Homily LXVIII.

John xii. 34

“The people answered Him, We have heard out of the Law that Christ abideth for ever; and how sayest thou, The Son of Man must be lifted up? Who is this Son of Man?”

[1.] Deceit is a thing easily detected, and weak, though it be daubed outside with ten thousand colors. For as those who whitewash decayed walls, cannot by the plastering make them sound, so too those who lie are easily found out, as in fact was the case here with the Jews. For when Christ said to them, “If I be lifted up I will draw all men unto Me; We have heard,” saith one of them, “out of the Law, that Christ remaineth forever; and how sayest thou, that the Son of Man must be lifted up? Who is this Son of Man?” Even they then knew that Christ was some Immortal One, and had life without end. And therefore they also knew what He meant; for often in Scripture the Passion and the Resurrection are mentioned in the same place. Thus Isaiah puts them together, saying, “He was led as a sheep to the slaughter” ( Isa. liii. 7 ), and all that follows. David also in the second Psalm, and in many other places, connects these two things. The Patriarch too after saying, “He lay down, He couched as a lion,” addeth, “And as a lion’s whelp, who shall raise Him up?” ( Gen. xlix. 9.) He showeth at once the Passion and the Resurrection. But these men when they thought to silence Him, and to show that He was not the Christ, confessed by this very circumstance that the Christ remaineth forever. And observe their evil dealing; they said not, “We have heard that Christ neither suffereth nor is crucified,” but that “He remaineth forever.” Yet even this which has been mentioned, would have been no real objection, for the Passion was no hindrance to His Immortality. Hence we may see that they understood many of the doubtful points, and deliberately went wrong. For since He had before spoken about death, when they now heard in this place the, “be lifted up,” they guessed that death was referred to. Then they said, “Who is this Son of Man?” This too they did deceitfully. “Think not, I pray,” saith one, “that we say this concerning thee, assert not that we oppose thee through enmity, for, lo, we know not concerning whom thou speakest, and still we declare our opinion.” What then doth Christ? To silence them, and to show that the Passion is no impediment to His enduring forever, He saith,

Ver. 35. “Yet a little while,” He saith, “is the light with you.”

Signifying that His death was a removal;1906   i.e. temporary. for the light of the sun is not destroyed, but having retired for a while appears again.

“Walk while ye have the light.”1907   “Lest darkness come upon you,” N.T.

Of what season doth He here speak? Of the whole present life, or of the time before the Crucifixion? I for my part think of both, for on account of His unspeakable lovingkindness, many even after the Crucifixion believed. And He speaketh these things to urge them on to the faith, as He also did before, saying, “Yet a little while I am with you.” ( c. vii. 33.)

“He that walketh in darkness knoweth not whither he goeth.”

How many things, for instance, even now do the Jews, without knowing what they do, but walking as though they were in darkness? They think that they are going the right way, when they are taking the contrary; keeping1908   Savile reads κατηγοροῦντες, conject. τηροῦντες, which is the Ben. reading. the Sabbath, respecting the Law and the observances about meats, yet knowing not whither they walk. Wherefore He said,

Ver. 36. “Walk in the light,1909   “While ye have light, believe in the light,” N.T. that ye may become children of the light.”

That is, “My children.” Yet in the beginning the Evangelist saith, “Were born, not of bloods, nor of the will of the flesh, but of God” ( c. i. 13 ); that is, of the Father; while here Himself1910   i.e. Christ. is said to beget them; that thou mayest understand that the operation of the Father and the Son is One. “Jesus having spoken these things,” departed from them, and did hide Himself.1911   “departed and did hide Himself from them,” N.T.

Why doth He now “hide Himself”? They took not up stones against Him, nor did they blaspheme Him in any such manner as before; why then did He hide Himself? Walking in men’s hearts, He knew that their wrath was fierce, though they said nothing; He knew it boiling and murderous, and waited not till it issued into action, but hid Himself, to allay their ill-will. Observe how the Evangelist has alluded to this feeling; he has immediately added,

Ver. 37. “Though He had done so many miracles,1912   “before them,” N.T. they believed not on Him.”

[2.] What “so many”? So many as the Evangelist hath omitted. And this1913   i.e. that Christ withdrew from the malice of the Jews. is clear also from what follows. For when He had retired, and given in, and had come to them again, He speaketh with them in a lowly manner, saying, “He that believeth on Me, believeth not on Me, but on Him that sent Me.” ( Ver. 44.) Observe what He doeth. He beginneth with humble and modest expressions, and betaketh Himself to the Father; then again He raiseth His language, and when He seeth that they are exasperated, He retireth; then He cometh to them again, and again beginneth with words of humility. And where hath He done this? Nay, where hath He not done it? See, for instance, what He saith at the beginning, “As I hear, I judge.” ( c. v. 30.) Then in a loftier tone, “As the Father raiseth up the dead, and quickeneth them, so also the Son quickeneth whom He will” ( c. v. 21 ); again, “I judge you not, there is another that judgeth.” Then again He retireth. Then coming to Galilee, “Labor not,” He saith, “for the meat that perisheth” ( c. vi. 27 ); and after having said great things of Himself, that He came down from Heaven, that He giveth eternal life, He again withdraweth Himself. And He cometh in the Feast of Tabernacles also, and doth the same. And one may see Him continually thus varying His teaching, by His presence, by His absence, by lowly, by high discourses. Which He also did here. “Though He had done so many miracles,” it saith, “they believed not on Him.”

