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from Him. For He comes from above, reporting the things from there, which He alone knows clearly; for the phrase, "He has seen and heard," signifies this. And no one receives His testimony. And yet He had disciples, and many paid attention to what was said. How then does he say, "no one"? This is now said instead of, "few"; since if he meant "no one at all," how could he have added, "He who has received His testimony has certified that God is true"? Here he also reproaches his own disciples, as not being for the time very ready to believe him. For that they did not believe his words even after this, is clear also from what was said afterwards. For this reason, while dwelling in prison, he sent them from there to Him, in order to bind them more closely to Him. And even then they barely believed, which Christ also hinted at when He said, "And blessed is he who is not offended because of Me." For no other reason, then, did he say, "And no one receives His testimony," than to secure his own disciples, and as if to say: do not, because few for the present are going to believe Him, for this reason consider what is said to be false; "For what He has seen," he says, "He testifies." And he says these things while at the same time reproaching the insensibility of the Jews. This is what the Evangelist also rebuked them for in the beginning, saying thus, that "He came to His own, and His own did not receive Him." But this is not His fault, but an accusation against those who did not receive Him. "He who has received His testimony has certified that God is true." Here he also frightens them; for he shows that he who does not believe this one, disbelieves not only Him, but also the Father. Therefore he adds, "For He whom God has sent speaks the words of God." Since, therefore, He utters the words of that One, both he who believes and he who disbelieves, believes and disbelieves that One. And "has certified" means "has shown." Having said this and further increasing the fear, he adds, "that God is true"; showing that one could not otherwise disbelieve this one, unless one were to condemn of falsehood God who sent Him. Since, therefore, He says nothing apart from the Father's words, but all things are His, he who disobeys this one, has disobeyed the One who sent Him. Do you see how through these words he also astounds them? For at that time they thought it was no great matter to disobey Christ. For this reason he suspended so great a danger over the unbelievers, so that they might learn that those who disobey Christ disobey God Himself. Then he also elaborates on this saying, condescending to the lowliness of their understanding and saying, "For God does not give the Spirit by measure." Again, as I said, he brings the discourse to a