Homily LIV.

John viii. 31, 32

“Then said Jesus to those Jews which believed on Him, If ye continue in My word, then are ye My disciples indeed. And ye shall know the truth, and the truth shall make you free.”

[1.] Beloved, our condition needs much endurance; and endurance is produced when doctrines are deeply rooted. For as no wind is able by its assaults to tear up the oak, which sends down its root into the lower recesses of the earth, and is firmly clenched there; so too the soul which is nailed by the fear of God none will be able to overturn. Since to be nailed is more than to be rooted. Thus the Prophet prayeth, saying, “Nail my flesh by Thy fear” ( Ps. cxix. 120 , LXX.); “do Thou so fix and join me, as by a nail riveted into me.” For as men of this kind are hard to be captured, so the opposite sort are a ready prey, and are easily thrown down. As was the case of the Jews at that time; for after having heard and believed, they again turned out of the way. Christ therefore desiring to deepen their faith that it might not be merely superficial, diggeth into their souls by more striking words. For it was the part of believers to endure even reproofs, but they immediately were wroth. But how doth He this? He first telleth them, “If ye continue in My word, ye are My disciples indeed: and the truth shall make you free.” All but saying, “I am about to make a deep incision, but be not ye moved”; or rather by these expressions He allayed the pride of their imagination. “Shall make you free”: from what, tell me? From your sins. What then say those boasters?

Ver. 33. “We be Abraham’s seed, and were never in bondage to any man.”

Immediately their imagination dropped, and this happened from their having been fluttered1467   ἐ πτοῆσθαι about worldly things. “If ye continue in My word,” was the expression of One declaring what was in their heart, and knowing that they had indeed believed, but had not continued. And He promiseth a great thing, that they should become His disciples. For since some had gone away from Him before this, alluding to them He saith, “If ye continue,” because they also had heard and believed, and departed because they could not continue. “For many of His disciples went back, and walked no more openly with Him.”1468   some omit “openly.” ( c. vi. 66.)

“Ye shall know the truth,” that is, “shall know Me, for I am the truth. All the Jewish matters were types, but ye shall know the truth from Me, and it shall free you from your sins.” As to those others He said, “Ye shall die in your sins,” so to these He saith, “shall make you free.” He said not, “I will deliver you from bondage,” this He allowed them to conjecture. What then said they?

“We be Abraham’s seed, and were never in bondage to any man.” And yet if they must needs have been vexed, it might have been expected that they would have been so at the former part of His speech, at His having said, “Ye shall know the truth”; and that they would have replied, “What! do we not now know the truth? Is then the Law and our knowledge a lie?” But they cared for none of these things, they are grieved at worldly things, and these were their notions of bondage. And certainly even now, there are many who feel shame at indifferent matters, and at this kind of bondage, but who feel none for the bondage of sin, and who would rather be called servants to this latter kind of bondage ten thousand times, than once to the former. Such were these men, and they did not even know of any other bondage, and they say, “Bondsmen callest thou those who are of the race of Abraham, the nobly born, who therefore ought not to be called bondsmen? For, saith one, we were never in bondage to any man.” Such are the boastings of the Jews. “We are the seed of Abraham,” “we are Israelites.” They never mention their own righteous deeds. Wherefore John cried out to them, saying, “Think not to say that we have Abraham to our father.” ( Matt. iii. 9.) And why did not Christ confute them, for they had often been in bondage to the Egyptians, Babylonians, and many others? Because His words were not to gain honor for Himself, but for their salvation, for their benefit, and toward this object He was pressing. For He might have spoken of the four hundred years, He might have spoken of the seventy, He might have spoken of the years of bondage during the time of the Judges, at one time twenty, at another two, at another seven; He might have said that they had never ceased being in bondage. But He desired not to show that they were slaves of men, but that they were slaves of sin, which is the most grievous slavery, from which God alone can deliver; for to forgive sins belongeth to none other. And this too they allowed. Since then they confessed that this was the work of God, He bringeth them to this point, and saith,

Ver. 34. “Whosoever committeth sin is the servant of sin.”

Showing that this is the freedom of which He speaketh, the freedom from this service.

Ver. 35. “The servant abideth not in the house, but the Son abideth forever.”

Gently too from this He casts down the things of the Law,1469   Sav. “Gently and by help of the Law He casts them down.” alluding to former times. For that they may not run back to them and say, “We have the sacrifices which Moses commanded, they are able to deliver us,” He addeth these words, since otherwise what connection would the saying have? For “all have sinned, and come short of the glory of God, being justified freely by His grace” ( Rom. iii. 23, 24 ), even the priests themselves. Wherefore Paul also saith of the priest, that “he ought as for the people so also for himself to offer for sins, for that he also is compassed about with infirmity.” ( Heb. v. 3, 2.) And this is signified by His saying, “The servant abideth not in the house.” Here also He showeth His equal honor with the Father, and the difference between slave and free. For the parable has this meaning, that is, “the servant hath no power,” this is the meaning of “abideth not.”

[2.] But why when speaking of sins doth He mention a “house”? It is to show that as a master hath power over his house, so He over all. And the, “abideth not,” is this,“hath not power to grant favors, as not being master of the house”; but the Son is master of the house. For this is the, “abideth forever,” by a metaphor drawn from human things. That they may not say, “who art thou?” “All is Mine, (He saith,) for I am the Son, and dwell in My Father’s house,” calling by the name of “house” His power. As in another place He calleth the Kingdom His Father’s house, “In My Father’s house are many mansions.” ( c. xiv. 2.) For since the discourse was of freedom and bondage, He with reason used this metaphor, telling them that they had no power to set free.1470   or, “forgive.”

Ver. 36. “If the Son therefore shall make you free.”

Seest thou the consubstantiality of the Son with the Father, and how He declareth that He hath the same power as the Father? “If the Son make you free, no man afterwards gain-sayeth, but ye have firm freedom.” For “it is God that justifieth, who is He that condemneth?” ( Rom. viii. 33, 34.) Here He showeth that He Himself is pure from sin, and alludeth to that freedom which reached only to a name; this even men give, but that God alone. And so he persuaded them not to be ashamed at this slavery, but at that of sin. And desiring to show that they were not slaves, except by repudiating that liberty, He the more showeth them to be slaves by saying,1471   This reading is from a Vatican ms. which has εἰ μὴ. Savile’s is not grammatical. Ben. reads, “Then desiring to show that if they were not slaves, by repudiating that former slavery they were slaves the more, He straightway added.”

“Ye shall be free indeed.”

This is the expression of one declaring that this freedom was not real. Then, that they might not say, “We have no sin,” (for it was probable that they would say so,) observe how He bringeth them beneath this imputation. For omitting to convict all their life, He bringeth forward that which they had in hand, which they yet desired to do, and saith,

Ver. 37. “I know that ye are Abraham’s seed but ye seek to kill Me.”