Ver. 38. “That the saying of Esaias1914   “Esaias the prophet,” N.T. might be fulfilled which he spake, Lord, who hath believed our report, and to whom hath the arm of the Lord been revealed?” And again,

Ver. 39–41. “They1915   “therefore they,” N.T. could not believe,” it saith, “because that Esaias said,1916   “said again,” N.T. Ye shall hear with your ears, and not understand.1917    Ver. 40. “He hath blinded their eyes, and hardened their heart: that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.” N.T. These things he said,1918   “said Esaias,” N.T. when he saw His glory, and spake of Him.”

Here again observe, that the “because,” and “spake,” refer not to the cause of their unbelief, but to the event. For it was not “because” Isaiah spake, that they believed not; but because they were not about to believe, that he spake. Why then doth not the Evangelist express it so, instead of making the unbelief proceed from the prophecy, not the prophecy from the unbelief? And farther on he putteth this very thing more positively, saying, “Therefore they could not believe, because that Esaias said.” He desires hence to establish by many proofs the unerring truth of Scripture, and that what Isaiah foretold fell not out otherwise, but as he said. For lest any one should say, “Wherefore did Christ come? Knew he not that they would give no heed to him?” he introduces the Prophets, who knew this also. But He came that they might have no excuse for their sin; for what things the Prophet foretold, he foretold as certainly to be; since if they were not certainly to be, he could not have foretold them; and they were certainly to be, because these men were incurable.

And if, “they could not,” is put, instead of, “they would not,” do not marvel,1919   Ben. “and if ‘ they could not ’ is put, it is put instead of ‘ they would not. ’ And do not marvel.” for He saith also in another place, “He that is able to receive it, let him receive it.” ( Matt. xix. 12.) So in many places He is wont to term choice, power. Again, “The world cannot hate you, but Me it hateth.” ( c. vii. 7.) This one may even see observed in common conversation; as when a man saith, “I cannot love this or that person,” calling the force of his will, power. And again, “this or that person cannot be a good man.” And what saith the Prophet? “If the Ethiopian shall change his skin, or the leopard his spots, this people also shall be able to do good, having learned evil.” ( Jer. xiii. 23 , LXX.) He saith not that the doing of virtue is impossible to them, but that because they will not, therefore they cannot. And by what he saith the Evangelist means, that it was impossible for the Prophet to lie; yet it was not on that account impossible that they should believe. For it was possible, even had they believed, that he should remain true; since he would not have prophesied these things if they had been about to believe. “Why then,” saith some one, “did he not say so?” Because Scripture hath certain idiomatic phrases of this kind, and it is needful to make allowance for its laws.

“The seethings he spake when he saw His glory.” Whose? The Father’s. How then doth John speak of the Son? and Paul of the Spirit? Not as confounding the Persons, but as showing that the Dignity is one, they say it.1920   al. “saith one.” For that which is the Father’s is the Son’s also, and that which is the Son’s is the Spirit’s.1921   al. “the Father’s.” Yet many things God spake by Angels, and no one saith, “as the Angel spake,” but how? “as God spake.” Since what hath been said by God through the ministry of Angels would be of God; yet not therefore is what is of God, of the Angels also. But in this place John saith that the words are the Spirit’s.

“And spake of Him.” What spake he? “I saw the Lord sitting upon a high throne” ( Isa. vi. 1 ), and what follows. Therefore he there calleth “glory,” that vision, the smoke, the hearing unutterable Mysteries, the beholding the Seraphim, the lightning which leaped from the throne, against which those powers could not look. “And spake of Him.” What said he? That he heard a voice, saying, “Whom shall I send? who shall go? And I said, Here am I, send me. And He said, Ye shall hear with your ears, and shall not understand, and seeing ye shall see, and not perceive.” ( Isa. vi. 8, 10.) For,

Ver. 40. “He hath blinded their eyes, and hardened their heart, lest they at any time should see with their eyes, and understand with their heart.”

Here again is another question, but it is not so if we rightly consider it. For as the sun dazzles the eyes of the weak, not by reason of1922   παρὰ its proper nature, so it is with those who give not heed to the words of God. Thus, in the case of Pharaoh, He is said to have hardened his heart, and so it is with those who are at all contentious against the words of God. This is a peculiar mode of speech in Scripture, as also the, “He gave them over unto a reprobate mind” ( Rom. i. 28 ), and the, “He divided them to the nations,”1923   ἀ πένειμε τοῖς ἔθνεσι. The words are found in Deut iv. 19 , LXX., but are there spoken concerning the heavenly bodies. that is, allowed, permitted them to go. For the writer doth not here introduce God as Himself working these things, but showeth that they took place through the wickedness of others. For, when we are abandoned by God, we are given up to the devil, and when so given up, we suffer ten thousand dreadful things. To terrify the hearer, therefore, the writer saith, “He hardened,” and “gave over.” For to show that He doth not only not give us over, but doth not even leave us, except we will it, hear what He saith, “Do not your iniquities separate between Me and you?” ( Isa. lix. 2 , LXX.). And again, “They that go far away from Thee shall perish.” ( Ps. lxxiii. 27 , LXX.) And Hosea saith, “Thou hast forgotten the law of thy God, and I will also forget thee” ( Hos. iv. 6 , LXX.); and He saith Himself also in the Gospels, “How often would I have gathered your children—and ye would not.” ( Luke xiii. 34.) Esaias also again, “I came, and there was no man; I called, and there was none to hearken.” ( Isa. l. 2 , LXX.) These things He saith, showing that we begin the desertion, and become the causes of our perdition; for God not only desireth not to leave or to punish us, but even when He punisheth, doth it unwillingly; “I will not,” He saith, “the death of a sinner, so much as that he should turn and live.” ( Ezek. xviii. 32 , LXX.) Christ also mourneth over the destruction of Jerusalem,1924   al. “being about to destroy Jerusalem even weepeth.” as we also do over our friends.

[3.] Knowing this, let us do all so as not to remove from God, but let us hold fast to the care of our souls, and to the love towards each other; let us not tear our own members, (for this1925   al. “which.” is the act of men insane and beside themselves,) but the more we see any ill disposed, the more let us be kind to them. Since we often see many persons suffering1926   al. “persons suffering many.” in their bodies from difficult or incurable maladies, and cease not to apply remedies. What is worse than gout in foot or hand? Are we therefore to cut off the limbs? Not at all, but we use every means that the sufferer may enjoy some comfort, since we cannot get rid of the disease. This also let us do in the case of our brethren, and, even though they be diseased incurably, let us continue to tend them, and let us bear one another’s burdens. So shall we fulfill the law of Christ, and obtain the promised good things, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory for ever and ever. Amen.

