰουδαίων καθηγηταὶ τοὺς ἁγίους ἀποστόλους συνενεγκόντες ποτὲ, καὶ εἰς τὸ παρανομώτατον ἑαυτῶν στήσαντες βουλευτήριον, ἐξελαύνειν μὲν τῆς Ἱερουσαλὴμ ἐβουλεύοντο, κινδύνοις δὲ τοῖς ἐσχάτοις ἀναγκάσαι προσομιλεῖν, ἀλλ' εἰς ἀνάμνησιν αὐτοὺς ψευδοδιδασκάλων ἐκάλει λέγων ὁ Γαμαλιήλ “Ἄνδρες Ἰσραηλῖται, ” προσέχετε ἑαυτοῖς ἐπὶ τοῖς ἀνθρώποις τούτοις τί μέλλετε “πράττειν. πρὸ γὰρ τῶν ἡμερῶν τούτων ἀνέστη Θευδὰς ” λέγων τινὰ ἑαυτὸν εἶναι μέγαν, ᾧ προσεκλίθησαν αὐτῷ “ἀνδρῶν ἀριθμὸς ὡσεὶ τετρακόσιοι: ὃς ἀνῃρέθη, καὶ πάντες ” ὅσοι ἐπείθοντο αὐτῷ διελύθησαν καὶ ἐγένοντο εἰς οὐδέν. “μετὰ τοῦτον ἀνέστη Ἰούδας ὁ Γαλιλαῖος ἐν ταῖς ἡμέραις ” τῆς ἀπογραφῆς, καὶ ἀπέστησε λαὸν ὀπίσω αὑτοῦ: κἀκεῖνος “ἀπώλετο, καὶ πάντες οἳ ἐπείθοντο αὐτῷ διεσκορπίσθησαν.” ὁρᾷς οὖν ἐν τούτοις ἀνενδοιάστως καὶ σαφῶς, ὡς οὐ περὶ τῶν ἁγίων προφητῶν, ἀλλὰ περὶ τῶν τὴν ἑτέραν ἐχόντων τάξιν τὰ τοιαῦτά φησιν ὁ Χριστὸς, ἵνα καὶ οὐχ ἑκόντας ἀναπείσῃ τοὺς Φαρισαίους μὴ ταῖς ἑαυτῶν ἀπονοίαις ἐπιτρέπειν ἀβούλως τὸ δύνασθαι προξενεῖν αὐτοῖς, καὶ οὐχ ἑκόντος Θεοῦ, τὸ προεστάναι λαῶν, ἀλλὰ νεύματι τῷ θείῳ τὴν ἐφ' ἅπασιν ἐξουσίαν παραχωρεῖν, καὶ διὰ τῆς ὄντως θύρας εἰστρέχειν ἐπείγεσθαι μᾶλλον, ἢ τοῖς συλῶσι παραπλησίως ἀλλαχόθεν ἀναβαίνειν ἐπιχειρεῖν εἰς τὴν τῶν προβάτων αὐλήν.
« Ἐγώ εἰμι ἡ θύρα: δι' ἐμοῦ ἐάν τις εἰσέλθῃ, σωθήσεται, καὶ εἰσελεύσεται καὶ ἐξελεύσεται, καὶ νομὴν εὑρήσει. » Ἀπὸ τοῦ συμβαίνειν εἰωθότος εἰς θεωρίαν πνευματικὴν καθάπερ ἐξ ἱστορίας διαπλάττει τοῦ λόγου τὸ σχῆμα, καὶ μονονουχὶ τὰ ἐν ὀφθαλμοῖς ἡπλωμένα, καὶ οὐδὲν ἔχοντα χαλεπὸν εἰς κατάληψιν, εἰκόνα ποιεῖται τῶν ἀφανεστέρων. οἱ μὲν γὰρ κλέπται, φησὶ, καὶ λῃσταὶ τοῖς τῶν προβάτων σηκοῖς ἀνέδην προσβάλλοντες, διὰ μὲν τῆς θύρας οὐκ εἰσελαύνουσι, καταπηδῶντες δὲ ἀλλαχόθεν, καὶ τῆς αὐλῆς τὸ θριγκίον ὑπεραλλόμενοι, κινδυνεύουσιν. ἁλῶναι γὰρ δήπου καὶ σφόδρα εἰκὸς τὸν οὕτω λῃστεύοντα, καὶ ἀπερισκέπτως κακουργεῖν ᾑρημένον, οἱ δὲ δι' αὐτῆς τῆς θύρας εἰσβαίνοντες, ἀκινδυνοτάτην ποιοῦνται τὴν εἰσδρομὴν, οὐκ ἄσημοι δηλονότι τυγχάνοντες, ἀλλ' οὐδὲ ἄγνωστοι τῷ τῶν προβάτων δεσπότῃ. εἰστρέχουσι γὰρ ἀνοιγνύντος αὐτοῖς τοῦ ταῖς θύραις ἐφεστηκότος: ἀλλ' οἱ τοιοῦτοι, φησὶ, συνέσονται τοῖς προβάτοις ἐν πολλῇ παῤῥησίᾳ νομιμωτάτην ὥσπερ καὶ ἀκάκουργον, καὶ τῆς ἐπὶ τὸ ληστεύειν ὑποψίας ἀπηλλαγμένην, τὴν εἰσβολὴν ποιησάμενοι. Οὗτος μὲν οὖν τῆς ἱστορίας ὁ τύπος: μεταβιβάζοντες δὲ τὸ ἐξ αὐτῆς ὑποδηλούμενον εἰς ὠφέλειαν πνευματικὴν ἐκεῖνό φαμεν, ὅτι οἱ μὴ διὰ θείας ἐπιτροπῆς τε καὶ γνώμης εἰς τὸ κατάρχειν λαῶν ἀναβαίνοντες, ὥσπερ εἰς τὸ διὰ θύρας εἰσελθεῖν παραιτούμενοι πάντως δήπου καὶ ἀπολοῦνται, φησὶ, κρῖμα τὸ θεῖον ἐκβιαζόμενοι, κατά γε τῶν ἐγχειρημάτων τὸν λόγον. οἱ δὲ θεόσδοτον λαχόντες ἡγεμονίαν, καὶ διὰ Χριστοῦ πρὸς τοῦτο βαδίζοντες, ἐν πολλῇ παῤῥησίᾳ καὶ χάριτι τῆς ἱερωτάτης κατάρξουσιν αὐλῆς, τοσοῦτον ἀφεστηκότες τῆς ἐπ' ἐκείνοις ὀργῆς, ὡς καὶ τιμὰς ἐντεῦθεν ἐκδέχεσθαι, καὶ στεφάνους ἄνωθεν ἥξοντας ὅσον οὐδέπω καραδοκεῖν, ἐπείπερ σκοπὸς αὐτοῖς διαλυμήνασθαι μὲν τοῖς προβάτοις κατά τι γοῦν οὐδαμῶς, ἐπωφελεῖν δὲ μᾶλλον αὐτὰ, καὶ τῷ τῆς ἀγέλης δεσπότῃ τὰ θυμήρη δρῶντας διὰ παντὸς διασώζεσθαι φιλεῖν τοῖς ὑπ' αὐτῷ γεγονόσι. θορυβεῖ δὲ σφόδρα καὶ διὰ τούτων ὁ Κύριος τοὺς ἀκαμπεῖς Φαρισαίους, ἥκιστα μὲν αὐτοὺς διασωθήσεσθαι λέγων, ἀποπεσεῖσθαι δὲ πάντως τῆς ἐν ᾗπέρ εἰσιν ἀρχῆς, καὶ μάλα δικαίως, ἐπείπερ οὐ διὰ Θεοῦ, διὰ δὲ τῆς σφῶν αὐτῶν κακονοίας παγίως αὐτὴν ἕξειν ὑπολαμβάνουσιν. ἀλλά μοι καὶ διὰ τοῦτο θαυμάζειν ἐπέρχεται τὴν ἀσύγκριτον τοῦ Σωτῆρος φιλανθρωπίαν. “Οἰκτίρμων γὰρ ὄντως καὶ ἐλεή” μων ὁ Κύριος,“ προτιθεὶς μὲν ἅπασι τῆς σωτηρίας τὴν ὁδὸν, πολυτρόπως δὲ καλῶν ἐπ' αὐτὴν καὶ τὸ σφόδρα δυσήκοον καὶ ἀπεσκληκότα. ἔσται δέ μοι πάλιν ἀπὸ τοῦ πράγματος ἡ τῶν εἰρημένων ἀπόδειξις. ἐπειδὴ γὰρ οὔτε διὰ θαυμάτων, οὔτε μὴν πόθῳ τῷ πρὸς ἐλπίδα καὶ δόξαν ὁρῶντι τὴν μέλλουσαν, ἀναπείθει τὸν Φαρισαῖον τὸν παρ' αὐτοῦ προσήκασθαι λόγον, ἐπ' ἐκεῖνο βαδίζει γοργῶς, ἐφ' ᾧπερ ἦν μάλιστα θορυβουμένους εἰκὸς, ὡς ἐξ ἀφύκτου λοιπὸν ἀνάγκης εἰς εὐπείθειαν ὁρᾶν. τῆς γὰρ ἐκ τοῦ καθηγεῖσθαι δόξης μεταποιουμένους εἰδὼς, καὶ οὐκ ἐν τοῖς τυχοῦσι τὸ ἐντεῦθεν λογίζεσθαι κέρδος ἐσπουδακότας, ἀπογυμνοῦσθαί φησι, καὶ ἐρήμους ἔσεσθαι παντελῶς τοῦ σφόδρα τετιμημένου, καὶ μετὰ χεῖρας ὄντος αὐτοῖς, εἰ μὴ τὴν ταχίστην ἑαυτοὺς μεταστήσαντες ἐπὶ τὸ θέλειν ὑπακούειν αὐτῷ τῆς παρ' αὐτοῦ φειδοῦς ἀπολαύσειαν.
