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But, as I was saying, He does this, that He might stop their shamelessness. Therefore, reason the same thing also in His words, when you hear Him speaking humble things. For there are many reasons for such words and deeds; for instance, that He might not be thought to be a stranger to God, that He might instruct and care for all, that He might teach humility, that He is clothed in flesh, that the Jews were not able to hear everything at once, that He might teach them not to speak any great thing about themselves. For this reason, He Himself often said many humble things about Himself, but leaves the great things for others to say. 2. For He Himself, when discoursing with the Jews, said, Before Abraham was, I am; but His disciple not so, but, In the beginning was the Word, and the Word was with God, and the Word was God. Again, that He Himself made heaven and earth and sea, and all things visible and invisible, He Himself nowhere clearly said; but His disciple, with much boldness, holding nothing back, says this both once and twice and many times, writing, All things were made through Him; and without Him was not anything made; and, He was in the world, and the world was made through Him. And why are you amazed, if others have said greater things about Him than He Himself said, when indeed, while demonstrating many things through His deeds, He did not speak clearly through His words? For that He Himself made man, He showed clearly also through the blind man; but when His discourse was about the creation in the beginning, He did not say, I made them, but, He who made them, made them male and female. Again, that He created the world and the things in it, He proved through the fishes, through the wine, through the loaves, through the calm on the sea, through the sunbeam which He turned back at the cross, through many other things; but in words He nowhere said this clearly, but His disciples continually declare this, both John, and Paul, and Peter. For if they, who night and day heard Him discourse, and saw Him working wonders, and to whom He privately explained many things, and to whom He gave so much power as even to raise the dead, and whom He made so perfect that they forsook all for His sake—if they, after so great virtue and wisdom, were not strong enough to bear all things before the supply of the Spirit; how could the Jewish people, who were void of understanding, and destitute of so much virtue, and who chanced upon the things being done or said only from time to time, be persuaded that He was not a stranger to the God of all, if He had not used such condescension in all things? For this very reason, even