Homily LXXXIII.

John xviii. 1

“When Jesus had spoken these words, He went forth with His disciples over the brook Cedron, where was a garden, into the which He entered, and His disciples.”

[1.] An awful thing is death, and very full of terror, but not to those who have learnt the true wisdom which is above. For he that knows nothing certain concerning things to come, but deems it2383   i.e. death, lit. “the action.” to be a certain dissolution and end of life, with reason shudders and is afraid, as though he were passing into non-existence. But we who, by the grace of God, have learnt the hidden and secret things of His wisdom, and deem the action to be a departure to another place, should have no reason to tremble, but rather to rejoice and be glad, that leaving this perishable life we go to one far better and brighter, and which hath no end. Which Christ teaching by His actions, goeth to His Passion, not by constraint and necessity, but willingly. “These things,” it saith, “Jesus spake, and departed ‘beyond the brook Cedron, where was a garden, into the which He entered, and His disciples.’”

Ver. 2. “Judas also, which betrayed Him, knew the place; for Jesus ofttimes resorted thither with His disciples.”

He journeyeth at midnight, and crosseth a river, and hasteth to come to a place known to the traitor, lessening the labor to those who plotted against Him, and freeing them from all trouble; and showeth to the disciples that He came willingly to the action, (a thing which was most of all sufficient to comfort them,) and placeth Himself in the garden as in a prison.

“These things spake Jesus unto them.” “What sayest thou?2384   addressed to St. John. Surely He was speaking with the Father, surely He was praying. Why then dost thou not say that, ‘having ceased from the prayer,’ He came there?” Because it was not prayer, but a speech made on account of the disciples. “And the disciples entered into the garden.” He had so freed them from fear that they no longer resisted, but entered with Him into the garden. But how came Judas there, or whence had he gained his information when he came? It is evident from this circumstance, that Jesus generally2385   τὰ πολλὰ passed the night out of doors.2386   ἔ ξω For had He been in the habit of spending it at home, Judas would not have come to the desert, but to the house, expecting there to find Him asleep. And lest, hearing of a “garden,” thou shouldest think that Jesus hid Himself, it addeth, that “Judas knew the place”; and not simply so,2387   or, “not once, but often,” &c. but that He “often resorted thither with His disciples.” For ofttimes He was with them apart, conversing on necessary matters, and such as it was not permitted to others to hear. And He did this especially in mountains and gardens, seeking a place free from disturbance, that their attention might not be distracted from listening.

Ver. 3. “Judas then, having received a band of men and officers from the Chief Priests and Pharisees, cometh thither with lanterns, and torches, and weapons.”

And these men had often at other times sent to seize Him, but had not been able; whence it is plain, that at this time He voluntarily surrendered Himself. And how did they persuade the band? They were soldiers,2388   στρατιῶται, mercenaries. who had made it their practice to do anything for money.

Ver. 4. “Jesus therefore, knowing all things that should come upon Him, went forth, and said, Whom seek ye?”

That is, He did not wait to learn this from their coming, but spake and acted without confusion, as knowing all these things. “But why come they with weapons, when about to seize Him?” They feared His followers, and for this reason they came upon Him late at night. “And He went forth, and said unto them, Whom seek ye?”

Ver. 5. “They answered Him, Jesus of Nazareth.”2389    Ver. 5, 6. “They answered Him, Jesus of Nazareth. Jesus saith unto them, I Am. And Judas also which betrayed Him stood with them. As soon then as He had said unto them, I Am, they went backward, and fell to the ground.” N.T.

Seest thou His invincible power, how being in the midst of them He disabled their eyes? for that the darkness was not the cause of their not knowing Him, the Evangelist hath shown, by saying, that they had torches also. And even had there been no torches, they ought at least to have known Him by His voice; or if they did not know it, how could Judas be ignorant, who had been so continually with Him? for he too stood with them, and knew Him no more than they, but with them fell backward. And Jesus did this to show, that not only they could not seize Him, but could not even see Him when in the midst, unless He gave permission.

Ver. 7. “He saith again, Whom seek ye?”2390   “Whom seek ye? And they said, Jesus of Nazareth.” N.T. What madness! His word threw them backward, yet not even so did they turn, when they had learnt that His power was so great, but again set themselves to the same attempt. When therefore He had fulfilled all that was His, then He gave Himself up.

Ver. 8. “He answered, I told you that I Am.” ( Ver. 5. “And Judas also which betrayed Him stood with them.”)

See the forbearance2391   τὸ ἀνεπαχθὲς of the Evangelist, how he doth not insult over the traitor, but relates what took place, only desiring to prove one thing, that the whole took place with His own consent. Then, lest any one should say that He Himself brought them to this, by having placed Himself into their hands, and revealed Himself to them; after having shown to them all things which should have been sufficient to repulse them, when they persevered in their wickedness, and had no excuse, He put Himself in their hands, saying,

“If therefore ye seek Me, let these go their way.”

Manifesting until the last hour His lovingkindness towards them. “If,” He saith, “ye want Me, have nothing to do with these, for, behold, I give Myself up.”

Ver. 9. “That the saying might be fulfilled which He spake, Of those which Thou gavest Me have I lost none.”

By “loss”2392   more exactly, “perdition.” He doth not here mean that which is of death, but that which is eternal; though the Evangelist in the present case includes the former also. And one might wonder why they did not seize them with Him, and cut them to pieces, especially when Peter had exasperated them by what he did to the servant. Who then restrained them? No other than that Power which cast them backward. And so the Evangelist, to show that it did not come to pass through their intention, but by the power and decree of Him whom they had seized, has added, “That the saying might be fulfilled which He spake,” that “not one, &c.” ( c. xvii. 12.)

[2.] Peter, therefore, taking courage from His voice, and from what had already happened, arms himself against the assailants,2393    Ver. 10. “Then Simon Peter, having a sword, drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus.” “And how,” saith some one, “doth he who was bidden not to have a scrip, not to have two coats, possess a sword?” Methinks he had prepared it long before, as fearing this very thing which came to pass. But if thou sayest, “How doth he, who was forbidden even to strike a blow with the hand, become a manslayer?” He certainly had been commanded not to defend himself, but here he did not defend himself, but his Master. And besides, they were not as yet perfect or complete. But if thou desirest to see Peter endued with heavenly wisdom, thou shalt after this behold him wounded, and bearing it meekly, suffering ten thousand dreadful things, and not moved to anger. But Jesus here also worketh a miracle, both showing that we ought to do good to those who do evil to us, and revealing His own power. He therefore restored the servant’s ear, and said to Peter, that “All they that take the sword shall perish by the sword” ( Matt. xxvi. 52 ); and as He did in the case of the basin, when He relaxed his vehemence2394   lit. “tension.” by a threat, so also here. The Evangelist adds the name of the servant, because the thing done was very great, not only because He healed him, but because He healed one who had come against Him, and who shortly after would buffet Him, and because He stayed the war which was like to have been kindled from this circumstance against the disciples. For this cause the Evangelist hath put the name, so that the men of that time might search and enquire diligently whether these things had really come to pass. And not without a cause doth he mention the “right ear,” but as I think desiring to show the impetuosity of the Apostle, that he almost aimed at the head itself. Yet Jesus not only restraineth him by a threat, but also calmeth him by other words, saying,

Ver. 11. “The cup which My Father hath given Me, shall I not drink it?”2395    Ver 11. “Then said Jesus unto Peter, Put up thy sword into the sheath; the cup,” &c. N.T.

Showing, that what was done proceeded not from their power, but from His consent, and declaring that He was not one opposed to God but obedient to the Father even unto death.

Ver. 12, 13. “Then Jesus was taken; and they bound Him, and led Him away to Annas.”2396    Ver. 12, 13. “Then the band and the captain and officers of the Jews took Jesus, and bound Him, and led Him away to Annas first; for he was father-in-law to Caiaphas, which was the high priest that same year.” N.T.

Why to Annas? In their pleasure they made a show of2397   or, “made a show of Him in.” what had been done, as though forsooth they had set up a trophy.

“And he was father-in-law to Caiaphas.”

Ver. 14. “Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people.”

Why doth the Evangelist again remind us of his prophecy? To show that these things were done for our salvation. And such is the exceeding force of truth, that even enemies proclaimed these things beforehand. For lest the listener, hearing of bonds, should be confounded, he reminds him of that prophecy, that the death of Jesus was the salvation of the world.

Ver. 15. “And Simon Peter followed Jesus, and so did another disciple.”2398    Ver. 15, 16. “And Simon Peter followed Jesus, and so did that other disciple; that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest. But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter.” N.T.

Who is that other disciple? It is the writer himself. “And wherefore doth he not name himself? When he lay on the bosom of Jesus, he with reason concealed his name; but now why doth he this?” For the same reason, for here too he mentions a great good deed, that when all had started away,2399   al. “retired.” he followed. Therefore he conceals himself, and puts Peter before him. He was obliged to mention himself, that thou mightest understand that he narrates more exactly than the rest what took place in the hall, as having been himself within. But observe how he detracts from his own praise; for, lest any one should ask, “How, when all had retreated, did this man enter in farther than Simon?” he saith, that he “was known to the high priest.” So that no one should wonder that he followed, or cry him up for his manliness. But the wonder was that matter of Peter, that being in such fear, he came even as far as the hall, when the others had retreated. His coming thither was caused by love, his not entering within by distress and fear. For the Evangelist hath recorded these things, to clear a way for excusing his denial; with regard to himself, he doth not set it down as any great matter that he was known to the high priest, but since he had said that he alone with Jesus went in, lest thou shouldest suppose that the action proceeded from any exalted feelings, he puts also the cause. And that Peter would have also entered had he been permitted, he shows by the sequel; for when he went out, and bade the damsel who kept the door bring in Peter, he straightway came in. But why did he not bring him in himself? He clung to Christ, and followed Him; on this account he bade2400   al. “gave in charge.” the woman bring him in. What then saith the woman?

Ver. 17. “Art not thou also one of this man’s disciples? And he saith, I am not.”2401    Ver. 17. “Then saith the damsel that kept the door unto Peter, Art not,” &c. N.T.

What sayest thou, Peter? Didst thou not declare but now, “If need be that I lay down my life for Thee, I will lay it down”? What hath happened then, that thou canst not even endure the questioning of a door-keeper? Is it a soldier who questions thee? Is it one of those who seized Him? No, it is a mean and abject door-keeper, nor is the questioning of a rough kind.2402   θρασεῖα She saith not, “Art thou a disciple of that cheat and corrupter,” but, “of that man,” which was the expression rather of one pitying and relenting.2403   lit. “bent,” κατακαμπτομένης But Peter could not bear any of these words. The, “Art not thou also,” is said on this account, that John was within. So mildly did the woman speak. But he perceived none of this, nor took it into his mind, neither the first time, nor the second, nor the third, but when the cock crew; nor did this even bring him to his senses, till Jesus gave him the bitter look. And he stood warming himself2404    Ver. 18. “And the servants and officers stood there, who had made a fire of coals; and they warmed themselves; and Peter stood with them, and warmed himself.” with the servants of the high priest, but Christ was kept bound within. This we say not as accusing Peter, but showing the truth of what had been said by Christ.

