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the resurrection of life; but those who have done evil, to the resurrection of judgment. And for what reason did He not say: 'Do not marvel, that He is the Son of Man'? For indeed He is also the Son of God; but He mentioned the resurrection? He did place it above, saying, 'They will hear the voice of the Son of God.' But if He was silent here, do not be surprised. For by speaking of the work, which was proper to God, He allows the hearers to deduce from it henceforth, that He was both God, and the Child of God. For if said by Him continually, it would have then stood against them; but being shown from the reasoning of the miracles, it made the teaching less offensive. For those who weave arguments, when they have laid out the parts and nobly proven the matter in question, often do not draw the conclusion themselves, but making the hearer more well-disposed, and making the victory more brilliant, they prepare the opponent himself to bring forth the decision, so that those present might rather vote for them when their adversaries cast the vote in their favor. Therefore, having mentioned the resurrection of Lazarus, He was silent about the judgment; for Lazarus was not raised for this reason; but having spoken of the general one, He added this also, that 'Those who have done good will come forth to a resurrection of life; but those who have done evil, to a resurrection of judgment.' Thus also John led the hearer on, having mentioned judgment, and that 'He who does not believe in the Son will not see life, but the wrath of God remains on him.' Thus also He Himself to Nicodemus: 'For he who believes in the Son,' He said to him, 'is not judged; but he who does not believe is judged already.' So also here He mentions both the tribunal and the punishment for wicked deeds. For since He said above, that 'He who hears my word and believes Him who sent me, is not judged'; lest anyone should think that this alone is sufficient for salvation, He added also the things from one's life, saying that, 'Those who have done good, to a resurrection of life; but those who have done evil, to a resurrection of judgment.' Since, then, He said that the whole world would give an account to Him, and that all would be raised by His voice, a new and paradoxical thing, and one still disbelieved now by many, even of those who seem to have believed, let alone then by the Jews, hear how He establishes it, again condescending to the weakness of the hearers: 'I can do nothing of myself. As I hear, I judge, and my judgment is just, because I do not seek my own will, but the will of Him who sent me.' And yet He had for the time given no small proof of resurrection, by strengthening