« Ὁ κλέπτης οὐκ ἔρχεται εἰ μὴ ἵνα κλέψῃ καὶ θύσῃ καὶ ἀπολέσῃ: ἐγὼ ἦλθον ἵνα ζωὴν ἔχωσι, καὶ περισσὸν ἔχωσι. » Θύραν ἑαυτὸν εἶναι φάσκοντος τοῦ Σωτῆρος ἡμῶν Χριστοῦ, καὶ ἐπ' αὐτῷ κεῖσθαι διδάσκοντος τὸ καὶ εἰσκομίζειν οὓς ἂν βούλοιτο τυχὸν, ἔξω τε μένειν ἐᾶν τὸν ἀνεπιτήδειον καὶ πρὸς τὸ ποιμαίνειν ἀτεχνέστατον, ἔτι τε πρὸς τούτοις, καὶ λῃστὰς καὶ κλέπτας ἀποκεκληκότος τοὺς οἵπερ ἦσαν αὐτόμολοι πρὸς τὴν οὐ δοθεῖσαν αὐτοῖς ἄνωθεν χάριν, διελογίζοντο πάλιν οἱ δείλαιοι Φαρισαῖοι τίς ἄρα ὑπάρχων οὑτοσὶ πρὸς τοσαύτην ἄνεισι παῤῥησίαν, ἐκείνοις ὢν τάχα καὶ αὐτὸς ἐναρίθμιος, ὧν καταιτιᾶται τὴν ἄφιξιν: ψευδοποιμένα γὰρ ᾤοντο καὶ ψευδεπιστάτην καὶ αὐτὸν ὡς ἐξ οἰκείας ἀναδεδεῖχθαι γνώμης, οὐχ ὅτι Θεὸς ὢν γέγονεν ἄνθρωπος κατὰ τὸ ἀρχαιότατον κήρυγμα τῆς θεοπνεύστου γραφῆς. εἰκὸς δὲ δὴ καὶ συλλέξαντας τὴν ἀληθῆ γνῶσιν περὶ αὐτοῦ καθάπερ τι τῶν δυσαχθῶν ταῖς ἀπειθείαις ἀποφορτίζεσθαι, εἰς μόνα δὲ βλέπειν τὰ καθ' ἡδονὴν αὐτοῖς καὶ τὰ διὰ φροντίδος κείμενα: ταῦτα δὲ ἦν τὸ λαῶν ἡγεῖσθαι καὶ παρ' αὐτὸ χρηματίζεσθαι. ἐπεὶ τοίνυν ἔγνω ταῦτα διενθυμουμένους, ἢ καὶ ἀλλήλοις ψιθυρίζοντας, οὐ περιμείνας τὴν παρ' αὐτῶν ἐμφανεστέραν κατάῤῥησιν, ἀπολογεῖται πρεπόντως, καὶ ἐξ αὐτῶν χρῆναι τῶν πραγμάτων δοκιμάζεσθαι διισχυρίζεται, τίς μὲν ὁ ποιμὴν, τίς δὲ ὁ κλέπτης ἐστὶ, δυσδιάκριτον γεμὴν τὸ τοιοῦτον οὐδαμῶς εἶναί φησιν, ὅταν τις τὸν ἑκάστου περιαθρήσῃ σκοπόν τε καὶ τρόπον. Ὁ μὲν γὰρ κλέπτης ἔρχεται, φησὶν, ἐπὶ λύμῃ θρεμμάτων, τῆς τοῦ λῃστεύειν ἐπιθυμίας ταύτην ἐχούσης ἀναμφιλόγως τὴν ἔκβασιν: ὁ δὲ ἀγαθὸς ὄντως ποιμὴν ἐπ' οὐδενὶ μὲν ἀφίξεται τῶν δεινῶν εἰς τὴν τῶν προβάτων αὐλὴν, κατορθώσων δὲ μᾶλλον αὐτοῖς τὸ λυσιτελοῦν, καὶ ἅπερ ἂν νοοῖτο πρὸς πολλῆς αὐτοῖς ὠφελείας ἔσεσθαι, ταῦτα συντόνως ἐξεργασόμενος. Ἡκέτω τοιγαροῦν ὡς ἐξ ἑτέρας εἰκόνος ἐπὶ τὸ ἀληθέστερον ἡ τοῦ λόγου δύναμις, καὶ ἀθρείτω πάλιν ὁ Φαρισαῖος, τί μὲν ὡς ψευδοποιμένες καὶ ψευδοδιδάσκαλοι τοῖς παρ' αὐτῶν πεφενακισμένοις προὐξένησαν τότε, τίνα δὲ δώσων ἀφίκετο Χριστὸς, ἢ πρὸς ποίαν ἡμᾶς ἀνοίσων εὐημερίαν. οὐκοῦν οἱ ψευδηγορεῖν οὐ παραιτησάμενοί ποτε, καὶ τὸ ἀπεστάλθαι παρὰ Θεοῦ πλασάμενοι, προφητεύσαντές τε κατὰ τὸ γεγραμμένον ” ἀπὸ καρδίας αὐτῶν, καὶ οὐκ ἀπὸ “στόματος Κυρίου,” καὶ πρὸς τούτοις ἔτι Θευδᾶς τε ἐκεῖνος καὶ ὁ Γαλιλαῖος Ἰούδας ἀποστήσαντες “λαὸν ὀπίσω” αὐτῶν, τοῖς συναπαχθεῖσι συνδιεφθάρησαν: ὁ δὲ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς τὴν αἰώνιον ἡμῖν προξενήσων ζωὴν, ἐξ ἀγάπης τῆς εἰς ἡμᾶς παραγέγονεν. ὧν δὲ ἐναντίος ὁ σκοπὸς, καὶ ὁ τῆς ἀφίξεως τρόπος τοσοῦτον ἐξηλλαγμένος, πῶς οὐκ ἐναντία καὶ γνώμη καὶ ἐπιτήδευμα; οὐκοῦν ἀπὸ τῆς τῶν πραγμάτων ποιότητος δοκιμάζεσθαι χρῆναί φησι τίνες μὲν ἂν εἶεν ἐκεῖνοι, τίς δὲ πάλιν αὐτός. ἦν γὰρ οὕτως ἀναπεῖσαι μηδὲν ἀπηχὲς περὶ αὐτοῦ φρονεῖν ἔτι τοὺς ἡγουμένους, ἕνα τῶν ψευδοποιμένων ὑπάρχειν οἰομένους αὐτὸν, ἢ καὶ τῶν ἀλλαχόθεν ἀναβαινόντων εἰς τὴν τῶν προβάτων αὐλὴν, θύραν δὲ μᾶλλον καὶ εἰσαγωγέα καὶ ποιμένα Χριστὸν ἐληλυθέναι γεμὴν, οὐχ ἵνα μόνην ἔχωσι ζωὴν τὰ πρόβατα, φησίν: ἀλλά τι καὶ περιττόν: πρὸς γὰρ τῷ ἀναβιῶναι τοὺς εἰς αὐτὸν πιστεύοντας, καὶ τὸ ἐν πᾶσιν ἔσεσθαι τοῖς ἀγαθοῖς ἐλπὶς οὐκ ἀμφίλογος. εἰκὸς δὲ ὅτι τὸ περισσὸν καὶ αὐτῆς τῆς ζωῆς, τουτέστι, τὸ πλέον ἤτοι τὸ τιμιώτερον, τὴν τελεωτάτην τοῦ Πνεύματος μέθεξιν εἶναί φησιν, εἰ καὶ σφόδρα περιεσταλμένως. τὸ μὲν γὰρ ἀναβιῶναι κοινὸν ἁγίοις τε καὶ ἁμαρτωλοῖς, Ἕλλησί τε καὶ Ἰουδαίοις καὶ ἡμῖν αὐτοῖς: “Ἀναστήσονται γὰρ οἱ νεκροὶ, καὶ ἐγερθήσονται οἱ ἐν τοῖς ” μνημείοις, καὶ εὐφρανθήσονται οἱ ἐν τῇ γῇ,“ κατὰ τὴν ἀψευδῆ τοῦ Σωτῆρος ὑπόσχεσιν. τὸ δὲ ἐν μεθέξει γενέσθαι τοῦ Ἁγίου Πνεύματος, οὐκέτι πᾶσι κοινὸν, ἀλλὰ πρὸς τῇ ζωῇ περιττὸν καὶ ὡς ἐν τάξει πλείονος τοῦ κοινῇ πᾶσιν ὑπάρξαντος, μόνοις ἀπονεμηθήσεται τοῖς διὰ πίστεως τῆς εἰς Χριστὸν δεδικαιωμένοις: σημανεῖ δὲ καὶ τοῦτο ὁ θεῖος ἡμῖν Παῦλος λέγων ” Ἰδοὺ μυστήριον ὑμῖν λέγω: πάντες “μὲν κοιμηθησόμεθα, οὐ πάντες δὲ ἀλλαγησόμεθα, ἐν ” ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι: σαλ“πίσει γὰρ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἐγερθήσονται ἄφθαρ” τοι, καὶ ἡμεῖς ἀλλαγησόμεθα:“ πάντες μὲν γὰρ ἐκ νεκρῶν ἀναστήσονται, διὰ τὸ πάσῃ δεδόσθαι τῇ φύσει διὰ τὴν τῆς ἀναστάσεως χάριν: καὶ ἐν ἑνὶ τῷ Χριστῷ, τῷ ἐξ ἀρχῆς καὶ πρώτῳ καταλύσαντι τοῦ θανάτου τὸ κράτος, καὶ εἰς ζωὴν ἐνεργηθέντι τὴν διηνεκῆ, ὁ κοινὸς τῆς ἀνθρωπότητος ὅρος καὶ πρὸς ἀφθαρσίαν ἀναμορφούμενος, καθάπερ οὖν ἐν Ἀδὰμ ἐν ἑνὶ πάλιν καὶ πρώτῳ πρὸς θάνατον καὶ φθορὰν καταδικαζόμενος. ἀλλὰ πολλή τις κατ' ἐκεῖνο καιροῦ τῶν ἀνισταμένων ἡ διαφορὰ, καὶ πολύ τι τὸ διαλλάττον εὑρεθήσεται. οἱ μὲν γὰρ ἐν πίστει τῇ εἰς Χριστὸν ἀναπαυσάμενοι, καὶ τὸν ἀῤῥαβῶνα τοῦ Πνεύματος κατὰ τὸν καιρὸν τῆς μετὰ σώματος ζωῆς κομισάμενοι τελεωτάτην ἐναποκομιοῦται τὴν χάριν, καὶ ἀλλαγήσονται πρὸς δόξαν κομιζόμενοι τὴν παρὰ Θεοῦ. οἱ δὲ ἀπειθήσαντες τῷ Υἱῷ καὶ τὴν περίβλεπτον ἀντιμισθίαν παρ' οὐδὲν ποιησάμενοι, διελεγχθήσονται αὐτοῦ πάλιν φωνὴν, μόνον τὸ ἀναβιῶναι τοῖς ἄλλοις συγκληρωσάμενοι, τῆς οὕτω μακρᾶς ἀπειθείας ἀποτίσουσι δίκας. κατοιχήσονται γὰρ εἰς ᾅδου κολασθησόμενοι, καὶ ἀνόνητον ἕξουσιν ὑστεροβουλίαν. ἔσται γὰρ, φησὶν, ἐκεῖ ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
« Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός. » Προεπιδείξας εὖ μάλα καὶ σαφῶς ὅσα τοῖς ἀρχαιοτέροις ἡ τῶν ψευδοπροφητῶν, ἤτοι ψευδοποιμένων, ὑπόκρισις διελυμήνατο, ἐμφανῆ τε καταστήσας τῆς ἑαυτοῦ παρουσίας τὰ κατορθώματα, καὶ ἐξ αὐτῆς ἤδη τῆς τῶν προβάτων συγκρίσεως τὴν νικῶσαν ἀπενεγκάμενος, καὶ ταῖς ἐξ ἀληθείας στεφανούμενος ψήφοις, εἰκότως ἀναφθέγγεται τό Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός. μάτην οὖν ἄρα φησὶν ἐκεῖνα κατ' ἐμοῦ διεσκέπτεσθε, ἐγκαλεῖν δὲ οὐκ ἔχοντες ὡς κατά τι γοῦν ὅλως παραχαράττειν ἐθέλοντι τὸ τοῖς προβάτοις λυσιτελὲς, τοῖς τοῦτο δρᾶν εἰωθόσιν ἐπαριθμεῖν οὐ κατεναρκήσατε, τὸν δὲ ἀληθῶς ἀγαθὸν, πονηρὸν εἶναί φατε, καὶ τὸ δύνασθαι κρίνειν ὀρθῶς ἐφ' ἑκάστῳ πράγματι κατὰ τὴν τοῦ νομοθέτου διάταξιν ἐκ τοῦ φιλαυτεῖν ζημιούμενοι. οὐκοῦν ὡς ἀδίκους, ὡς ἀλογήσαντας κομιδῇ τῶν διὰ Μωυσέως, ὡς ἠγνοηκότας τῆς ἐπιδημίας αὐτοῦ τὸν σκοπὸν, ἐλέγχει τοὺς ἡγουμένους, ἵνα δὴ λοιπὸν καὶ ἀληθεύων ἐπ' αὐτοῖς ὁ προφήτης Ἡσαΐας εὑρίσκηται. ” Οὐαὶ γὰρ, φησὶν, οἱ λέγοντες τὸ πονηρὸν “καλὸν καὶ τὸ καλὸν πονηρὸν, οἱ λέγοντες τὸ γλυκὺ πικρὸν ” καὶ τὸ πικρὸν γλυκὺ, οἱ τιθέντες τὸ φῶς σκότος καὶ τὸ “σκότος φῶς.” ἢ γὰρ οὐχὶ τοῦτο δρῶντες ἁλώσονται, τὸ κατὰ ἀλήθειαν φῶς, τουτέστι, τὸν Κύριον ἡμῶν Ἰησοῦν τὸν Χριστὸν τιθέντες εἰς σκότος, διὰ τοῦ τὸν ἀγαθὸν ἡμῶν ποιμένα τοῖς ψευδωνύμοις ποιμέσιν οὐ παραιτεῖσθαι συντάττειν, καὶ τάχα τῆς ἐκείνων τιμῆς ὀπίσω πέμπειν ἀποτολμᾶν; τοὺς μὲν γὰρ τὸν θεῖον ἑαυτοῖς ἐπιφημίζοντας λόγον, καὶ τῷ τῆς προφητείας ὀνόματι καταληΐζεσθαι μὲν μελετήσαντας τῶν ἀγελαίων τὸν νοῦν, καὶ ὁδοῦ μὲν τῆς πρὸς ἀλήθειαν ὑπεκκλέπτοντας, ἀποβουκολοῦντας δέ ποι πρὸς τὸ δοκοῦν αὐτοῖς, καὶ οὐχὶ πάντως Θεῷ, διὰ πολλῆς εἶχον αἰδοῦς οἱ καὶ τότε δοκοῦντες κρατεῖν. Σαμέας γοῦν ὁ Σαλαμίτης τοῖς παρὰ Θεοῦ λόγοις τὴν ἐξ ἑαυτοῦ ψευδομυθίαν ἀντιτιθεὶς, τῆς Ἱερεμίου δόξης κατεθρασύνετο. ὁ μὲν γὰρ ἦν ἐν δεσμοῖς, ὁ δὲ τὴν παρὰ Σεδεκίου τιμὴν, γέρας εἶχε τῆς ψευδηγορίας. Φαρισαῖοι δὲ νῦν οἱ δείλαιοι πολὺ τῆς ἐκείνων δυσσεβείας ἰόντες ἐπέκεινα, καὶ ἀσχημονοῦντες νεανικώτερον, οὐδὲ τὸ ὑπάρξαν τοῖς ψευδοδιδασκαλήσασιν ἀπονέμουσι τῷ Χριστῷ. τί γὰρ δὴ καί φασι περὶ αὐτοῦ πρὸς τοὺς ἥδιστα τὸν παρ' αὐτοῦ λόγον ἐπακροωμένους; “Δαιμόνιον ἔχει καὶ μαίνεται: τί αὐτοῦ ἀκούετε;” διὰ γάρ τοι τοῦτο καὶ αὐτὸς διὰ τοῦ προφήτου φησὶν Ἡσαΐου περὶ αὐτῶν “Οὐαὶ αὐτοῖς, ὅτι ἀπεπήδησαν ἀπ' ἐμοῦ: δείλαιοί ” εἰσιν, ὅτι ἠσέβησαν εἰς ἐμέ: ἐγὼ δὲ ἐλυτρωσάμην αὐτοὺς, “αὐτοὶ δὲ κατελάλησαν κατ' ἐμοῦ ψευδῆ.” καὶ πάλιν “Πεσοῦνται ἐν ῥομφαίᾳ οἱ ἄρχοντες αὐτῶν δι' ἀπαιδευσίαν ” γλώσσης αὐτῶν.“ πῶς γὰρ οὐχ ἁπάσης ἄξιοι δίκης οἱ γλῶτταν οὕτω δριμεῖαν ἀνοήτως ἐπασκήσαντες, ὡς ἐκεῖνα φάναι τολμῆσαι κατὰ Χριστοῦ, ἅπερ ἡμῖν μὲν οὐδαμῶς, μόνοις δὲ ἁρμόσει τοῖς κατ' αὐτοὺς ἀκοῆς τε τῆς σφῶν εἴσω ποιήσασθαι, καὶ ῥιψοκινδύνως εἰπεῖν;
« Ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὐτοῦ τίθησιν ὑπὲρ τῶν προβάτων: ὁ δὲ μισθωτὸς καὶ οὐκ ὢν ποιμὴν, οὗ οὐκ ἔστι τὰ πρόβατα ἴδια, θεωρεῖ τὸν λύκον ἐρχόμενον καὶ ἀφίησι τὰ πρόβατα καὶ φεύγει: καὶ ὁ λύκος ἁρπάζει αὐτὰ καὶ σκορπίζει: ὅτι μισθωτός ἐστι καὶ οὐ μέλει αὐτῷ περὶ τῶν προβάτων. » Ἀντιπαραθεὶς ἐντέχνως ταῖς τινῶν γλωσσαλγίαις καὶ ἀθέσμοις τολμήμασι τὴν ἐκ τῶν ἰδίων ἔργων φαιδρότητα, καὶ λῃστὰς μὲν ἐκείνους καὶ κλέπτας καὶ καταπηδῶντας ἀλλαχόθεν εἰς τὴν τῶν προβάτων αὐλὴν, ἑαυτὸν δὲ ποιμένα τὸν ὄντως ἀγαθὸν, ἀποφήνας τε καὶ ὀνομάσας, ἐπ' αὐτοὺς ἤδη μεταχωρεῖ τοὺς τῶν Ἰουδαίων καθηγητὰς, καὶ τῆς τῶν Φαρισαίων ἡγεμονίας ἀμείνω δεικνύει τὴν ἑαυτοῦ. ποιεῖται δὲ πάλιν ἀπὸ συγκρίσεως φανερωτάτην αὐτοῖς τὴν ἀπόδειξιν. ἀντιπαρεξάγει γὰρ ὥσπερ ταῖς παρ' αὐτῶν ῥᾳθυμίαις γρήγορσίν τε καὶ ἀγάπην τὴν ἐξ ἑαυτοῦ, καὶ πεφροντικότας μὲν τῆς ἀγέλης οὐδὲν ἐξελέγχει πάλιν, ἑαυτῷ γεμὴν ἥκειν εἰς τοῦτο τὴν ὑπὲρ αὐτῆς φροντίδα φησὶν, ὡς καὶ τῆς ἅπασι φιλαιτάτης ὑπερφρονῆσαι ψυχῆς. ὁρίζει δὲ ὥσπερ κατὰ τίνα δοκιμάζεσθαι προσήκοι τρόπον ποιμένα τὸν ἀγαθὸν, καὶ αὐτὴν γὰρ χρῆναι μὴ κατοκνεῖν προέσθαι τὴν ψυχὴν διορίζεται τῆς τῶν ποιμνίων σωτηρίας ὑπερμαχόμενον, ὃ δὴ καὶ τετέλεσται διὰ Χριστοῦ. ἀπεσκίρτησε μὲν γὰρ τῆς πρὸς Θεὸν ἀγάπης ὁ ἄνθρωπος, ἀπονεύσας εἰς ἁμαρτίαν, ἐξῳκίσθη διὰ τοῦτο τῆς ἱερᾶς τε καὶ θείας αὐλῆς, τῶν τοῦ παραδείσου περιβόλων φημὶ, καὶ ταύτην νοσήσας τὴν συμφορὰν τῷ πρὸς ἁμαρτίαν φενακίσαντι διαβόλῳ, καὶ θανάτῳ τῷ ἐξ ἁμαρτίας ἀναβλαστήσαντι, πικροῖς ὄντως καὶ ἀγοητεύτοις κατεσαγηνεύθη λύκοις. ἐπειδὴ δὲ ποιμὴν ἀγαθὸς ἐφ' ἅπαντας ἀνεδείχθη Χριστὸς, ἔθηκεν ὑπὲρ ἡμῶν τὴν ψυχὴν τῇ τῶν ἀτιθάσων θηρίων ξυνωρίδι μαχόμενος, σταυρὸν ὑπέμεινε δι' ἡμᾶς ἵνα θανάτῳ νεκρώσῃ τὸν θάνατον, κατεκρίθη τε δι' ἡμᾶς ἵνα τῆς ἐπὶ τῷ πλημμελεῖν κατακρίσεως πάντας ἐξέληται, καταργήσας διὰ τῆς πίστεως τὴν τυραννήσασαν ἁμαρτίαν, καὶ ” προσηλώσας τὸ καθ' ἡμῶν χειρόγραφον τῷ “ἰδίῳ σταυρῷ,” καθὰ γέγραπται. οὐκοῦν ὁ μὲν τῆς ἁμαρτίας πατὴρ ὡς “πρόβατα ἐν ᾅδῃ” ἔθετο θανάτῳ ποιμανεῖν ἡμᾶς ἐπιτρέψας, κατὰ τὸ ἐν ψαλμοῖς εἰρημένον. ἀπέθανε δὲ δι' ἡμᾶς ὁ ἀγαθὸς ὄντως ποιμὴν, ἵνα τῆς ἀφεγγοῦς τοῦ θανάτου χειᾶς ἐξελὼν τοῖς οὐρανίοις συναγελάζεσθαι παρασκευάσῃ χοροῖς, καὶ ἀντὶ σηκῶν τῶν εἰς πυθμένας ἀβύσσου καὶ μυχοὺς θαλάσσης κειμένων, τὰς ἄνω καὶ παρὰ Πατρὶ χαρίσηται μονάς: διὰ τοῦτο καὶ πρὸς ἡμᾶς που φησί “Μὴ φοβοῦ, τὸ ” μικρὸν ποίμνιον, ηὐδόκησε γὰρ ὁ Πατὴρ δοῦναι ὑμῖν τὴν “βασιλείαν.” ἀλλ' ἐν τούτοις μὲν τὰ διὰ Χριστοῦ: ἴδωμεν δὲ τὰ ἐκείνων ἐν τίσιν. οὐκοῦν ἕτερον μὲν οὐδὲν ὄντως ἁλώσονται τῷ γε ὄμμασιν ὀρθοῖς τὰ ἐπ' αὐτοῖς διευκρινουμένῳ ἢ μισθωτοὶ καὶ ψευδοποιμένες καὶ δειλοὶ καὶ προδόται καὶ ὀκνηροὶ, λόγον μὲν οὐδένα τῆς τῶν προβάτων ὠφελείας πεποιημένοι πώποτε, τὸ δὲ ἡδύ πως καὶ ἑκάστῳ δοκοῦν πανταχόθεν ἐκπορίζειν σπουδάζοντες. μισθωτοὶ γὰρ ἦσαν, κατὰ τὴν τοῦ Σωτῆρος φωνὴν, οὐκ ἦν αὐτῶν ἴδια τὰ πρόβατα, μᾶλλον δὲ τοῦ Χριστοῦ τοῦ μισθώσαντος κατὰ τὴν ἀρχὴν, καὶ ἐπὶ τιμαῖς ταῖς ἀνωτάτω χειροτονήσαντος ἐπιστάτας τοῖς Ἰουδαίων λαοῖς τοὺς ἱερουργούς: ἀλλὰ τὴν οὕτω λαμπρὰν καὶ ..... τῆς τῶν θρεμμάτων αὐλῆς ἀφειδήσαντες παντελῶς, προὔδωκαν τῷ λύκῳ τὰ πρόβατα, καὶ ὅπως ἢ τίνα τρόπον ἐροῦμεν ἐπιτομώτερον. ἐν μὲν γὰρ τοῖς ἀρχαιοτέροις καιροῖς, μόνον ἐπεγράφετο βασιλέα τὸν Θεὸν ὁ πολύχους τῶν Ἰουδαίων λαὸς, αὐτῷ τὸ δίδραχμον, αὐτῷ θυσίας ἐτέλει, καὶ ὥσπερ τινὰ δασμὸν, τὴν ἐν νόμῳ προσεκομίζετο πολιτείαν. ἀλλ' ἦλθεν ἐπ' αὐτὸν καθάπερ τις ἄγριος λύκος ἑτερογενὴς ἄνθρωπος, δουλείας ἐπιθεὶς ὄνομά τε καὶ πρᾶγμα, καὶ βασιλείας ἀνθρωπίνης ἐπιῤῥίπτων ζυγὸν, μετακομίζεσθαί πως ἐπαναγκάζων εἰς ἔκνομόν τε καὶ ἀήθη ζωὴν, φόρους ἐξαιτῶν, τῆς ὑπὸ Θεῷ βασιλείας ἀποσυλῶν. ἦν γὰρ δὴ καὶ ἀνάγκη τοῖς εἰς τοῦτο ταλαιπωρίας κατεῤῥαγμένοις τοῖς τοῦ κρατοῦντος ὑπείκειν θεσμοῖς: ἧκεν ὁ ἀλλογενὴς ἀφιστὰς μὲν ἀρχὴν τὴν παρὰ Θεοῦ, τουτέστι, τὴν ἱερᾶσθαι λαχοῦσαν φυλὴν, ᾗ τὸ κρίνειν καὶ τὸ δικάζειν ἐπετέτραπτο παρὰ Θεοῦ, μετατιθεὶς πάντα καὶ βιαζόμενος, ἑαυτὸν τοῖς νομίσμασιν ἐνσημαίνεσθαι ποιῶν, καὶ πᾶν εἶδος ἐπάγων πλεονεξίας. πρὸς τὴν οὕτως ἀφόρητον ὕβριν οὐκ ἠγρύπνησαν οἱ ποιμένες. εἶδον τὸν λύκον ἐρχόμενον, καὶ τὴν ἀγέλην ἀφέντες ἀπέδρασαν, οὐ γὰρ ἦν αὐτῶν ἴδια τὰ πρόβατα, οὐκ ἐκάλεσαν τὸν ἐπαμῦναι δυνάμενον, τὸν διασώσαντα μὲν ἐκ Βαβυλωνίων, ἀνατρέψαντα δὲ τὸν Ἀσσύριον, τὸν ἀνελόντα διὰ χειρὸς ἀγγέλου “ἑκατὸν καὶ ὀγδοήκοντα ” πέντε χιλιάδας“ τῶν ἀλλογενῶν. ὅτι δὲ ἠδίκησεν οὐ μικρῶς καὶ παρέλυσεν εἰς εὐλάβειαν τοὺς ἐξ Ἰσραὴλ τὸ παραδέξασθαι τὴν ὀθνείων ἀρχὴν, τὴν ὑπό γε τοῖς ἀλλογενέσι φημὶ, καὶ ἐξ αὐτοῦ μαθήσῃ τοῦ πράγματος. Πιλάτου γάρ ποτε τοῖς Ἰουδαίοις τὸ παράλογον ἐξονειδίζοντος θράσος, ὅτε καὶ σταυροῦσθαι παρεκάλουν τὸν Κύριον, καὶ ἀκατακαλύπτως λέγοντος ” Τὸν βασιλέα ὑμῶν σταυρώσω;“ τότε δὴ τότε τὴν ὑπὸ Θεῷ δουλείαν ἀποσεισάμενοι, καὶ τὰ τῆς ἀρχαίας δεσποτείας διαῤῥηγνύντες δεσμὰ, νέοις ὥσπερ προσεχώρουν ζυγοῖς, ἀνέδην ἀναφωνήσαντες ” Οὐκ ἔχομεν “βασιλέα εἰ μὴ Καίσαρα.” καὶ ταῦτα τοῖς ἡγουμένοις ὀρθῶς ἔχειν ἐδόκει, δρώμενά τε καὶ ἀναφωνούμενα: αὐτοῖς οὖν ἄρα τὰς ἐφ' ἅπασι τοῖς κακοῖς ἀναθετέον αἰτίας. κατακρίνονται δὲ καὶ μάλα εἰκότως ὡς τῶν ποιμνίων προδόται, ὡς δειλοὶ καὶ ἄνανδροι καὶ φιλόμαχοι παντελῶς, καὶ ἀπαυδήσαντες ὁλοκλήρως τὸ ὑπερασπίζειν καὶ ὑπερμάχεσθαι θέλειν τῶν ὑπὸ χεῖρα ποιμνίων. διὰ τοῦτο καὶ Θεὸς αὐτοὺς ἀπαιτιᾶται λέγων “Ὅτι οἱ ποιμένες ηὐφρονεύσαντο, καὶ τὸν ” Κύριον οὐκ ἐξεζήτησαν: διὰ τοῦτο οὐκ ἐνόησε πᾶσα ἡ “νομὴ, καὶ διεσκορπίσθησαν.” ἐξ αὐτῶν τοιγαροῦν ἀποδέδεικται τῶν πραγμάτων, ὅτι ποιμὴν μὲν προβάτων ἀγαθὸς ὄντως ὁ Χριστὸς, οἱ δὲ φθόροι μᾶλλον ἢ ἀγαθοὶ ἐπαίνων τε τῶν ἐπὶ γνησιότητι πολὺ δὴ λίαν ἐξῳκισμένοι.
« Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός. » Ἀνεσκίρτησε πάλιν ὡς τὴν νικῶσαν εὑρὼν, καὶ τὴν ἐπὶ τὸ χρῆναι προτάττεσθαι τῆς Ἰουδαίων ἀρχῆς ἀποκομισάμενος ψῆφον, οὐ ταῖς τινῶν μαρτυρίαις, ἀλλ' ἐξ αὐτῆς ἤδη τῆς τῶν πραγμάτων συνεξετάσεως ἀναφωνουμένην. ὅνπερ γὰρ τρόπον ἀντιπαραθεὶς τὰ οἰκεῖα τοῖς διὰ τῶν ψευδοπροφητῶν κακουργήμασι, καὶ ἀμείνω δεικνὺς τῆς ἐκείνων ψευδολογίας τῶν οἰκείων κατορθωμάτων τὴν ἔκβασιν: τοὺς μὲν γὰρ ἐπὶ μόνῳ τῷ κλέψαι καὶ θῦσαι καὶ ἀπολέσαι γενέσθαι φησὶν αὐτομόλους ἐπὶ τὸ ψεύδεσθαι, καὶ ἃ μὴ θέμις εἰπεῖν, ἑαυτὸν γεμὴν ἀφῖχθαι πρὸς τὸ μὴ μόνον ἔχειν ζωὴν, ἀλλὰ καὶ περισσόν τι τὰ πρόβατα: καλῶς τε καὶ ὀρθῶς ἀνεφώνει τό Ἐγώ εἰμι ὁ ποιμὴν ὁ καλὸς, οὕτω κἀνθάδε τὸν ἀγαθὸν ὄντως ποιμένα διορισάμενος ἐν τῷ καὶ προθνήσκειν ἐπείγεσθαι τῶν προβάτων, καὶ τὴν ψυχὴν προθεῖναι προθύμως ὑπὲρ αὐτῶν, τὸν δὲ μισθωτὸν καὶ ὀθνεῖον ἐπιστάτην καὶ δειλὸν καὶ φυγάδα, καὶ τί γὰρ οὐχὶ τῶν τοιούτων προειρηκὼς, ἐπείπερ ἑαυτὸν οἶδε καταθήσοντα τὴν ψυχὴν ὑπὲρ τῶν ποιμνίων, πάλιν εὐλόγως ἀναβοᾷ τό Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός. ἔδει γὰρ ἔδει πάντας νικᾶν τὸν ἐν πᾶσι πρωτεύοντα, ἵνα καὶ ἀληθὴς φανῆται πάλιν ὁ μελῳδὸς πρὸς αὐτόν που λέγων “Ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου, καὶ νικήσῃς ” ἐν τῷ κρίνεσθαί σε.“ Πρὸς δέ γε τοῖς εἰρημένοις κἀκεῖνο διασκεπτέον. οἶμαι γὰρ ἔγωγε τὰ πρὸς ὠφελείας ἐσόμενα πολλῆς τοῖς Ἰουδαίων λαοῖς παραθέντα τὸν Κύριον, μὴ μόνον ἐξ οἰκείων ῥημάτων, ἀλλὰ καὶ διὰ τῆς τῶν προφητῶν χρησμῳδίας ἀναπείθειν αὐτοὺς ἐπείγεσθαι τὰ εἰκότα φρονεῖν, καὶ εἰδέναι σαφῶς, ὡς αὐτὸς μέν ἐστιν ὁ ποιμὴν ὁ καλὸς, οἱ δὲ οὐκέτι: πόθεν; ἦν γὰρ οὐκ ἀπεικὸς ἐννοεῖν ὡς εἰ μὴ τοῖς παρ' αὐτοῦ καταπείθονται λόγοις, ἀλλά γε τοῖς δι' ἐκείνων καὶ οὐχ ἑκόντες ἐνδώσουσι. λέγει τοίνυν τό Ἐγώ εἰμι ὁ ποιμὴν ὁ καλὸς, εἰς ἀνάμνησιν ὥσπερ τῶν εἰρημένων διὰ φωνῆς Ἰεζεκιὴλ τοῦ προφήτου τὴν τῶν Ἰουδαίων ἀνακομίζων διάνοιαν. λέγει γὰρ οὕτω περί τε Χριστοῦ καὶ τῶν καθηγεῖσθαι λαχόντων τῆς Ἰουδαίων ἀγέλης ” Τάδε λέγει κύριος κύριος Ὦ ποιμένες “τοῦ Ἰσραὴλ, μὴ βόσκουσιν οἱ ποιμένες ἑαυτούς; οὐχὶ τὰ ” πρόβατα βόσκουσιν οἱ ποιμένες; ἰδοὺ τὸ γάλα κατεσθίετε “καὶ τὰ ἔρια περιβάλλεσθε καὶ τὸ παχὺ σφάζετε, καὶ τὰ ” πρόβατά μου οὐ βόσκετε. τὸ ἠσθενηκὸς οὐκ ἐνισχύσατε, “καὶ τὸ κακῶς ἔχον οὐκ ἐσωματοποιήσατε καὶ τὸ συντε” τριμμένον οὐ κατεδήσατε, καὶ τὸ πεπλανημένον οὐκ “ἐπεστρέψατε, καὶ τὸ ἀπολωλὸς οὐκ ἐζητήσατε, καὶ τὸ ” ἰσχυρὸν κατειργάσασθε μόχθῳ: καὶ διεσπάρη τὰ πρό“βατά μου διὰ τὸ μὴ εἶναι ποιμένας, καὶ ἐγενήθη εἰς ” κατάβρωμα πᾶσι τοῖς θηρίοις τοῦ ἀγροῦ, καὶ διεσπάρη τὰ “πρόβατά μου ἐν παντὶ ὄρει καὶ ἐπὶ πάντα βουνὸν