Ver. 19. “The high priest then asked Jesus of His disciples, and of His doctrine.”

[3.] O the wickedness! Though he had continually heard Him speaking in the temple and teaching openly, he now desires to be informed. For since they had no charge to bring, they enquired concerning His disciples, perhaps where they were, and why He had collected them, and with what intention, and on what terms. And this he said, as desiring to prove Him to be a seditious person and an innovator, since no one gave heed to Him, except them alone, as though His were some factory of wickedness. What then saith Christ? To overthrow this, He saith,

Ver. 20. “I spake openly to the world, (not to the disciples privately,) I taught openly in the temple.”2405   “Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.” N.T.

“What then, said He nothing in secret?” He did, but not, as they thought, from fear, and to make conspiracies, but if at any time His sayings were too high for the hearing of the many.

Ver. 21. “Why askest thou Me? Ask them which heard Me.”2406   “which heard Me, what I have said unto them; behold, they know what I said.” N.T.

These are not the words of one speaking arrogantly, but of one confiding in the truth of what He had said. What therefore He said at the beginning, “If I bear witness of Myself, My witness is not true” ( c. v. 31 ), this He now implieth, desiring to render His testimony abundantly credible. For when Annas mentioned the disciples,2407   al. “the disciples as disciples.” what saith He? “Dost thou ask Me concerning Mine? Ask Mine enemies, ask those who have plotted against Me, who have bound Me; let them speak.” This is an unquestionable proof of truth, when one calls his enemies to be witnesses to what he saith. What then doth the high priest? When it would have been right thus to have made the enquiry, that person did not so.

Ver. 22. “And when he had thus spoken, one of the officers which stood by smote Him with the palm of his hand.”2408   “Of his hand, saying, Answerest thou the high priest so?” N.T.

What could be more audacious than this? Shudder, O heaven, be astounded, O earth, at the long-suffering of the Lord, and the senselessness of the servants! Yet what was it that He said? He said not, “Why askest thou Me,” as if refusing to speak, but wishing to remove every pretext for senseless behavior; and being upon this buffeted, though He was able to shake, to annihilate, or to remove all things, He doth not any one of these, but speaketh words able to relax any brutality.

Ver. 23. “And He saith, If I have spoken evil, bear witness of the evil.”2409   “of the evil; but if well, why smitest thou Me? ” N.T.

That is, “If thou canst lay hold on My words, declare it; but if thou canst not, why strikest thou Me?” Seest thou that the judgment-hall is full of tumult, and trouble, and passion, and confusion? The high priest asked deceitfully and treacherously, Christ answered in a straightforward manner, and as was meet. What then was next to be done? Either to refute, or to accept what He said. This however is not done, but a servant buffets Him. So far was this from being a court of justice, and the proceedings those of a conspiracy, and a deed of tyranny. Then not having even so made any farther discovery, they send Him bound to Caiaphas.2410    Ver. 24. “Annas sent (ἀ πέστειλεν) Him bound to Caiaphas the high priest.” St. C. makes this the order of the narrative, but most commentators refer the words to an earlier period.

Ver. 25. “And Simon Peter stood and warmed himself.”

Wonderful, by what a lethargy2411   κάρῳ that hot and furious one was possessed, when Jesus was being led away! After such things as had taken place, he doth not move, but still warms himself, that thou mayest learn how great is the weakness of our nature if God abandoneth. And, being questioned, he denies again.2412   Part of ver. 25. “They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.”

Ver. 26. Then saith “the kinsman2413    Ver. 26. “one of the servants of the high priest, being his kinsman,” &c., “saith.” N.T. of him whose ear Peter cut off, (grieving at what had taken place,) Did I not see thee in the garden?”2414   “in the garden with him?” ver. 27. “Peter then denied again; and immediately the cock crew.” N.T.

But neither did the garden bring him to remember what had taken place,2415   al. “had been said.” nor the great affection which Jesus there had shown by those words, but all these from pressure of anxiety he banished from his mind. But why have the Evangelists with one accord written concerning him? Not as accusing the disciple, but as desiring to teach us, how great an evil it is not to commit all to God, but to trust to one’s self. But do thou admire the tender care of his Master, who, though a prisoner and bound, took great forethought for His disciple, raising Peter up, when he was down, by His look, and launching him into a sea of tears.2416   εἰς δάκρυα καθέλκων

“They lead Him therefore from Caiaphas to Pilate.”2417    Ver. 28. “Then led they Jesus from Caiaphas unto the hall of judgment; and it was early; and they themselves went not into the judgment-hall, lest they should be defiled; but that they might eat the Passover.” N.T.

This was done, in order that the number of His judges might show, even against their will, how fully tested was His truth. “And it was early.” Before cock crow He was brought to Caiaphas, early in the morning to Pilate; whence the Evangelist shows, that being questioned by Caiaphas during an entire half of the night, He was in nothing proved guilty; wherefore Caiaphas sent Him on to Pilate. But leaving these things for the others to relate, John speaks of what follows next. And observe the ridiculous conduct of the Jews. They who had seized the innocent, and taken up arms, do not enter into the hall of judgment, “lest they should be polluted.” And tell me, what kind of pollution was it to set foot in a judgment-hall, where wrong-doers suffer justice? They who paid tithes of mint and anise, did not think they were polluted when bent on killing unjustly, but thought that they polluted themselves by even treading in a court of justice. “And why did they not kill Him, instead of bringing Him to Pilate?” In the first place, the greater part of their rule and authority had been cut away, when their affairs were placed under the power of the Romans; and besides, they feared lest they should afterwards be accused and punished by Him. “But what is, ‘That they might eat the Passover?’ For He had done this on the first day of unleavened bread.” Either he calls the whole feast “the Passover,” or means, that they were then keeping the Passover, while He delivered it to His followers one day sooner, reserving His own Sacrifice for2418   or, “waiting for His,” &c., “on.” the Preparation-day, when also of old the Passover was celebrated. But they, though they had taken up arms, which was unlawful, and were shedding blood, are scrupulous about the place, and bring forth Pilate to them.

Ver. 29. “And having gone out, he said, What accusation bring ye against this man?”

[4.] Seest thou that he was free from2419   al. “from their.” fondness for rule and from malice? For seeing Jesus bound, and led by so many persons, he did not think that they had unquestionable proof of their accusation, but questions them, thinking it a strange thing that they should take for themselves the judgment, and then commit the punishment without any judgment to him. What then say they?

Ver. 30. “If he were not a malefactor, we would not have delivered him up unto thee.”

O madness! for why do ye not mention His evil deeds, instead of concealing them? Why do ye not prove the evil? Seest thou that they everywhere avoid a direct accusation, and that they can say nothing? That Annas questioned Him about His doctrine, and having heard Him, sent Him to Caiaphas; and he having in his turn questioned Him, and discovered, nothing, sent Him to Pilate. Pilate saith, “What accusation bring ye against this man?” Nor here have they anything to say, but again employ certain2420   al. “but in certain.” conjectures. At which Pilate being perplexed saith,

Ver. 31, 32. “Take ye him and judge him according to your law. They therefore said, It is not lawful for us to put any man to death.” But this they said, “that the saying of the Lord might be fulfilled, which He spake, signifying by what death He should die.”

“And how did the expression, ‘It is not lawful for us to put any man to death,’ declare this?” Either the Evangelist means that He was about to be slain not by the Jews only, but by2421   Ben. “not for,” &c., “but for.” the Gentiles also, or that it was not lawful for them to crucify. But if they say, “It is not lawful for us to put any man to death,” they say it with reference to that season. For that they did slay men, and that they slew them in a different way, Stephen shows, being stoned. But they desired to crucify Him, that they might make a display of the manner of His death. Pilate, wishing to be freed from trouble, doth not dismiss Him for a long trial, but,

Ver. 33, 34. “Having entered in, he asked Jesus, and said,2422   “Then Pilate entered into the judgment hall again, and called Jesus, and said unto Him.” N.T. Art thou the King of the Jews? Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of Me?”

Wherefore did Christ ask this? Because He desired to expose the evil intentions of the Jews. Pilate had heard this saying from many, and, since the accusers had nothing to say, in order that the enquiry might not be a long one, he desires to bring forward that which was continually reported. But when he said to them, “Judge him according to your law,” wishing to show that His offense was not a Jewish one, they replied, “It is not lawful for us.” “He hath not sinned against our law, but the indictment is general.”2423   i.e. against heathen law also. Pilate then, having perceived this, saith, as being (himself) likely to be endangered, “Art thou the King of the Jews?” Then Jesus, not from ignorance, but from a desire that the Jews should be accused even by him, asked him, saying, “Did others tell it thee?”2424    Ver. 30. “Jesus answered him, Sayest thou this thing of thyself or did others tell it thee of Me?” N.T. On this point then declaring himself, Pilate replied,

Ver. 35. “Am I a Jew? Thine own nation and the chief priests have delivered thee unto me; what hast thou done?”

Here desiring to clear himself of the matter. Then because he had said, “Art thou the King?” Jesus reproving him answereth, “This thou hast heard from the Jews. Why dost thou not make accurate enquiry? They have said that I am a malefactor; ask them what evil I have done. But this thou doest not, but art simply framing charges against Me.” “Jesus answered him, Sayest thou this thing of thyself,” or from others? Pilate then cannot at once say that he had heard it, but simply goes along with2425   ἕ πεται the people, saying, “They have delivered thee unto me.” “I must needs therefore ask thee what thou hast done.” What then saith Christ?

Ver. 36. “My Kingdom is not of this world.”

He leadeth upwards Pilate who was not a very wicked man, nor after their fashion, and desireth to show that He is not a mere man, but God and the Son of God. And what saith He?

“If My Kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews.”2426   “to the Jews; but now in My kingdom not from hence,” N.T.