ΟΜΙΛΙΑ ΞΗʹ. Ἀπεκρίθη αὐτῷ ὁ ὄχλος: Ἡμεῖς ἠκούσαμεν ἐκ τοῦ νόμου, ὅτι ὁ Χριστὸς μένει εἰς τὸν αἰῶνα: καὶ πῶς λέγεις σὺ, ὅτι δεῖ ὑψωθῆναι τὸν Υἱὸν τοῦ ἀνθρώπου; Τίς ἐστιν ὁ Υἱὸς τοῦ ἀνθρώπου; αʹ. Εὐφώρατον ἡ πλάνη καὶ ἀσθενὲς, κἂν μυρίοις ἔξωθεν ἀλείφηται χρώμασι. Καὶ καθάπερ οἱ τὰ σαθρὰ τῶν τοίχων κονιῶντες, οὐκ ἰσχύουσι διὰ τῆς ἀλοιφῆς διορθοῦν: οὕτω καὶ οἱ ψευδόμενοι ῥᾳδίως ἐλέγχονται: ὃ δὴ καὶ ἐνταῦθα πεπόνθασιν οἱ Ἰουδαῖοι. Τοῦ γὰρ Χριστοῦ πρὸς αὐτοὺς εἰπόντος: Ὅταν ὑψωθῶ ἀπὸ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν. Ἡμεῖς ἠκούσαμεν, φησὶν, ἀπὸ τοῦ νόμου, ὅτι ὁ Χριστὸς μένει εἰς τὸν αἰῶνα: καὶ πῶς σὺ λέγεις, ὅτι ὑψωθῆναι δεῖ τὸν Υἱὸν τοῦ ἀνθρώπου; Τίς ἐστιν οὗτος ὁ Υἱὸς τοῦ ἀνθρώπου; Ἄρα ᾔδεσαν ὅτι ὁ Χριστὸς ἀθάνατός τίς ἐστι, καὶ ζωὴν ἔχει πέρας οὐκ ἔχουσαν. Οὐκοῦν κἀκεῖνοι ᾔδεσαν ὅπερ ἔλεγε. Καὶ γὰρ πολλαχοῦ τῶν Γραφῶν ὁμοῦ καὶ τὸ πάθος καὶ ἡ ἀνάστασις κεῖται. Καὶ γὰρ Ἡσαΐας ἅμα ταῦτα τίθησιν, Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, λέγων, καὶ τὰ ἑξῆς ἅπαντα. Καὶ ὁ Δαυῒδ ἐν τῷ δευτέρῳ ψαλμῷ, καὶ ἀλλαχοῦ πολλαχοῦ συνάπτει ταῦτα ἀμφότερα. Καὶ ὁ πατριάρχης δὲ εἰπὼν, Ἀναπεσὼν ἐκοιμήθη ὡς λέων, ἐπήγαγε: Καὶ ὡς σκύμνος λέοντος, τίς ἐγερεῖ αὐτόν; Ὁμοῦ καὶ τὸ πάθος καὶ τὴν ἀνάστασιν ἐνδείκνυται. Ἀλλ' οὗτοι νομίζοντες ἐπιστομίζειν αὐτὸν καὶ δεικνύναι οὐκ ὄντα Χριστὸν ἐκ τούτου, ὁμολογοῦσιν ὅτι ὁ Χριστὸς εἰς τὸν αἰῶνα μένει. Καὶ ὅρα πῶς κακούργως. Οὐ γὰρ εἶπον, ὅτι Ἡμεῖς ἠκούσαμεν ὅτι ὁ Χριστὸς οὐδὲν πάσχει, οὐδὲ σταυροῦται, ἀλλ', Ὅτι μένει εἰς τὸν αἰῶνα: καίτοι οὐδὲ τοῦτο τὸ εἰρημένον ἐναντίον ἦν. Τῇ γὰρ ἀθανασίᾳ τὸ πάθος οὐκ ἐγένετο κώλυμα. Ἐντεῦθεν ἔστιν ἰδεῖν, ὅτι πολλὰ τῶν ἀμφιβόλων συνίεσαν, καὶ ἑκόντες ἐκακούργουν. Ἐπειδὴ γὰρ ἔφθη περὶ θανάτου διαλεχθεὶς ἀνωτέρω, ἀκούσαντες τὸ ὑψωθῆναι ἐνταῦθα, τοῦτο ὑπώπτευσαν. Εἶτα λέγουσι: Τίς ἐστιν οὗτος ὁ Υἱὸς τοῦ ἀνθρώπου; Καὶ τοῦτο κακούργως. Μὴ γὰρ δὴ νομίσῃς, φησὶν, ὅτι περὶ σοῦ τοῦτο λέγομεν, καὶ εἴπῃς ὅτι δι' ἀπέχθειαν ἐναντιούμεθα. Ἰδοὺ γὰρ οὐκ οἴδαμεν περὶ τίνος λέγεις, καὶ ὅμως ἀποφαινόμεθα. Τί οὖν ὁ Χριστός; Ἐπιστομίζων αὐτοὺς, καὶ δεικνὺς, ὅτι τὸ πάθος οὐδὲν κώλυμα πρὸς τὸ μένειν αὐτὸν εἰς τὸν αἰῶνα, Ἔτι, φησὶ, μικρὸν χρόνον τὸ φῶς