ὑψηλὸν, ” καὶ ἐπὶ προσώπου πάσης τῆς γῆς, καὶ οὐκ ἦν ὁ ἐκζητῶν “οὐδὲ ἐπιστρέφων.” εἷς γὰρ τοῖς Ἰουδαίων καθηγηταῖς ὁ σκοπὸς πρὸς μόνην ὁρᾶν τὴν φιλοκερδίαν, καὶ χρηματίζεσθαι μὲν ταῖς παρὰ τῶν ὑπηκόων προσαγωγαῖς, δασμούς τε συλλέγειν, καὶ τὰ ὑπὲρ νόμον διατάσσειν, τοῦ δέ γε λυσιτελήσειν μέλλοντος, ἢ καὶ τοῦ διασώζειν ἰσχύοντος τοὺς ὑπὸ χεῖρα λαοὺς, μηδένα ποιεῖσθαι λόγον. διὰ τοῦτο πάλιν ἐπ' αὐτοῖς οὕτω φησὶν ὁ καλὸς ὄντως ποιμήν “Τάδε λέγει ” Κύριος κύριος Ἰδοὺ ἐγὼ ἐπὶ τοὺς ποιμένας, καὶ ἐκζητήσω “τὰ πρόβατά μου ἐκ τῶν χειρῶν αὐτῶν, καὶ ἀποστρέψω ” αὐτοὺς τοῦ μὴ ποιμαίνειν τὰ πρόβατά μου, καὶ οὐ βοσκή“σουσιν ἔτι οἱ ποιμένες αὐτά: καὶ ἐξελοῦμαι τὰ πρόβατά ” μου ἐκ τοῦ στόματος αὐτῶν, καὶ οὐκ ἔτι ἔσονται αὐτοῖς “εἰς κατάβρωμα.” καὶ πάλιν μεθ' ἕτερα “Καὶ ἀναστήσω ” ἐπ' αὐτοὺς ποιμένα ἕνα καὶ ποιμανεῖ αὐτοὺς, τὸν δοῦλόν “μου Δαυεὶδ, καὶ ἔσται αὐτῶν ποιμὴν, καὶ ἐγὼ Κύριος ” ἔσομαι αὐτοῖς εἰς Θεὸν, καὶ Δαυεὶδ ἄρχων ἐν μέσῳ αὐτῶν: “ἐγὼ Κύριος ἐλάλησα. καὶ διαθήσομαι τῷ Δαυεὶδ διαθήκην ” εἰρήνης, καὶ ἀφανιῶ θηρία πονηρὰ ἀπὸ τῆς γῆς, καὶ “κατοικήσουσιν ἐν τῇ ἐρήμῳ καὶ ὑπνώσουσιν ἐν τοῖς ” δρυμοῖς. καὶ δώσω αὐτοὺς περικύκλῳ τοῦ ὄρους μου, καὶ “δώσω τὸν ὑετὸν ὑμῖν, ὑετὸν εὐλογίας, καὶ τὰ ξύλα τοῦ ” πεδίου δώσουσι τὸν καρπὸν αὐτῶν, καὶ ἡ γῆ δώσει τὸν “καρπὸν αὐτῆς.” οὐκοῦν ἐν τούτοις εὖ μάλα καὶ σαφῶς, ὅτι μὲν τῆς τῶν Ἰουδαίων ἡγεμονίας ἐκστήσεται τῶν Φαρισαίων ἡ ἀνοσία πληθὺς διαγορεύει Θεὸς, ὅτι δὲ μετ' ἐκείνους ἐπιστατήσει ταῖς λογικαῖς τῶν πιστευόντων ἀγέλαις ὁ ἐκ σπέρματος Δαυεὶδ τὸ κατὰ σάρκα Χριστὸς ἀναφανδὸν ὡρίσατο. διαθήκην γὰρ εἰρήνης συντέτακται δι' αὐτοῦ, τὸ εὐαγγελικὸν δηλονότι καὶ θεσπέσιον κήρυγμα πρὸς φιλίαν ἡμᾶς ἀναφέρον τὴν ὡς πρὸς Θεὸν, καὶ τὴν τῶν οὐρανῶν βασιλείαν περιποιοῦν. δι' αὐτοῦ τε πάλιν ὁμοίως ὁ τῆς εὐλογίας ὑετὸς, τουτέστιν, ἡ τοῦ Πνεύματος ἀπαρχὴ καρποφόρον ὥσπερ τινὰ γῆν ἀποτελοῦσα τὴν ἐν ᾗπερ ἂν γένοιτο ψυχήν. ἐπειδὴ δὲ τοῖς μὲν προβάτοις οὐ μετρίως οἱ Φαρισαῖοι διελυμήναντο, καταβόσκοντες μὲν οὐδαμῶς, καταλωβᾶσθαι δὲ μᾶλλον αὐτὰ πολλαχῶς ἐπιτρέποντες, διέσωσε δὲ ὁ Χριστὸς, καὶ τῆς ἄνωθεν εὐλογίας ἐδείχθη καὶ δοτὴρ καὶ πρόξενος, εἰκότως ἀναφαίνεται τοῦθ' ὅπερ ἐστὶν ὁμολογῶν Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός. Σκανδαλιζέσθω δέ μοι μηδεὶς, εἰ δοῦλον ἀπεκάλεσεν ὁ Θεὸς καὶ Πατὴρ τὸν ἐκ σπέρματος Δαυεὶδ γενόμενον ἄνθρωπον, καίτοι κατὰ φύσιν ὄντα Θεὸν καὶ Υἱὸν ἀληθινὸν, ἐννοείτω δὲ μᾶλλον, ὅτι τεταπείνωκεν ἑαυτὸν μορφὴν δούλου λαβών. πρεπόντως ἄρα τῇ ληφθείσῃ μορφῇ κέκληται παρὰ τοῦ Θεοῦ καὶ Πατρός.
« Καὶ γινώσκω τὰ ἐμὰ καὶ γινώσκουσί με τὰ ἐμά: καθὼς γινώσκει με ὁ Πατὴρ κἀγὼ γινώσκω τὸν Πατέρα. » Ἀπεριεργότερον μὲν ἐπὶ τούτῳ φαίη τις ἂν ἕτερον οὐδὲν βεβουλῆσθαι κατασημῆναι τὸν Κύριον, ἢ ὅτι σαφὴς μὲν αὐτὸς ἔσται τοῖς ἑαυτοῦ, καὶ τοῖς εἰς αὐτὸν πιστεύουσιν ἀταλαίπωρον χαριεῖται τὴν περὶ αὐτοῦ γνῶσιν, ἐπιγνώσεται δὲ καὶ αὐτὸς τοὺς ἰδίους, οὐκ ἀνόνητον δηλονότι τὸ γινώσκεσθαι καθιστὰς τοῖς τοῦτο δὴ λαχοῦσι. τί γὰρ ἐροῦμεν τὸ ἄμεινον τοῦ γινώσκεσθαι Θεῷ; ἐπειδὴ δὲ πικροτέραν ἐφ' ἑαυτῷ τὴν βάσανον ἐξαιτεῖ πως τὸ εἰρημένον διὰ τὸ προσκεῖσθαι μάλιστα Καθὼς γινώσκει με ὁ Πατὴρ κἀγὼ γινώσκω τὸν Πατέρα: φέρε πρὸς τοιαύτην ἴωμεν τοῦ προκειμένου τὴν ἔννοιαν. οὐ γὰρ, οἶμαι, τὶς ἐρεῖ τῶν ἐῤῥωμένον ἐχόντων τὸν νοῦν κατισχύσαι τῶν ὄντων τινὰ τοιαύτην δύνασθαι λαβεῖν περὶ Χριστοῦ τὴν γνῶσιν, ὁποίαπερ ἂν εἴη τυχὸν ἡ ἐν τῷ Θεῷ καὶ Πατρὶ περὶ αὐτοῦ. μόνος γὰρ οἶδεν ὁ Πατὴρ τὸ ἴδιον γέννημα, γινώσκεται δὲ ὑπὸ μόνου τοῦ ἰδίου γεννήματος. “Οὐδεὶς γὰρ οἶδε τὸν Υἱὸν εἰ μὴ ὁ Πατὴρ, οὐδ' αὖ ” τὸν Πατέρα τις οἶδε τί ἐστιν εἰ μὴ ὁ Υἱὸς,“ κατὰ τὴν αὐτοῦ τοῦ Σωτῆρος φωνήν. ὅτι μὲν γὰρ Θεὸς ὁ Πατὴρ καὶ Θεὸς ὁμοίως ἀληθινὸς ὁ Υἱὸς, ἴσμεν τε καὶ πεπιστεύκαμεν: τὸ δὲ τί κατ' οὐσίαν ἐστὶν ἡ ἄῤῥητος φύσις, ἀνέφικτον παντελῶς ἡμῖν τε καὶ τοῖς ἄλλοις λογικοῖς κτίσμασι. πῶς οὖν ἰσομέτρως εἰσόμεθα τῷ Πατρὶ τὸν Υἱόν; ἀθρητέον γὰρ ὅπως ἐπιγνώσεσθαι μὲν αὐτὸς ἡμᾶς διισχυρίζεται, ἐπιγνωσθήσεσθαι δὲ παρ' ἡμῶν ὡς οἶδεν αὐτὸς τὸν Πατέρα καὶ ὁ Πατὴρ αὐτόν. Οὐκοῦν ἐπεξεργαστέον καὶ τίνα τοῖς εἰρημένοις ἐφαρμόσωμεν θεωρίαν, οὐκ ἀπὸ τοῦ προκειμένου φέρουσαν σκοποῦ: ζητητέον δὲ, τό γε ἧκον εἰς νοῦν ἐγὼ μὲν οὐκ ἀποκρύψομαι, τοῖς γεμὴν ἐθέλουσιν ἔστω παραδεκτόν. οἶμαι γὰρ ὅτι τὴν γνῶσιν ἐν τούτοις οὐχ ἁπλῶς τὴν εἴδησιν λέγει, δέχεται δὲ μᾶλλον ἀντὶ τῆς οἰκειότητος, ἤτοι τῆς κατὰ γένος καὶ φυσικῆς, ἢ τῆς ὡς ἐν μεθέξει χάριτος καὶ τιμῆς. γνωστοὺς οὖν ἔθος ἀποκαλεῖν τοῖς Ἑλλήνων παισὶν οὐχ ὅπως τοὺς κατὰ τὰ γένους οἰκείους μόνον, ἀλλὰ καὶ ὁμαίμους ἀδελφούς. ὅτι δὲ καὶ ἡ θεία γραφὴ γνῶσιν οἶδε τὴν οἰκειότητα, διὰ τούτων εἰσόμεθα. λέγει γάρ που Χριστὸς περὶ τῶν οὐδαμόθεν οἰκειωθέντων αὐτῷ ” Πολλοὶ ἐροῦσί μοι ἐν ἐκείνῃ “τῇ ἡμέρᾳ: τῇ τῆς κρίσεως δηλονότι: Κύριε Κύριε, οὐ τῷ ” σῷ ὀνόματι δυνάμεις πολλὰς ἐποιήσαμεν, καὶ δαιμόνια “ἐξεβάλομεν; τότε ὁμολογήσω αὐτοῖς, ὅτι ἀμὴν λέγω ὑμῖν ” ὅτι οὐδέποτε ἔγνων ὑμᾶς.