Homily LIII.

John viii. 20

“These words spake Jesus in the treasury, as He taught in the Temple; and no man laid hands on Him, for His hour was not yet come.”

[1.] Oh the folly of the Jews! seeking Him as they did before the Passover, and then having found Him in the midst of them, and having often attempted to take Him by their own or by others’ hands without being able; they were not even so awed by His power, but set themselves to their wickedness, and desisted not. For it saith, that they continually made the attempt; “These words spake He in the treasury, teaching in the Temple; and no man laid hands on Him.” He spake in the Temple, and in the character of teacher, which was more adapted to rouse them, and He spake those things because of which they were stung, and charged Him with making Himself equal to the Father. For “the witness of two men is true,” proveth this. Yet still “He spake these words,” It saith, “in the Temple,” in the character of teacher, “and no man laid hands on Him, for His hour was not yet come”; that is, it was not yet the fitting time at which He would be crucified. So that even then1460   i.e. at the Crucifixion. the deed done was not of their power, but of His dispensation, for they had long desired, but had not been able, nor would they even then have been able, except He had consented.

Ver. 21. “Then said Jesus unto them, I go My way, and ye shall seek Me.”

Why saith He this continually? To shame and terrify their souls; for observe what fear this saying caused in them. Although they desired to kill Him that they might be rid of Him, they yet ask, “whither He goeth,” such great things did they imagine from the matter. He desired also to show them another thing, that the deed would not be effected through their force; but He showed it to them in a figure beforehand, and already foretold the Resurrection by these words.

Ver. 22. “Then said the Jews, Will he kill himself?”

What then doth Christ? To remove their suspicion, and to show that such an act is sin, He saith,

Ver. 23. “Ye are from beneath.”

What He saith, is of this kind: “It is no wonder that ye imagine such things, ye who are carnal men, and have no spiritual thoughts, but I shall not do anything of the kind, for,

“I am from above; ye are of the world.”

Here again He speaketh of their worldly and carnal imaginations, whence it is clear that the, “I am not of this world,” doth not mean that He had not taken upon Him flesh, but that He was far removed from their wickedness. For He even saith, that His disciples were “not of the world” ( c. xv. 19 ), yet they had flesh. As then Paul, when he saith, “Ye are not in the flesh” ( Rom. viii. 9 ), doth not mean that they are incorporeal, so Christ when He saith, that His disciples are “not of the world,” doth nothing else than testify to their heavenly wisdom.

Ver. 24. “I said therefore unto you that…if ye believe not that I am He, ye shall die in your sins.”

For if He came to take away the sin of the world, and if it is impossible for men to put that off in any other way except by the washing, it needs must be that he that believeth not must depart hence, having1461   al. “must have.” the old man; since he that will not by faith slay and bury that old man, shall die in him, and shall go away to that place to suffer the punishment of His former sins. Wherefore He said, “He that believeth not is judged already” ( c. iii. 18 ); not merely through his not believing, but because he de parteth parteth hence having his former sins upon him.

Ver. 25. “Then said they unto Him, Who art thou?”

Oh folly! After so long a time, such signs and teaching, they ask, “Who art thou?” What then saith Christ?

“The same that I told you from the beginning.”

What He saith, is of this kind; “Ye are not worthy to hear My words at all, much less to learn who I am, for ye say all that ye do, tempting Me, and giving heed to none of My sayings. And all this I could now prove against you.” For this is the sense of,

Ver. 26. “I have many things to say and to judge of you.”

“I could not only prove you guilty, but also punish you; but He that sent Me, that is, the Father, willeth not this. For I am come not to judge the world, but to save the world, since God sent not His Son to judge the world, He saith, but to save the world. ( c. iii. 17.) If now He hath sent Me for this, and He is true, with good cause I judge no one now. But these things I speak that are for your salvation, not what are for your condemnation.” He speaketh thus, lest they should deem that it was through weakness that on hearing so much from them He went not to extremities, or that He knew not their secret thoughts and scoffings.

Ver. 27. “They understood not that He spake to them of the Father.”

Oh folly! He ceased not to speak concerning Him, and they knew Him not. Then when after working many signs, and teaching them, He drew them not to Himself, He next speaketh to them of the Cross, saying,

Ver. 28, 29. “When ye have lifted up the Son of Man, then ye shall know that I Am, and that I speak not1462   “do nothing,” N.T. of Myself, and that He that sent Me is with Me. And the Father hath not left Me alone.”