Gently and by little doth He expel them from that relationship, teaching them not to be high-minded because of it. For as freedom and bondage depend on men’s actions, so also doth relationship. He said not directly, “Ye are not the seed of Abraham, ye the murderers of the righteous”; but for a while He even goeth along with them, and saith, “I know that ye are Abraham’s seed.” Yet this is not the matter in question, and during the remainder of this speech He useth greater vehemence. For we may for the most part observe, that when He is about to work any great thing, after He hath wrought it, He useth greater boldness of speech, as though the testimony from His works shut men’s mouths. “But ye seek to kill Me.” “What of that,” saith some one, “if they sought to do so justly.” But this was not so either; wherefore also He puts the reason;

“Because My word hath no place in you.”

“How then was it,” saith some one, “that they believed on Him?” As I before said, they changed again. On which account He touched them sharply. “If ye boast the relationship of Abraham ye ought also to show forth his life.” And He said not, “Ye do not contain1472   χωρεῖτε my words,” but, “My word hath no place in you,” thus declaring the sublimity of His doctrines. Yet not for this ought they to have slain, but rather to have honored and waited on Him so as to learn. “But what,” saith some one, “if thou speakest these things of thyself?” On this account He added,

Ver. 38. “I speak that which I have seen with My Father, and ye do that which ye have heard from1473   “seen with,” N.T. your father.”

“As,” He saith, “I both by My words and by the truth declare the Father, so also do ye by your actions (declare yours). For I have not only the same Substance, but also the same Truth with the Father.”

Ver. 39, 40. “They said unto Him, Abraham is our father. Jesus saith unto them, If ye had Abraham to your father, ye would do the works of Abraham. But now ye seek to kill Me.”

He here repeatedly handleth their murderous intention, and maketh mention of Abraham. And this He doth desiring to draw off their attention from this relationship, and to take away their excessive boasting, and also to persuade them no longer to rest their hopes of salvation in Abraham, nor in the relationship which is according to nature, but in that which is according to the will.1474   κατὰ προαίρεσιν For what hindered their coming to Christ was this, their deeming that relationship to be sufficient for them to salvation. But what is the “truth” of which He speaketh? That He is equal with the Father. For it was on this account that the Jews sought to slay Him; and He saith,

“Ye seek to kill Me because I have1475   “a man that hath,” N.T. told you the truth, which I have heard of My Father.”1476   “of God,” N. T

To show that these things are not opposed to the Father, He again betaketh Himself to Him. They say unto Him,

Ver. 41. “We be not born of fornication, we have one Father, even God.”

[3.] “What sayest thou? Ye have God for your Father, and do ye blame Christ for asserting this?” Seest thou that He said that God was His Father in a special manner? When therefore He had cast them out of their relationship to Abraham, having nothing to reply, they dare a greater thing, and betake themselves to God. But from this honor also He expelleth them, saying,

Ver. 42-44. “If God were your Father, ye would love Me; for I proceeded forth and came from God; neither came I of Myself, but He sent Me. Why do ye not understand My speech? Even because ye cannot hear My word. Ye are of your father the devil, and the lusts of your father ye will do: he was a murderer from the beginning, and abode not in the truth:1477   “because there is no truth in him,” omitted. when he speaketh a lie, he speaketh of his own.”

He had driven them out of their relationship to Abraham, and when they dared greater things, He then addeth a blow, telling them that they not only are not Abraham’s children, but that they are even children of the devil, and inflicting a wound which might counterbalance their shamelessness; nor doth He leave it unsupported, but establisheth it by proofs. “For,” He saith, “to murder1478   al. “be murderously minded.” belongeth to the wickedness of the devil.” And He said not merely, “ye do his works,” but, “ye do his lusts,” showing that both he and they hold to murder,1479   al. “are murderously minded.” and that envy was the cause. For the devil destroyed Adam, not because he had any charge against him, but only from envy. To this also He alludeth here.

“And abode not in the truth.” That is, in the right life. For since they continually accused Him of not being from God, He telleth them that this also is from thence.1480   i.e. that this assertion of theirs being false is from the devil. For the devil first was the father of a lie, when he said, “In the day that ye eat thereof your eyes shall be opened” ( Gen. iii. 5 ), and he first used it. For men use a lie not as a thing proper, but alien to their nature, but he as proper.

Ver. 45. “And because I tell you the truth, ye believe Me not.”

What kind of consequence is this? “Having no charge against Me, ye desire to kill Me. For because ye are enemies of the truth, therefore ye persecute Me. Since had this not been the reason, ye would have named your charge.” Wherefore He added,

Ver. 46. “Which of you convinceth Me of sin?”

Then they said, “We be not born of fornication.” Yet in fact many of them were born of fornication, for they practiced unbefitting unions. Still He doth not convict them of this, but setteth Himself to the other point. For when He hath proved them to be, not of God, but of the devil, by all these signs, (for to do murder is of the devil, and to lie is of the devil, both which ye do,) then He showeth that to love is the sign of being of God. “Why do ye not understand My speech?” Since they were always doubting, saying, “What is it that he saith, ‘Whither I go ye cannot come’?” therefore He telleth them, “Ye do not understand My speech,” “because ye have not the word of God. And this cometh to you, because that your understanding is groveling, and because what is Mine is far too great for you.” But what if they could not understand? Not to be able here means not to be willing; for “ye have trained yourselves to be mean, to imagine nothing great.” Because they said that they persecuted Him as being themselves zealous for God, on this account He everywhere striveth to show that to persecute Him is the act of those who hate God, but that, on the contrary, to love Him is the act of those who know God.

“We have one Father, even God.” On this ground they pride themselves, on their honor not their righteous deeds. “Therefore your not believing is no proof that I am an enemy to God, but your unbelief is a sign that you do not know God. And the reason is, from your being willing to lie and to do the works of the devil. But this is the effect of meanness of soul; (as the Apostle saith, ‘For whereas there is among you envying and strife, are ye not carnal?’) ( 1 Cor. iii. 3.) And why is it that ye cannot1481   i.e. cannot understand. ? Because ye will to do the lusts of your father, ye are eager, ye are ambitious (to do them).” Seest thou that “ye cannot” express a want of will? For “this did not Abraham.” “What are his works? Gentleness, meekness, obedience. But ye set yourselves on the contrary part, being hard and cruel.”

But how came it into their thoughts to betake themselves to God? He had shown them unworthy of Abraham; desiring therefore to escape this charge, they mounted higher. For when He reproached them with murder, they said this,1482   i.e. that God was their Father. making it, as it were, a kind of excuse for themselves that they were avenging God. Therefore He showeth that this very thing is the act of men opposing God. And the, “I came forth,” showeth that He was from thence.1483   i.e. “from God.” He saith, “I came forth,” alluding to His arrival among us. But since they would probably say to Him, “Thou speaketh certain things strange and new,1484   al. “empty.”” He telleth them that He was come from God. “And therefore with good reason ye hear them not, because ye are of the devil. For on what account would ye kill Me? What charge have ye to bring against Me? If there be none, why do ye not believe Me?” Thus then having proved them to be of the devil by their lying and their murder, He showeth them also to be alien from Abraham and from God, both because they hated One who had done no wrong, and because they would not hear His word; and in every way He proveth that He was not opposed to God, and that it was not on this account that they refused to believe, but because they were aliens from God. For when One who had done no sin, who said that He came from God and was sent of God, who spake the truth, and so spake it as to challenge all to the proof, after this was not believed, it is clear that He was not believed because of their being carnal. Since sins do use, yea they do use to debase a soul. Wherefore It saith, “Seeing ye are become dull of hearing.” ( Heb. v. 11.) For when a man cannot despise earthly things, how shall he ever be wise concerning heavenly things?