“ ἀλλ' εἴπερ ἡ γνῶσις μόνην ἡμῖν κατασημαίνει τὴν εἴδησιν, πῶς ἠγνόησε τῶν ὄντων τινὰς ὁ πάντα ἔχων ” γυμνὰ καὶ τετραχηλισμένα τοῖς “ὀφθαλμοῖς αὐτοῦ,” καθὰ γέγραπται: ὁ καὶ “πρὶν γενέ” σεως τὰ πάντα εἰδώς;“ οὐκοῦν ἀνόητον κομιδῇ, μᾶλλον δὲ ἤδη καὶ δυσσεβὲς, τὸ ἀγνοῆσαί τινας ὑποτοπῆσαι τὸν Κύριον, οἰησόμεθα δὲ μᾶλλον εἰπεῖν αὐτὸν ὡς οὐδαμόθεν τὴν οἰκειότητα τὴν πρὸς αὐτὸν καὶ σχέσιν ἐπάγονται. οὐκ οἶδα γὰρ, φησὶ, γεγονότας ἐραστὰς ἀρετῆς, οὐ τὸν ἐμὸν τιμήσαντας λόγον, ἀλλ' οὐδὲ συναφθέντας ἐμοὶ διὰ πράξεων ἀγαθῶν. ἀκολούθως τοῖς ἄνω νοήσεις καὶ ἐπὶ τοῦ πανσόφου Μωυσέως, ὅταν πρὸς αὐτὸν λέγῃ Θεός ” Οἶδά σε παρὰ “πάντας, καὶ χάριν εὗρες παρ' ἐμοῦ,” ἀντὶ τοῦ ἐν οἰκειότητι τῇ ὑπὲρ πάντας ἐτέθης παρ' ἐμοὶ, καὶ πολλὴν ἐπορίσω τὴν χάριν. καὶ οὐκ ἀναιροῦντες τὸ καὶ εἰς εἰδήσεως δύναμιν τὴν γνῶσιν λαμβάνεσθαι τὰ τοιαῦτά φαμεν, ἀλλὰ τρόπον τοῖς θεωρήμασιν ἐπινοοῦντες τὸν πρεπωδέστερον. οὐκοῦν Γινώσκω φησὶ τὰ ἐμὰ καὶ γινώσκομαι ὑπὸ τῶν ἐμῶν, καθὼς γινώσκει με ὁ Πατὴρ κἀγὼ γινώσκω τὸν Πατέρα: ἀντὶ τοῦ προσοικειωθήσομαι τοῖς προβάτοις τοῖς ἐμοῖς, οἰκειωθήσεται δέ μοι τὰ πρόβατα τὰ ἐμὰ, κατὰ τοῦτον τὸν τρόπον καθ' ὃν ἐμοὶ μὲν οἰκεῖός ἐστιν ὁ Πατὴρ, ἐγὼ δὲ αὖ πάλιν οἰκεῖός εἰμι τῷ Πατρί. ὅνπερ γὰρ τρόπον οἶδεν ὁ Θεὸς καὶ Πατὴρ γνησίαν ἔχων ὠδῖνα τὸν ἴδιον Υἱὸν καὶ καρπὸν τῆς οὐσίας αὐτοῦ, οἶδε δὲ πάλιν ὁ Υἱὸς Πατέρα κατὰ ἀλήθειαν ἔχων τὸν Θεὸν, ἅτε δὴ γεννητὸς ὑπάρχων ἐξ αὐτοῦ, κατὰ τὸν αὐτὸν καὶ ἡμεῖς τρόπον προσοικειωθέντες αὐτῷ, γένος αὐτοῦ χρηματίζομεν καὶ κεκλήμεθα τέκνα, κατὰ τὸ εἰρημένον παρ' αὐτοῦ “Ἰδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ Θεός.” γένος δὲ καὶ γνήσιον ἐσμὲν καὶ χρηματίζομεν τοῦ Υἱοῦ, καὶ δι' αὐτὸν τοῦ Πατρὸς, ἐπείπερ ὑπάρχων ἐκ Θεοῦ Θεὸς Μονογενὴς ἄνθρωπος γέγονε, τὴν αὐτὴν ἡμῖν φύσιν ἀναλαβὼν, εἰ καὶ δίχα πάσης ἁμαρτίας. ἐπεὶ πῶς “γένος ἐσμὲν τοῦ Θεοῦ,” κατὰ τίνα δὲ τρόπον “θείας φύσεως κοινωνοί;” οὐ γὰρ ἐν μόνῳ τῷ ἐθελῆσαι Χριστὸν εἰς οἰκειότητα λαβεῖν ἡμᾶς τὸ τῆς καυχήσεως ἔχομεν μέτρον, ἀλλ' ἐπαληθεύεται πᾶσιν ἡμῖν ἡ τοῦ πράγματος δύναμις. θεία μὲν γὰρ φύσις ὁ τοῦ Θεοῦ Λόγος καὶ μετὰ σαρκὸς, ἡμεῖς δὲ γένος αὐτοῦ, καίτοι κατὰ φύσιν ὄντος Θεοῦ, διὰ τὸ τὴν αὐτὴν ἡμῖν σάρκα λαβεῖν. οὐκοῦν ἐμφερὴς ὁ τῆς οἰκειότητος τρόπος. ὡς γὰρ ᾠκείωται μὲν αὐτὸς τῷ Πατρὶ, ᾠκείωται δὲ διὰ τὴν ταυτότητα τῆς φύσεως ὁ Πατὴρ αὐτῷ, οὕτω καὶ ἡμεῖς αὐτῷ καθὸ γέγονεν ἄνθρωπος, καὶ αὐτὸς δὲ ἡμῖν. δι' αὐτοῦ δὲ ὡς διὰ μεσίτου τῷ Πατρὶ συναπτόμεθα. μεθόριον γὰρ ὥσπερ τι θεότητός τε τῆς ἀνωτάτω καὶ ἀνθρωπότητός ἐστιν ὁ Χριστὸς, ἐν ταὐτῷ τε ὢν ἀμφότερα, καὶ οἷον συνέχων ἐν ἑαυτῷ τὰ τοσοῦτον διῳκισμένα, καὶ συνάπτεται μὲν ὡς φύσει Θεὸς τῷ Θεῷ καὶ Πατρὶ, ἀνθρώποις δὲ πάλιν ὡς κατ' ἀλήθειαν ἄνθρωπος. Ἀλλ' ἴσως ἐρεῖ τις Οὐχ ὁρᾷς, ὦ οὗτος, ὅποι ποτὲ πάλιν ὁ σὸς ἀποκινδυνεύει λόγος; εἰ γὰρ καθὸ γέγονεν ἄνθρωπος γινώσκειν αὐτὸν οἰησόμεθα τὰ αὐτοῦ, τουτέστιν, ἐλθεῖν εἰς οἰκειότητα τῶν προβάτων αὐτοῦ, τίς ἔξω μένει τῆς ἀγέλης; ἔσονται γὰρ οἰκεῖοι σύμπαντες καθὸ καὶ ἄνθρωποι καθάπερ αὐτός. τί οὖν ἐν τῷ λέγειν ἔτι τὸ περισσόν Τὰ ἐμά; τί δὲ τοῖς ὄντως αὐτοῦ τὸ ἐξαίρετον; εἰ γὰρ πάντες οἰκεῖοι διὰ τὴν ἤδη προειρημένην αἰτίαν, τί τοῖς γνωρίμοις ἔσται τὸ πλεῖον; Πρὸς τοῦτό φαμεν, ὅτι κοινὸς μὲν ἅπασι καὶ τοῖς ἐγνωκόσιν αὐτὸν καὶ τοῖς ἀγνοήσασιν ὁ τῆς οἰκειότητος τρόπος: γέγονε γὰρ ἄνθρωπος, οὐ χαριζόμενος ἀνὰ μέρος τισὶ, τισὶ δὲ οὐκέτι, ἀλλ' ὅλην πεσοῦσαν ἐποικτείρας τὴν φύσιν. ὀνήσει δὲ οὐδὲν ὁ τῆς οἰκειότητος τρόπος τοὺς διὰ τῆς ἀπειθείας ὑβρίζοντας, ἀπονεμηθήσεται δὲ μᾶλλον καθάπερ γέρας ἐξαίρετον τοῖς ἀγαπῶσιν αὐτόν. ὅνπερ γὰρ τρόπον ὁ τῆς ἀναστάσεως λόγος διήκει μὲν ἐπὶ πάντας, διὰ τὴν τοῦ Σωτῆρος ἀνάστασιν, ὅλην ἑαυτῷ συνανιστῶντος τὴν ἀνθρώπου φύσιν, ὠφελήσει δὲ οὐδὲν τοὺς φιλαμαρτήμονας: κατοιχήσονται γὰρ εἰς τὸν ᾅδην, ἐπὶ μόνῳ τῷ χρῆναι κολάζεσθαι τὸ ἀναβιῶναι δεχόμενοι: τοῖς γεμὴν τὸν ἐξαίρετον ἠσκηκόσι βίον πρὸς ὠφελείας ἔσται πολλῆς: ἐπὶ γὰρ μετουσίᾳ τῶν ὑπὲρ νοῦν ἀγαθῶν λήψονται τὴν ἀνάστασιν: κατὰ τοῦτον οἶμαι τὸν τρόπον τὸν τῆς οἰκειότητος λόγον ἥκειν μὲν ἐπὶ πάντας πονηρούς τε καὶ ἀγαθοὺς, μὴ μὴν ἐν ἴσῳ πᾶσιν ὑπάρχειν, ἀλλὰ τοῖς μὲν πιστεύουσιν εἰς αὐτὸν συγγενείας ἀληθοῦς καὶ τῶν ταύτῃ χρεωστουμένων ἀφορμὴν, τοῖς δὲ μὴ τοιούτοις ἀχαριστίας τε καὶ ἀνοσιότητος ἔγκλημα χαλεπώτερον. καὶ ταῦτα μὲν ἐπὶ τούτοις ἡμεῖς: διανοείσθω δέ τις τὰ τελεώτερα. Ἐπιτηρητέον δὲ γεμὴν ὅπως ἐστὶν ἀληθής τε ὁμοῦ καὶ ἀσφαλὴς ὁ λόγος, οὐ γὰρ διαφορήσας περὶ αὐτῶν ὁρᾶται, ἀλλ' ἐν τάξει τῇ οἰκείᾳ καὶ πρεπωδεστάτῃ τῶν πραγμάτων ἕκαστα τιθείς. οὐ γὰρ ἔφη Γινώσκει με τὰ ἐμὰ καὶ γινώσκω τὰ ἐμὰ, ἀλλ' ἑαυτὸν ἐγνωκότα πρότερον εἰσφέρει τὰ ἴδια πρόβατα, εἶθ' οὕτως γνωσθήσεσθαί φησι παρ' αὐτῶν. ἐκληφθείσης δὲ τῆς γνώσεως ἐπὶ μὲν τῆς εἰδήσεως, ὥσπερ οὖν ἐλέγομεν ἐν ἀρχῇ, τοιῶσδέ πως νοήσεις Οὐχ ἡμεῖς αὐτὸν ἐπεγνώκαμεν πρῶτοι, ἐπέγνω δὲ ἡμᾶς πρῶτον αὐτός. καὶ γοῦν ὁ Παῦλος τοῖς ἐξ ἐθνῶν ἐπιστέλλων τοιοῦτόν τι φησί “Διὸ μνημονεύετε ὑμεῖς τὰ ἔθνη ἐν σαρκὶ οἱ λεγόμενοι ” ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειρο“ποιήτου, ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ ἀπηλλο” τριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν δια“θηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν ” τῷ κόσμῳ: νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ οἱ ποτὲ ὄντες “μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ Χριστοῦ.” ἐξ ἀμετρήτου γὰρ ἡμερότητος ἑαυτὸν τοῖς ἔθνεσι προσαγήοχεν ὁ Χριστὸς, καὶ προέγνω μᾶλλον ἢ ἐγνώσθη παρ' ἡμῶν. εἰς δέ γε τὴν οἰκειότητα καὶ συγγένειαν νοουμένης τῆς γνώσεως, πάλιν ἐκεῖνό φαμεν Οὐχ ἡμεῖς ἠρξάμεθα τοῦ πράγματος, ἀλλ' ὁ ἐκ Θεοῦ Θεὸς Μονογενής: οὐ γὰρ ἡμεῖς ἐπεδραξάμεθα τῆς ὑπὲρ φύσιν θεότητος, ἀλλ' αὐτὸς ὁ φύσει Θεὸς σπέρματος Ἁβραὰμ ἐπελάβετο, καθά φησιν ὁ Παῦλος, καὶ γέγονεν ἄνθρωπος, ἵνα τοῖς ἀδελφοῖς ὁμοιωθεὶς κατὰ πάντα, χωρὶς ἁμαρτίας, πρὸς οἰκειότητα λάβῃ τὸν οὐκ ἔχοντα ταύτην ἐξ ἑαυτοῦ, τουτέστι, τὸν ἄνθρωπον. οὐκοῦν ἀναγκαίως αὐτὸς ἡμᾶς προεγνωκέναι φησὶν, εἶθ' οὕτως ἡμᾶς αὐτόν.