[2.] He showeth that He rightly said, “the same that I said unto you from the beginning.” So little heed they gave to His words. “When ye have lifted up the Son of Man.” “Do ye not expect that ye then shall certainly rid yourselves of Me, and slay Me? But I tell you that then ye shall most know that I Am, by reason of the miracles, the resurrection, and the destruction (of Jerusalem).” For all these things were sufficient to manifest His power. He said not, “Then ye shall know who I am”; for, “when ye shall see,” He saith, “that I suffer nothing from death, then ye shall know that I Am, that is, the Christ, the Son of God, who govern1463   φέρων καὶ ἄγων all things, and am not opposed to Him.”1464   i.e. to The Father. For which cause He addeth, “and of Myself I speak nothing.” For ye shall know both My power and My unanimity with the Father. Because the, “of Myself I speak nothing,” showeth that His Substance differeth not (from that of the Father), and that He uttereth nothing save that which is in the mind of the Father. “For when ye have been driven away from your place of worship, and it is not allowed you even to serve Him as hitherto, then ye shall know that He doth this to avenge Me, and because He is wroth with those who would not hear Me.” As though He had said, “Had I been an enemy and a stranger to God, He would not have stirred up such wrath against you.” This also Esaias declareth, “He shall give the wicked in return for His burial” ( Isa. liii. 9 , LXX.); and David, “Then shall He speak unto them in His wrath” ( Ps. ii. 5 ); and Christ Himself, “Behold, your house is left unto you desolate.” ( Matt. xxiii. 38.) And His parables declare the same thing when He saith, “What shall the Lord of that vineyard do to those husbandmen? He shall miserably destroy those wicked men.” ( Matt. xxi. 40, 41.) Seest thou that everywhere He speaketh thus, because He is not yet believed? But if He will destroy them, as He will, (for, “Bring hither,” It saith, “those which would not that I should reign over them, and slay them,”) wherefore saith He that the deed is not His, but His Father’s? He addresseth Himself to their weakness, and at the same time honoreth Him that begat Him. Wherefore He said not, “I leave your house desolate,” but, it “is left”; He hath put it impersonally. But by saying, “How often would I have gathered your children together—and ye would not,” and then adding, “is left,” He showeth that He wrought the desolation. “For since,” He telleth them, “when ye were benefited and healed of your infirmities, ye would not know Me, ye shall know by being punished who I am.”

“And the Father is with Me.” That they may not deem the “who sent Me” to be a mark of inferiority, He saith, “is with Me”; the first belongeth to the Dispensation, the second to the Godhead.

“And He hath not left Me alone,” for I do always those things that please Him.

Again He hath brought down His discourse to a humbler strain, continually setting Himself against that which they asserted, that He was not of God, and that He kept not the Sabbath. To this He replieth, “I do always those things that are pleasing unto Him”; showing that it was pleasing unto Him even that the Sabbath should be broken. So, for instance, just before the Crucifixion He said, “Think ye that I cannot call upon My Father?” ( Matt. xxvi. 53.) And yet by merely saying, “Whom seek ye?” ( c. xviii. 4, 6 ) He cast them down backwards. Why then saith He not, “Think ye that I cannot destroy you,” when He had proved this by deed? He condescendeth to their infirmity. For He took great pains to show that He did nothing contrary to the Father. Thus He speaketh rather after the manner of a man; and as “He hath not left Me alone,” was spoken, so also was the, “I do always those things that are pleasing unto Him.”

Ver. 30. “As He spake these words, many believed on Him.”

When He brought down His speech to a lowly strain, many believed on Him. Dost thou still ask wherefore He speaketh humbly? Yet the Evangelist clearly alluded to this when he said, “As He spake these things, many believed on Him.” By this all but proclaiming aloud to us, “Oh hearer, be not confounded if thou hear any lowly expression, for they who after such high teaching were not yet persuaded that He was of the Father, were with good reason made to hear humbler words, that they might believe.” And this is an excuse for those things which shall be spoken in a humble way. They believed then, yet not as they ought, but carelessly and as it were by chance, being pleased and refreshed by the humility of the words. For that they had not perfect faith the Evangelist shows by their speeches after this, in which they insult Him again. And that these are the very same persons he has declared by saying,

Ver. 31. “Then said Jesus to those Jews which believed on Him, If ye continue in My word.”

Showing that they had not yet received His doctrine, but only gave heed unto His words. Wherefore He speaketh more sharply. Before He merely said, “Ye shall seek Me” ( c. vii. 34 ), but now He addeth what is more, “Ye shall die in your sins.” ( c. viii. 21.) And He showeth how; “because ye cannot when ye are come to that place afterwards entreat Me.”

“These things which I speak unto the world.”1465   Savile connects these words with the clause preceding: with this reading it is difficult to see the sense of the clause which follows. The Bened. reading is as rendered above. The reference may be to c. vii. 33, 35 By these words He showed that He was now going forth to the Gentiles. But because they still knew not that He spake to them of the Father, He again speaketh of Him, and the Evangelist hath put the reason of the humility of the expressions.

[3.] If now we will thus search the Scriptures, exactly and not carelessly, we shall be able to attain unto our salvation; if we continually dwell upon them, we shall learn right doctrine and a perfect life. For although a man be very hard, and stubborn, and proud, and profit nothing at other times, yet at least he shall gain fruit from this time, and receive benefit, if not so great as to admit of his being sensible of it, still he shall receive it. For if a man who passes by an ointment-maker’s shop, or sitteth in one, is impregnated with the perfume even against his will, much more is this the case with one who cometh to church. For as idleness is born of idleness, so too from working is generated a ready mind. Although thou art full of ten thousand sins, although thou art impure, shun not the tarrying here. “Wherefore,” it may be said, “when hearing I do not?” It is no small profit to deem one’s self wretched; this fear is not useless, this dread is not unseasonable. If only thou groanest that, “hearing I do not,” thou wilt certainly come also to the doing at some time or other. For it cannot be that he who speaks with God, and hears God speak, should not profit. We compose ourselves at once and wash our hands when we desire to take the Bible into them. Seest thou even before the reading what reverence is here? And if we go on with exactness, we shall reap great advantage. For we should not, unless it served to place the soul in reverence, have washed our hands; and a woman if she be unveiled straightway puts on her veil, giving proof of internal reverence, and a man if he be covered bares his head. Seest thou how the outward behavior proclaims the inward reverence? Then moreover he that sits to hear groans often, and condemns his present life.