[4.] Wherefore, I exhort you, use we every means that our life may be righteous, that our minds may be cleansed, so that no filthiness be a hindrance to us; kindle for yourselves the light of knowledge, and sow not among thorns. For how shall one who knows not that covetousness is an evil, ever know the greater good? how shall one who refrains not from these earthly things ever hold fast to those heavenly? It is good to take by violence, not the things that perish, but the Kingdom of heaven. “The violent,” it saith, “take it by force.” ( Matt. xi. 12.) It is then not possible to attain to it by sluggishness, but by zeal. But what meaneth “the violent”? There is need of much violence, (for strait is the way,) there is need of a youthful soul and a noble. Plunderers desire to outstrip all other, they look to nothing, neither to conviction, nor accusation, nor punishment, but are given up to one thing only, the getting hold of what they desire to seize, and they run past all that are before them in the way. Seize we then the Kingdom of heaven, for here to seize is no fault but rather praise, and the fault is the not seizing. Here our wealth comes not from another’s loss. Haste we then to seize it. Should passion disquiet us, should lust disquiet us, let us do violence to our nature, let us become more gentle, let us labor a little, that we may rest forever. Seize not thou gold, but seize that wealth which showeth gold to be but mud. For tell me, if lead and gold were laid before thee, which wouldest thou take? Is it not clear that thou wouldest take the gold? Dost thou then, where one who seizes is punished, prefer that which is the more valuable, but where one who seizes is honored, give up what is the more valuable? If there were punishment in both cases, wouldest thou not rather aim at this latter1485   i.e. at the Kingdom. ? But in this case there is nothing like punishment, but even blessedness. And, “How,” saith some one, “may one seize it?” Cast away the things which thou hast already in thy hands; for so long as thou graspest them1486   al. “these present things.” thou wilt not be able to seize the other. For consider, I pray you, a man with his hands full of silver, will he be able, as long as he retains it, to seize on gold, unless he first cast away the silver, and be free? Because he that seizes a thing must be well-girt so as not to be detained. And even now there are adverse powers running down against us to rob us, but let us fly them, let us fly them, trailing after us nothing that may give a hold, let us cut asunder the cords, let us strip ourselves of the things of earth. What need of silken garments? How long shall we be unrolling this mockery? How long shall we be burying gold? I desired to cease from always saying these things, but ye will not suffer me, continually supplying me with occasions and arguments. But now at least let us desist, that having instructed others by our lives, we may obtain the promised good things, 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 ΝΔʹ. Ἔλεγεν οὖν ὁ Ἰησοῦς πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους: «Ἐὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς μαθηταί μού ἐστε, καὶ γνώσεσθε τὴν ἀλήθειαν, καὶ ἡ ἀλήθεια ἐλευθε ρώσει ὑμᾶς.» αʹ. Πολλῆς ὑπομονῆς δεῖται τὰ ἡμέτερα, ἀγαπητοί. Ἡ δὲ ὑπομονὴ γίνεται, ὅταν κατὰ βάθους ἐῤῥιζωμένα τὰ δόγματα ᾖ. Καθάπερ γὰρ τὴν δρῦν τὴν εἰς τοὺς κάτω κόλπους ἀφιεῖσαν τὰς ῥίζας καὶ περισφιγγομένην μετὰ ἀκριβείας, οὐδεὶς ἄνεμος προσπεσὼν ἀνασπάσαι δυνήσεται: οὕτω δὴ καὶ τὴν ψυχὴν τὴν καθηλωμένην τῷ τοῦ Θεοῦ φόβῳ, οὐδεὶς περιτρέψαι δυνήσεται: τοῦ γὰρ ἐῤῥιζῶσθαι, τὸ καθηλῶσθαι πλέον ἐστί. Τοῦτο γοῦν ὁ Προφήτης εὔχεται, λέγων: Καθήλωσον ἐκ τοῦ φόβου σου τὰς σάρκας μου. Οὕτω καὶ σὺ καθήλωσον καὶ σύναψον, ὡσανεὶ ἥλῳ προσπεπερονημένῳ. Ὥσπερ γὰρ οὗτοι δυσάλωτοι, οὕτως οἱ ἐναντίοι εὐάλωτοι γίνονται καὶ καταῤῥιπτοῦνται ῥᾳδίως: ὅπερ καὶ τότε ἔπασχον οἱ Ἰουδαῖοι. Ἀκούσαντες γὰρ καὶ πιστεύσαντες, πάλιν ἐξετράπησαν. Βουλόμενος οὖν ἐμβαθῦναι τὴν πίστιν αὐτῶν ὁ Χριστὸς, ὥστε μὴ ἐπιπολαίαν εἶναι, διασκάπτει τὴν ψυχὴν πληκτικωτέροις λόγοις. Τῶν γὰρ πιστευόντων ἦν καὶ ἐλέγχων ἀνέχεσθαι: οἱ δὲ εὐθέως ἠγρίαινον. Πῶς δὲ τοῦτο ποιεῖ; Πρῶτον παραγγέλλει: Ἐὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, ὄντως μαθηταί μού ἐστε, καὶ ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς: μονονουχὶ λέγων, Μέλλω βαθεῖαν διδόναι τομὴν, ἀλλὰ μὴ σαλεύεσθε. Μᾶλλον δὲ καὶ διὰ τούτων αὐτῶν τὸν τύφον αὐτῶν τῆς διανοίας κατέστειλε. Τίνος ἐλευθερώσει, εἰπέ μοι; Ἁμαρτημάτων. Τί οὖν οἱ ἀλαζόνες ἐκεῖνοι; Σπέρμα Ἀβραάμ ἐσμεν, καὶ οὐδενὶ δεδουλεύκαμεν πώποτε. Κατέπεσεν εὐθέως αὐτῶν ἡ διάνοια: τοῦτο δὲ γέγονεν, ἀπὸ τοῦ πρὸς τὰ κοσμικὰ ἐπτοῆσθαι. Ἐὰν μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, δηλοῦντος ἦν τὰ ἐν τῇ καρδίᾳ αὐτῶν, καὶ εἰδότος ὅτι ἐπίστευσαν μὲν, οὐκ ἔμειναν δέ. Καὶ μέγα ἐπαγγέλλεται, τὸ μαθητὰς αὐτοῦ ἐκείνους γενέσθαι. Ἐπειδὴ γάρ τινες ἀνεχώρησαν πρώην, αἰνιττόμενος αὐτούς φησιν, Ἐὰν μείνητε: ἐπεὶ κἀκεῖνοι ἤκουσαν καὶ ἐπίστευσαν, καὶ ἀνεχώρησαν, ἐπειδὴ οὐκ ἔμειναν. Πολλοὶ γὰρ τῶν μαθητῶν αὐτοῦ ἀπῆλθον εἰς τὰ ὀπίσω, καὶ οὐκ ἔτι μετ' αὐτοῦ παῤῥησίᾳ περιεπάτουν. Γνώσεσθε τὴν ἀλήθειαν: τουτέστιν, Ἐμέ: Ἐγὼ γάρ εἰμι ἡ ἀλήθεια. Τὰ μὲν Ἰουδαϊκὰ πάντα τύπος ἦν: τὴν δὲ ἀλήθειαν παρ' ἐμοῦ εἴσεσθε, καὶ ἐλευθερώσει ὑμᾶς τῶν ἁμαρτημάτων. Ὥσπερ γὰρ ἐκείνοις ἔλεγεν: Ἐν ταῖς ἁμαρτίαις ὑμῶν ἀποθανεῖσθε: οὕτω καὶ τούτοις ἔλεγεν, Ἐλευθερώσει ὑμᾶς. Καὶ οὐκ εἶπεν, Ἀπαλλάξω ὑμᾶς δουλείας: ἀλλὰ τοῦτο αὐτοῖς εἴασε συνιδεῖν. Τί οὖν ἐκεῖνοι; Σπέρμα Ἀβραάμ ἐσμεν, καὶ οὐδενὶ δεδουλεύκαμεν πώποτε. Καίτοι εἰ ἐχρῆν ἀγανακτῆσαι, ἐπὶ τῷ προτέρῳ εἰκὸς ἦν, τῷ εἰρηκέναι, Γνώσεσθε τὴν ἀλήθειαν, καὶ εἰπεῖν: Τί οὖν; νῦν τὴν ἀλήθειαν οὐκ ἴσμεν; ὁ νόμος οὖν ψεῦδος καὶ ἡ γνῶσις ἡ ἡμετέρα; Ἀλλ' οὐδενὸς τούτων αὐτοῖς ἔμελεν, ἀλλ' ἐπὶ κοσμικοῖς πράγμασιν ἀλγοῦσι, καὶ ταῦτα δουλείαν ὑποπτεύσαντες. Εἰσὶ γὰρ, εἰσὶ καὶ νῦν πολλοὶ οἳ ἐπὶ μὲν τοῖς ἀδιαφόροις αἰσχύνονται, καὶ ἐπὶ τῇ δουλείᾳ ταύτῃ: ἐπὶ δὲ τῆς δουλείας τῆς ἁμαρτίας οὐκέτι, καὶ ἕλοιντο ἂν μυριάκις ἐκείνην κληθῆναι δοῦλοι τὴν δουλείαν, ἢ ταύτην ἅπαξ. Τοιοῦτοί τινες ἦσαν κἀκεῖνοι, καὶ οὐδὲ ᾔδεσαν ἄλλην δουλείαν, καί φασι: Δούλους ἐκάλεσας τοὺς ἀπὸ τοῦ γένους τοῦ Ἀβραὰμ, τοὺς εὐγενεῖς; οὓς οὐκ ἐχρῆν διὰ τοῦτο καλέσαι δούλους. Οὐδέποτε γὰρ, φησὶν, ἐδουλεύσαμεν. Τοιαῦτα γὰρ τῶν Ἰουδαίων τὰ αὐχήματα: Σπέρμα Ἀβραάμ ἐσμεν, Ἰσραηλῖταί ἐσμεν. Οὐδαμοῦ τῶν οἰκείων κατορθωμάτων μέμνηνται. Διὰ τοῦτο πρὸς αὐτοὺς ἀνέκραγεν Ἰωάννης, λέγων: Μὴ δόξητε λέγειν, ὅτι πατέρα ἔχομεν τὸν Ἀβραάμ. Διατί δὲ μὴ ἤλεγξεν αὐτοὺς ὁ Χριστός; καὶ γὰρ πολλάκις ἐδούλευσαν, καὶ Αἰγυπτίοις, καὶ Βαβυλωνίοις, καὶ ἑτέροις πολλοῖς. Ὅτι οὐ πρὸς φιλοτιμίαν αὐτῷ τὰ λεγόμενα ἦν, ἀλλὰ πρὸς σωτηρίαν, καὶ πρὸς εὐεργεσίαν, καὶ πρὸς τοῦτο ἠπείγετο. Ἐπεὶ εἶπεν ἂν τὰ τετρακόσια ἔτη: εἶπεν ἂν τὰ ἑβδομήκοντα: εἶπεν ἂν τὰ ἐπὶ τῶν κριτῶν, τὰ ποτὲ μὲν εἴκοσι, ποτὲ δὲ δύο, ποτὲ δὲ ἑπτά: εἶπεν ἂν, πῶς οὐδέποτε διέλιπον δουλεύοντες. Ἀλλ' οὐ τοῦτο ἐσπούδαζε δεῖξαι, δούλους ἀνθρώπων γενομένους, ἀλλὰ τῆς ἁμαρτίας, ἥπερ ἐστὶ καὶ χαλεπωτάτη δουλεία, ἧς Θεὸς μόνος ἀπαλλάξαι δύναται. Τὸ γὰρ ἀφεῖναι ἁμαρτίας, οὐδενὸς ἑτέρου ἐστί: καὶ τοῦτο καὶ αὐτοὶ ὡμολόγουν. Ἐπεὶ οὖν τοῦτο ὡμολόγουν Θεοῦ ἔργον εἶναι, εἰς τοῦτο αὐτοὺς ἐνάγει, καί φησι: Πᾶς ὁ ποιῶν τὴν ἁμαρτίαν, δοῦλός ἐστι τῆς ἁμαρτίας, δεικνὺς ὅτι περὶ ταύτης λέγει τῆς ἐλευθερίας, τῆς ἀπὸ ταύτης τῆς δουλείας. Ὁ δὲ δοῦλος οὐ μένει ἐν τῇ οἰκίᾳ: ὁ δὲ υἱὸς μένει εἰς τὸν αἰῶνα. Ἠρέμα καὶ ἐντεῦθεν τὰ τοῦ νόμου καταβάλλει, αἰνιττόμενος τοὺς προτέρους χρόνους. Ἵνα γὰρ μὴ ἀνατρέχωσι καὶ λέγωσι: Θυσίας ἔχομεν ἃς ἐπέταξε Μωϋσῆς: ἐκεῖναι ἡμᾶς ἀπαλλάξαι δύνανται: διὰ τοῦτο ταῦτα ἐπήγαγεν. Ἐπεὶ ποίαν ἀκολουθίαν εἶχε τὰ εἰρημένα; Πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ, δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι, καὶ οἱ ἱερεῖς αὐτοί. Διὰ τοῦτο καὶ Παῦλός φησι περὶ τοῦ ἱερέως: ὅτι Ὀφείλει, φησὶ, προσφέρειν ὑπὲρ ἑαυτοῦ, καθὼς ὑπὲρ τοῦ λαοῦ, ἐπεὶ καὶ αὐτὸς περίκειται ἀσθένειαν. Καὶ τοῦτο δηλοῦται διὰ τοῦ εἰπεῖν, Ὁ δοῦλος οὐ μένει ἐν τῇ οἰκίᾳ. Ἐνταῦθα δὲ καὶ τὸ ὁμότιμον αὐτοῦ δείκνυσι τὸ πρὸς τὸν Πατέρα, καὶ τὸ διάφορον δούλου καὶ ἐλευθέρου: ἡ γὰρ παραβολὴ τοῦτο βούλεται, τουτέστιν, οὐκ ἔχει ἐξουσίαν ὁ δοῦλος: τοῦτο γάρ ἐστι τὸ, Οὐ μένει. βʹ. Διατί δὲ περὶ ἁμαρτημάτων διαλεγόμενος, οἰκίας ἐμνημόνευσε; Δεικνὺς ὅτι ὥσπερ ἐπὶ οἰκίας ὁ δεσπότης, οὕτω πάντων αὐτὸς ἐξουσιάζει. Τὸ δὲ, Οὐ μένει, τοῦτό ἐστιν: Οὐκ ἔχει ἐξουσίαν χαρίζεσθαι, ἅτε μὴ ὢν οἰκοδεσπότης: ὁ δὲ υἱὸς οἰκοδεσπότης ἐστί. Τοῦτο γάρ ἐστι, Μένει εἰς τὸν αἰῶνα, ἀπὸ μεταφορᾶς τῶν ἀνθρωπίνων, ἵνα μὴ λέγωσι, Σὺ τίς εἶ; Ἐμά ἐστι πάντα: Υἱὸς γάρ εἰμι, καὶ ἐν τῇ οἰκίᾳ μένω τοῦ Πατρός: οἰκίαν τὴν ἐξουσίαν καλῶν. Καὶ γὰρ καὶ ἀλλαχοῦ οἰκίαν καλεῖ τοῦ Πατρὸς τὴν ἀρχήν: Ἐν τῇ οἰκίᾳ τοῦ Πατρός μου μοναὶ πολλαί εἰσιν. Ἐπειδὴ γὰρ περὶ ἐλευθερίας καὶ δουλείας ὁ λόγος, εἰκότως ταύτῃ κέχρηται τῇ μεταφορᾷ, λέγων ὅτι οὐκ εἶχον ἐξουσίαν ἐκεῖνοι ἀφιέναι. Ἐὰν οὖν ὁ Υἱὸς ὑμᾶς ἐλευθερώσῃ. Εἶδες τὸ ὁμοούσιον τὸ πρὸς τὸν Πατέρα, καὶ πῶς δείκνυσι τὴν αὐτὴν ἔχοντα αὐτὸν ἐξουσίαν ἐκείνῳ; Ἐὰν ὁ Υἱὸς ὑμᾶς ἐλευθερώσῃ, οὐδεὶς ἀντιλέγει λοιπὸν, ἀλλὰ βεβαίαν ἔχετε τὴν ἐλευθερίαν. Θεὸς γὰρ ὁ δικαιῶν: τίς ὁ κατακρίνων; Ἐνταῦθα δείκνυσι καὶ ἁμαρτίας ἑαυτὸν καθαρὸν, καὶ τὴν μέχρι προσηγορίας ἐλευθερίαν αἰνίττεται: ταύτην γὰρ καὶ ἄνθρωποι διδόασιν, ἐκείνην δὲ μόνος ὁ Θεός. Καὶ διὰ τούτου πείθει αὐτοὺς μὴ αἰσχύνεσθαι ἐπὶ τῇ δουλείᾳ ταύτῃ, ἀλλ' ἐπὶ τῇ τῆς ἁμαρτίας. Καὶ βουλόμενος δεῖξαι, ὅτι εἰ καὶ δοῦλοι οὐκ ἦσαν, διὰ τοῦ ἐκείνην ἀποκρούσασθαι μᾶλλον γεγόνασι δοῦλοι, ἐπήγαγεν εὐθέως, Ὄντως ἐλεύθεροι ἔσεσθε. Διὰ δὲ τῆς ἐπαγωγῆς καὶ ἐμφαίνει, ὅτι αὕτη ἡ ἐλευθερία οὐκ ἀληθής. Εἶτα ἵνα μὴ λέγωσιν, ὅτι ἁμαρτίαν οὐκ ἔχομεν (εἰκὸς γὰρ τοῦτο ἦν εἰπεῖν), ὅρα πῶς αὐτοὺς εἰς τὴν κατηγορίαν ἐνέβαλε ταύτην. Ἀφεὶς γὰρ πάντα αὐτῶν ἐλέγξαι τὸν βίον, τοῦτο τὸ μετὰ χεῖρας, ὃ ἔτι πράττειν ἐβούλοντο, ἄγει εἰς μέσον, καί φησιν: Οἶδα ὅτι σπέρμα Ἀβραάμ ἐστε: ἀλλὰ ζητεῖτέ με ἀποκτεῖναι. Ἠρέμα καὶ κατὰ μικρὸν ἐκβάλλει τῆς συγγενείας αὐτοὺς ἐκείνης, παιδεύων