« Καὶ τὴν ψυχήν μου τίθημι ὑπὲρ τῶν προβάτων. » Ὡς ὑπὲρ οἰκείων ἤδη καὶ συγγενῶν ηὐτρέπισται μὲν εἰς τὸ παντὶ μὲν ὑπερασπίζειν τρόπῳ, καὶ κατεπαγγέλλεται καὶ προκινδυνεύειν μὲν ἑτοίμως, συνιστὰς ἐν ταὐτῷ διὰ τῆς ἐπαναλήψεως ὅτι περ αὐτὸς ὄντως ἐστὶν ὁ ποιμὴν ὁ καλός. οἱ μὲν γὰρ τοῖς λύκοις ἀνέντες τὰ πρόβατα, καὶ δειλοὶ καὶ μισθωτοὶ διὰ τοῦτο καὶ μάλα κατωνομάσθησαν, ὁ δὲ ἐπείπερ ἔγνω τοσοῦτον αὐτῶν ὑπεραγωνίσασθαι δεῖν, ὡς μηδὲ αὐτὸν καταναρκῆσαι τὸν θάνατον, εὐλόγως ἂν δὴ νοοῖτο ποιμὴν ὁ καλός. λέγων δὲ ὅτι τίθημι τὴν ψυχήν μου ὑπὲρ τῶν προβάτων, ἐπείπερ εἰμὶ ὁ ποιμὴν ὁ καλὸς, ὑποπλήττει τὸν Φαρισαῖον, καὶ δίδωσί πως ἐννοεῖν ὅτι τοσοῦτον ἐμπαροινήσει ποτὲ, καὶ εἰς τοῦτο μανίας τῆς ἐπ' αὐτῷ κληθήσεται, ὡς θανάτῳ περιβαλεῖν ὃν ἥκιστα μὲν τοῦτο πάσχειν ἐχρῆν, ἐπαίνου δὲ μᾶλλον παντὸς ἀξιοῦσθαι καὶ θαύματος αὐτῶν τε ὧν εἰργάζετο χάριν, καὶ τῆς ἐν τῷ ποιμαίνειν εὐτεχνοῦς ἐπιστήμης. Σημειωτέον γεμὴν ὅτι τὸν ὑπὲρ ἡμῶν καὶ δι' ἡμᾶς θάνατον οὐκ ἀκούσιον ὑπέμεινεν ὁ Χριστὸς, ἐθελοντὴς δὲ πρὸς τοῦτο βαδίζων ὁρᾶται, καίτοι ῥᾷστα τὸ πάσχειν διαδράναι δυνάμενος, εἰ μὴ βούλοιτο παθεῖν. οὐκοῦν τὸ τῆς εἰς ἡμᾶς ἀγαπήσεως κάλλος καὶ τὸ τῆς ἡμερότητος ὑπερφυὲς, ἐν τῷ καὶ ἑκόντα παθεῖν ὑπὲρ ἡμῶν ὀψόμεθα.
« Καὶ ἄλλα πρόβατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης: κἀκεῖνα δεῖ με ἀγαγεῖν, καὶ τῆς φωνῆς μου ἀκούσουσι, καὶ γενήσεται μία ποίμνη, εἷς ποιμήν. » Πολυτρόπως τὸν ἄτακτον περικροτεῖ Φαρισαῖον: ὅτι μὲν γὰρ τῆς τῶν προβάτων ἐπιστασίας ὅσον οὐδέπω παρωσθήσεται, κατάρξει δὲ μᾶλλον αὐτὸς καὶ καθηγήσεται, διὰ πολλῶν ὑπεμφαίνει λόγων. ὑποσημαίνει δὲ ὅτι τοῖς ἐξ Ἰσραὴλ εὐγνωμονεστέροις τὰς ἐκ τῶν ἐθνῶν ἀναμίξας ἀγέλας, οὐ μόνης ἡγεμονεύσει τῆς Ἰουδαίων, ἀλλ' ἤδη καὶ εἰς ὅλην διατενεῖ τὴν γῆν τῆς ἑαυτοῦ δόξης τὸ φῶς, καὶ καλέσει πρὸς θεογνωσίαν τοὺς ἁπανταχόσε λαοὺς, οὐκ ἐν μόνῃ τῇ Ἰουδαίᾳ γνωστὸς εἶναι καταδεχόμενος, ὥσπερ οὖν ἐν ἀρχαῖς, ἁπάσῃ δὲ μᾶλλον τῇ ὑπ' οὐρανὸν προτιθεὶς εἰς ἀπόλαυσιν τῆς ἀληθοῦς θεογνωσίας τὴν ἐπιστήμην. ὅτι δὲ παιδαγωγὸς εἰς εὐσέβειαν τοῖς ἔθνεσιν ἀνεδείχθη Χριστὸς, ἐκμάθοι τις ἂν καὶ λίαν εὐκόλως: μεστὴ γὰρ ἡ θεόπνευστος γραφὴ τῶν ἐπὶ τούτῳ μαρτυριῶν, καὶ ἦν μὲν ὡς ἔοικε παρατρέχειν οὐκ ἀπεικὸς ἀνέντα τοῖς εὐμαθεστέροις τὴν ἐπὶ τούτῳ ζήτησιν: παραθεὶς δ' οὖν ὅμως δύο τῶν προφητῶν ἢ τρεῖς περὶ τούτου λόγους ἐρῶ πάλιν τὰ ἐφεξῆς. φησί που τοίνυν ὁ Θεὸς καὶ Πατὴρ περὶ αὐτοῦ “Ἰδοὺ μαρτύριον ἔθνεσι ” δέδωκα αὐτὸν, ἄρχοντα καὶ προστάσσοντα ἔθνεσιν.“ διεμαρτύρατο γὰρ τοῖς ἔθνεσιν ὁ Χριστὸς μάθημα δοὺς τὸ σωτήριον, καὶ δι' ὧν ἀνασώζεσθαι χρῆν ἀνυποστόλως εἰπών. μελῳδὸς δὲ ὁ θεῖος καθάπερ εἰς θίασον ἕνα τοὺς ἁπανταχόσε καλῶν, καὶ πρὸς οὐράνιον ἑορτὴν συναγείρεσθαι τὴν ὑφ' ἡλίῳ κελεύων ” Πάντα τὰ ἔθνη, φησὶ, κροτήσατε χεῖρας, “ἀλαλάξατε τῷ Θεῷ ἐν φωνῇ ἀγαλλιάσεως.” ἀλλ' εἴ τῳ δοκοίη καὶ τῆς οὕτω λαμπρᾶς καὶ ἀοιδίμου πανηγύρεως πολυπραγμονεῖν τὴν αἰτίαν, εὑρήσει λέγοντα σαφῶς “Ὅτι ” βασιλεὺς πάσης τῆς γῆς ὁ Θεὸς, ψάλλετε συνετῶς, ἐβασί“λευσεν ὁ Θεὸς ἐπὶ πάντα τὰ ἔθνη.” καὶ αὐτὸν δέ που τὸν Κύριον ἐν ἰδίοις λόγοις εἰσαγήοχε πᾶσιν ὁμοῦ τοῖς ἔθνεσι τὸ εὐαγγελικὸν περιαγγέλλοντα κήρυγμα: ἐν γὰρ τῷ ὀγδόῳ καὶ τεσσαρακοστῷ λέγει ψαλμῷ “Ἀκούσατε πάντα τὰ ἔθνη, ” ἐνωτίσασθε πάντες οἱ κατοικοῦντες τὴν οἰκουμένην, οἵ τε “γηγενεῖς καὶ οἱ υἱοὶ τῶν ἀνθρώπων, ἐπὶ τὸ αὐτὸ πλούσιος ” καὶ πένης. τὸ στόμα μου λαλήσει σοφίαν, καὶ ἡ μελέτη “τῆς καρδίας μου σύνεσιν.” τί γὰρ ἐρεῖ τις τῶν εὐαγγελικῶν παιδευμάτων εἶναί τι σοφώτερον, τί δὲ οὕτως ἐν συνέσει λαληθὲν εὑρήσομεν ὡς μάθημα τὸ διὰ Χριστοῦ; οὐκοῦν: ἐπανήξει γὰρ ὁ λόγος εἰς τὸ ἀπ' ἀρχῆς: ὅτι τοῖς ἐξ Ἰσραὴλ ἐπιστρέφουσι συναγελασθήσεται τῶν ἐθνῶν ἡ πληθὺς, προαγορεύει σαφῶς. ἀλλὰ τοῦ δὴ χάριν, φαίη τις ἂν τὴν ἐν τῷ προκειμένῳ διάνοιαν πικρότερον ἐρευνῶν, τοῖς Ἰουδαίων ἡγουμένοις προσδιαλεγόμενος [ὁ Σωτὴρ], καὶ πρὸς ἄνδρας μίσει καὶ φθόνῳ διακεκαυμένην ἔχοντας τὴν καρδίαν λαλῶν, ἀποκαλύπτει μυστήρια; τί γὰρ, εἰπέ μοι, τοὺς τοιούτους ἐχρῆν ὅτι τῶν ἐθνῶν κατάρξει μαθεῖν, καὶ ὅτι τὰ ἔξω τῆς Ἰουδαίας πρόβατα ταῖς ἰδίαις αὐλαῖς ἐνσηκιεῖ; τί οὖν ἐροῦμεν πρὸς τοῦτο, τί δὲ ἀπολογισόμεθα; οὐχ ὡς φίλοις ἀνακοινοῦται μυστήρια, ἀλλ' οὐδὲ εἰκαίαν αὐτοῖς ποιεῖται τὴν ἐπὶ τούτοις ἐξήγησιν: ἀλλ' ἐπείπερ ὠφελήσων ἠπίστατο, ὅσον ἐφ' ἑαυτῷ: τοῦτο γὰρ ἦν τὸ προκείμενον, εἰ καὶ τῶν ἀκροωμένων δυσάλωτος κομιδῇ καὶ πρὸς εὐπείθειαν οὐκ εὐχερὴς ὑπάρχων ὁ νοῦς διέμεινεν ἀκαμπής. ἐπειδὴ δὲ τήν τε Μωυσέως συγγραφὴν καὶ τὰ τῶν ἁγίων προφητῶν μηνύματα διεγνωκότας ἠπίστατο, πολὺς δὲ καὶ μακρὸς παρὰ τοῖς προφήταις ὁ λόγος, ὅτι καὶ τὰ ἔθνη πρὸς θεογνωσίαν σαγηνεύσει Χριστὸς, διὰ τοῦτο σημεῖον αὐτοῖς ὥσπερ τὸ πρᾶγμα τιθεὶς ἐναργέστατον ὡς αὐτὸς εἴη σαφῶς ὁ προηγγελμένος, ὅτι καλέσει καὶ τὰ οὐκ ὄντα ἐκ τῆς Ἰουδαίων αὐλῆς πρόβατα διαῤῥήδην διισχυρίσατο, ἵνα λοιπὸν, ὥσπερ οὖν ἐλέγομεν ἀρτίως, αὐτὸν ὄντως ἐκεῖνον εἶναι πιστεύσειαν, ὃν καὶ ὁ τῶν ἁγίων ἀνδρῶν προεχρησμῴδει χορός.