Let us then, beloved, give heed to the Scriptures, and if no other part be so, let the Gospels at least be the subjects of our earnest care, let us keep them in our hands. For straightway when thou hast opened the Book thou shalt see the name of Christ there, and shalt hear one say, “The birth of Jesus Christ was on this wise. When His mother Mary was espoused to Joseph, she was found with Child of the Holy Ghost.” ( Matt. i. 18.) He that heareth this will immediately desire virginity, will marvel at the Birth, will be freed from earthly things. It is not a little thing when thou seest the Virgin deemed worthy of the Spirit, and an Angel talking with her. And this upon the very surface; but if thou perseverest to go on unto the end, thou shalt loathe all that pertains to this life, shalt mock at all worldly things. If thou art rich, thou shalt think nothing of wealth, when thou hearest that she who was (the wife) of a carpenter, and of humble family, became the mother of thy Lord. If thou art poor thou shalt not be ashamed of thy poverty, when thou hearest that the Creator of the world was not ashamed of the meanest dwelling. Considering this, thou wilt not rob, thou wilt not covet, thou wilt not take the goods of others, but wilt rather be a lover of poverty, and despise wealth. And if this be the case, thou shalt banish all evil. Again, when thou seest Him lying in a manger, thou wilt not be anxious to put golden garments about thy child, or to cause thy wife’s couch to be inlaid with silver. And if thou carest not for these things, thou wilt not do either the deeds of covetousness and rapine, which are caused by them. Many other things you may gain which I cannot separately enumerate, but they will know who have made the trial. Wherefore I exhort you both to obtain Bibles, and to retain together with the Bibles the sentiments they set forth, and to write them in your minds. The Jews because they gave no heed were commanded to suspend their books from their hands;1466   The Tephillim. but we place them not even in our hands but in our house, when we ought to stamp them on our heart. Thus cleansing our present life, we shall obtain the good things that are to come to which may we all attain, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost be glory, now and ever, and world without end. Amen.