He undoeth that which Pilate for a while had feared, namely, the suspicion of seizing kingly power, “Is then His kingdom not of this world also?”2427   Ben. omits “also.” Certainly it is. “How then saith He it ‘is not’?” Not because He doth not rule here, but because He hath his empire from above, and because it is not human, but far greater than this and more splendid. “If then it be greater, how was He made captive by the other?” By consenting, and giving Himself up. But He doth not at present reveal2428   al. “hide.” this, but what saith He? “If I had been of this world, ‘My servants would fight, that I should not be delivered.’” Here He showeth the weakness of kingship among us, that its strength lies in servants; but that which is above is sufficient for itself, needing nothing. From this the heretics taking occasion say, that He is different from the Creator. What then, when it saith, “He came to His own”? ( c. i. 11 .) What, when Himself saith, “They are not of this world, as I am not of this world”? ( c. xvii. 14.) So also He saith that His kingdom is not from hence, not depriving the world of His providence and superintendence, but showing, as I said, that His power was not human or perishable. What then said Pilate?

Ver. 37. “Art thou a king then? Jesus answered, Thou sayest that I am a King. To this end was I born.”

If then He was born a king, all His other attributes are by Generation, and He hath nothing which He received in addition. So that when thou hearest that, “As the Father hath life in Himself, so hath He given to the Son also to have life” ( c. v. 26 ), deem of nothing else but His generation, and so of the rest.

“And for this cause came I,2429   “came I into the world,” N.T. that I should bear witness unto the truth.”

That is, “that I should speak this very thing, and teach it, and persuade all men.”

[5.] But do thou, O man, when thou hearest these things, and seest thy Lord bound and led about, deem present things to be nought. For how can it be otherwise than strange, if Christ bore such things for thy sake, and thou often canst not endure even words? He is spit upon, and dost thou deck thyself with garments and rings, and, if thou gain not good report from all, think life unbearable? He is insulted, beareth mockings, and scornful blows upon the cheek; and dost thou wish everywhere to be honored, and bearest thou not the reproaching of Christ? Hearest thou not Paul saying, “Be ye imitators2430   μιμηταὶ of me, even as I also am of Christ”? ( 1 Cor. xi. 1.) When therefore any one makes a jest of thee, remember thy Lord, that in mockery they bowed the knee before Him, and worried2431   διέσυρον Him both by words and deeds, and treated Him with much irony; but He not only did not defend Himself, but even repaid them with the contraries, with mildness and gentleness. Him now let us emulate; so shall we be enabled even to be delivered from all insult. For it is not the insulter that gives effect to acts of insult, and makes them biting, but he who is little of soul, and is pained by them. If thou art not pained, thou hast not been insulted; for the suffering from injuries depends not on those who inflict, but on those who undergo them. Why dost thou grieve at all? If a man hath insulted thee unjustly, in this case surely thou oughtest not to grieve at all, but to pity him; if justly, much more oughtest thou to keep quiet. For should any one address thee, a poor man, as though thou wert rich, the praise contained in his words is nothing to thee, but his encomium is rather mockery; and so if one insulting thee utter things that are untrue, the reproach is nothing to thee either. But if conscience takes hold of what hath been said, be not grieved at the words, but make correction in deeds. This I say with regard to what really are insults. For if one reproach thee with poverty or low birth, laugh at him.2432   al. “this is to be laughed at.” These things are a reproach not to the hearer, but to the speaker, as not knowing true wisdom. “But,” saith some one, “when these things are said in the presence of many who are ignorant of the truth, the wound becomes unbearable.” Nay, it is most bearable, when you have an audience present of witnesses praising and applauding you, scoffing at and making a jest of him. For not he that defends himself, but he that saith nothing, is applauded by sensible persons. And if none of those present be a sensible person, then laugh at him most of all, and delight thyself in the audience of heaven. For there all will praise and applaud and welcome thee. For one Angel is as good as all the world. But why speak I of Angels, when the Lord Himself proclaimeth2433   Sav. conj. “shall proclaim.” thee? Let us exercise ourselves with these reasonings. For it is no loss to be silent when insulted, but it is, on the contrary, to defend one’s self when insulted. Since were it a fault silently to bear what is said, Christ would never have told us, “If one smite thee on the right cheek, turn to him the other also.” ( Matt. v. 39.)2434   “whosoever shall,” &c., N.T. If then our enemy say what is not true, let us on this account even pity him, because he draws down upon him the punishment and vengeance of the accusers,2435   Sav. conj. “evil speaking.” being unworthy even to read the Scriptures. For to the sinner God saith, “Why declarest thou My statutes, and takest My covenant in thy mouth? Thou satest and spakest against thy brother.” ( Ps. l. 16 and 20 , LXX.) And if he speak the truth, so also he is to be pitied; since even the Pharisee spake the truth; yet he did no harm to him who heard him, but rather good, while he deprived himself of ten thousand blessings, enduring shipwreck by this accusation. So that either way it is he that suffers injury, not thou; but thou, if thou art sober, wilt have double gain; both the propitiating God by thy silence, and the becoming yet more discreet, the gaining an opportunity from what hath been said to correct what has been done, and the despising mortal glory. For this is the source of our pain, that many gape upon the opinion of men. If we are minded to be thus truly wise, we shall know well that human things are nothing. Let us learn then, and having reckoned up our faults, let us accomplish their correction in time, and let us determine to correct one this month, another next month, and a third in that which follows. And so mounting as it were by steps, let us get to heaven by a Jacob’s ladder. For the ladder seems to me to signify in a riddle by that vision the gradual ascent by means of virtue, by which it is possible for us to ascend from earth to heaven, not using material steps, but improvement and correction of manners. Let us then lay hold on this means of departure and ascent, that having obtained heaven, we may also enjoy all the blessings there, through the grace and lovingkindness of our Lord Jesus Christ; to whom be glory for ever and ever. Amen.