when He broke the Sabbath, He did not introduce such legislation directly, but composed various and many defenses. But if, when He was about to set aside one commandment, He used such an economy of words, so as not to strike His hearers; much more, when adding an entire new legislation to the entire law, did He need much preparation and care, so as not to disturb those who were then listening. For this reason, He is not seen everywhere clearly teaching about His own 57.241 divinity. For if the addition to the law disturbed them so much, much more would declaring Himself to be God. For this reason, He utters many things far beneath His own dignity; and here, when He is about to proceed to the addition to the law, He uses much preparatory correction. For not only once did He say, I do not abolish the law, but He also took it up again a second time, and added something greater. For after saying, Do not think that I came to abolish, He added, I did not come to abolish, but to fulfill. And this not only stops the shamelessness of the Jews, but also sews up the mouths of the heretics, who say that the Old Testament is from the devil. For if Christ came to abolish his tyranny, how does He not only not abolish it, but even fulfills it? For not only has He said, I do not abolish it; although this was sufficient; but also that I Fulfill it; which was the act not only of one not opposing, but of one even supporting it. And how did He not abolish it? he says; and how did He fulfill it, or the

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Ἀλλ', ὅπερ ἔφην, ἵνα ἐκείνων ἐπιστομίσῃ τὴν ἀναισχυντίαν, τοῦτο ποιεῖ. Τὸ αὐτὸ τοίνυν καὶ ἐν τοῖς ῥήμασιν, ὅταν ἀκούσῃς αὐτοῦ ταπεινὰ φθεγγομένου, λογίζου. Καὶ γὰρ πολλαὶ καὶ τῶν ῥημάτων καὶ τῶν πραγμάτων τῶν τοιούτων εἰσὶν αἰτίαι· οἷον, τὸ μὴ νομίζεσθαι ἀλλότριον εἶναι τοῦ Θεοῦ, τὸ πάντας παιδεύειν αὐτὸν καὶ θεραπεύειν, τὸ ταπεινοφροσύνην διδάσκειν, τὸ σάρκα περικεῖσθαι, τὸ μὴ δύνασθαι Ἰουδαίους πάντα ἀθρόως ἀκούειν, τὸ διδάσκειν μηδὲν μέγα περὶ ἑαυτῶν φθέγγεσθαι. ∆ιὰ τοῦτο πολλὰ ταπεινὰ αὐτὸς περὶ ἑαυτοῦ πολλάκις εἰπὼν, τὰ μεγάλα ἑτέροις ἀφίησι λέγειν. βʹ. Αὐτὸς μὲν γὰρ Ἰουδαίοις διαλεγόμενος ἔλεγε· Πρὸ τοῦ Ἀβραὰμ γενέσθαι, ἐγώ εἰμι· ὁ μαθητὴς δὲ αὐτοῦ οὐχ οὕτως, ἀλλ', Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος. Πάλιν, ὅτι οὐρανὸν καὶ γῆν καὶ θάλατταν αὐτὸς ἐποίησε, καὶ τὰ ὁρώμενα καὶ τὰ ἀόρατα πάντα, αὐτὸς μὲν οὐδαμοῦ σαφῶς εἴρηκεν· ὁ δὲ μαθητὴς μετὰ πολλῆς τῆς παῤῥησίας, οὐδὲν ὑποστειλάμενος, καὶ ἅπαξ καὶ δὶς καὶ πολλάκις τοῦτό φησι, Πάντα δι' αὐτοῦ ἐγένετο, γράφων· καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἔν· καὶ, Ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι' αὐτοῦ ἐγένετο. Καὶ τί θαυμάζεις, εἰ ἕτεροι μείζονα περὶ αὐτοῦ εἰρήκασιν, ὧν αὐτὸς εἴρηκεν, ὅπου γε πολλὰ διὰ τῶν πραγμάτων ἐπιδεικνύμενος, διὰ τῶν ῥημάτων σαφῶς οὐκ ἔλεγεν; Ὅτι γὰρ τὸν ἄνθρωπον αὐτὸς ἐποίησεν, ἔδειξε σαφῶς καὶ διὰ τοῦ τυφλοῦ· ἡνίκα δὲ περὶ τῆς ἐν ἀρχῇ πλάσεως ὁ λόγος ἦν αὐτῷ, οὐκ εἶπεν, ὅτι Ἐγὼ ἐποίησα, ἀλλ', Ὁ ποιήσας, ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς. Πάλιν, ὅτι τὸν κόσμον ἐδημιούργησε καὶ τὰ ἐν αὐτῷ, διὰ τῶν ἰχθύων, διὰ τοῦ οἴνου, διὰ τῶν ἄρτων, διὰ τῆς γαλήνης τῆς ἐν τῇ θαλάσσῃ, διὰ τῆς ἀκτῖνος, ἣν ἀπέστρεψεν ἐν τῷ σταυρῷ, διὰ πλειόνων ἑτέρων ἀπέδειξε· ῥήμασι δὲ οὐδαμοῦ τοῦτο σαφῶς εἶπεν, ἀλλ' οἱ μαθηταὶ συνεχῶς τοῦτο φθέγγονται, καὶ Ἰωάννης, καὶ Παῦλος καὶ Πέτρος. Εἰ γὰρ ἐκεῖνοι, οἱ νύκτωρ καὶ μεθ' ἡμέραν ἀκούοντες αὐτοῦ διαλεγομένου, καὶ θαυματουργοῦντα βλέποντες, καὶ οἷς κατ' ἰδίαν πολλὰ ἐπέλυσε, καὶ τοσαύτην ἔδωκε δύναμιν, ὡς καὶ νεκροὺς ἐγείρειν, καὶ οὕτως ἀπηρτισμένους εἰργάσατο, ὡς πάντα ἀφεῖναι δι' αὐτὸν, μετὰ τὴν τοσαύτην ἀρετὴν καὶ φιλοσοφίαν οὐκ ἴσχυον τὰ πάντα βαστάσαι πρὸ τῆς τοῦ Πνεύματος χορηγίας· πῶς δῆμος Ἰουδαϊκὸς, καὶ συνέσεως ἄμοιρος, καὶ τῆς τοσαύτης ἀρετῆς ἀπολιμπανόμενος, καὶ ἐκ τοῦ παρατυγχάνοντος παραγινόμενος τοῖς γινομένοις ἢ τοῖς λεγομένοις ποτὲ, μὴ ἀλλότριον αὐτὸν εἶναι τοῦ τῶν ὅλων Θεοῦ ἐπείσθη, εἰ μὴ τοσαύτῃ συγκαταβάσει διὰ πάντων ἐχρήσατο; ∆ιὰ γάρ τοι τοῦτο, καὶ ὅτε τὸ Σάββατον ἔλυεν, οὐ προηγουμένως τὴν τοιαύτην εἰσῆγε νομοθεσίαν, ἀλλὰ ποικίλας καὶ πολλὰς συντίθησιν ἀπολογίας. Εἰ δὲ μίαν ἐντολὴν μέλλων ἀναπαύειν, τοσαύτῃ κέχρηται λόγων οἰκονομίᾳ, ἵνα μὴ πλήξῃ τοὺς ἀκούοντας· πολλῷ μᾶλλον προσθεὶς ὁλοκλήρῳ τῷ νόμῳ ὁλόκληρον ἑτέραν νομοθεσίαν, πολλῆς ἐδεῖτο τῆς κατασκευῆς καὶ τῆς θεραπείας, ὥστε μὴ θορυβῆσαι τοὺς ἀκροωμένους τότε. ∆ιὰ δὴ τοῦτο οὐδὲ περὶ τῆς θεότητος τῆς αὐτοῦ 57.241 πανταχοῦ φαίνεται σαφῶς παιδεύων. Εἰ γὰρ ἡ τοῦ νόμου προσθήκη τοσοῦτον αὐτοὺς ἐθορύβει, πολλῷ μᾶλλον τὸ Θεὸν ἑαυτὸν ἀποφαίνειν. ∆ιὰ τοῦτο πολλὰ καταδεέστερα τῆς οἰκείας φθέγγεται ἀξίας· καὶ ἐνταῦθα μέλλων ἐκβαίνειν εἰς τὴν τοῦ νόμου προσθήκην, πολλῇ τῇ προδιορθώσει κέχρηται. Οὐδὲ γὰρ ἅπαξ εἶπεν, ὅτι Οὐ λύω τὸν νόμον, ἀλλὰ καὶ δεύτερον αὐτὸ πάλιν ἀνέλαβε, καὶ ἕτερον προσέθηκε μεῖζον. Εἰπὼν γὰρ, Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι, ἐπήγαγεν, Οὐκ ἦλθον καταλῦσαι, ἀλλὰ πληρῶσαι. Τοῦτο δὲ οὐκ Ἰουδαίων ἐμφράττει τὴν ἀναισχυντίαν μόνον, ἀλλὰ καὶ τῶν αἱρετικῶν ἀποῤῥάπτει τὰ στόματα, τῶν ἐκ τοῦ διαβόλου λεγόντων εἶναι τὴν Παλαιάν. Εἰ γὰρ καταλῦσαι τὴν ἐκείνου τυραννίδα παρεγένετο ὁ Χριστὸς, πῶς ταύτην οὐ μόνον οὐ καταλύει, ἀλλὰ καὶ πληροῖ; Οὐ γὰρ μόνον εἴρηκεν, ὅτι Οὐ καταλύω· καίτοι ἤρκει τοῦτο· ἀλλ' ὅτι καὶ Πληρῶ· ὅπερ οὐ μόνον οὐκ ἐναντιουμένου ἦν, ἀλλὰ καὶ συγκροτοῦντος αὐτήν. Καὶ πῶς οὐ κατέλυσε; φησί· πῶς δὲ καὶ ἐπλήρωσεν, ἢ τὸν