humbler level, varying it and making it easy to receive for those then listening. For there was no other way to raise and increase the fear. For if he had said something great and lofty about Him, they would not have believed 59.174, but would even have despised it. For this reason he refers everything to the Father, again for the time speaking of Christ as of a man. But what does he mean when he says, "God does not give the Spirit by measure"? He wants to show that we all have received the working of the Spirit by measure; for here "Spirit" means the working, for this is what is divided; but He has the entire working, unmeasured and whole. And if His working is unmeasured, much more so His essence. Do you see that the Spirit is also infinite? He, therefore, who has received all the working of the Spirit, who knows the things of God, who says, "What we have heard, we speak, and what we have seen, we testify," how could he rightly be suspected? For He says nothing which is not of God, nor which is not of the Spirit. And for the time he says nothing about God the Word, but makes the teaching trustworthy from the Father and the Spirit. For that God exists, they knew, and that the Spirit exists, they understood, even if they did not have the proper opinion about Him; but that He is the Son, they did not know. For this reason he always has recourse to the Father and to the Spirit, making what is said credible from them. Since if someone, setting aside this reason, were to examine the argument on its own, it falls very short of the dignity of Christ. For He is not trustworthy to them for this reason, that He has the working of the Spirit; for He does not need help from there, but He Himself

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τῶν παρ' ἐκείνου. Ἄνωθεν γὰρ ἔρχεται, τὰ ἐκεῖθεν ἀπαγγέλλων, ἃ μόνος αὐτὸς οἶδε σαφῶς· τὸ γὰρ, Ἑώρακε καὶ ἤκουσε, τοῦτό ἐστι δηλοῦντος. Καὶ τὴν μαρτυρίαν αὐτοῦ οὐδεὶς λαμβάνει. Καίτοι καὶ μαθητὰς εἶχε, καὶ πολλοὶ προσεῖχον τοῖς λεγομένοις. Πῶς οὖν φησιν, ὅτι οὐδείς; Τοῦτο ἀντὶ τοῦ, ὀλίγοι, εἴρηται νῦν· ἐπειδὴ εἰ μηδένα ἔλεγε, πῶς ἐπήγαγεν, Ὁ λαβὼν αὐτοῦ τὴν μαρτυρίαν, ἐσφράγισεν ὅτι ὁ Θεὸς ἀληθής ἐστιν; Ἐνταῦθα καὶ τῶν ἰδίων καθάπτεται μαθητῶν, ὡς οὐ σφόδρα μελλόντων αὐτῷ πιστεύειν τέως. Ὅτι γὰρ οὐδὲ μετὰ ταῦτα ἐπίστευσαν αὐτῷ τὰ ῥήματα, δῆλον καὶ ἐκ τῶν μετέπειτα λεχθέντων. ∆ιὰ τοῦτο γὰρ αὐτοὺς καὶ δεσμωτήριον οἰκῶν ἐκεῖθεν ἔπεμψε πρὸς αὐτὸν, ἵνα αὐτῷ συνδήσῃ μᾶλλον. Οἱ δὲ καὶ τότε μόλις ἐπίστευον, ὅπερ δὴ καὶ ὁ Χριστὸς αἰνιττόμενος εἶπε· Καὶ μακάριος ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί. ∆ι' οὐδὲν τοίνυν ἕτερον εἶπε, Καὶ τὴν μαρτυρίαν αὐτοῦ οὐδεὶς λαμβάνει, ἢ τοὺς μαθητὰς ἀσφαλιζόμενος τοὺς ἑαυτοῦ, καὶ μονονουχὶ λέγων· μὴ ἐπειδὴ μέλλουσιν αὐτῷ ὀλίγοι τέως πιστεύειν, διὰ τοῦτο ψευδῆ νομίσητε εἶναι τὰ λεγόμενα· Ἃ γὰρ ἑώρακε, μαρτυρεῖ, φησί. Ταῦτα δὲ λέγει ἅμα καὶ τῆς Ἰουδαϊκῆς καθαπτόμενος ἀναισθησίας. Ὅπερ οὖν καὶ ὁ Εὐαγγελιστὴς ἀρχόμενος ἐπετίμησεν αὐτοῖς, οὕτω λέγων, ὅτι Εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. Τοῦτο δὲ οὐκ αὐτοῦ ἔγκλημα, ἀλλὰ τῶν μὴ δεξαμένων κατηγορία. Ὁ λαβὼν αὐτοῦ τὴν μαρτυρίαν ἐσφράγισεν, ὅτι ὁ Θεὸς ἀληθής ἐστιν. Ἐνταῦθα αὐτοὺς καὶ φοβεῖ· δείκνυσι γὰρ, ὅτι ὁ μὴ τούτῳ πιστεύων, οὐκ αὐτῷ μόνον, ἀλλὰ καὶ τῷ Πατρὶ ἀπιστεῖ. ∆ιὸ καὶ ἐπάγει· Ὃν γὰρ ἀπέστειλεν ὁ Θεὸς, τὰ ῥήματα τοῦ Θεοῦ λαλεῖ. Ἐπεὶ οὖν τὰ ἐκείνου φθέγγεται ὅ τε πιστεύων, ὅ τε ἀπιστῶν, ἐκείνῳ καὶ πιστεύει καὶ ἀπιστεῖ. Τὸ δὲ Ἐσφράγισεν, ἔδειξεν ἐστίν. Οὕτως εἰπὼν καὶ ἔτι αὔξων τὸν φόβον, προστίθησιν· Ὅτι ὁ Θεὸς ἀληθής ἐστι· δεικνὺς, ὡς ἂν ἄλλως τις ἀπιστήσειε τούτῳ, εἰ μὴ ψεῦδος καταγνοίη τοῦ πέμψαντος αὐτὸν Θεοῦ. Ἐπεὶ τοίνυν οὐδὲν ἐκτὸς τῶν τοῦ Πατρὸς λέγει, ἀλλὰ πάντα τὰ ἐκείνου, ὁ παρακούων τούτου, τοῦ πέμψαντος παρήκουσεν. Ὁρᾷς πῶς αὐτοὺς καὶ διὰ τούτων καταπλήττει; Τέως γὰρ οὐδὲν μέγα ἐνόμιζον εἶναι παρακοῦσαι τοῦ Χριστοῦ. ∆ιὰ τοῦτο τηλικοῦτον κίνδυνον ἐπεκρέμασε τοῖς ἀπίστοις, ἵνα μάθωσιν, ὅτι αὐτοῦ τοῦ Θεοῦ παρακούουσιν οἱ τοῦ Χριστοῦ παρακούοντες. Εἶτα καὶ ἐπεξέρχεται τῷ λόγῳ τούτῳ, πρὸς τὸ ταπεινὸν τῆς διανοίας αὐτῶν καταβαίνων καὶ λέγων· Οὐ γὰρ ἐκ μέτρου δίδωσιν ὁ Θεὸς τὸ Πνεῦμα. Πάλιν, ὅπερ ἔφην, ἐπὶ τὸ ταπεινότερον ἄγει τὸν λόγον, ποικίλλων αὐτὸν καὶ εὐπαράδεκτον ποιῶν τοῖς ἀκούουσι τότε. Οὐ γὰρ ἦν ἄλλως ἐπᾶραι καὶ αὐξῆσαι τὸν φόβον. Εἰ μὲν γάρ τι περὶ αὐτοῦ εἶπε μέγα καὶ ὑψηλὸν, οὐκ ἂν ἐπίστευ 59.174 σαν, ἀλλὰ καὶ κατεφρόνησαν ἄν. ∆ιὰ τοῦτο ἐπὶ τὸν Πατέρα ἀνάγει τὸ πᾶν, πάλιν ὡς περὶ ἀνθρώπου τοῦ Χριστοῦ τέως διαλεγόμενος. Τί δέ ἐστιν ὅ φησιν, Οὐκ ἐκ μέτρου δίδωσιν ὁ Θεὸς τὸ Πνεῦμα; Θέλει δεῖξαι, ὅτι πάντες ἡμεῖς μέτρῳ τὴν τοῦ Πνεύματος ἐνέργειαν ἐλάβομεν· Πνεῦμα γὰρ ἐνταῦθα τὴν ἐνέργειαν λέγει· αὕτη γάρ ἐστιν ἡ μεριζομένη· οὗτος δὲ ἀμέτρητον ἔχει καὶ ὁλόκληρον πᾶσαν τὴν ἐνέργειαν. Εἰ δὲ ἡ ἐνέργεια αὐτοῦ ἀμέτρητος, πολλῷ μᾶλλον ἡ οὐσία Ὁρᾷς καὶ τὸ Πνεῦμα ἄπειρον; Ὁ τοίνυν πᾶσαν τοῦ Πνεύματος δεξάμενος τὴν ἐνέργειαν, ὁ τὰ τοῦ Θεοῦ εἰδὼς, ὁ λέγων, Ὃ ἠκούσαμεν, λαλοῦμεν, καὶ ὃ ἑωράκαμεν, μαρτυροῦμεν, πῶς ἂν εἴη δίκαιος ὑποπτεύεσθαι; Οὐδὲν γάρ φησιν, ὃ μὴ τοῦ Θεοῦ ἐστιν, οὐδὲ ὃ μὴ τοῦ Πνεύματός ἐστι. Καὶ τέως περὶ τοῦ Θεοῦ Λόγου οὐδὲν φθέγγεται, ἀλλ' ἀπὸ τοῦ Πατρὸς καὶ τοῦ Πνεύματος ἀξιόπιστον ποιεῖται τὴν διδασκαλίαν. Ὅτι μὲν γὰρ Θεός ἐστιν, ᾔδεσαν, καὶ ὅτι Πνεῦμά ἐστιν, ἠπίσταντο, εἰ καὶ μὴ τὴν προσήκουσαν περὶ αὐτοῦ δόξαν εἶχον· ὅτι μέντοι Υἱός ἐστιν, οὐκ ᾔδεσαν. ∆ιὰ τοῦτο ἀεὶ ἐπὶ τὸν Πατέρα καὶ ἐπὶ τὸ Πνεῦμα καταφεύγει, ἐκεῖθεν πιστούμενος τὰ λεγόμενα. Ἐπεὶ ἐάν τις ταύτην ἀνελὼν τὴν αἰτίαν καθ' ἑαυτὸν ἐξετάσῃ τὸν λόγον, σφόδρα ἀποδέει τῆς ἀξίας τοῦ Χριστοῦ. Οὐ γὰρ διὰ τοῦτο ἀξιόπιστος αὐτοῖς, ἐπειδὴ τὴν τοῦ Πνεύματος ἐνέργειαν ἔχει· οὐ γὰρ τῆς ἐκεῖθεν δεῖται βοηθείας, ἀλλ' αὐτός