ΟΜΙΛΙΑ ΠΓʹ. Ταῦτα εἰπὼν ὁ Ἰησοῦς ἐξῆλθε σὺν τοῖς μαθηταῖς αὐτοῦ πέραν τοῦ χειμάῤῥου τῶν Κέδρων, ὅπου ἦν κῆπος, εἰς ὃν εἰσῆλθεν αὐτὸς καὶ οἱ μαθηταὶ αὐτοῦ. αʹ. Φρικτὸν ὁ θάνατος καὶ φόβου γέμον πολλοῦ: ἀλλ' οὐ παρὰ τοῖς τὴν ἄνω φιλοσοφίαν εἰδόσιν. Ὁ μὲν γὰρ μηδὲν περὶ τῶν μελλόντων σαφὲς ἐπιστάμενος, ἀλλὰ διάλυσίν τινα καὶ τελευτὴν ζωῆς τὸ πρᾶγμα νομίζων, εἰκότως φρίττει καὶ δέδοικεν ὡς εἰς τὸ μὴ εἶναι χωρῶν. Ἡμεῖς δὲ τῇ τοῦ Θεοῦ χάριτι τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας αὐτοῦ μαθόντες, καὶ ἀποδημίαν τὸ πρᾶγμα εἶναι νομίζοντες, οὐκ ἂν εἴημεν δίκαιοι τρέμειν, ἀλλὰ καὶ χαίρειν καὶ εὐθυμεῖσθαι, ὅτι τὸν ἐπίκηρον τοῦτον βίον ἀφέντες, ἐφ' ἕτερον ἐρχόμεθα ἀμείνω πολλῷ καὶ λαμπρότερον, καὶ τέλος οὐκ ἔχοντα. Ἅπερ οὖν καὶ ὁ Χριστὸς διδάσκων διὰ τῶν ἔργων, οὐ βίᾳ καὶ ἀνάγκῃ, ἀλλ' ἑκὼν ἐπὶ τὸ πάθος ἔρχεται. Ταῦτα, φησὶν, ἐλάλησεν ὁ Ἰησοῦς, καὶ ἀπῆλθε πέραν τοῦ χειμάῤῥου τῶν Κέδρων, ὅπου ἦν κῆπος, εἰς ὃν εἰσῆλθεν αὐτὸς καὶ οἱ μαθηταὶ αὐτοῦ. Ἤ|δει δὲ καὶ ὁ Ἰούδας ὁ παραδιδοὺς αὐτὸν τὸν τόπον, ὅτι πολλάκις συνήχθη ἐκεῖ μετὰ τῶν μαθητῶν αὐτοῦ. Μεσονυκτῶν ὁδοιπορεῖ, καὶ ποταμὸν διαβαίνει, καὶ ἐπείγεται πρὸς τὸν τῷ προδότῃ γνώριμον τόπον ἐλθεῖν, ἐκκόπτων τοῖς ἐπιβουλεύουσι τὸν πόνον, καὶ ἀπαλλάττων ταλαιπωρίας αὐτοὺς ἁπάσης, καὶ δείκνυσι τοῖς μαθηταῖς ὅτι ἑκὼν ἐπὶ τὸ πρᾶγμα ἔρχεται: ὅπερ ἱκανὸν αὐτοὺς μάλιστα παραμυθήσασθαι ἦν: καὶ καθίστησιν ἑαυτὸν ὥσπερ ἐν δεσμωτηρίῳ ἐν τῷ κήπῳ. Ταῦτα ἐλάλησεν αὐτοῖς. Τί λέγεις; Καὶ μὴν τῷ Πατρὶ διελέγετο: καὶ μὴν ηὔχετο. Διατί οὖν μὴ λέγεις, ὅτι παυσάμενος τῆς εὐχῆς ἦλθεν ἐκεῖ; Ὅτι οὐκ εὐχὴ ἦν, ἀλλὰ λαλιὰ διὰ τοὺς μαθητὰς γινομένη. Καὶ εἰσῆλθον οἱ μαθηταὶ αὐτοῦ εἰς τὸν κῆπον. Οὕτως αὐτοὺς τοῦ δέους ἀπήλλαξεν, ὡς μὴ ἀντιτεῖναι λοιπὸν, ἀλλὰ καὶ εἰς τὸν κῆπον εἰσελθεῖν. Πῶς δὲ ὁ Ἰούδας ἐκεῖ ἤρχετο; ἢ πόθεν μαθὼν ἐκεῖ ἦλθεν; Ἐντεῦθεν δῆλον, ὅτι τὰ πολλὰ ἔξω διενυκτέρευεν. Οὐ γὰρ ἂν, εἴ γε οἴκοι διῆγεν, ἐπὶ τὴν ἔρημον ὁ Ἰούδας ἦλθεν, ἀλλ' ἐπὶ τὴν οἰκίαν, ἐκεῖ προσδοκῶν αὐτὸν εὑρήσειν καθεύδοντα. Ἵνα δὲ μὴ ἀκούσας κῆπον, κρύπτεσθαι νομίσῃς, ἐπήγαγεν, ὅτι Ἤ|δει ὁ Ἰούδας τὸν τόπον: καὶ οὐχ ἁπλῶς, ἀλλ' ὅτι καὶ πολλάκις συνήχθη ἐκεῖ μετὰ τῶν μαθητῶν αὐτοῦ. Καὶ γὰρ πολλάκις αὐτοῖς συνεγένετο ἰδίᾳ, περὶ ἀναγκαίων διαλεγόμενος, καὶ ὧν οὐ θέμις ἑτέρους ἀκοῦσαι. Ποιεῖ δὲ τοῦτο καὶ ἐν ὄρεσι καὶ ἐν κήποις μάλιστα, καθαρὸν θορύβων ἐπιζητῶν ἀεὶ χωρίον, ὥστε μὴ τὴν διάνοιαν ἐκκρούεσθαι τῆς ἀκροάσεως. Ὁ δὲ Ἰούδας, παραλαβὼν τὴν σπεῖραν, καὶ ἐκ τῶν ἀρχιερέων καὶ Φαρισαίων ὑπηρέτας, ἔρχεται ἐκεῖ. Καὶ οὗτοι πολλάκις καὶ ἄλλοτε ἔπεμψαν συλλαβεῖν αὐτὸν, ἀλλ' οὐκ ἴσχυσαν. Ὅθεν δῆλον, ὅτι καὶ τότε ἑκὼν ἑαυτὸν ἐξέδωκε. Καὶ πῶς τὴν σπεῖραν ἔπεισαν; Ἄνδρες ἦσαν στρατιῶται, χρημάτων ποιεῖν πάντα μεμελετηκότες. Ἰησοῦς δὲ, εἰδὼς πάντα τὰ ἐρχόμενα ἐπ' αὐτὸν, ἐξῆλθε, καὶ λέγει αὐτοῖς: Τίνα ζητεῖτε; Τουτέστιν, οὐκ ἀπὸ τῆς παρουσίας ἐκείνων περιέμενεν αὐτὰ μαθεῖν, ἀλλ' ἀταράχως ὡς πάντα εἰδὼς ταῦτα, οὕτω καὶ ἔλεγε καὶ ἐποίει. Διατί δὲ μετὰ ὅπλων ἐπέρχονται μέλλοντες συλλαμβάνειν; Ἐδεδοίκεσαν τοὺς ἑπομένους: καὶ διὰ τοῦτο καὶ ἀωρὶ τῶν νυκτῶν ἐπέστησαν. Καὶ ἐξελθὼν λέγει αὐτοῖς: Τίνα ζητεῖτε; Οἱ δὲ λέγουσιν, Ἰησοῦν τὸν Ναζωραῖον. Εἶδες δύναμιν ἄμαχον, πῶς ἐν μέσῳ ὢν ἐπήρωσεν αὐτῶν τοὺς ὀφθαλμούς; Ὅτι γὰρ οὐ τὸ σκότος αἴτιον ἦν, ἐδήλωσεν ὁ εὐαγγελιστὴς, εἰπὼν, ὅτι καὶ λαμπάδας εἶχον. Εἰ δὲ μὴ λαμπάδες ἦσαν, ἀπὸ τῆς φωνῆς γοῦν ἔδει γνωρίσαι: εἰ δὲ καὶ ἐκεῖνοι ἠγνόουν, πῶς ὁ Ἰούδας ἠγνόησεν, ὁ συνὼν αὐτῷ διηνεκῶς; Καὶ γὰρ καὶ αὐτὸς εἱστήκει μετ' αὐτῶν, καὶ οὐδὲν ᾔδει πλέον, ἀλλὰ καὶ ἔπεσε μετ' αὐτῶν ὕπτιος. Ἐποίησε δὲ τοῦτο ὁ Ἰησοῦς, δηλῶν, ὅτι οὐ μόνον συλλαβεῖν αὐτὸν οὐ δύνανται, ἀλλ' οὐδὲ ἰδεῖν ἐν μέσῳ ὄντα, εἰ μὴ αὐτὸς ἐνδοίη. Πάλιν λέγει αὐτοῖς, Τίνα ζητεῖτε; Ὢ τῆς ἀνοίας! τὸ ῥῆμα αὐτοῦ ἔβαλεν αὐτοὺς ὑπτίους, καὶ οὐδὲ οὕτως ἐπέστρεψαν τοσαύτην μαθόντες δύναμιν, ἀλλὰ πάλιν ἐπιτίθενται τοῖς αὐτοῖς. Ἐπεὶ οὖν τὰ αὐτοῦ πάντα ἐπλήρωσε, τότε λοιπὸν ἑαυτὸν παραδίδωσι, καὶ λέγει αὐτοῖς: Εἶπον ὑμῖν, ὅτι ἐγώ εἰμι. Εἰστήκει δὲ καὶ Ἰούδας ὁ παραδιδοὺς αὐτόν. Ὅρα τὸ ἀνεπαχθὲς τοῦ εὐαγγελιστοῦ, πῶς οὐχ ὑβρίζει τὸν προδότην, ἀλλὰ διηγεῖται τὸ γεγονὸς, ἓν μόνον δεῖξαι σπουδάζων, ὅτι τὸ πᾶν τῆς αὐτοῦ συγχωρήσεως γέγονεν. Εἶτα ἵνα μή τις λέγῃ, ὅτι αὐτὸς αὐτοὺς εἰς τοῦτο ἤγαγεν, ἑαυτὸν ἐγχειρίσας καὶ δῆλον καταστήσας αὐτοῖς, ἐπιδειξάμενος ἅπαντα, ἅπερ ἱκανὰ ἦν αὐτοὺς ἀνακρούσασθαι, ἐπειδὴ ἐπέμενον τῇ κακίᾳ, καὶ οὐδεμίαν εἶχον ἀπολογίαν, τότε ἑαυτὸν ἐνεχείρισε, λέγων: Εἰ οὖν ἐμὲ ζητεῖτε, ἄφετε τούτους ὑπάγειν, μέχρι τῆς ἐσχάτης ὥρας τὴν εἰς αὐτοὺς φιλανθρωπίαν ἐνδεικνύμενος. Εἰ γὰρ ἐμοῦ δεῖσθε, φησὶ, μηδὲν ὑμῖν ἔστω πρὸς τούτους κοινόν. Ἰδοὺ γὰρ ἐμαυτὸν παραδίδωμι. Ἵνα πληρωθῇ ὁ λόγος, ὃν εἶπεν, ὅτι Οὐκ ἀπώλεσα ἐξ αὐτῶν οὐδένα. Ἀπώλειαν δὲ ἐνταῦθα οὐ ταύτην φησὶ τὴν τοῦ θανάτου, ἀλλ' ἐκείνην τὴν αἰώνιον. Ὁ δὲ εὐαγγελιστὴς καὶ ἐπὶ τοῦ παρόντος αὐτὸ παρέλαβε. Θαυμάσειε δ' ἄν τις, πῶς καὶ αὐτοὺς οὐ συνέλαβον μετ' αὐτοῦ καὶ κατέκοψαν, καὶ μάλιστα τοῦ Πέτρου παροξύναντος αὐτοὺς δι' ὧν εἰς τὸν δοῦλον ἐποίησε. Τίς οὖν αὐτοὺς κατεῖχεν; Ἄλλος μὲν οὐδεὶς, ἡ δὲ ῥίψασα αὐτοὺς δύναμις ὑπτίους Ὅπερ οὖν καὶ ὁ εὐαγγελιστὴς δηλῶν, ὅτι οὐ τῆς ἐκείνων γνώμης ἦν, ἀλλὰ τῆς τοῦ συλληφθέντος δυνάμεώς τε καὶ ἀποφάσεως, ἐπήγαγεν: Ἵνα ὁ λόγος πληρωθῇ, ὃν εἶπεν, ὅτι Οὐδεὶς ἐξ αὐτῶν ἀπώλετο. βʹ. Ὁ γοῦν Πέτρος θαρσήσας ταύτῃ τῇ φωνῇ καὶ τοῖς ἤδη γεγενημένοις, ὁπλίζεται κατὰ τῶν ἐπελθόντων. Καὶ πῶς, φησὶν, ὁ κελευσθεὶς μὴ πήραν ἔχειν, μὴ δύο χιτῶνας, μάχαιραν ἔχει; Ἐμοὶ δοκεῖ τοῦτο αὐτὸ δεδοικὼς παρεσκευάσθαι πάλαι. Εἰ δὲ λέγεις, Πῶς ὁ κελευσθεὶς μὴ ῥαπίζειν, ἀνδροφόνος γίνεται; μάλιστα μὲν μὴ ἀμύνεσθαι προσετάχθη: ἐνταῦθα δὲ οὐχ ἑαυτῷ ἤμυνεν, ἀλλὰ τῷ Διδασκάλῳ. Ἔπειτα δὲ, οὐδὲ τέλειοί πως καὶ ἀπηρτισμένοι ἦσαν. Σὺ δὲ, εἰ βούλει Πέτρον φιλοσοφοῦντα ἰδεῖν, ὄψει μετὰ ταῦτα τραυματιζόμενον, καὶ πράως φέροντα, καὶ μυρία πάσχοντα δεινὰ, καὶ οὐ παροξυνόμενον. Ὁ δὲ Ἰησοῦς καὶ ἐνταῦθα θαυματουργεῖ, ὁμοῦ τε παιδεύων ὅτι τοὺς ποιοῦντας κακῶς εὐεργετεῖν χρὴ, καὶ τὴν δύναμιν ἐκκαλύπτων τὴν ἑαυτοῦ. Τούτῳ μὲν οὖν τὸ ὠτίον ἀπέδωκε, Πέτρῳ δέ φησιν, ὅτι Πάντες οἱ λαβόντες μάχαιραν ἐν μαχαίρᾳ ἀπολοῦνται. Ὥσπερ καὶ ἐπὶ τοῦ νιπτῆρος ἐποίησε, δι' ἀπειλῆς τὸν τόνον αὐτοῦ χαλάσας: οὕτω καὶ ἐνταῦθα. Τὸ δὲ ὄνομα τοῦ δούλου προστίθησιν ὁ εὐαγγελιστὴς, ἐπειδὴ πολὺ μέγα τὸ γινόμενον ἦν, οὐχ ὅτι ἐθεράπευσε μόνον, ἀλλ' ὅτι καὶ τὸν ἐπ' αὐτῷ ἐλθόντα, καὶ μικρὸν ὕστερον μέλλοντα ῥαπίζειν αὐτὸν, καὶ ὅτι τὸν ἐντεῦθεν μέλλοντα ἀναῤῥιπίζεσθαι πόλεμον κατὰ τῶν μαθητῶν ἐπέχει. Διὰ τοῦτο καὶ τὸ ὄνομα τέθεικεν ὁ εὐαγγελιστὴς, ὥστε τοῖς τότε ἀναγινώσκουσιν ἐξεῖναι ζητῆσαι καὶ περιεργάσασθαι, εἴ γε ὄντως γέγονε τὰ γεγενημένα. Οὐχ ἁπλῶς δὲ καὶ τὸ δεξιὸν ὠτίον λέγει: ἀλλ' ἐμοὶ δοκεῖ, τὴν ὁρμὴν εἰπεῖν τοῦ Ἀποστόλου θέλων, ὅτι σχεδὸν ἐπ' αὐτὴν ὥρμησε τὴν κεφαλήν. Ἀλλ' ὁ Ἰησοῦς οὐκ ἀπειλῇ μόνον αὐτὸν κατέχει, ἀλλὰ καὶ ἑτέροις παραμυθεῖται, λέγων: Τὸ ποτήριον, ὃ ἔδωκέ μοι ὁ Πατὴρ, οὐ μὴ πίω αὐτό; δεικνὺς ὅτι οὐ τῆς ἐκείνων δυνάμεως τὸ γινόμενον, ἀλλὰ τῆς αὐτοῦ συγχωρήσεως: καὶ δηλῶν, ὅτι οὐκ ἔστιν ἀντίθεός τις, ἀλλ' ὑπήκοος μέχρι θανάτου τῷ Πατρί: Τότε λοιπὸν συλλαμβάνεται ὁ Ἰησοῦς, καὶ ἔδησαν αὐτόν: καὶ ἀπήγαγον πρὸς Ἄνναν. Διατί πρὸς Ἄνναν; Ὑπὸ τῆς ἡδονῆς ἐνεπόμπευον τοῖς γινομένοις, ὡς δὴ τρόπαιον στήσαντες. Ἦν δὲ οὗτος πενθερὸς τοῦ Καϊάφα: ὁ δὲ Καϊάφας οὗτος ἦν ὁ συμβουλεύσας τοῖς Ἰουδαίοις, ὅτι συμφέρει ἕνα ἄνθρωπον ἀποθανεῖν. Τί πάλιν ὑπέμνησεν ἡμᾶς τῆς προφητείας ὁ εὐαγγελιστής; Δηλῶν ὅτι ὑπὲρ σωτηρίας ταῦτα ἐγίνετο. Καὶ τοσαύτη τῆς ἀληθείας ἡ ὑπερβολὴ, ὡς καὶ τοὺς ἐχθροὺς αὐτὰ προαναφωνεῖν. Ἵνα γὰρ μὴ δεσμοὺς ἀκούσας ὁ ἀκροατὴς θορυβῆται, ἀναμιμνήσκει τῆς προφητείας ἐκείνης, ὅτι ἡ σωτηρία τῇ οἰκουμένῃ ὁ θάνατος αὐτοῦ ἦν. Ἠκολούθησε δὲ Πέτρος, καὶ ὁ ἄλλος μαθητής. Τίς ἐστιν ὁ ἄλλος μαθητής; Αὐτὸς ὁ ταῦτα γράψας. Καὶ τίνος ἕνεκεν ἑαυτὸν οὐ λέγει; Ὅτε μὲν γὰρ ἐπὶ τὸ στῆθος ἀνέπεσε τοῦ Ἰησοῦ, εἰκότως ἑαυτὸν κρύπτει: νῦν δὲ τίνος ἕνεκεν τοῦτο ποιεῖ; Τῆς αὐτῆς ἕνεκεν αἰτίας. Καὶ γὰρ καὶ ἐνταῦθα μέγα κατόρθωμα διηγεῖται, ὅτι, πάντων ἀποπηδησάντων, αὐτὸς ἐπηκολούθει. Διὰ τοῦτο κρύπτει ἑαυτὸν καὶ προτίθησιν ἑαυτοῦ τὸν Πέτρον: καὶ ἑαυτοῦ δὲ ἠναγκάσθη ἐπιμνησθῆναι νῦν, ἵνα μάθῃς, ὅτι ἀκριβέστερον διηγεῖται τῶν ἄλλων τὰ κατὰ τὴν αὐλὴν, ἅτε ἔνδον ὤν. Καὶ ὅρα πῶς ὑποτέμνεται τὸ ἴδιον ἐγκώμιον. Ἵνα γὰρ μή τις λέγῃ, Πῶς πάντων ἀναχωρησάντων, οὗτος καὶ ἐνδοτέρω τοῦ Σίμωνος εἰσῆλθε; λέγει, Ὅτι καὶ τοῦ ἀρχιερέως γνώριμος ἦν: ὡς μηδένα θαυμάζειν, ὅτι ἠκολούθησε, μηδὲ ἐπὶ ἀνδρείᾳ αὐτὸν ἀνακηρύττειν. Τὸ δὲ θαῦμα ἐκεῖνο ἦν τὸ τοῦ Πέτρου, ὅτι οὕτω περιδεὴς ὢν καὶ μέχρι τῆς αὐλῆς ἦλθε, τῶν ἄλλων ἀναχωρησάντων. Τὸ μὲν οὖν ἐλθεῖν ἐκεῖ, πόθου: τὸ δὲ μὴ εἰσελθεῖν ἔνδον, ἀγωνίας καὶ φόβου. Διὰ τοῦτο γὰρ καὶ ταῦτα ἀνέγραψεν ὁ εὐαγγελιστὴς, προοδοποιῶν τῇ ἀπολογίᾳ τῆς ἀρνήσεως. Οὐ γὰρ ὡς μέγα τι περὶ αὐτοῦ τίθησιν, ὅτι γνώριμος ἦν τῷ ἀρχιερεῖ: ἀλλ' ἐπειδὴ εἶπεν, ὅτι συνεισῆλθε τῷ Ἰησοῦ μόνος, ἵνα μὴ νομίσῃς ὅτι ὑψηλῆς γνώμης ἦν τὸ πρᾶγμα, τίθησι καὶ τὴν αἰτίαν. Ὅτι δὲ καὶ ὁ Πέτρος εἰσῆλθεν ἂν, εἴπερ ἐπετράπη, διὰ τῶν ἑξῆς ἐδήλωσεν. Ἐπειδὴ γοῦν ἐξῆλθε, καὶ τὴν θυρωρὸν ἐκέλευσεν αὐτὸν εἰσαγαγεῖν, εὐθέως εἰσῆλθεν ὁ Πέτρος. Διατί δὲ αὐτὸς αὐτὸν οὐκ εἰσήγαγεν; Τοῦ Χριστοῦ εἴχετο, καὶ ἐπηκολούθει. Διὰ τοῦτο τὴν γυναῖκα ἐκέλευσεν εἰσαγαγεῖν αὐτόν. Τί οὖν ἡ γυνή; Μὴ καὶ σὺ ἐκ τῶν μαθητῶν εἶ τοῦ ἀνθρώπου τούτου; Ὁ δέ φησιν, Οὐκ εἰμί. Τί λέγεις, ὦ Πέτρε; οὐχὶ πρώην εἶπες, ὅτι, Ἂν δέῃ με καὶ τὴν ψυχὴν ὑπὲρ σοῦ θεῖναι, θήσω; τί τοίνυν γέγονεν, ὅτι οὐδὲ θυρωροῦ φέρεις ἐρώτησιν; Μὴ γὰρ στρατιώτης ἦν ὁ ἐρωτῶν; μὴ τῶν κατασχόντων τις; Θυρωρὸς ἦν εὐτελὴς καὶ ἀπεῤῥιμμένη, καὶ οὐδὲ ἡ ἐρώτησις θρασεῖα. Οὐ γὰρ εἶπε, Τοῦ πλάνου καὶ τοῦ λυμεῶνος μαθητὴς εἶ, ἀλλὰ, Τοῦ ἀνθρώπου τούτου: ὅπερ ἐλεούσης μᾶλλον καὶ κατακαμπτομένης ἦν. Ἀλλ' οὐδὲν τούτων ἤνεγκεν ὁ Πέτρος. Τὸ δὲ, Μὴ καὶ σὺ, διὰ τοῦτο εἴρηται, ἐπειδὴ ὁ Ἰωάννης ἔνδον ἦν: οὕτω προσηνῶς διελέγετο ἡ γυνή. Ἀλλ' οὐδενὸς τούτων ᾔσθετο, οὐδὲ εἰς τὸν νοῦν ἔλαβεν, οὐδὲ ὅτε τὸ πρῶτον, οὐδὲ ὅτε τὸ δεύτερον, ἀλλ' οὐδὲ τὸ τρίτον, ἀλλ' ἡνίκα ἀλέκτωρ ἐφώνησε: καὶ οὐδὲ τοῦτο αὐτὸν εἰς ἔννοιαν ἤγαγεν ἕως ὅτε ἔβλεψεν εἰς αὐτὸν ὁ Ἰησοῦς πικρόν. Καὶ αὐτὸς μὲν εἱστήκει θερμαινόμενος μετὰ τῶν τοῦ ἀρχιερέως δούλων: ὁ δὲ Χριστὸς ἔνδον κατείχετο δεδεμένος. Ταῦτα δὲ λέγομεν, οὐ τοῦ Πέτρου κατηγοροῦντες, ἀλλὰ τῶν ὑπὸ τοῦ Χριστοῦ εἰρημένων τὴν ἀλήθειαν ἐπιδεικνύμενοι. Ὁ οὖν ἀρχιερεὺς ἐρώτησε τὸν Χριστὸν περὶ τῶν μαθητῶν αὐτοῦ καὶ τῆς διδασκαλίας. γʹ. Ὢ τῆς πονηρίας! συνεχῶς ἀκούων ἐν τῷ ἱερῷ δημηγοροῦντος καὶ παῤῥησίᾳ διδάσκοντος, νῦν βούλεται μαθεῖν. Ἐπειδὴ γὰρ ἔγκλημα οὐδὲν εἶχον προσενεγκεῖν, περὶ τῶν μαθητῶν ἠρώτων ἴσως, ποῦ εἰσιν, καὶ τίνος ἕνεκεν αὐτοὺς συνέλεξε, καὶ τί βουλόμενος, καὶ ἐπὶ τίσι. Τοῦτο δὲ ἔλεγεν, ὡσανεὶ στασιαστὴν καὶ νεωτεροποιὸν ἐλέγξαι θέλων, ὡς οὐδενὸς ἑτέρου προσέχοντος αὐτῷ, ἀλλ' ἢ μόνων ἐκείνων, ὡς ἐργαστηρίου τινὸς ὄντος πονηροῦ. Τί οὖν ὁ Χριστός; Τοῦτο ἀνατρέπων, φησίν: Ἐγὼ παῤῥησίᾳ ἐλάλησα τῷ κόσμῳ, οὐχὶ τοῖς μαθηταῖς ἰδίᾳ: ἐγὼ παῤῥησίᾳ ἐδίδαξα ἐν τῷ ἱερῷ. Τί οὖν; οὐδὲν ἐλάλησεν ἐν τῇ κρυφῇ; Ἐλάλησε μὲν, ἀλλ' οὐχ, ὡς οὗτοι ἐνόμιζον, δεδοικὼς καὶ συστάσεις ποιούμενος, ἀλλ' εἴ που τῆς τῶν πολλῶν ἀκροάσεως ἀνώτερα τὰ λεγόμενα ἦν. Τί με ἐπερωτᾷς; Ἐρώτησον τοὺς ἀκηκοότας. Οὐκ αὐθαδιαζομένου ἐστὶ τὰ ῥήματα, ἀλλὰ θαῤῥοῦντος τῇ τῶν εἰρημένων ἀληθείᾳ. Ὅπερ οὖν ἀεχόμενος ἔλεγεν: Ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ ἔστιν ἀληθὴς, τοῦτο καὶ νῦν αἰνίττεται, ἐκ περιουσίας βουλόμενος ἀξιόπιστον καταστῆσαι τὴν μαρτυρίαν. Ἐπειδὴ γὰρ τῶν μαθητῶν, ὡς μαθητῶν ἐμνημόνευσε, τί φησιν; Ἐμὲ περὶ τῶν ἐμῶν ἐρωτᾷς; ἐρώτησον τοὺς ἐχθροὺς, τοὺς ἐπιβούλους, τοὺς δήσαντας: οὗτοι λεγέτωσαν. Αὕτη γάρ ἐστι τῆς ἀληθείας ἀναμφισβήτητος ἡ ἀπόδειξις, ὅταν τοὺς ἐχθρούς τις ὑπὲρ ὧν λέγει καλῇ μάρτυρας. Τί οὖν ὁ ἀρχιερεύς; Δέον οὕτω ποιήσασθαι τὴν ἐξέτασιν, τοῦτο μὲν οὐκ ἐποίησεν ἐκεῖνος: Εἷς δὲ τῶν παρεστηκότων ὑπηρετῶν ἔδωκεν αὐτῷ ῥάπισμα ταῦτα εἰπόντι. Τί τούτου γένοιτ' ἂν ἰταμώτερον; Φρίξον, οὐρανὲ, ἔκστηθι γῆ τῇ τοῦ Δεσπότου μακροθυμίᾳ, καὶ τῇ τῶν δούλων ἀγνωμοσύνῃ. Καίτοι τί ποτε ἦν τὸ λεχθέν; οὐ γὰρ ὡς παραιτούμενος εἰπεῖν ἔλεγεν: Τί με ἐρωτᾷς; ἀλλὰ πᾶσαν ἐκκόψαι βουλόμενος ἀγνωμοσύνης ὑπόθεσιν. Καὶ ἐπὶ τούτοις ῥαπισθεὶς, πάντα σεῖσαι καὶ ἀφανίσαι καὶ μετακινῆσαι δυνάμενος, τούτων μὲν οὐδὲν ποιεῖ: φθέγγεται δὲ ῥήματα πᾶσαν δυνάμενα θηριωδίαν ἐκλῦσαι. Καί φησιν: Εἰ κακῶς ἐλάλησα, μαρτύρησον περὶ τοῦ κακοῦ: τουτέστιν, Εἰ μὲν ἔχεις ἐπιλαβέσθαι τῶν εἰρημένων, ἀπόδειξον: εἰ δὲ οὐκ ἔχεις, Τί με τύπτεις; Ὁρᾷς τὸ δικαστήριον θορύβου γέμον καὶ ταραχῆς καὶ θυμοῦ καὶ συγχύσεως; Ἠρώτησεν ὁ ἀρχιερεὺς ὑπούλως καὶ δολερῶς: ἀπεκρίνατο ὁ Χριστὸς ἐξ εὐθείας καὶ ὡς ἐχρῆν. Τί τοίνυν τὸ ἀκόλουθον ἦν; Διελέγξαι ἢ ἀποδέξασθαι τὸ εἰρημένον. Ἀλλ' οὐ γίνεται: ἀλλ' ὁ δοῦλος αὐτὸν ῥαπίζει. Οὕτως οὐχὶ δικαστήριον, ἀλλὰ σύστασις καὶ τυραννὶς τὰ γινόμενα. Εἶτα μηδὲ οὕτως εὑρίσκοντές τι πλέον, Πέμπουσιν αὐτὸν δεδεμένον πρὸς Καϊάφαν. Ἦν δὲ Πέτρος ἑστὼς, καὶ θερμαινόμενος. Βαβαὶ, πόσῳ κάρῳ κατείχετο ὁ θερμὸς καὶ μεμηνὼς, ἀπαγομένου τοῦ Ἰησοῦ; Καὶ μετὰ τοσαῦτα οὐδὲ κινεῖται λοιπὸν, ἀλλ' ἔτι θερμαίνεται, ἵνα μάθῃς ὅση τῆς φύσεως ἡ ἀσθένεια, ὅταν Θεὸς ἐγκαταλίπῃ: καὶ ἐρωτηθεὶς πάλιν ἀρνεῖται. Εἶτα λέγει, Ὁ συγγενὴς τοῦ δούλου, οὗ ἀπέκοψεν ὁ Πέτρος τὸ ὠτίον, ἀλγῶν ἐπὶ τῷ γεγενημένῳ: Οὐκ ἐγώ σε εἶδον ἐν τῷ κήπῳ; Καὶ οὐδὲ ὁ κῆπος αὐτὸν εἰς μνήμην τῶν γεγενημένων ἤγαγεν, οὐδὲ ἡ πολλὴ φιλοστοργία, ἣν ἐκεῖ διὰ τῶν ῥημάτων ἐπεδείξατο ἐκείνων, ἀλλὰ πάντα ταῦτα ὑπὸ τῆς ἀγωνίας ἐξέβαλε. Τί δήποτε δὲ οἱ εὐαγγελισταὶ ὁμοφώνως περὶ αὐτοῦ ἀνέγραψαν; Οὐχὶ τοῦ μαθητοῦ κατηγοροῦντες, ἀλλ' ἡμᾶς παιδεῦσαι βουλόμενοι, πόσον κακὸν τὸ μὴ Θεῷ τὸ πᾶν ἐπιτρέπειν, ἀλλ' ἑαυτῷ θαῤῥεῖν. Σὺ δὲ θαύμασον τοῦ Διδασκάλου τὴν κηδεμονίαν, ὅτι καὶ κατεχόμενος, καὶ δεδεμένος πολλὴν ἐποιεῖτο τοῦ μαθητοῦ πρόνοιαν, διὰ τοῦ βλέμματος αὐτοῦ κείμενον ἀνιστὰς, καὶ εἰς δάκρυα καθέλκων. Ἄγουσιν οὖν αὐτὸν πρὸς Πιλᾶτον ἀπὸ τοῦ Καϊάφα. Ἐγένετο δὲ τοῦτο, ἵνα τῶν δικαστῶν τὸ πλῆθος καὶ ἀκόντων αὐτῶν ἐπιδείξῃ τὸ βεβασανισμένον τῆς ἀληθείας. Ἦν δὲ πρωΐα. Πρὶν ἢ μὲν ἀλέκτορα φωνῆσαι, πρὸς Καϊάφαν ἄγεται: πρωῒ πρὸς Πιλᾶτον. Δι' ὧν δείκνυται ὁ εὐαγγελιστὴς, ὅτι τὸ ἥμισυ τῆς νυκτὸς ἅπαν ὑπὸ Καϊάφα ἐρωτώμενος, οὐδὲν ἐξηλέγχετο: διὸ καὶ παρέπεμψεν αὐτὸν τῷ Πιλάτῳ. Ἀλλ' ἐκεῖνα τοῖς ἄλλοις ἀφεὶς διηγήσασθαι, αὐτὸς τὰ ἑξῆς λέγει. Καὶ σκόπει τῶν Ἰουδαίων τὸ καταγέλαστον. Τὸν ἀθῶον συλλαβόντες, καὶ ὅπλα βαστάσαντες, εἰς τὸ πραιτώριον οὐκ εἰσέρχονται, Ἵνα μὴ μιανθῶσι. Καίτοι ποῖος μολυσμὸς, εἰπέ μοι, ἐπιβῆναι δικαστηρίῳ, ἔνθα δίκην οἱ ἀδικοῦντες διδόασιν; Οἱ ἀποδεκατοῦντες τὸν ἡδύοσμον καὶ τὸ ἄνηθον, φονῶντες μὲν ἀδίκως οὐκ ἐνόμιζον μιαίνεσθαι: δικαστηρίῳ δὲ καὶ ἐπιβαίνοντες μιαίνειν ἑαυτοὺς ἡγοῦντο. Καὶ τίνος ἕνεκεν αὐτὸν οὐκ ἀνεῖλον, ἀλλ' ἐπὶ τὸν Πιλᾶτον ἤγαγον; Μάλιστα μὲν τὸ πολὺ τῆς ἀρχῆς αὐτῶν καὶ τῆς ἐξουσίας ὑπετέτμητο λοιπὸν, ὑπὸ Ῥωμαίους τῶν πραγμάτων κειμένων. Καὶ ἄλλως δὲ, ἐδεδοίκεισαν μὴ δίκην ὕστερον δώσειν κατηγορηθέντες παρ' αὐτοῦ. Τί