the paralytic. Wherefore He did not speak about resurrection before, until He had done that which was not very far short of resurrection. And He also hinted at the judgment then, saying after the strengthening of the body, 'Behold, you have been made well; sin no more, lest something worse happen to you'; but nevertheless He also foretells that of Lazarus, and that of the world. And since He foretold these two resurrections, both that of Lazarus, 59.225 which would happen very shortly, and that of the world, which would be in later times, He confirms the one from the paralytic and the nearness of the time, saying, 'The hour is coming, and now is'; and the other, from the resurrection of Lazarus, bringing things not yet happened under sight through things that had already happened. And it is possible to see Him doing this everywhere, setting forth two or even three prophecies, and always confirming the things that will be from the things that have happened. 4. But nevertheless, having said and done so many things, since they were for the time weaker, He is not content with these, but also by the words He adds, He puts down their contentiousness, saying: 'I can do nothing of myself. As I hear, I judge, and my judgment is just, because I do not seek my own will, but the will of Him who sent me.' For since He seemed to say certain strange and different things from the prophets (for they used to say that it is God who judges the whole earth, that is, the human race; and David proclaiming this everywhere said, 'He will judge the peoples in uprightness'; and, 'God is judge'

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ἀνάστασιν ζωῆς· οἱ δὲ τὰ φαῦλα πράξαντες, εἰς ἀνάστασιν κρίσεως. Καὶ τίνος ἕνεκεν οὐκ εἶπεν· Μὴ θαυμάζετε, ὅτι Υἱὸς ἀνθρώπου ἐστί; καὶ γὰρ καὶ Υἱὸς Θεοῦ ἐστιν· ἀλλὰ τῆς ἀναστάσεως ἐμνημόνευσεν; Ἔθηκε μὲν αὐτὸ ἀνωτέρω, λέγων, Ἀκούσουσι τῆς φωνῆς τοῦ Υἱοῦ Θεοῦ. Εἰ δὲ ἐνταῦθα ἀπεσιώπησε, μὴ θαυμάσῃς. Τὸ γὰρ ἔργον εἰπὼν, ὃ Θεοῦ ἴδιον ἦν, δίδωσι τοῖς ἀκροωμένοις ἐξ αὐτοῦ συλλογίσασθαι λοιπὸν, ὅτι καὶ Θεὸς ἦν, καὶ Θεοῦ Παῖς. Παρ' αὐτοῦ μὲν γὰρ λεγόμενον συνεχῶς προσέστη ἂν τότε ἐκείνοις· ἀπὸ δὲ τοῦ συλλογισμοῦ τῶν θαυμάτων δεικνύμενον ἀνεπαχθεστέραν τὴν διδασκαλίαν ἐποίει. Καὶ γὰρ οἱ τοὺς συλλογισμοὺς πλέκοντες, ὅταν τὰ μέρη θέντες, γενναίως ἀποδείξωσι τὸ ζητούμενον, οὐκ ἐπάγουσιν αὐτοὶ τὸ συμπέρασμα πολλάκις, ἀλλ' εὐγνωμονέστερον κατασκευάζοντες τὸν ἀκροατὴν, καὶ τὴν νίκην λαμπροτέραν ποιοῦντες, αὐτὸν ἐκεῖνον παρασκευάζουσι τὸν ἀντιλέγοντα τὴν ἀπόφασιν ἐξενεγκεῖν, ὥστε μᾶλλον αὐτοῖς ψηφίσασθαι τοὺς παρόντας τῶν ἀντιδίκων τὴν ὑπὲρ αὐτῶν φερόντων ψῆφον. Τῆς μὲν οὖν κατὰ τὸν Λάζαρον μνημονεύσας ἀναστάσεως, τὴν κρίσιν ἐσίγησεν· οὐ γὰρ διὰ τοῦτο ἀνέστη Λάζαρος· τὴν δὲ καθόλου