« Διὰ τοῦτό με ὁ Πατὴρ ἀγαπᾷ, ὅτι τίθημι τὴν ψυχὴν ἵνα πάλιν λάβω αὐτήν. » Ὑπαντᾷ πολλάκις οὐ μόνον τοῖς ἤδη διὰ γλώττης ἐκπεφωνημένοις, ἀλλὰ καὶ τοῖς ἐν τῷ βάθει λογισμοῖς: Θεὸς γὰρ ὑπάρχων ἀληθινὸς, πάντων ἔχει σαφῆ τὴν ἐπίγνωσιν. διαγελώντων τοιγαροῦν τῶν ἀνοσίων Ἰουδαίων τὸν παρ' αὐτοῦ λόγον, καὶ ἐπείπερ εἰς τοσοῦτον τοῖς ἰδίοις προβάτοις συναθλήσειν κατεπηγγέλλετο, καὶ σφόδρα προθύμως, ὡς καὶ προτεθνάναι λίαν ἑτοίμως ἔχειν, ληρεῖν οἰομένων ἤδη καὶ μαίνεσθαι δοκούντων αὐτὸν, ἀναγκαίως ἤδη λοιπὸν ἐξ ἀπαιδευσίας ὁμοῦ καὶ δυσσεβείας ἀμέτρου τῆς ἐνούσης αὐτοῖς διαγελῶντας ἐπιδεικνύει λόγοις τε καὶ πράγμασιν ἐπιτιμᾶν ἑλομένους ἃ πολλῆς οἶδε τιμῆς ἀξιοῦν ὁ Θεὸς καὶ Πατήρ. ἀγαπᾷ γάρ με διὰ τοῦτο, φησὶν, ὃ διὰ πολλὴν ἀσυνεσίαν πεποίησθε παρ' οὐδέν. πῶς οὖν οὐκ ἀλαζόνες καὶ δυσσεβείας ἁπάσης ἐντὸς, οἳ καταγέλαστον εἶναί φατε τὸ τῷ Θεῷ θυμηρέστατον; δίδωσι δέ πως αὐτοῖς καὶ διὰ τούτων ἐννοεῖν, ὅτι μεμίσηνται σφόδρα παρὰ Θεοῦ. εἰ γὰρ ἀγαπᾷ τὸν τιθέντα τὴν ψυχὴν ὑπὲρ τῶν προβάτων τῆς ἐγχειρισθείσης ἀγέλης, ἀνάγκη δὴ πᾶσα νοεῖν, ὅτι βδελυρὸν ἡγήσεται τὸν θεωροῦντα τὸν λύκον ἐρχόμενον, καὶ ἀνέντα μὲν τὴν ἀγέλην ἐπιπηδῶντι καὶ μαινομένῳ, τρεπόμενον δὲ πρὸς φυγὴν, ὁ δὴ καὶ δρῶντας ἐξήλεγχε τοὺς ἄρχειν λαχόντας τοῦ Ἰουδαίων λαοῦ, ἤτοι αὐλῆς. ἐν ταὐτῷ τοιγαροῦν καὶ θεομισεῖς καὶ ἀσεβοῦντας ἐλέγχει διὰ τοῦ μὴ καταφρίξαι γελᾶν τὸ παρὰ τῷ Θεῷ τιμιώτατον. ἠγαπῆσθαι γεμὴν παρὰ τοῦ Θεοῦ καὶ Πατρὸς διισχυρίζεται Χριστὸς, οὐχ ὅτι μόνον τίθησι τὴν ψυχὴν, ἀλλ' ὅτι τίθησιν ἵνα καὶ λάβῃ: ἐν γὰρ δή τοι μάλιστα τούτῳ τῶν εἰς ἡμᾶς κατωρθωμένων ἀγαθῶν διαλάμπει τὸ μέγεθος. εἰ γὰρ ἐτεθνήκει μὲν μόνον, μὴ ἐγήγερτο δὲ, τί τὸ πλέον ἦν ἔτι; κατὰ τί δ' ἂν τὴν φύσιν ὀνήσας ἐφάνη νεκρὸς σὺν ἡμῖν ἀπομείνας, ὑπὸ τὰ τοῦ θανάτου δεσμὰ καὶ ὑπὸ τῆς ἐπεισάκτου φθορᾶς ἀναμὶξ τοῖς ἄλλοις τυραννούμενος; ἐπειδὴ δὲ τέθεικεν Ἵνα καὶ λάβῃ, διέσωσεν ὅλην κατὰ τοῦτο τὴν φύσιν, καταργήσας τοῦ θανάτου τὸ κράτος, καὶ κτίσιν ἡμᾶς ἀναδείξει καινήν. Ἀγαπᾶται τοιγαροῦν παρὰ τοῦ Θεοῦ καὶ Πατρὸς ὁ Υἱὸς, οὐχ ὡς ἔξω τῆς ἀγάπης διαμένων, εἰ μὴ συνέβη τὸ καθ' ἡμᾶς: ἦν γὰρ ἀεὶ καὶ διὰ παντὸς ἀγαπώμενος. βαδιούμεθα δὲ πρὸς τὴν τοῦ λεγομένου κατάληψιν: τὰ φύσει προσόντα τισὶν, ἢ καὶ καθ' ἕξιν συμβαίνοντα, τότε δὴ μάλιστα χαριεστάτην ἔχει τὴν ἔκφανσιν, ὅταν ἄγηται πρὸς ἐνέργειαν. οἷον, τὸ πῦρ ἔχει φυσικῶς τὴν ἰδίαν ἐν ἑαυτῷ θερμότητα, ἀλλ' ὅταν ἐνεργῇ τι περὶ τὰς ὕλας, τότε δὴ μάλιστα πόση τις αὐτῷ καὶ ποία δύναμις ἐνυπάρχει διαγινώσκομεν. ὁμοίως ὁ γραμματικῆς τυχὸν, ἤγουν ἑτέρας τοιαύτης τινὸς ἐπιλαβόμενος ἐπιστήμης, οὐκ ἂν, οἶμαι, θαυμάζοιτο σιωπῶν, προτιθεὶς δὲ μᾶλλον εἰς γνῶσιν ἑτέροις τὸ τῆς ἐνούσης αὐτῷ μαθήσεως κάλλος. οὕτω τοιγαροῦν ἡ θεία τε καὶ ἄῤῥητος φύσις ὅταν ἐνεργῇ τι τῶν ἰδίως ἀνακειμένων αὐτῇ, καὶ προσεῖναι πεφυκότων, τότε δὴ μάλιστα καὶ αὐτὴ παρ' ἑαυτῇ χαριεστέρα φαίνεται, ὁρᾶται δὲ οὕτω καὶ παρ' ἡμῖν. καὶ γοῦν ἡ σοφία φησὶν ἐν βιβλίῳ παροιμιῶν “Ἐγὼ ἤμην ᾗ ” προσέχαιρε, καθ' ἡμέραν δὲ ηὐφραινόμην ἐν προσώπῳ “αὐτοῦ ἐν παντὶ καιρῷ, ὅτε ηὐφραίνετο τὴν οἰκουμένην ” συντελέσας, καὶ ἐνηυφραίνετο ἐν υἱοῖς ἀνθρώπων.“ καίτοι τὸ χαρεῖν ἀεὶ πρόσεστι τῷ Θεῷ, καὶ τὸ ἀτελεύτητον ἐν θυμηδίαις: τὸ γὰρ λυποῦν ὅλως οὐδὲν τὸν ἁπάντων ἔχοντα τὴν ἐξουσίαν, ἀλλὰ προσέχαιρε τῇ ἰδίᾳ σοφίᾳ συντελέσας τὴν οἰκουμένην. εἰς ἔργον γὰρ ἐνεχθεῖσαν ὁρῶν τῆς ἑαυτοῦ σοφίας τὴν ἐνέργειαν, τότε δὴ μάλιστα χαίρειν ᾤετο δεῖν πλουσιώτερον. οὕτω τοιγαροῦν κἀνθάδε νοήσωμεν. ἀγάπη γὰρ ὑπάρχων ὁ Θεὸς καὶ Πατὴρ, κατὰ τὴν Ἰωάννου φωνὴν, καὶ οὐκ ἀγαθὸς ἁπλῶς, αὐτὸ δὲ μᾶλλον τὸ ἀγαθὸν, ἐπείπερ εἶδε τὸν ἴδιον Υἱὸν ὑπὲρ ἡμῶν τιθέντα διὰ τῆς εἰς ἡμᾶς ἀγάπης καὶ ἀσυγκρίτου χρηστότητος τῆς ἑαυτοῦ φύσεως ἀκριβεῖς ἀποσώζοντα τοὺς χαρακτῆρας, ἠγάπησεν εἰκότως, οὐ μισθὸν ὥσπερ τινὰ τῶν εἰς ἡμᾶς γεγονότων τὴν ἀγάπην αὐτῷ δωρούμενος, ἀλλ', ὥσπερ εἰρήκαμεν, τῆς οὐσίας τῆς ἑαυτοῦ τὸ γνήσιον ἐν Υἱῷ θεωρῶν, καὶ φύσεως ὥσπερ τισὶν ἀναγκαίοις τε καὶ ἀπαραιτήτοις ὁλκοῖς πρὸς τοῦτο καλούμενος. ὥσπερ οὖν εἴ τις καὶ τῶν καθ' ἡμᾶς ἐν ἰδίῳ τέκνῳ τυχὸν τῆς οἰκείας μορφῆς ἀκριβῆ τὸν χαρακτῆρα καταθεώμενος, αἴρεται πρὸς ἐπίτασιν ἀγάπης ὅτε μάλιστα βλέπει: κατὰ τοῦτον οἶμαι τὸν τρόπον ὁ Θεὸς καὶ Πατὴρ ἀγαπῆσαι λέγεται τὸν ἴδιον Υἱὸν ὑπὲρ ἡμῶν τιθέντα τὴν ἰδίαν ψυχὴν καὶ αὖθις λαμβάνοντα. ἀγάπης γὰρ ἔργον τὸ καὶ παθεῖν ἑλέσθαι, καὶ τοῦτο ἀδόξως, διὰ τὴν τινῶν σωτηρίαν, καὶ οὐχ ὅπως τεθνάναι μόνον, ἀλλὰ καὶ αὖθις τὴν τεθεῖσαν ψυχὴν λαβεῖν, ἵνα νεκρώσῃ τὸν θάνατον καὶ τὴν ἀπὸ τῆς φθορᾶς ἐλάσῃ κατήφειαν. ἀγαπητὸς οὖν ὑπάρχων ἀεὶ διὰ τὴν φύσιν, ἠγαπῆσθαι νοηθήσεται καὶ διὰ τῆς εἰς ἡμᾶς ἀγάπης καλῶν εἰς θυμηδίαν τὸν ἑαυτοῦ γεννήτορα: ἐπείπερ ἦν αὐτῷ κἀντεῦθεν ὁρᾶν ἀθόλωτον παντελῶς καὶ ἀπαραποιήτως ἐκλάμπουσαν τῆς ἑαυτοῦ φύσεως τὴν εἰκόνα.