δέ ἐστιν, Ἵνα φάγωσι τὸ Πάσχα; Καὶ μὴν αὐτὸς ἦν αὐτὸ πεποιηκὼς τῇ μιᾷ τῶν Ἀζύμων. Ἤτοι οὖν τὸ Πάσχα τὴν ἑορτὴν πᾶσαν λέγει: ἢ ὅτι τότε ἐποίουν τὸ Πάσχα, αὐτὸς δὲ πρὸ μιᾶς αὐτὸ παρέδωκε, τηρῶν τὴν ἑαυτοῦ σφαγὴν τῇ παρασκευῇ, ὅτε καὶ τὸ παλαιὸν ἐγίνετο τὸ Πάσχα. Αὐτοὶ δὲ ὅπλα βαστάσαντες, ὅπερ οὐκ ἐξῆν, καὶ αἷμα ἐκχέοντες, ὑπὲρ τοῦ τόπου ἀκριβολογοῦνται, καὶ ἐξάγουσι πρὸς ἑαυτοὺς τὸν Πιλᾶτον. Καὶ ἐξελθών φησι: Τίνα κατηγορίαν ἔχετε κατὰ τοῦ ἀνθρώπου τούτου: δʹ. Ὁρᾷς ἀπηλλαγμένον τῆς φιλαρχίας αὐτῶν καὶ βασκανίας; Ἰδὼν γὰρ αὐτὸν δεδεμένον καὶ ὑπὸ τοσούτων ἀγόμενον, οὐκ ἐνόμισεν ἔλεγχον ἔχειν ἀναμφισβήτητον κατηγορίας: ἀλλ' ἐρωτᾷ, ἄτοπον εἶναι λέγων τὴν μὲν κρίσιν αὐτοὺς ἁρπάσαι, τὴν δὲ κόλασιν χωρὶς κρίσεως ἐπιτρέψαι ἐκείνῳ. Τί οὖν ἐκεῖνοι; Εἰ μὴ ἦν οὗτος κακοποιὸς, οὐκ ἄν σοι παρεδώκαμεν αὐτόν. Ὢ τῆς ἀνοίας! τί γὰρ οὐ λέγετε τὴν κακοποιίαν, ἀλλὰ συσκιάζετε; τί οὐκ ἐλέγχετε τὸ κακόν; Ὁρᾷς πανταχοῦ παραιτουμένους τὴν ἐξ εὐθείας κατηγορίαν, καὶ οὐδὲν δυναμένους εἰπεῖν; Ἄννας ἐκεῖνος ἠρώτησε περὶ τῆς διδασκαλίας, καὶ ἀκούσας ἔπεμψε πρὸς Καϊάφαν: καὶ αὐτὸς ἐρωτήσας πάλιν, καὶ μηδὲν εὑρὼν, ἀπέστειλεν αὐτὸν τῷ Πιλάτῳ. Ὁ Πιλᾶτος λέγει, Τίνα κατηγορίαν φέρετε κατ' αὐτοῦ; Καὶ οὐδὲ ἐνταῦθα ἔχουσί τι εἰπεῖν, ἀλλὰ στοχασμοῖς τισι κέχρηνται πόλιν. Ἐντεῦθεν αὐτὸς ἀπορήσας φησί: Λάβετε αὐτὸν, ὑμεῖς, καὶ κατὰ τὸν νόμον ὑμῶν κρίνατε αὐτόν. Εἶπον οὖν ἐκεῖνοι: Ἡμῖν οὐκ ἔξεστιν ἀποκτεῖναι οὐδένα. Τοῦτο δὲ ἔλεγον, Ἵνα πληρωθῇ ὁ λόγος τοῦ Κυρίου, ὃν εἶπε, σημαίνων ποίῳ θανάτῳ ἤμελλεν ἀποθνήσκειν. Καὶ πῶς τοῦτο ἐδήλου, Οὐκ ἔξεστιν ἀποκτεῖναι οὐδένα; Ἢ τοῦτό φησιν ὁ εὐαγγελιστὴς, ὅτι οὐχ ὑπὲρ αὐτῶν μόνον, ἀλλὰ καὶ ὑπὲρ τῶν ἐθνῶν ἔμελλεν ἀναιρεῖσθαι: ἢ ὅτι σταυρῶσαι αὐτοὺς οὐκ ἐξῆν. Εἰ δὲ λέγουσιν, Οὐκ ἔξεστιν ἡμῖν ἀποκτεῖναι οὐδένα, κατὰ τὸν καιρὸν ἐκεῖνόν φασιν. Ἐπεὶ ὅτι γε ἀνῄρουν καὶ ἄλλῳ τρόπῳ ἀνῄρουν, δείκνυσιν ὁ Στέφανος λιθαζόμενος: ἀλλὰ σταυρῶσαι αὐτὸν ἐπεθύμουν, ἵνα καὶ τὸν τρόπον τῆς τελευτῆς ἐκπομπεύσωσιν. Ὁ δὲ Πιλᾶτος ἀπαλλαγῆναι ἐπαχθείας βουλόμενος, εἰς κρίσιν μὲν οὐκ ἀφίησι μακράν: εἰσελθὼν δὲ ἐρωτᾷ τὸν Ἰησοῦν, καί φησι: Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων; Ὁ δὲ εἶπεν: Ἀπὸ σαυτοῦ τοῦτο λέγεις, ἢ ἄλλοι σοι τοῦτο εἶπον; Τίνος ἕνεκεν τοῦτο ἐρωτᾷ ὁ Χριστός; Τὴν πονηρὰν τῶν Ἰουδαίων ἐκκαλύψαι γνώμην θέλων. Ἠκηκόει μὲν οὖν παρὰ πολλῶν τοῦτο ὁ Πιλᾶτος: ἐπειδὴ δὲ οὐδὲν ἔσχον εἰπεῖν ἐκεῖνοι ὑπὲρ τοῦ μὴ πολλὴν γίνεσθαι τὴν ἐξέτασιν, ὅπερ ἀεὶ περιεφέρετο, τοῦτο εἰς μέσον ἀγαγεῖν βούλεται. Ἐπειδὴ δὲ εἶπεν αὐτοῖς, ὅτι Κατὰ τὸν νόμον ὑμῶν κρίνετε αὐτὸν, δεῖξαι βουλόμενοι ὅτι οὐκ ἔστιν Ἰουδαϊκὸν τὸ ἁμάρτημα, λέγουσιν, ὅτι Οὐκ ἔξεστιν ἡμῖν. Οὐ γὰρ δὴ κατὰ τὸν νόμον τὸν ἡμέτερον ἥμαρτεν, ἀλλὰ κοινόν ἐστι τὸ ἔγκλημα. Τοῦτο οὖν συνιδὼν ὁ Πιλᾶτος, ὡς μέλλων κινδυνεύειν, λέγει: Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων; Οὐ τοίνυν ἀγνοῶν ὁ Χριστὸς ἐρωτᾷ, ἀλλὰ καὶ ὑπ' αὐτοῦ κατηγορηθῆναι τοὺς Ἰουδαίους βουλόμενος, φησὶν, Ἄλλοι σοι εἶπον; Ὅπερ οὖν ἐμφαίνων ὁ Πιλᾶτος ἔλεγε: Μή τι ἐγὼ Ἰουδαῖός εἰμι; Τὸ ἔθνος σου καὶ οἱ ἀρχιερεῖς παρέδωκάν σε ἐμοί: τί ἐποίησας; ἐνταῦθα βουλόμενος ἑαυτὸν ἀπαλλάξαι. Εἶτα ἐπειδὴ εἶπε, Σὺ εἶ ὁ βασιλεύς; ἐλέγχων αὐτὸν ὁ Ἰησοῦς φησι: Τοῦτο γὰρ ἤκουσας παρὰ τῶν Ἰουδαίων. Τίνος ἕνεκεν οὐκ ἀκριβῆ ποιῇ τὴν ἐξέτασιν; Εἶπον, ὅτι κακοποιός εἰμι: ἐρώτησον, τί κακὸν ἐποίησα. Ἀλλὰ τοῦτο μὲν οὐ ποιεῖς, ἁπλῶς δὲ αἰτίας συντιθεῖς. Ἀπὸ σαυτοῦ τοῦτο λέγεις, ἢ ἑτέρωθεν; Εἶτα ἐκεῖνος, ὅτι μὲν ἤκουσε, παραχρῆμα οὐκ ἔχει λέγειν, ἁπλῶς δὲ ἕπεται τῷ δήμῳ, Παρέδωκάν σε ἐμοὶ, λέγων. Δεῖ οὖν σε ἐρωτῆσαι τί ἐποίησας. Τί οὖν ὁ Χριστός; Ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου. Ἀνάγει τὸν Πιλᾶτον οὐ σφόδρα ὄντα πονηρὸν, οὐδὲ κατ' ἐκείνους, καὶ βούλεται δεῖξαι, ὅτι οὐκ ἔστιν ἄνθρωπος ψιλὸς, ἀλλὰ Θεὸς, καὶ Θεοῦ Υἱός. Καὶ τί φησιν; Εἰ ἐκ τοῦ κόσμου τούτου ἦν ἡ βασιλεία ἡ ἐμὴ, οἱ ὑπηρέται οἱ ἐμοὶ ἠγωνίσαντο ἂν, ἵνα μὴ παραδοθῶ τοῖς Ἰουδαίοις. Ὅπερ ἐδεδοίκει τέως ὁ Πιλᾶτος, διέλυσε, τὴν τῆς τυραννίδος ὑποψίαν. Εἶτα οὐκ ἔστι ἐκ τοῦ κόσμου τούτου ἡ βασιλεία αὐτοῦ; Πάνυ μὲν οὖν. Πῶς οὖν φησιν, Οὐκ ἔστιν; Οὐχ ὅτι οὐ κρατεῖ καὶ ἐνταῦθα, ἀλλ' ὅτι καὶ ἄνωθεν ἔχει τὴν ἀρχὴν, καὶ οὐκ ἔστιν ἀνθρωπίνη, ἀλλὰ πολλῷ μείζων ταύτης καὶ λαμπροτέρα. Εἰ οὖν μείζων, πῶς ὑπὸ ταύτης ἑάλω; Ἑκὼν καὶ ἑαυτὸν παραδούς. Ἀλλ' οὐκ ἀποκαλύπτει τέως τοῦτο, ἀλλὰ τί φησιν; Εἰ ἐκ τοῦ κόσμου τούτου ἤμην, οἱ ὑπηρέται οἱ ἐμοὶ ἠγωνίσαντο ἂν, ἵνα μὴ παραδοθῶ. Δείκνυσιν ἐνταῦθα τῆς βασιλείας τῆς παρ' ἡμῖν τὸ ἀσθενὲς, ὅτι ἐν τοῖς ὑπηρέταις ἔχει τὴν ἰσχύν: ἡ δὲ ἄνω αὐτάρκης ἐστὶν ἑαυτῇ, μηδενὸς δεομένη. Ἐντεῦθεν οἱ αἱρετικοὶ λαβόντες ἀφορμὰς, ἀλλότριον αὐτὸν εἶναί φασι τοῦ Δημιουργοῦ. Τί οὖν, ὅταν λέγῃ, Εἰς τὰ ἴδια ἦλθε; τί δὲ, ὅταν λέγῃ, Οὐκ εἰσὶν ἐκ τοῦ κόσμου, καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου τούτου; Οὕτω καὶ τὴν βασιλείαν οὔ φησιν ἐντεῦθεν εἶναι, οὐ τὸν κόσμον ἀποστερῶν αὐτοῦ τῆς προνοίας καὶ τῆς ἐπιστασίας, ἀλλὰ δεικνὺς, ὅπερ ἔφην, οὐκ οὖσαν ἀνθρωπίνην οὐδὲ ἐπίκηρον. Τί οὖν ὁ Πιλᾶτος; Οὐκοῦν βασιλεὺς εἶ σύ; Ἀπεκρίθη ὁ Ἰησοῦς: Σὺ λέγεις ὅτι καὶ βασιλεύς εἰμι. Ἐγὼ εἰς τοῦτο γεγέννημαι. Εἰ τοίνυν βασιλεὺς γεγέννηται, καὶ τὰ ἄλλα πάντα γεγέννηται. καὶ οὐδὲν προσλαβὼν ἔχει. Ὥστε ὅταν ἀκούσῃς, ὅτι Καθὼς ὁ Πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτως ἔδωκε καὶ τῷ Υἱῷ ζωὴν ἔχειν, μηδὲν ἄλλο ἢ τὴν γέννησιν νόμιζε: καὶ ἐπὶ τῶν ἄλλων ὁμοίως. Καὶ διὰ τοῦτο ἦλθον, ἵνα μαρτυρήσω τῇ ἀληθείᾳ: τουτέστιν, Ἵνα τοῦτο αὐτὸ εἴπω, καὶ διδάξω, καὶ πείσω πάντας. εʹ. Σὺ δὲ ταῦτα ἀκούων, ἄνθρωπε, καὶ ὁρῶν τὸν Δεσπότην σου δεδεμένον καὶ περιαγόμενον, μηδὲν εἶναι τὰ παρόντα πράγματα νόμιζε. Πῶς γὰρ οὐκ ἄτοπον, εἰ ὁ μὲν Χριστὸς τοσαῦτα ὑπέμεινε διὰ σέ: σὺ δὲ οὐδὲ ῥήματα πολλάκις φέρεις; Ἀλλ' αὐτὸς μὲν ἐμπτύεται, σὺ δὲ καλλωπίζῃ ἱματίοις καὶ δακτυλίοις, κἂν μὴ τῆς παρὰ πάντων εὐφημίας τύχῃς, ἀβίωτον εἶναι νομίζεις τὸν βίον. Καὶ οὗτος μὲν ὀνειδίζεται, σκώμματα φέρει, πληγὰς καταγελάστους κατὰ τῆς σιαγόνος: σὺ δὲ πανταχοῦ τιμᾶσθαι βούλει, καὶ οὐ φέρεις τὸν ὀνειδισμὸν τοῦ Χριστοῦ. Οὐκ ἀκούεις Παύλου λέγοντος: Μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ; Ὅταν οὖν σέ τις κωμῳδήσῃ, μνήσθητί σου τοῦ Δεσπότου, ὅτι μετὰ χλεύης αὐτῷ προσεκύνουν, καὶ διὰ ῥημάτων, καὶ διὰ πραγμάτων διέσυρον, καὶ εἰρωνείαν πολλὴν ἐπεδείκνυντο: αὐτὸς δὲ οὐ μόνον οὐκ ἠμύνατο, ἀλλὰ καὶ τοῖς ἐναντίοις ἠμείψατο, πραότητι καὶ ἐπιεικείᾳ. Τοῦτον δὴ καὶ ἡμεῖς ζηλώσωμεν: οὕτω γὰρ δυνησόμεθα καὶ ὕβρεως ἀπαλλαγῆναι πάσης. Οὐ γὰρ ὁ ὑβρίζων, ἀλλ' ὁ μικροψυχῶν καὶ ἀλγῶν ταῖς ὕβρεσιν. ἐκεῖνός ἐστιν ὁ κατασκευάζων τὰς ὕβρεις, καὶ δάκνειν ποιῶν. Ἂν γὰρ μὴ ἀλγήσῃς, οὐχ ὑβρίσθης. Οὐ γὰρ παρὰ τοὺς ποιοῦντας, ἀλλὰ παρὰ τοὺς πάσχοντας γίνεται τὸ τὰ δεινὰ πάσχειν. Τί γὰρ ὅλως ἀλγεῖς; Εἰ μὲν ἀδίκως ὕβρισε, ταύτῃ μάλιστα ἀγανακτεῖν οὐ χρὴ, ἀλλ' ἐκεῖνον ἐλεεῖν: εἰ δὲ δικαίως, πολλῷ μᾶλλον ἡσυχάζειν χρή. Ὥσπερ γὰρ εἰ πένητα ὄντα πλούσιον προσεῖπέ τις, οὐδὲν πρὸς σὲ τῶν εἰρημένων ὁ ἔπαινος, ἀλλὰ χλευασία μᾶλλον τὸ ἐγκώμιον: οὕτως ἂν ὑβρίζων τὰ μὴ ὄντα εἴπῃ, οὐδὲν πρὸς σὲ πάλιν τὸ ὄνειδος. Εἰ δὲ ἐπιλαμβάνεται τὸ συνειδὸς τῶν εἰρημένων, μὴ ἀλγήσῃς τοῖς ῥήμασιν, ἀλλὰ διόρθωσον τοῖς πράγμασι. Καὶ ταῦτα λέγω ἐπὶ τῶν ἀληθῶς ὕβρεων. Ἐπεὶ, ἂν πενίαν ὀνειδίζῃ καὶ δυσγένειαν, καταγέλαστον πάλιν. Οὐ γὰρ ὄνειδος ταῦτα τοῦ ἀκούοντος, ἀλλὰ τοῦ λέγοντος, ἅτε οὐκ εἰδότος φιλοσοφεῖν. Ἀλλ' ὅταν ἐπὶ πολλῶν ταῦτα λέγηται, φησὶν, ἀγνοούντων τὴν ἀλήθειαν, ἀφόρητον γίνεται τὸ ἕλκος. Τοῦτο μὲν μάλιστά ἐστι φορητὸν, ὅταν σοι θέατρον παρῇ μαρτύρων ἐπαινούντων, ἀποδεχομένων, σκωπτόντων ἐκεῖνον, κωμῳδούντων. Οὐ γὰρ ὁ ἀμυνόμενος, ἀλλ' ὁ μηδὲν εἰπὼν, οὗτος θαυμαστὸς παρὰ τοῖς νοῦν ἔχουσιν. Ἂν δὲ μηδεὶς ᾖ νοῦν ἔχων τῶν παρόντων, ταύτῃ μάλιστα αὐτὸν καταγέλασον, καὶ ἐντρύφησον τῷ θεάτρῳ τοῦ οὐρανοῦ. Ἐκεῖ γάρ σε πάντες ἐπαινέσονται καὶ κροτήσουσι καὶ ἀποδέξονται. Ἀρκεῖ δὲ εἷς ἄγγελος ἀντὶ τῆς οἰκουμένης ἁπάσης. Καὶ τί λέγω τοὺς ἀγγέλους, ὁπότε αὐτός σε ὁ Δεσπότης ἀνακηρύξει; Τούτοις τοῖς λογισμοῖς γυμνάζωμεν ἑαυτούς. Οὐ γὰρ ἔστιν ἐλάττωμα ὑβρισθέντα σιγῆσαι, ἀλλὰ τοὐναντίον, ὑβρισθέντα ἀμύνασθαι. Εἰ γὰρ ἐλάττωμα ἦν τὸ φέρειν σιγῇ τὰ λεγόμενα, οὐκ ἂν εἶπεν ὁ Χριστός: Ἐάν τίς σε ῥαπίσῃ εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην. Ἂν μὲν οὖν τὰ μὴ ὄντα λέγῃ, καὶ διὰ τοῦτο αὐτὸν ἐλεῶμεν, ὅτι τὴν τῶν κατηγορούντων ἐπισπᾶται κόλασιν καὶ τιμωρίαν, οὐδὲ Γραφὰς ἀναγινώσκειν γινόμενος ἄξιος. Τῷ γὰρ ἁμαρτωλῷ φησιν ὁ Θεὸς, Ἱνατί σὺ ἐκδιηγῇ τὰ δικαιώματά μου, καὶ ἀναλαμβάνεις τὴν διαθήκην μου διὰ στόματός σου; Καθήμενος κατὰ τοῦ ἀδελφοῦ σου κατελάλεις. Ἂν δὲ τὰ ὄντα εἴπῃ, καὶ οὕτως ἐλεεινός. Ἐπεὶ καὶ ὁ Φαρισαῖος τὰ ὄντα ἔλεγεν: ἀλλὰ καὶ οὗτος τὸν μὲν ἀκούοντα ἔβλαψεν οὐδὲν, ἀλλὰ καὶ ὠφέλησεν: ἑαυτὸν δὲ ἀπεστέρησε μυρίων ἀγαθῶν, ναυάγιον ἀπὸ τῆς κατηγορίας ὑπομείνας ταύτης. Ὥστε ἀμφοτέρωθεν ἐκεῖνός ἐστιν ὁ ἀδικούμενος, οὐ σύ. Σὺ δὲ, ἂν νήφῃς, διπλᾶ κερδανεῖς, τό τε ἐξιλεοῦσθαι τὸν Θεὸν τῇ σιγῇ, καὶ τὸ μετριάζειν μειζόνως, καὶ ἀφορμὴν λαμβάνειν ἐκ τῶν εἰρημένων διορθοῦσθαι τὰ πεπραγμένα, καὶ τὸ τῆς δόξης τῆς ἀνθρωπίνης ὑπερορᾷν. Καὶ γὰρ ἐντεῦθεν ἡμῖν τὸ ἄλγος ἐγένετο, ὅτι πολλοὶ πρὸς τὴν τῶν ἀνθρωπίνων ὑπόνοιαν κεχήνασιν. Οὕτως ἐὰν θελήσωμεν φιλοσοφεῖν, εἰσόμεθα καλῶς ὅτι οὐδὲν τὰ ἀνθρώπινα. Μάθωμεν τοίνυν, καὶ τὰ ἐλαττώματα ἑαυτῶν ἀναλογισάμενοι, διανύσωμεν τῷ χρόνῳ τὴν τούτων διόρθωσιν, τῷ μὲν παρόντι μηνὶ τοῦτο, τῷ δὲ ἐπιόντι τὸ ἕτερον, καὶ τῷ μετ' ἐκεῖνον ἄλλο πάλιν ὁρίσωμεν ἑαυτοὺς κατορθοῦν. Καὶ οὕτω, καθάπερ βαθμοῖς τισιν ἀναβαίνοντες, φθάσωμεν πρὸς τὸν οὐρανὸν διὰ τῆς κλίμακος τοῦ Ἰακώβ. Καὶ γὰρ ἡ κλῖμαξ ἐκείνη καὶ τοῦτό μοι διὰ τῆς ὄψεως ἐκείνης αἰνίττεσθαι δοκεῖ, τὴν μετὰ μικρὸν διὰ τῆς ἀρετῆς ἀνάβασιν, δι' ἧς ἀπὸ τῆς γῆς εἰς τὸν οὐρανὸν ἀναβῆναι ἔνι, οὐ βαθμοῖς αἰσθητοῖς χρωμένοις, ἀλλ' ἐπιδόσει τρόπων καὶ διορθώσει. Ἐπιλαβώμεθα τοίνυν τῆς ἀποδημίας ταύτης καὶ τῆς ἀναβάσεως, ἵνα ἐπιτυχόντες τῶν οὐρανῶν καὶ τῶν ἐκεῖ πάντων ἀπολαυσώμεθα ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων Ἀμήν.