μὴ μέγα φρονεῖν ἐπὶ τούτῳ. Ὥσπερ γὰρ ἐλευθερία καὶ δουλεία ἀπὸ τῶν ἔργων, οὕτω καὶ συγγένεια. Καὶ οὐκ εἶπεν εὐθέως, Οὐκ ἐστὲ τοῦ Ἀβραὰμ, οἱ ἀνδροφόνοι τοῦ δικαίου: ἀλλὰ καὶ συντρέχει τέως, καί φησιν: Οἶδα ὅτι σπέρμα Ἀβραάμ ἐστε: ἀλλὰ οὐ τοῦτό ἐστι τὸ ζητούμενον, καὶ λοιπὸν καταφορικωτέρᾳ κέχρηται τῇ δημηγορίᾳ ταύτῃ. Καὶ γὰρ ἔστιν ὡς τὰ πολλὰ παρατηρῆσαι, ὅτι μέλλων μέγα ἐργάζεσθαί τι, μετὰ τὸ ἐργάσασθαι, πλείονι κέχρηται τῇ παῤῥησία, ὡς τῆς μαρτυρίας τῆς ἀπὸ τῶν ἔργων ἐπιστομιζούσης αὐτούς. Ἀλλὰ ζητεῖτέ με ἀποκτεῖναι. Τί οὖν, εἰ δικαίως, φησίν; Ἀλλ' οὐδὲ τοῦτο: διὸ καὶ τὴν αἰτίαν τίθησιν, ὅτι Ὁ λόγος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν. Πῶς οὖν φησιν, ὅτι ἐπίστευον εἰς αὐτόν; Ἀλλ' ὅπερ ἔφην, μετετίθεντο πάλιν. Διὸ καὶ σφόδρα αὐτῶν καθήψατο. Εἰ γὰρ τὴν συγγένειαν αὐχεῖτε ἐκείνου, καὶ τὸν βίον ἐπιδείξασθαι χρή. Καὶ οὐκ εἶπεν, Οὐ χωρεῖτε τὸν λόγον, ἀλλ', Οὐ χωρεῖ ὁ ἐμὸς λόγος ἐν ὑμῖν, τὸ ὑψηλὸν αὐτοῦ τῶν δογμάτων ἐπιδεικνύμενος. Καίτοι οὐδὲ ὑπὲρ τούτου ἀναιρεῖν ἐχρῆν, ἀλλὰ μᾶλλον τιμᾷν καὶ θεραπεύειν, ὥστε μαθεῖν. Τί οὖν, φησὶν, ἂν ἀπὸ σαυτοῦ ταῦτα λαλῇς; Διὰ τοῦτο ἐπήγαγεν: Ἃ ἐγὼ ἑώρακα παρὰ τῷ Πατρί μου, ταῦτα λαλῶ: καὶ ὑμεῖς ἃ ἠκούσατε παρὰ τοῦ πατρὸς ὑμῶν, ποιεῖτε. Ὥσπερ, φησὶν, ἐγὼ καὶ ἀπὸ τῶν ῥημάτων, καὶ ἀπὸ τῆς ἀληθείας ἐμφαίνω τὸν Πατέρα, οὕτω καὶ ὑμεῖς ἀπὸ τῶν πραγμάτων. Οὐ γὰρ τὴν αὐτὴν οὐσίαν μόνον, ἀλλὰ καὶ τὴν αὐτὴν ἀλήθειαν ἔχω τῷ Πατρί. Λέγουσιν αὐτῷ: Ἡμεῖς πατέρα ἔχομεν τὸν Ἀβραάμ. Λέγει αὐτοῖς ὁ Ἰησοῦς: Εἰ πατέρα ἔχετε τὸν Ἀβραὰμ, τὰ ἔργα αὐτοῦ ἐποιεῖτε. Νῦν δὲ ζητεῖτέ με ἀποκτεῖναι. Συνεχῶς ἐνταῦθα τὴν φονικὴν αὐτῶν στρέφει προαίρεσιν, καὶ τοῦ Ἀβραὰμ μέμνηται. Ποιεῖ δὲ τοῦτο, καὶ ταύτης αὐτοὺς ἀπαγαγεῖν βουλόμενος τῆς συγγενείας, καὶ τὸ περιττὸν καύχημα ἐξελεῖν, καὶ πεῖσαι μηκέτι ἐν ἐκείνῳ τὰς ἐλπίδας τῆς σωτηρίας ἔχειν, μηδὲ ἐν τῇ κατὰ φύσιν συγγενείᾳ, ἀλλ' ἐν τῇ κατὰ προαίρεσιν. Τοῦτο γὰρ ἦν τὸ κωλύον αὐτοὺς προσελθεῖν τῷ Χριστῷ, τὸ νομίζειν ἀρκεῖν αὐτοῖς τὴν συγγένειαν ἐκείνην εἰς σωτηρίαν. Ποίαν δὲ ἀλήθειαν λέγει; Ὅτι ἴσος ἐστὶ τῷ Πατρί. Διὰ γὰρ τοῦτο ἐζήτουν αὐτὸν οἱ Ἰουδαῖοι ἀποκτεῖναι, καί φησι: Ζητεῖτέ με ἀποκτεῖναι, ὅτι τὴν ἀλήθειαν ὑμῖν λελάληκα, ἣν ἤκουσα παρὰ τοῦ Πατρός μου. Δεικνὺς, ὅτι οὐκ ἐναντία τῷ Πατρὶ ταῦτά ἐστι, πάλιν ἐπ' αὐτὸν καταφεύγει. Λέγουσιν αὐτῷ: Ἡμεῖς ἐκ πορνείας οὐ γεγεννήμεθα: ἕνα Πατέρα ἔχομεν, τὸν Θεόν. Τί λέγεις; ὑμεῖς Πατέρα τὸν Θεὸν ἔχετε, καὶ τῷ Χριστῷ ἐγκαλεῖτε τοῦτο λέγοντι; Ὁρᾷς ὅτι ἐξαιρέτως ἔλεγεν αὐτοῦ Πατέρα εἶναι τὸν Θεόν; γʹ. Ἐπειδὴ τοίνυν τῆς συγγενείας αὐτοὺς ἐξέβαλε τοῦ Ἀβραὰμ, οὐδὲν ἔχοντες εἰπεῖν, ἕτερόν τι μεῖζον τολμῶσιν εἰς τὸν Θεὸν ἀνατρέχοντες. Ἀλλὰ καὶ ταύτης αὐτοὺς ἐκβάλλει τῆς τιμῆς, λέγων: Εἰ ὁ Θεὸς πατὴρ ὑμῶν ἦν, ἠγαπᾶτε ἂν ἐμὲ, ὅτι ἐγὼ ἐκ τοῦ Θεοῦ ἐξῆλθον καὶ ἥκω: καὶ ἀπ' ἐμαυτοῦ οὐκ ἐλήλυθα, ἀλλ' ἐκεῖνός με ἀπέστειλε. Διατί οὐκ οἴδατε τὴν λαλιὰν τὴν ἐμήν; Ὅτι οὐ δύνασθε ἀκούειν τὸν λόγον τὸν ἐμόν. Ὑμεῖς ἐκ τοῦ πατρὸς ὑμῶν τοῦ διαβόλου ἐστὲ, καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. Ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπ' ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐχ ἕστηκεν. Ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ. Ἐξέβαλεν αὐτοὺς τῆς συγγενείας τοῦ Ἀβραάμ: καὶ ἐπειδὴ μείζονα ἐτόλμησαν, τότε λοιπὸν ἐπάγει τὴν πληγὴν, λέγων, ὅτι οὐ μόνον τοῦ Ἀβραὰμ οὐκ εἰσὶν, ἀλλ' ὅτι καὶ τοῦ διαβόλου εἰσὶν, ἀντίῤῥοπον τῆς ἀναισχυντίας διδοὺς τὴν τομήν: καὶ οὐδὲ ἀμάρτυρον αὐτὴν ἀφίησιν, ἀλλ' ἐλέγχοις αὐτὴν κατασκευάζει. Τὸ γὰρ φονεύειν, φησὶ, τῆς ἐκείνου κακίας ἐστί. Καὶ οὐκ εἶπεν ἁπλῶς, τὰ ἔργα, ἀλλὰ, Τὰς ἐπιθυμίας αὐτοῦ ποιεῖτε, δεικνὺς ὅτι σφοδρῶς κἀκεῖνος καὶ οὗτοι φόνων ἔχονται, καὶ ὅτι φθόνος ἦν ἡ αἰτία. Οὐδὲ γὰρ ἔχων τι τῷ Ἀδὰμ ἐγκαλεῖν, ἀλλ' ἢ βασκαίνων μόνον, ἀνεῖλε. Τοῦτο οὖν καὶ ἐνταῦθα αἰνίττεται. Καὶ ἐν τῇ ἀληθείᾳ οὐχ ἕστηκε: τουτέστιν, ἐν τῷ ὀρθῷ βίῳ. Ἐπειδὴ γὰρ συνεχῶς αὐτοῦ κατηγόρουν, ὅτι ἐκ τοῦ Θεοῦ οὐκ ἔστι, λέγει ὅτι καὶ τοῦτο ἐκεῖθέν ἐστιν. Ἐκεῖνος γὰρ ἔτεκε τὸ ψεῦδος πρῶτος, λέγων: Ἧ| ἂν ἡμέρᾳ φάγητε, διανοιχθήσονται ὑμῶν οἱ ὀφθαλμοί. Καὶ αὐτὸς αὐτῷ πρῶτος ἐχρήσατο. Ἄνθρωποι μὲν γὰρ οὐχ ὡς ἰδίῳ αὐτῷ χρῶνται, ἀλλ' ὡς ἀλλοτρίῳ: οὗτος δὲ ὡς ἰδίῳ. Ἐγὼ δὲ ὅτι ἀλήθειαν λέγω, οὐ πιστεύετέ μοι. Ποία αὕτη ἀκολουθία; Οὐδὲν ἐγκαλοῦντες, ἀνελεῖν με θέλετε. Ἐπειδὴ γὰρ ἐχθροί ἐστε τῆς ἀληθείας, διὰ τοῦτό με διώκετε. Ἐπεὶ εἰ μὴ διὰ τοῦτο, εἴπατε τὸ ἔγκλημα. Διὰ γὰρ τοῦτο ἐπήγαγε: Τίς ἐξ ὑμῶν ἐλέγξει με περὶ ἁμαρτίας; Εἶτα ἐκεῖνοι: Ἡμεῖς ἐκ πορνείας οὐ γεγεννήμεθα. Καὶ μὴν ἐκ πορνείας ἐγεννήθησαν πολλοί: καὶ γὰρ οὐ προσηκούσας ἐπιμιξίας ἐποιοῦντο: ἀλλ' οὐδὲ τοῦτο ἐλέγχει, ἀλλὰ πρὸς ἐκεῖνο ἵσταται. Ἐπειδὴ γὰρ ἔδειξεν οὐκ ὄντας ἐκ τοῦ Θεοῦ, ἀλλ' ἐκ τοῦ διαβόλου, ἐκ τούτων ἁπάντων (καὶ γὰρ τὸ φονεύειν διαβολικὸν, καὶ τὸ ψεύδεσθαι διαβολικόν: ἅπερ ἀμφότερα ὑμεῖς ποιεῖτε) δείκνυσιν ὅτι τὸ ἀγαπᾷν, τοῦτο σημεῖον τὸ ἐκ τοῦ Θεοῦ εἶναι. Διατί οὐκ οἴδατε τὴν λαλιὰν τὴν ἐμήν; Ἐπειδὴ γὰρ ἀεὶ ἠπόρουν λέγοντες: Τί ἐστιν ὅτι λέγει, Ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν; διὰ τοῦτό φησιν: Οὐκ οἴδατε τὴν ἐμὴν λαλιὰν, ὅτι τὸν λόγον τοῦ Θεοῦ οὐκ ἔχετε. Τοῦτο δὲ ὑμῖν γίνεται διὰ τὸ χαμαίζηλον τῆς διανοίας, καὶ διὰ τὸ πολὺ μείζονα εἶναι τὰ ἐμά. Τί οὖν, εἰ μὴ δύναιντο συνιδεῖν; Ἐνταῦθα τὸ μὴ δύνασθαι, τὸ μὴ βούλεσθαί ἐστιν, ὅτι ταπεινοὺς ἑαυτοὺς εἶναι ἐπαιδεύσατε, ὅτι οὐδὲν μέγα φαντάζεσθε. Ἐπειδὴ γὰρ ἔλεγον διώκειν αὐτὸν ὡς ὑπὲρ τοῦ Θεοῦ ζηλοῦντες, διὰ τοῦτο πανταχοῦ πειρᾶται δεῖξαι, ὅτι τὸ διώκειν αὐτὸν, τοῦτο μισούντων ἐστὶ τὸν Θεόν: τοὐναντίον δὲ τὸ ἀγαπᾷν εἰδότων τὸν Θεὸν, φησίν. Ἕνα Πατέρα ἔχομεν, τὸν Θεόν. Ἀπὸ τούτων σεμνύνονται, ἀπὸ τιμῆς, οὐκ ἀπὸ κατορθωμάτων. Οὐκ ἄρα τοῦ ἀλλότριόν με εἶναι, τὸ μὴ πιστεύειν ὑμᾶς τεκμήριον: ἀλλὰ τοῦ ὑμᾶς μὴ εἰδέναι τὸν Θεὸν, ἡ ἀπιστία σημεῖον. Τὸ δὲ αἴτιον, ἐκ τοῦ θέλειν ψεύδεσθαι καὶ τὰ τοῦ διαβόλου ποιεῖν. Τοῦτο δὲ ποιεῖ ψυχῆς εὐτέλεια, καθάπερ ὁ Ἀπόστολός φησιν: Ὅπου γὰρ ἐν ὑμῖν ἔρις καὶ ζῆλος, οὐχὶ σαρκικοί ἐστε; Διατί δὲ οὐ δύνασθε; Ὅτι τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν, σπουδάζετε, φιλονεικεῖτε. Ὁρᾷς ὅτι τὸ, Οὐ δύνασθε, τὸ μὴ θέλειν λέγει; Ὅτι Ἀβραὰμ τοῦτο οὐκ ἐποίησεν. Ἀλλὰ τίνα ἐστὶν αὐτοῦ τὰ ἔργα; Τὸ ἥμερον, τὸ ἐπιεικὲς, τὸ πειθήνιον. Ὑμεῖς δὲ ἐξ ἐναντίας ἵστασθε, ἀπηνεῖς ὄντες καὶ ὠμοί. Πόθεν δὲ αὐτοῖς ἐπῆλθεν ἐπὶ τὸν Θεὸν καταφυγεῖν; Ἀναξίους αὐτοὺς ἔδειξε τοῦ Ἀβραάμ. Βουλόμενοι οὖν τοῦτο διαφυγεῖν, ἐπὶ τὸ μεῖζον ἀνέβησαν. Ἐπειδὴ γὰρ ὠνείδισε φόνον, ὥσπερ ἀπολογίαν τινὰ ποιούμενοι ὅτι τὸν Θεὸν ἐκδικοῦσι, τοῦτο λέγουσι. Δείκνυσιν οὖν ὅτι τοῦτο αὐτὸ ἐναντιουμένων ἐστὶ τῷ Θεῷ. Τὸ δὲ, Ἐξῆλθον, δείκνυσιν αὐτὸν ἐκεῖθεν ὄντα. Ἐξῆλθον δὲ λέγει, τὴν πρὸς ἡμᾶς ἄφιξιν αἰνιττόμενος. Ἐπειδὴ δὲ εἰκὸς ἦν αὐτοὺς εἰπεῖν, ὅτι Ξένα τινὰ λέγεις καὶ καινὰ, παρὰ τοῦ Θεοῦ φησιν ἥκειν. Εἰκότως οὖν οὐκ ἀκούετε αὐτῶν, φησὶν, ἐκ τοῦ διαβόλου ὄντες. Τίνος γὰρ ἕνεκεν ἀναιρεῖτε; τί ἔχοντες ἐγκαλέσαι; Εἰ μὴ τοῦτό ἐστι, διατί οὐ πιστεύετέ μοι; Οὕτως οὖν αὐτοὺς ὄντας ἐκ τοῦ διαβόλου ἀπὸ τοῦ ψεύδους καὶ τοῦ φόνου δείξας, ἔδειξε καὶ ἀλλοτρίους ὄντας τοῦ Ἀβραὰμ καὶ τοῦ Θεοῦ, ἀπό τε τοῦ μισεῖν τὸν οὐδὲν ἠδικηκότα, ἀπό τε τοῦ μὴ ἀκούειν τὸν λόγον αὐτοῦ. Καὶ δείκνυσιν ἄνω καὶ κάτω, ὅτι οὔτε ἀντίθεος ἦν, οὔτε διὰ τοῦτο οὐκ ἐπίστευον, ἀλλ' ὅτι ἀλλότριοι ἦσαν τοῦ Θεοῦ. Ὁ γὰρ ἁμαρτίαν μὴ πεποιηκὼς, ὁ λέγων ἑαυτὸν ἥκειν ἀπὸ τοῦ Θεοῦ, καὶ ἐκεῖθεν ἀπεστάλθαι, ὁ τὴν ἀλήθειαν λαλῶν, καὶ οὕτω τὴν ἀλήθειαν λαλῶν, ὡς πάντας πρὸς ἔλεγχον προσκαλεῖσθαι, εἶτα μὴ πιστευόμενος, εὔδηλον ὅτι διὰ τὸ σαρκικοὺς ἐκείνους εἶναι οὐ πιστεύεται. Οἶδε γὰρ, οἶδε ταπεινὴν ψυχὴν ποιεῖν ἁμαρτήματα. Διὰ τοῦτό φησιν, Ἐπεὶ νωθροὶ γεγόνατε ταῖς ἀκοαῖς ὑμῶν. Ὅταν γὰρ τῶν ἐν τῇ γῇ καταφρονεῖν μὴ δύνηταί τις, πῶς ὑπὲρ τῶν ἐν οὐρανοῖς φιλοσοφήσει ποτέ; δʹ. Διὰ τοῦτο, παρακαλῶ, πάντα πράττωμεν, ὥστε τὸν βίον ἡμῶν κατορθωθῆναι, ὥστε καθαρθῆναι τὴν διάνοιαν, ὥστε μηδὲν ἡμῖν ῥυπαρὸν γενέσθαι κώλυμα. Φωτίσατε γὰρ ἑαυτοῖς φῶς γνώσεως, καὶ μὴ σπείρητε ἐπ' ἀκάνθαις. Ὁ γὰρ μὴ εἰδὼς ὅτι τὸ πλεονεκτεῖν κακὸν, πότε εἴσεται τὸ μεῖζον; ὁ μὴ ἀπεχόμενος τούτων, πότε ἐκείνων ἀνθέξεται; Καλὸν τὸ ἁρπάζειν, ἀλλ' οὐχὶ τὰ ἀπολλύμενα, ἀλλὰ τὴν βασιλείαν τῶν οὐρανῶν. Βιασταὶ γὰρ, φησὶν, ἁρπάζουσιν αὐτήν. Οὐκ ἄρα μετὰ ῥᾳθυμίας ἔστιν ἐπιτυχεῖν αὐτῆς, ἀλλὰ μετὰ σπουδῆς. Τί δέ ἐστι, Βιασταί; Βίας χρεία πολλῆς (στενὴ γὰρ ἡ ὁδὸς), καὶ νεανικῆς δεῖ ψυχῆς καὶ γενναίας. Οἱ ἁρπάζοντες πάντας βούλονται προλαβεῖν: πρὸς οὐδὲν ὁρῶσιν, οὐ πρὸς κατάγνωσιν, οὐ πρὸς κατηγορίαν, οὐ πρὸς τιμωρίαν: ἀλλ' ἑνὸς γίνονται μόνου, τοῦ λαβεῖν ἅπερ βούλονται ἁρπάσαι, καὶ πάντας τοὺς ἔμπροσθεν παρατρέχουσιν. Ἁρπάσωμεν τοίνυν τὴν βασιλείαν τῶν οὐρανῶν. Οὐ γὰρ ἔστιν ἐνταῦθα ἔγκλημα τὸ ἁρπάσαι, ἀλλ' ἔπαινος: ἔγκλημα δὲ, τὸ μὴ ἁρπάσαι. Ἐνταῦθα οὐ τῆς ἑτέρου ζημίας ὁ ἡμέτερος γίνεται πλοῦτος. Σπουδάσωμεν οὖν αὐτὴν ἁρπάσαι: κἂν ἐνοχλῇ θυμὸς, κἂν ἐνοχλῇ ἐπιθυμία, βιασώμεθα τὴν φύσιν: ἡμερώτεροι γενώμεθα: κάμωμεν ὀλίγον, ἵνα ἀναπαυσώμεθα διηνεκῶς. Μὴ ἁρπάσῃς χρυσὸν, ἀλλὰ ἅρπασον πλοῦτον, τὸν βόρβορον δεικνύντα τὸν χρυσόν. Εἰπὲ γάρ μοι: εἰ προύκειτο μόλυβδος καὶ χρυσὸς, τί ἂν ἥρπασας; οὐκ εὔδηλον ὅτι τὸν χρυσόν; Εἶτα ἔνθα μὲν ὁ ἁρπάζων κολάζεται, τὸ μεῖζον τιμᾷς: ἔνθα δὲ ὁ ἁρπάζων τιμᾶται, προδίδως τὸ μεῖζον; Εἰ γὰρ ἀμφοτέρωθεν κόλασις ἦν, οὐκ ἂν ἐπὶ τοῦτο μᾶλλον ἦλθες; Ἐνταῦθα δὲ οὐδὲν τοιοῦτόν ἐστιν, ἀλλὰ καὶ μακαρισμός. Καὶ πῶς ἔστιν ἁρπάσαι, φησί; Ῥίψον τὰ ὄντα ἐν χερσίν. Ἕως γὰρ ἂν αὐτὰ κατέχῃς, ἐκεῖνα ἁρπάσαι οὐ δυνήσῃ. Ἐννόησον γάρ μοι ἄνδρα ἀργυρίου τὰς χεῖρας πεπληρωμένας ἔχοντα: μὴ δυνήσεται, ἕως ἂν κατέχῃ τοῦτο, ἁρπάσαι χρυσίον, ἐὰν μὴ ῥίψῃ αὐτὸ καὶ εὔλυτος γένηται; Τὸν γὰρ ἁρπάζοντα εὔζωνον εἶναι δεῖ, ὥστε μὴ κατασχεθῆναι. Καὶ γὰρ καὶ νῦν εἰσιν ἐναντίαι δυνάμεις κατατρέχουσαι ἡμῶν, ἵνα ἀφέλωνται. Ἀλλὰ φεύγωμεν αὐτὰς, φεύγωμεν, μηδεμίαν ἐπισυρόμενοι λαβὴν ἔξωθεν. Διατέμωμεν τὰ σχοινία, γυμνοὶ γενώμεθα τῶν βιωτικῶν. Τίς χρεία τῶν σηρικῶν ἱματίων; μέχρι πότε τὸν γέλωτα τοῦτον ἀνελίττομεν; μέχρι πότε τὸ χρυσίον κατορύττομεν; Ἐβουλόμην παύσασθαι ταῦτα λέγων ἀεί: ἀλλ' ὑμεῖς οὐκ ἐᾶτε, ἀεί μοι παρέχοντες ἀφορμὰς καὶ ὑποθέσεις. Ἀλλὰ νῦν γοῦν ἀποστῶμεν, ἵνα καὶ ἑτέρους διὰ τοῦ βίου παιδεύσαντες, τύχωμεν τῶν ἐπηγγελμένων ἀγαθῶν, 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.