ΟΜΙΛΙΑ ΝΓʹ. Ταῦτα τὰ ῥήματα ἐλάλησεν ὁ Ἰησοῦς ἐν τῷ γα ζοφυλακίῳ, διδάσκων ἐν τῷ ἱερῷ: καὶ οὐδεὶς ἐπίασεν αὐτόν: οὔπω γὰρ ἐληλύθει ἡ ὥρα αὐ τοῦ. αʹ. Ὢ τῆς ἀνοίας τῆς Ἰουδαϊκῆς! Πρὸ τοῦ Πάσχα ζητοῦντες αὐτὸν, εἶτα ἐν μέσῳ λαβόντες, καὶ πολλάκις ἐπιχειρήσαντες κατασχεῖν, καὶ δι' ἑαυτῶν, καὶ δι' ἑτέρων, καὶ οὐ δυνηθέντες, οὔτε οὕτως αὐτοῦ τὴν δύναμιν ἐξεπλάγησαν, ἀλλ' ἐπετίθεντο τῇ κακίᾳ, καὶ οὐκ ἀφίσταντο. Ὅτι γὰρ ἐπεχείρουν ἀεὶ, φησί: Ταῦτα ἐλάλησεν ἐν τῷ γαζοφυλακίῳ, διδάσκων ἐν τῷ ἱερῷ, καὶ οὐδεὶς ἐπίασεν αὐτόν. Ἐν τῷ ἱερῷ ἐλάλει, καὶ ἐν τάξει διδασκάλου, ὃ μᾶλλον ἱκανὸν ἦν αὐτοὺς διεγεῖραι: καὶ ταῦτα ἐλάλει, ἐφ' οἷς ἐδάκνοντο καὶ ἐνεκάλουν, ὅτι ἴσον ἑαυτὸν ποιεῖ τῷ Πατρί. Καὶ γὰρ τὸ Δύο ἀνθρώπων ἡ μαρτυρία ἀληθής ἐστι, τοῦτο ἐμφαίνει. Ἀλλ' ὅμως, Ταῦτα, φησὶν, ἐλάλει ἐν τῷ ἱερῷ, καὶ ἐν τάξει διδασκάλου, καὶ οὐδεὶς αὐτὸν ἐπίασεν, ὅτι οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ: τουτέστιν, ὅτι οὐδέπω καιρὸς ἦν ἐπιτήδειος καθ' ὃν ἠθέλησε σταυρωθῆναι. Ὥστε καὶ τότε οὐ τῆς ἐκείνων δυνάμεως γέγονεν ἔργον, ἀλλὰ τῆς οἰκονομίας τῆς αὐτοῦ. Αὐτοὶ γὰρ καὶ πάλαι ἐβούλοντο, οὐκ ἴσχυον δέ: οὐ τοίνυν οὐδὲ τότε ἴσχυσαν ἂν, εἰ μὴ αὐτὸς συνεχώρησεν. Εἶπεν οὖν αὐτοῖς πάλιν ὁ Ἰησοῦς: Ἐγὼ ὑπάγω, καὶ ζητήσετέ με. Τί δήποτε λέγει τοῦτο συνεχῶς; Κατασείων αὐτῶν τὰς ψυχὰς καὶ φοβῶν. Ὅρα γὰρ ὅσον τοῦτο ἐνεποίει τὸν φόβον. Καὶ γὰρ ἀνελεῖν αὐτὸν βουλόμενοι ἵνα ἀπαλλαγῶσι, ζητοῦσιν ὅπου ὑπάγει: οὕτω μεγάλα ἀπὸ τοῦ πράγματος ἐφαντάζοντο. Καὶ ἕτερον δὲ διδάξαι αὐτοὺς ἐβούλετο, ὅτι οὐ τῆς ἐκείνων βίας τὸ πρᾶγμά ἐστιν, ἀλλὰ ἄνωθεν αὐτὸ προδιετύπωσε, καὶ τὴν ἀνάστασιν ἤδη διὰ τούτων προέγραψε τῶν λόγων. Ἔλεγον οὖν: Μήτι ἀποκτενεῖ ἑαυτόν; Τί οὖν ὁ Χριστός; Ἀναιρῶν αὐτῶν τὴν ὑποψίαν, καὶ δεικνὺς ὅτι τὸ πρᾶγμα ἁμάρτημά ἐστι, φησί: Ὑμεῖς ἐκ τῶν κάτω ἐστέ. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν: Οὐδὲν θαυμαστὸν ὑμᾶς τοιαῦτα ἐννοεῖν, ἀνθρώπους σαρκικοὺς, καὶ οὐδὲν λογιζομένους πνευματικόν: ἀλλ' οὐκ ἐγὼ πράξω τι τοιοῦτον. Ἄνωθεν γάρ εἰμι: ὑμεῖς ἐκ τοῦ κόσμου τούτου ἐστέ. Καὶ πάλιν ἐνταῦθα τὰς κοσμικὰς ἐννοίας καὶ σαρκικάς φησιν: ὅθεν δῆλον, ὅτι καὶ τὸ, Ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου τούτου, οὐ τὸ σάρκα μὴ ἀνειληφέναι ἐστὶν, ἀλλὰ τὸ πόῤῥω εἶναι τῆς ἐκείνων πονηρίας. Καὶ γὰρ τοὺς μαθητάς φησι μὴ εἶναι ἐκ τοῦ κόσμου: ἀλλ' ὅμως σάρκα εἶχον ἐκεῖνοι. Ὥσπερ οὖν ὁ Παῦλος λέγων, Οὐκ ἐστὲ ἐν σαρκὶ, οὐχὶ ἀσωμάτους αὐτοὺς εἶναί φησιν: οὕτω λέγων τοὺς μαθητὰς οὐκ εἶναι ἐκ τοῦ κόσμου οὐδὲν ἕτερον, ἢ φιλοσοφίαν, αὐτοῖς μαρτυρεῖ. Εἶπον οὖν ὑμῖν, ὅτι ἐὰν μὴ πιστεύσητε