μεθ' ὑμῶν ἐστι: δηλῶν, ὅτι ὁ θάνατος αὐτοῦ μετάστασίς ἐστι. Καὶ γὰρ τὸ φῶς τὸ ἡλιακὸν οὐκ ἀναιρεῖται, ἀλλὰ μικρὸν ὑποχωρῆσαν πάλιν φαίνεται. Περιπατεῖτε, ἕως τὸ φῶς ἔχετε. Ποῖον ἐνταῦθα λέγει καιρόν; ἆρα τὴν παροῦσαν ζωὴν ἅπασαν, ἢ τὸν πρὸ τοῦ σταυροῦ χρόνον; Ἔγωγε οἶμαι ἀμφοτέρους. Διὰ γὰρ τὴν ἄφατον αὐτοῦ φιλανθρωπίαν πολλοὶ καὶ μετὰ τὸν σταυρὸν ἐπίστευσαν. Λέγει δὲ ταῦτα κατεπείγων αὐτοὺς εἰς τὴν πίστιν, ὅπερ καὶ ἀνωτέρω πεποίηκεν, οὕτω λέγων, Ἔτι μικρὸν χρόνον μεθ' ὑμῶν εἰμι. Ὁ περιπατῶν ἐν τῇ σκοτίᾳ, οὐκ οἶδε ποῦ ὑπάγει. Πόσα γοῦν οἱ Ἰουδαῖοι νῦν πράττουσιν, καὶ οὐκ ἴσασι τί πράττουσιν! ἀλλ' ὡς ἐν σκότῳ, οὕτω βαδίζοντες, δοκοῦσι μὲν τὴν ὀρθὴν ὁδεύειν ὁδὸν, τὴν δὲ ἐναντίαν βαδίζουσι, σάββατα τηροῦντες, καὶ νόμον φυλάττοντες, καὶ βρωμάτων παρατηρήσεις: καὶ οὐκ ἴσασι ποῦ περιπατοῦσι. Διὰ τοῦτο ἔλεγε: Περιπατεῖτε εἰς τὸ φῶς, ἵνα υἱοὶ φωτὸς γένησθε: τουτέστιν, ἐμοὶ υἱοί. Καίτοι ἐν προοιμίοις φησὶν ὁ εὐαγγελιστὴς, ὅτι Οὐκ ἐξ αἱμάτων, οὐδὲ ἐκ θελήματος σαρκὸς, ἀλλ' ἐκ Θεοῦ ἐγεννήθησαν, τουτέστι, τοῦ Πατρός: ἐνταῦθα δὲ αὐτὸς λέγεται τούτους γεννᾷν, ἵνα μάθῃς, ὅτι μία ἐνέργεια Πατρὸς καὶ Υἱοῦ. Ταῦτα εἰπὼν ὁ Ἰησοῦς, καὶ ἀπελθὼν ἀπ' αὐτῶν, ἐκρύβη. Νῦν τί κρύπτεται; Οὐδὲ γὰρ λίθους ἦραν κατ' αὐτοῦ, οὐδὲ ἐβλασφήμησάν τι τοιοῦτον οἶον ἔμπροσθεν. Τίνος οὖν ἕνεκεν ἐκρύβη; Τὰς καρδίας ἐμβατεύων ᾔδει τὸν θυμὸν αὐτοῖς ἀγριαίνοντα, εἰ καὶ μηδὲν ἐφθέγγοντο: ᾔδει ζέοντα καὶ φονῶντα, καὶ οὐ περιέμενεν ὥστε εἰς ἔργον ἐξελθεῖν, ἀλλὰ κρύπτεται, παραμυθούμενος αὐτῶν τὸν φθόνον. Ὅρα γοῦν πῶς αὐτὸν ᾐνίξατο ὁ εὐαγγελιστής. Εὐθέως γοῦν ἐπήγαγε: Τοσαῦτα δὲ αὐτοῦ σημεῖα πεποιηκότος, οὐκ ἐπίστευον εἰς αὐτόν. Ποῖα τοσαῦτα; Ὅσα παρέλιπεν ὁ εὐαγγελιστής. Καὶ ἐκ τῶν μετὰ ταῦτα δὲ τοῦτο δῆλον. Καὶ γὰρ ὑποχωρήσας καὶ ἐνδοὺς, καὶ ἐπανελθὼν πάλιν ὑφειμένως αὐτοῖς διαλέγεται, οὕτω λέγων: Ὁ πιστεύων εἰς ἐμὲ, οὐ πιστεύει εἰς ἐμὲ, ἀλλ' εἰς τὸν πέμψαντά με. Ὅρα γὰρ τί ποιεῖ: Ἄρχεται ἀπὸ ταπεινῶν καὶ συνεσταλμένων, καὶ καταφεύγει εἰς τὸν Πατέρα: εἶτα πάλιν ἀνάγει τὸν λόγον. Καὶ ὅταν ἴδῃ ἐκθηριουμένους, ὑποχωρεῖ, καὶ πάλιν ἐφίσταται, καὶ ἀπὸ ταπεινῶν προοιμιάζεται πάλιν. Καὶ ποῦ τοῦτο ἐποίησε; Ποῦ γὰρ οὐκ ἐποίησεν; Ὅρα γοῦν ἐν ἀρχῇ τί φησι: Καθὼς ἀκούω, κρίνω: εἶτα ὑψηλότερον, Ὥσπερ γὰρ ὁ Πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτω καὶ ὁ Υἱὸς οὓς θέλει ζωοποιεῖ: πάλιν, Ἐγὼ οὐ κρίνω ὑμᾶς, ἄλλος ἐστὶν ὁ κρίνων. Εἶτα ἀναχωρεῖ πάλιν: εἶτα ἐπιστὰς τῇ Γαλιλαία, Ἐργάζεσθε, φησὶ, μὴ τὴν βρῶσιν τὴν ἀπολλυμένην. Καὶ εἰπὼν περὶ αὐτοῦ μεγάλα, ὅτι ἐκ τοῦ οὐρανοῦ καταβέβηκεν, ὅτι ζωὴν αἰώνιον δίδωσι, πάλιν ἀναχωρεῖ. Καὶ τῇ Σκηνοπηγίᾳ πάλιν ἐπιστὰς, τὸ αὐτὸ τοῦτο ποιεῖ. βʹ. Καὶ διηνεκῶς ἴδοι τις ἂν οὕτω ποικίλλοντα τὴν διδασκαλίαν, παρουσίᾳ, ἀπουσίᾳ, ταπεινοῖς, ὑψηλοῖς λόγοις. Ὃ καὶ ἐνταῦθα πεποίηκε. Τοσαῦτα δὲ αὐτοῦ σημεῖα πεποιηκότος, οὐκ ἐπίστευον εἰς αὐτὸν, φησὶν, ἵνα πληρωθῇ ὁ λόγος Ἡσαΐου ὃν εἶπε: Κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; καὶ ὁ βραχίων Κυρίου τίνι ἀπεκαλύφθη; Καὶ πάλιν, Οὐκ ἠδύναντο, φησὶ, πιστεύειν, ὅτι εἶπεν Ἡσαΐας: Ἀκοῇ ἀκούσετε, καὶ οὐ μὴ συνῆτε. Ταῦτα δὲ εἶπεν, ὅτε εἶδε τὴν δόξαν αὐτοῦ καὶ ἐλάλησε περὶ αὐτοῦ. Ἰδοὺ πάλιν τὸ, Ὅτι, καὶ Εἶπεν, οὐχὶ αἰτιολογίας, ἀλλ' ἐκβάσεως. Οὐδὲ γὰρ ἐπειδὴ εἶπεν Ἡσαΐας, οὐκ ἐπίστευον: ἀλλ' ἐπειδὴ οὐκ ἔμελλον πιστεύειν, διὰ τοῦτο εἶπεν Ἡσαΐας. Τί οὖν οὐχ οὕτως ὁ εὐαγγελιστὴς λέγει, ἀλλὰ τὴν ἀπιστίαν ἀπὸ τῆς προφητείας, οὐ τὴν προφητείαν ἀπὸ τῆς ἀπιστίας εἶναί φησι: καὶ προϊὼν, σφοδρότερον τοῦτο αὐτὸ τίθησιν, οὕτω λέγων: Διὰ τοῦτο οὐκ ἠδύναντο πιστεύειν, ὅτι εἶπεν Ἡσαΐας; Ἐντεῦθεν παραστῆσαι διὰ πολλῶν βούλεται τὸ τῆς Γραφῆς ἀψευδές: καὶ ὅτι ἅπερ προεφήτευσεν, οὐχ ἑτέρως ἐξέβη, ἀλλ' ὡς εἶπεν. Ἵνα γὰρ μή τις λέγῃ. Καὶ τίνος ἕνεκεν ἦλθεν ὁ Χριστός; οὐκ ᾔδει ὅτι οὐκ ἔμελλον αὐτῷ προσέχειν; καὶ τοὺς προφήτας εἰσάγει τοῦτο εἰδότας. Ἦλθε δὲ, ἵνα πρόφασιν μὴ ἔχωσι περὶ τῆς ἁμαρτίας αὐτῶν. Ἃ γὰρ προεῖπεν ὁ προφήτης, ὡς πάντως ἐσόμενα προεῖπεν. Εἰ γὰρ μὴ πάντως ἔμελλεν ἔσεσθαι, οὐκ ἂν προεῖπε: πάντως δὲ ἔμελλεν ἔσεσθαι, ἐπειδὴ ἀνιάτως εἶχον ἐκεῖνοι. Εἰ δὲ κεῖται τὸ, Οὐκ ἠδύναντο, ἀντὶ τοῦ, Οὐκ ἤθελον, κεῖται. Καὶ μὴ θαυμάσῃς. Καὶ γὰρ καὶ ἀλλαχοῦ φησιν. Ὁ δυνάμενος χωρεῖν, χωρείτω. Οὕτως οἶδε πολλαχοῦ δύναμιν τὴν προαίρεσιν λέγειν. Καὶ πάλιν: Οὐ δύναται ὁ κόσμος μισεῖν ὑμᾶς: ἐμὲ δὲ μισεῖ. Τοῦτο δὲ καὶ ἐν τῇ κοινῇ συνηθείᾳ φυλαττόμενον ἴδοι τις ἄν: ὡς ὅταν λέγῃ τις: Οὐ δύναμαι ἀγαπῆσαι τὸν δεῖνα: τὸ σφοδρὸν τῆς