εἰπὼν, καὶ τοῦτο προσέθηκεν, ὅτι Οἱ τὰ ἀγαθὰ ποιήσαντες ἐκπορεύσονται εἰς ἀνάστασιν ζωῆς· Οἱ δὲ τὰ φαῦλα πράξαντες, εἰς ἀνάστασιν κρίσεως. Οὕτω καὶ Ἰωάννης ἐπήγετο τὸν ἀκροατὴν, κρίσεως μνησθεὶς, καὶ ὅτι Ὁ μὴ πιστεύων εἰς τὸν Υἱὸν, οὐκ ὄψεται τὴν ζωὴν, ἀλλ' ἡ ὀργὴ τοῦ Θεοῦ μένει ἐπ' αὐτόν. Οὕτω καὶ αὐτὸς τὸν Νικόδημον· Ὁ γὰρ πιστεύων εἰς τὸν Υἱὸν, ἔλεγε πρὸς αὐτὸν, οὐ κρίνεται· ὁ δὲ μὴ πιστεύων. ἤδη κέκριται. Οὕτω καὶ ἐνταῦθα καὶ δικαστηρίου καὶ κολάσεως μέμνηται τῆς ἐπὶ ταῖς πονηραῖς πράξεσιν. Ἐπειδὴ γὰρ εἶπεν ἀνωτέρω, ὅτι Ὁ ἀκούων μου τὸν λόγον, καὶ πιστεύων τῷ πέμψαντί με, οὐ κρίνεται· ἵνα μὴ νομίσῃ τις ὅτι τοῦτο ἀρκεῖ πρὸς σωτηρίαν μόνον, καὶ τὰ ἐκ τοῦ βίου προσέθηκεν, εἰπὼν, ὅτι Οἱ τὰ ἀγαθὰ ποιήσαντες, εἰς ἀνάστασιν ζωῆς· οἱ δὲ τὰ φαῦλα πράξαντες, εἰς ἀνάστασιν κρίσεως. Ἐπεὶ οὖν ἔφησεν αὐτῷ τὴν οἰκουμένην ἅπασαν δώσειν λόγον, καὶ πάντας ἀπὸ τῆς φωνῆς ἀναστήσεσθαι τῆς αὐτοῦ, πρᾶγμα καινὸν καὶ παράδοξον, καὶ ἔτι καὶ νῦν ἀπιστούμενον παρὰ πολλοῖς, καὶ τῶν δοκούντων πεπιστευκέναι, μήτι γε τότε παρὰ Ἰουδαίοις ἄκουσον πῶς αὐτὸ κατασκευάζει, πάλιν τῇ ἀσθενείᾳ συγκαταβαίνων τῶν ἀκροωμένων· Οὐ δύναμαι ἐγὼ ποιεῖν ἀπ' ἐμαυτοῦ οὐδέν. Καθὼς ἀκούω, κρίνω, καὶ ἡ κρίσις ἡ ἐμὴ δικαία ἐστὶν, ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με. Καίτοι οὐ μικρὰν τέως ἀναστάσεως ἦν δεδωκὼς ἀπόδειξιν, τὸν παράλυτον σφίγξας. ∆ιόπερ οὐδὲ πρότερον περὶ ἀναστάσεως διελέχθη, ἕως ἐκεῖνο ἐποίησεν, ὃ τῆς ἀναστάσεως οὐ σφόδρα ἀποδέον ἦν. Καὶ τὴν κρίσιν δὲ ᾐνίξατο τότε, μετὰ τὴν τοῦ σώματος σφίγξιν εἰπὼν, Ἴδε ὑγιὴς γέγονας· μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν τί σοι γένηται· ἀλλ' ὅμως καὶ τὴν Λαζάρου προαναφωνεῖ, καὶ τὴν τῆς οἰκουμένης. Καὶ ἐπειδὴ δύο ταύτας ἀναστάσεις προεῖπε, τήν τε τοῦ Λαζάρου τὴν 59.225 αὐτίκα μάλα ἐκβησομένην, καὶ τὴν τῆς οἰκουμένης τὴν μακροῖς ὕστερον ἐσομένην χρόνοις, ταύτην μὲν ἀπὸ τοῦ παραλύτου πιστοῦται καὶ τῆς ἐγγύτητος τοῦ καιροῦ, λέγων, Ἔρχεται ὥρα, καὶ νῦν ἐστιν· ἐκείνην δὲ, ἀπὸ τῆς κατὰ τὸν Λάζαρον ἀναστάσεως, διὰ τῶν ἤδη γενομένων τὰ μηδέπω γενόμενα ὑπ' ὄψιν ἄγων. Καὶ τοῦτο πανταχοῦ ποιοῦντα αὐτὸν ἔστιν ἰδεῖν, δύο τιθέντα προῤῥήσεις ἢ καὶ τρεῖς, καὶ τὰ ἐσόμενα ἀπὸ τῶν γενομένων ἀεὶ πιστούμενον. δʹ. Ἀλλ' ὅμως τοσαῦτα καὶ εἰπὼν καὶ ποιήσας, ἐπειδὴ τέως ἀσθενέστεροι ἦσαν, οὐκ ἀρκεῖται τούτοις, ἀλλὰ καὶ δι' ὧν ἐπάγει ῥημάτων αὐτῶν καταστέλλει τὴν φιλονεικίαν, λέγων· Οὐ δύναμαι ἐγὼ ποιεῖν ἀπ' ἐμαυτοῦ οὐδέν. Καθὼς ἀκούω, κρίνω, καὶ ἡ κρίσις ἡ ἐμὴ δικαία ἐστὶν, ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με. Ἐπειδὴ γὰρ ξένα τινὰ καὶ παρηλλαγμένα παρὰ τοὺς προφήτας ἐδόκει λέγειν (ἐκεῖνοι μὲν γὰρ ἔλεγον, ὅτι ὁ Θεός ἐστιν ὁ κρίνων τὴν γῆν ἅπασαν, τουτέστι, τὸ ἀνθρώπινον γένος· καὶ τοῦτο ὁ ∆αυῒδ πανταχοῦ ἀνακηρύττων ἔλεγε, Κρινεῖ λαοὺς ἐν εὐθύτητι· καὶ, Ὁ Θεὸς κριτὴς