ὅτι ἐγώ εἰμι, ἐν ταῖς ἁμαρτίαις ὑμῶν ἀποθανεῖσθε. Εἰ γὰρ διὰ τοῦτο ἦλθεν, ἵνα ἄρῃ τὴν ἁμαρτίαν τοῦ κόσμου, καὶ ἑτέρως αὐτὴν ἀποδύσασθαι οὐκ ἔνι, εἰ μὴ διὰ λουτροῦ, ἀνάγκη τὸν μὴ πιστεύοντα ἔχειν τὸν παλαιὸν ἄνθρωπον. Ὁ γὰρ μὴ βουλόμενος αὐτὸν θανατῶσαι διὰ τῆς πίστεως καὶ θάψαι, ἐναποθανεῖται αὐτῷ, καὶ ἀπελεύσεται ἐκεῖ δώσων εὐθύνας τῶν πρότερον ἡμαρτημένων. Διὰ τοῦτο ἔλεγεν: Ὁ δὲ μὴ πιστεύων ἤδη κέκριται: οὐ τῷ μὴ πιστεύειν μόνον, ἀλλ' ὅτι καὶ τὰ πρότερα ἁμαρτήματα ἔχων ἀπέρχεται, Ἔλεγον οὖν: Σὺ τίς εἶ; Ὢ τῆς ἀνοίας! μετὰ χρόνον τοσοῦτον, καὶ σημεῖα, καὶ διδασκαλίαν, ἐρωτῶσι, Σὺ τίς εἶ; Τί οὖν ὁ Χριστός; Τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν. Ὃ δὲ λέγει, τοιοῦτόν ἐστι: Τοῦ ὅλως ἀκούειν τῶν λόγων τῶν παρ' ἐμοῦ ἀνάξιοί ἐστε, μήτι γε καὶ μαθεῖν, ὅστις ἐγώ εἰμι. Ὑμεῖς γὰρ πάντα πειράζοντες φθέγγεσθε, καὶ οὐδενὶ τῶν παρ' ἐμοῦ προσέχοντες. Καὶ ταῦτα πάντα ἠδυνάμην ἐλέγξαι νῦν: τοῦτο γάρ ἐστι, Πολλὰ ἔχω καὶ λέγειν καὶ κρίνειν: οὐκ ἐλέγξαι δὲ μόνον, ἀλλὰ καὶ κολάσαι: ἀλλ' ὁ πέμψας με, τουτέστιν, ὁ Πατὴρ, οὐ βούλεται τοῦτο. Οὐ γὰρ ἦλθον κρῖναι τὸν κόσμον, ἀλλὰ σῶσαι τὸν κόσμον. Οὐ γὰρ ἀπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὐτοῦ, ἵνα κρίνῃ τὸν κόσμον, φησὶν, ἀλλ' ἵνα σώσῃ τὸν κόσμον. Εἰ τοίνυν εἰς τοῦτό με ἀπέστειλεν, ἀληθὴς δέ ἐστιν, εἰκότως οὐδένα ἐγὼ κρίνω νῦν. Ἀλλὰ ταῦτα λαλῶ τὰ πρὸς σωτηρίαν, οὐ τὰ πρὸς ἔλεγχον. Λέγει δὲ ταῦτα, ἵνα μὴ νομίσωσιν ὅτι τοσαῦτα ἀκούων, παρὰ ἀσθένειαν οὐκ ἐπεξέρχεται, ἢ ὅτι οὐκ οἶδεν αὐτῶν τὰς διανοίας καὶ τὰς χλευασίας. Οὐκ ἔγνωσαν δὲ ὅτι τὸν Πατέρα αὐτοῖς λέγει. Ὢ τῆς ἀνοίας! οὐ διέλιπεν αὐτοῖς περὶ αὐτοῦ διαλεγόμενος, καὶ οὐκ ἐγίνωσκον. Εἶτα ἐπειδὴ πολλὰ σημεῖα ποιήσας καὶ διδάξας, οὐκ ἐπεσπάσατο, περὶ τοῦ σταυροῦ λοιπὸν διαλέγεται, λέγων: Ὅταν ὑψώσητε τὸν Υἱὸν τοῦ ἀνθρώπου, τότε γνώσεσθε ὅτι ἐγώ εἰμι, καὶ ἀπ' ἐμαυτοῦ οὐ λαλῶ, καὶ ὅτι μετ' ἐμοῦ ἐστιν ὁ πέμψας με, καὶ οὐκ ἀφῆκέ με μόνον ὁ Πατήρ. Δείκνυσιν ὅτι δικαίως ἔλεγε, Τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν. βʹ. Οὕτως οὐ προσεῖχον τοῖς λεγομένοις. Ὅταν ὑψώσητε τὸν Υἱὸν τοῦ ἀνθρώπου. Οὐχ ὑμεῖς τότε μάλιστα προσδοκᾶτε ἀπαλλαγήσεσθαί μου καὶ ἀναιρήσειν; Ἐγὼ δὲ λέγω, ὅτι Τότε μάλιστα εἴσεσθε ὅτι ἐγώ εἰμι, τῶν τε σημείων ἕνεκεν, καὶ τῆς ἀναστάσεως καὶ τῆς ἁλώσεως. Πάντα γὰρ ταῦτα ἱκανὰ ἦν ἐμφῆναι αὐτοῦ τὴν ἰσχύν. Καὶ οὐκ εἶπε, Τότε γνώσεσθε τίς εἰμι. Ὅταν γὰρ ἴδητε, φησὶν, ὅτι οὐδὲν ἀπὸ τοῦ θανάτου πείσομαι, Τότε γνώσεσθε ὅτι ἐγώ εἰμι: τουτέστιν, ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ, καὶ ὁ πάντα φέρων καὶ ἄγων, καὶ οὐκ ἐναντίος ἐκείνῳ. Διὰ τοῦτο γοῦν ἐπήγαγε, Καὶ ἀπ' ἐμαυτοῦ οὐ λαλῶ οὐδέν. Ἀμφότερα γὰρ εἴσεσθε, καὶ τὴν ἰσχὺν τὴν ἐμὴν, καὶ τὴν ὁμόνοιαν τὴν πρὸς τὸν Πατέρα. Τὸ γὰρ, Ἀπ' ἐμαυτοῦ οὐ λαλῶ οὐδὲν, τὸ ἀπαράλλακτον τῆς οὐσίας δηλοῖ, καὶ τὸ οὐδὲν ἐκτὸς τῶν πατρικῶν νοημάτων φθέγγεσθαι. Ὅταν γὰρ ἐκπέσητε τῆς λατρείας, ὅταν μὴ συγχωρηθῇ ὑμῖν μηδὲ αὐτὸν θεραπεύειν, ὡς πρὸ τούτου, τότε εἴσεσθε ὅτι ἀμύνων ἐμοὶ ταῦτα ποιεῖ, καὶ παροξυνόμενος ὑπὲρ τῶν μὴ ἀκουσάντων μου: ὡσανεὶ ἔλεγεν: Οὐκ ἂν εἴ γε ἀντίθεός τις ἤμην καὶ ἀλλότριος, τοσαύτην ἂν ὀργὴν καθ' ὑμῶν ἐκίνησε. Τοῦτο καὶ Ἡσαΐας φησί: Δώσει τοὺς πονηροὺς ἀντὶ τῆς ταφῆς αὐτοῦ: καὶ ὁ Δαυῒδ, Τότε λαλήσει πρὸς αὐτοὺς ἐν ὀργῇ αὐτοῦ: καὶ αὐτὸς, Ἰδοὺ ἀφίεται ὁ οἶκος ὑμῶν ἔρημος. Καὶ αἱ παραβολαὶ τὸ αὐτὸ δηλοῦσιν, ὅταν λέγῃ: Τί ποιήσει τοῖς γεωργοῖς ἐκείνοις ὁ κύριος τοῦ ἀμπελῶνος ἐκείνου; Κακοὺς κακῶς ἀπολέσει αὐτούς. Ὁρᾷς ὅτι πανταχοῦ διὰ τὸ μηδέπω πιστεύεσθαι οὕτω φθέγγεται; Ἐπεὶ εἰ αὐτοὺς ἀπολεῖ, ὥσπερ οὖν καὶ ἀπολεῖ (Φέρετε γὰρ, φησὶν, αὐτοὺς ὧδε τοὺς μὴ θέλοντάς με βασιλεῦσαι, καὶ κατασφάξατε): τίνος ἕνεκεν οὐκ αὐτοῦ φησιν ἔργον, ἀλλὰ τοῦ Πατρὸς τὸ γινόμενον; Πρὸς τὴν ἐκείνων ἀσθένειαν διαλεγόμενος: ὁμοῦ δὲ καὶ τιμῶν τὸν γεγεννηκότα. Διὰ τοῦτο οὐκ εἶπεν, Ἀφίω τὸν οἶκον ὑμῶν ἔρημον, ἀλλ' Ἀφίεται: τοῦτο μὲν γὰρ ἀπροσώπως τέθεικε. Διὰ δὲ τοῦ εἰπεῖν, Ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα ὑμῶν, καὶ οὐκ ἠθελήσατε; εἶτα ἐπαγαγεῖν, ὅτι Ἀφίεται, δείκνυσιν ὅτι αὐτὸς τὴν ἐρήμωσιν εἰργάζετο. Ἐπειδὴ γὰρ, φησὶν, εὐεργετούμενοι καὶ θεραπευόμενοι οὐκ ἠθελήσατε γνῶναι, κολαζόμενοι εἴσεσθε ὅστις ἐγώ. Καὶ μετ' ἐμοῦ ἐστιν ὁ Πατήρ. Ἵνα γὰρ, μὴ νομίσωσι τὸ, Ὁ πέμψας με, ἐλαττώσεως εἶναι, λέγει, Μετ' ἐμοῦ ἐστι. Τὸ μὲν γὰρ, τῆς οἰκονομίας: τὸ δὲ, τῆς θεότητος. Καὶ οὐκ ἀφῆκέ με μόνον, ὅτι ἐγὼ τὰ ἀρεστὰ αὐτῷ ποιῶ πάντοτε. Πάλιν ἐπὶ τὸ ταπεινότερον τὸν λόγον κατήγαγε, πρὸς ἐκεῖνο συνεχῶς ἱστάμενος ὅπερ ἔλεγον, ὅτι οὐκ ἔστιν ἐξ αὐτοῦ, καὶ ὅτι τὸ σάββατον οὐ τηρεῖ, πρὸς τοῦτό φησι: Τὰ ἀρεστὰ αὐτῷ ποιῶ πάντοτε: δεικνὺς, ὅτι καὶ τὸ λύεσθαι τὸ σάββατον, ἀρεστὸν αὐτῷ. Οὕτω γοῦν καὶ ἐπὶ τοῦ σταυροῦ φησι: Δοκεῖτε ὅτι οὐ δύναμαι παρακαλέσαι τὸν Πατέρα μου; Καίτοι γε εἰπὼν μόνον: Τίνα ζητεῖτε; ἔῤῥιψεν ὑπτίους. Τί οὖν οὐ λέγει. Δοκεῖτε ὅτι οὐ δύναμαι ὑμᾶς ἀπολέσαι, ἔργῳ τοῦτο ἐπιδειξάμενος; Πρὸς τὴν ἀσθένειαν αὐτῶν καταβαίνει. Πολλὴν γὰρ ἐποιεῖτο σπουδὴν, ὥστε δεῖξαι ὅτι οὐδὲν ἐναντίον ποιεῖ τῷ Πατρί. Οὕτω δὴ καὶ ἐνταῦθα ἀνθρωπινώτερον φθέγγεται. Ὥσπερ δὲ τὸ, Οὐκ ἀφῆκέ με μόνον, εἴρηται: οὕτω καὶ τὸ, ὅτι Ἐγὼ τὰ ἀρεστὰ αὐτῷ ποιῶ πάντοτε. Ταῦτα