βουλήσεως, δύναμιν λέγων. Καὶ πάλιν: Οὐ δύναται ὁ δεῖνα γενέσθαι χρηστός. Καὶ ὁ προφήτης δὲ τί φησιν; Εἰ ἀλλάξεται Αἰθίοψ τὸ δέρμα αὐτοῦ, καὶ πάρδαλις τὰ ποικίλματα αὐτῆς, καὶ ὁ λαὸς οὗτος δυνήσεται εὖ ποιῆσαι μεμαθηκὼς κακά. Οὐ τοῦτό φησιν, ὅτι ἀδύνατος αὐτοῖς ἡ τῆς ἀρετῆς ἐργασία: ἀλλ' ὅτι οὐ βούλονται, διὰ τοῦτο οὐ δύνανται. Καὶ ὃ λέγει ὁ εὐαγγελιστὴς, τοῦτό φησιν, ὅτι ἀδύνατον ἦν ψεύσασθαι τὸν προφήτην. Οὐ μὴν διὰ τοῦτο ἀδύνατον ἦν αὐτοὺς πιστεῦσαι. Ἐνῆν γὰρ, καὶ πιστευσάντων αὐτῶν, ἀψευδῆ μένειν. Οὐ γὰρ ἂν ταῦτα προεῖπεν, εἰ πιστεύειν ἔμελλον. Τί οὖν, φησὶν, οὐχ οὕτως εἶπεν, Ὅτι ἰδιώματά τινα ἡ Γραφὴ τοιαῦτα ἔχει, καὶ δεῖ τοῖς νόμοις αὐτῆς παραχωρεῖν. Ταῦτα δὲ εἶπεν, ὅτε εἶδε τὴν δόξαν αὐτοῦ. Τίνος; Τοῦ Πατρός. Πῶς οὖν ὁ Ἰωάννης περὶ τοῦ Υἱοῦ λέγει, ὁ δὲ Παῦλος περὶ τοῦ Πνεύματος; Οὐχ ὡς συναλείφοντες τὰς ὑποστάσεις, ἀλλὰ μίαν ἀξίαν δηλοῦντες εἶναι, φησί. Καὶ γὰρ τὰ τοῦ Πατρὸς τοῦ Υἱοῦ, καὶ τὰ τοῦ Υἱοῦ τοῦ Πατρός ἐστι. Καίτοι πολλὰ δι' ἀγγέλων εἶπε, καὶ οὐδεὶς λέγει, καθὼς εἶπεν ὁ ἄγγελος: ἀλλὰ τί; Ὁ Θεὸς εἶπεν. Τὰ μὲν γὰρ ὑπὸ τοῦ Θεοῦ δι' ἀγγέλων εἰρημένα, τοῦ Θεοῦ ἂν εἴη: οὐκ ἔτι δὲ καὶ τὰ τοῦ Θεοῦ, τῶν ἀγγέλων. Ἐνταῦθα δὲ τοῦ Πνεύματός φησιν εἶναι τὰ ῥήματα. Καὶ ἐλάλησε περὶ αὐτοῦ. Τί ἐλάλησεν; Εἶδον τὸν Κύριον καθήμενον ἐπὶ θρόνου ὑψηλοῦ, καὶ τὰ ἑξῆς. Δόξαν οὖν ἐνταῦθά φησι, τὴν ὄψιν ἐκείνην, τὸν καπνὸν, τὸ ἀκοῦσαι μυστηρίων ἀποῤῥήτων, τὸ ἰδεῖν τὰ Σεραφὶμ, τὴν ἀστραπὴν τὴν ἀπὸ τοῦ θρόνου πηδῶσαν, ᾗ ἀντιβλέψαι αἱ δυνάμεις οὐκ εἶχον ἐκεῖναι. Καὶ ἐλάλησε περὶ αὐτοῦ. Τί ἐλάλησεν; Ὅτι ἤκουσε φωνὴν λέγουσαν: Τίνα ἀποστείλω, καὶ τίς πορεύσεται; Καὶ εἶπον: Ἰδοὺ ἐγώ εἰμι, ἀπόστειλόν με. Καὶ εἶπεν: Ἀκοῇ ἀκούσετε, καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε, καὶ οὐ μὴ ἴδητε. Ἐτύφλωσε γὰρ αὐτῶν τοὺς ὀφθαλμοὺς, καὶ πεπώρωκεν αὐτῶν τὴν καρδίαν, μή ποτε ἴδωσι τοῖς ὀφθαλμοῖς, καὶ τῇ καρδίᾳ συνῶσιν. Ἰδοὺ πάλιν ἕτερον ζήτημα: ἀλλ' οὐκ ἔστιν, ἐὰν ὀρθῶς προσέχωμεν. Ὥσπερ γὰρ ὁ ἥλιος τῶν ἀσθενῶν πλήττει τὰς ὄψεις οὐ παρὰ τὴν οἰκείαν φύσιν, οὕτω καὶ ἐπὶ τῶν μὴ προσεχόντων τοῖς τοῦ Θεοῦ λόγοις γίνεται. Οὕτω καὶ ἐπὶ τοῦ Φαραὼ τὴν καρδίαν σκληρῦναι λέγεται, οὕτω καὶ ἐπὶ τῶν φιλονεικούντων τι τοῖς τοῦ Θεοῦ λόγοις