αὐτοῦ λαλήσαντος, πολλοὶ ἐπίστευσαν εἰς αὐτόν. Ὅτε εἰς τὸ ταπεινὸν τὸν λόγον κατήγαγε, τότε πολλοὶ ἐπίστευσαν. Ἔτι οὖν ἐρωτᾷς, τίνος ἕνεκεν ταπεινῶς φθέγγεται; Καίτοι γε σαφῶς ὁ εὐαγγελιστὴς ᾐνίξατο τοῦτο, εἰπὼν, ὅτι Ταῦτα αὐτοῦ λαλήσαντος, πολλοὶ ἐπίστευσαν εἰς αὐτόν: μονονουχὶ βοῶν διὰ τούτων τῶν πραγμάτων: Μὴ θορυβοῦ, ὦ ἀκροατὰ, ἐάν τι ταπεινὸν ἀκούσῃς. Οἱ γὰρ μετὰ τοσαύτην διδασκαλίαν μηδέπω πεπεισμένοι ὅτι παρὰ τοῦ Πατρός ἐστιν, εἰκότως ταπεινότερα ἤκουον ἵνα πεισθῶσι. Καὶ τοῦτο οὖν ἀπολογία ἐστὶν ὑπὲρ τῶν μελλόντων ταπεινῶς εἰρήσεσθαι. Ἐπίστευσαν μὲν οὖν, οὐχ ὡς ἐχρῆν δὲ, ἀλλ' ἁπλῶς καὶ ὡς ἔτυχεν, ἡσθέντες καὶ ἀναπαυσάμενοι ἐπὶ τῇ τῶν λόγων ταπεινότητι. Ὅτι γὰρ οὐ τελείαν πίστιν εἶχον, δείκνυσιν ὁ εὐαγγελιστὴς ἐκ τῶν μετὰ ταῦτα λόγων, ἐν οἷς αὐτὸν πάλιν ὑβρίζουσι. Καὶ ὅτι οὗτοι αὐτοί εἰσιν ἐκεῖνοι, ἐδήλωσεν εἰπών: Ἔλεγεν οὖν ὁ Ἰησοῦς πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους: Ἐὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ: δεικνὺς ὅτι οὐδέπω παρεδέξαντο τὴν διδασκαλίαν, ἀλλὰ μόνον προσεῖχον τοῖς λεγομένοις. Διὸ καὶ πληκτικώτερον εἶπεν. Ἐκεῖ μὲν γὰρ ἁπλῶς εἶπεν, Ζητήσετέ με: νῦν δὲ μεῖζον προσέθηκεν, ὅτι Ἐν ταῖς ἁμαρτίαις ὑμῶν ἀποθανεῖσθε. Καὶ τὸ πῶς δείκνυσιν, ὅτι οὐ δύνασθε ἐλθόντες ἐκεῖ, παρακαλέσαι με λοιπόν. Ταῦτα ἃ λαλῶ εἰς τὸν κόσμον. Διὰ τούτων ἐδήλωσε λοιπὸν ἐξερχόμενον αὐτὸν εἰς τὰ ἔθνη. Ἐπειδὴ δὲ οὐκ ἔγνωσαν λοιπὸν ὅτι τὸν Πατέρα αὐτοῖς λέγει ἔμπροσθεν, πάλιν φθέγγεται περὶ αὐτοῦ: καὶ τὴν αἰτίαν τῆς ταπεινότητος τῶν ῥημάτων τέθεικεν ὁ εὐαγγελιστής. γʹ. Ἂν οὕτω τοίνυν θέλωμεν τὰς Γραφὰς ἐρευνᾷν μετὰ ἀκριβείας καὶ μὴ ἁπλῶς, δυνησόμεθα τῆς σωτηρίας τῆς ἡμετέρας ἐπιτυχεῖν: ἂν διὰ παντὸς αὐταῖς ἐνδιατρίβωμεν, καὶ δογμάτων ὀρθότητα, καὶ βίον εἰσόμεθα ἠκριβωμένον. Κἂν σφόδρα σκληρός τις εἴη, καὶ ἀπηνὴς, καὶ χαῦνος, κἂν μηδὲν κερδαίνῃ ἐν τοῖς ἄλλοις χρόνοις, τὸν χρόνον γοῦν καρπώσεται τοῦτον, καὶ λήψεταί τινα ὠφέλειαν, εἰ καὶ μὴ τοσαύτην, ὡς αἴσθησιν ἔχειν, ἀλλ' ὅμως λήψεται. Εἰ γὰρ μυρεψεῖόν τις παριὼν καὶ προσκαθήμενος ἐργαστηρίοις τοιούτοις, καὶ ἄκων ἀναχρώννυται ἐκ τῆς εὐωδίας: πολλῷ μᾶλλον εἰς ἐκκλησίαν ἀπιών. Ὥσπερ γὰρ ἐξ ἀργίας ἀργία τίκτεται: οὕτω καὶ ἐκ τῆς ἐνεργείας προθυμία γεννᾶται. Κἂν μυρίων ᾖς γέμων κακῶν, κἂν ἀκάθαρτος, μὴ φύγῃς τὴν ἐνταῦθα διατριβήν. Τί οὖν, φησὶν, ὅτι ἀκούων οὐ ποιῶ; Οὐ μικρὸν τὸ κέρδος ταλανίζειν ἑαυτόν: οὐκ ἄχρηστος οὗτος ὁ φόβος: οὐκ ἄκαιρον τοῦτο τὸ δέος. Ἐὰν στενάξῃς μόνον, ὅτι ἀκούων οὐ ποιῶ, πάντως καὶ ἐπὶ τὸ ποιεῖν ἥξεις ποτέ. Οὐ γὰρ ἔνεστι τῷ Θεῷ διαλεγόμενον, καὶ ἀκούοντα Θεοῦ διαλεγομένου, μὴ κερδαίνειν. Εὐθέως γοῦν συστελλόμεθα, καὶ τὰς χεῖρας νιπτόμεθα, ὅταν βιβλίον βουλώμεθα λαβεῖν. Ὁρᾷς καὶ πρὸ τῆς ἀναγνώσεως πόση εὐλάβεια; Ἂν δὴ καὶ μετὰ ἀκριβείας ἐπέλθωμεν, πολλὴν καρπωσόμεθα τὴν ὠφέλειαν. Οὐ γὰρ ἂν, εἰ μὴ ἐν εὐλαβείᾳ καθίστη τὴν ψυχὴν, τὰς χεῖρας ἂν ἀπενιψάμεθα: καὶ γυνὴ, κἂν ἀκατακάλυπτος ᾖ, περιτίθεται εὐθέως τὸ φάρος, τῆς ἔνδοθεν εὐλαβείας τὸ δεῖγμα ἐνδεικνυμένη: καὶ ἀνὴρ, ἐὰν κατακεκαλυμμένος ᾖ, γυμνοῖ τὴν κεφαλήν. Ὁρᾷς πῶς κήρυξ γίνεται τῆς ἔνδον εὐλαβείας τὸ ἔξωθεν σχῆμα; Εἶτα καὶ εἰς ἀκρόασιν καθίσας, ἐστέναξε πολλάκις καὶ κατέγνω τοῦ βίου τοῦ παρόντος. Προσέχωμεν τοίνυν ταῖς Γραφαῖς, ἀγαπητοί: καὶ εἰ μηδὲν ἕτερον, τὰ γοῦν εὐαγγέλια περισπούδαστα ἡμῖν γινέσθω, καὶ ταῦτα μεταχειριζώμεθα. Εὐθέως γὰρ, ἀναπτύξας τὸ βιβλίον, τοῦ Χριστοῦ τὸ ὄνομα ὄψει ἐγκείμενον, καὶ ἀκούσῃ εὐθέως λέγοντος: Τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γέννησις ἦν οὕτω. Μνηστευθείσης γὰρ τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσὴφ, εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ Πνεύματος ἁγίου. Ὁ δὲ ταῦτα ἀκούων, ἐπιθυμήσει παρθενίας εὐθέως, θαυμάζεται τὸν τόκον, ἀπαλλαγήσεται τῆς γῆς. Οὐ μικρὰ καὶ ταῦτα, ὅταν ἴδῃς καὶ Πνεύματος καταξιουμένην τὴν παρθένον, καὶ ἄγγελον αὐτῇ διαλεγόμενον. Καὶ ταῦτα μὲν ἐξ ἐπιπολῆς: εἰ δὲ ἐπιμείνῃς μέχρι τέλους ἐπιὼν, πάντα εὐθέως διαπτύσεις τὰ βιωτικὰ, πάντων καταγελάσῃ τῶν ἐνταῦθα: κἂν πλούσιος ᾖς, οὐδὲν ἡγήσῃ τὸν πλοῦτον, ἀκούσας ὅτι τέκτονος οὖσα ἐκείνη καὶ ταπεινῆς οἰκίας, μήτηρ τοῦ Δεσπότου σου γέγονε: κἂν πένης ᾖς, οὐκ ἐπαισχυνθήσῃ τὴν πενίαν, μαθὼν ὅτι τὴν εὐτελεστάτην οἰκίαν οὐκ ἐπῃσχύνθη ὁ τοῦ κόσμου Δημιουργός. Ταῦτα ἐννοῶν, οὐχ ἁρπάσεις, οὐ πλεονεκτήσεις, οὐ λήψῃ τὰ τῶν ἑτέρων σύ: ἀλλ' ἐραστὴς ἔσῃ μᾶλλον πενίας, καὶ ὑπερόψει τὸν πλοῦτον. Ἂν δὲ τοῦτο γένηται, πάντα ἐξοριεῖς τὰ κακά. Πάλιν ὅταν ἴδῃς αὐτὸν ἐπὶ φάτνης κείμενον, οὐ σπουδάσεις τῷ παιδίῳ σου περιθεῖναι κόσμον χρυσοῦν, οὐδὲ τῇ γυναικὶ ἀργυρένδετον ποιῆσαι κλίνην. Ταῦτα δὲ μὴ σπουδάζων, οὐδὲ τὰς ἐκ τούτων ἐργάσῃ πλεονεξίας καὶ ἁρπαγάς. Πολλὰ καὶ ἕτερα ἔστι κερδᾶναι, ἅπερ οὐκ ἔνεστι νῦν κατὰ μέρος λέγειν: εἴσονται δὲ οἱ πεῖραν εἰληφότες. Διὸ παρακαλῶ καὶ κτᾶσθαι βιβλία, καὶ μετὰ τῶν βιβλίων τὰ νοήματα κατέχειν, καὶ ταῖς διανοίαις ἐγγράφειν. Οἱ μὲν γὰρ Ἰουδαῖοι, ἐπειδὴ οὐ προσεῖχον, τῶν χειρῶν ἐκελεύοντο τὰ βιβλία ἐξαρτᾷν: ἡμεῖς δὲ οὔτε ἐν χερσὶν, ἀλλ' ἐν οἰκίᾳ τίθεμεν, δέον ἐντυποῦν τῇ καρδίᾳ. Οὕτω γὰρ τὸν παρόντα ἐκκαθαίροντες βίον, τευξόμεθα τῶν μελλόντων ἀγαθῶν: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.