γίνεται. Ἰδίωμα δὲ καὶ τοῦτο τῆς Γραφῆς, ὡς καὶ τὸ, Παρέδωκεν εἰς ἀδόκιμον νοῦν, καὶ τὸ, Ἀπένειμε τοῖς ἔθνεσι, τουτέστι, Συνεχώρησεν, ἀφῆκεν. Οὐχὶ γὰρ ἐνεργοῦντα αὐτὸν ἐνταῦθα εἰσάγει, ἀλλ' ἐκ τῆς ἑτέρων πονηρίας ταῦτα γινόμενα δείκνυσιν. Ὅταν γὰρ ἐγκαταλειφθῶμεν ὑπὸ τοῦ Θεοῦ, παραδιδόμεθα τῷ διαβόλῳ: τῷ διαβόλῳ δὲ παραδοθέντες, μυρία πάσχομεν δεινά. Φοβῶν τοίνυν τὸν ἀκροατὴν, φησὶν, Ἐσκλήρυνε, καὶ Παρέδωκεν. Ὅτι γὰρ αὐτὸς οὐ μόνον οὐ παραδίδωσιν, ἀλλ' οὐδὲ ἐγκαταλιμπάνει, ἐὰν μὴ βουληθῶμεν, ἄκουσον τί φησιν: Οὐχὶ αἱ ἁμαρτίαι ὑμῶν διιστῶσιν ἀναμέσον ἐμοῦ καὶ ὑμῶν; καὶ πάλιν: Οἱ μακρύνοντες ἑαυτοὺς ἀπὸ σοῦ, ἀπολοῦνται. Ὁ δὲ Ὠσηέ φησιν: Ἐπελάθου νόμου Θεοῦ σου, ἐπιλήσομαί σου κἀγώ: καὶ αὐτὸς δὲ ἐν τοῖς Εὐαγγελίοις: Ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα ὑμῶν, καὶ οὐκ ἠθελήσατε! καὶ ὁ Ἡσαΐας δὲ πάλιν: Ἦλθον, καὶ οὐκ ἦν ἄνθρωπος: ἐκάλεσα, καὶ οὐκ ἦν ὁ ὑπακουσόμενος. Ταῦτα δὲ λέγει, δεικνὺς ἡμᾶς ἀρχομένους τῆς ἐγκαταλείψεως, καὶ αἰτίους γινομένους τῆς ἀπωλείας. Ὁ γὰρ Θεὸς οὐ μόνον οὐ καταλιπεῖν οὐδὲ κολάσαι βούλεται, ἀλλὰ καὶ ὅτε κολάζει, μὴ θέλων αὐτὸ ποιεῖ. Οὐ βούλομαι γὰρ, φησὶ, τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὸ ἐπιστρέψαι καὶ ζῇν αὐτόν. Ὁ δὲ Χριστὸς καὶ ἐπὶ τῇ καταστροφῇ Ἱερουσαλὴμ δακρύει: ὃ καὶ ἡμεῖς ἐπὶ φίλων ποιοῦμεν. γʹ. Ταῦτ' οὖν εἰδότες, πάντα πράττωμεν ὥστε μὴ ἀφίστασθαι τοῦ Θεοῦ, ἀλλ' ἐχώμεθα τῆς κατὰ ψυχὴν ἐπιμελείας καὶ τῆς πρὸς ἀλλήλους ἀγάπης, καὶ μὴ σπαράττωμεν ἡμῶν τὰ μέλη (τοῦτο γὰρ μαινομένων καὶ ἐξεστηκότων ἐστίν): ἀλλ' ὅσῳ ἂν κακῶς διακειμένους ἴδωμεν, θεραπεύσωμεν μᾶλλον. Καὶ γὰρ καὶ ἐν τοῖς σώμασι πολλοὺς πολλάκις ὁρῶμεν δυστράπελα ἔχοντας καὶ ἀνίατα νοσήματα, καὶ οὐ παυόμεθα ἐπιτιθέντες φάρμακα. Τί γὰρ ποδαλγίας χεῖρον; τί δὲ χειράγρας; ἆρ' οὖν περικόπτωμεν τὰ κῶλα; Οὐδαμῶς: ἀλλὰ πάντα ποιοῦμεν ὥστε παραμυθίας τινὸς ἀπολαῦσαι, ἐπειδὴ λῦσαι τὸ κακὸν οὐ δυνάμεθα. Τοῦτο καὶ ἐπὶ τῶν ἀδελφῶν ποιῶμεν: καὶ, ἂν ἀνίατα νοσῶσι, μένωμεν θεραπεύοντες, καὶ βαστάζωμεν ἀλλήλων τὰ βάρη. Οὕτω γὰρ πληρώσομεν καὶ τὸν νόμον τοῦ Χριστοῦ, καὶ τευξόμεθα τῶν ἐπηγγελμένων ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἡ δόξα ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.