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you may have. Rightly, therefore, He said, *You think*, because they were unwilling to be persuaded, but boasted in the bare reading alone. Then, lest from much solicitude He should incur among them a suspicion of vainglory, and be thought to be looking to His own interest because He wished to be believed by them (for He had reminded them of the voice of John, and of the testimony of God, and of His own works, and said everything so as to draw them to Himself, and promised life); since, therefore, it was likely that many would suspect that He said these things out of a love for glory, hear what He adds: *I receive not glory from man*; that is, I have no need. It is not, He says, My nature to have need of glory from men. For if the sun could receive no addition from the light of a lamp, much more shall I refrain from needing human glory. And for what reason, one might say, do You say these things, if You have no need? *That you might be saved*. But this He has said above; and He alluded to it here also, when He said, *That you might have life*. But He also gives another reason. What reason is that? *But I know you, that you have not the love of God in you*. Since often, as though loving God, they persecuted Him, because He made Himself equal with God, and He knew that they would not be persuaded by Him; lest anyone should say, "For what reason then do you say these things?" He said this, "That I may convict you, that it is not for the love of God," He says, "that you persecute Me." For He Himself bears witness to Me both through the works and through the Scriptures. Just as, therefore, before this you persecuted Me thinking Me to be an adversary of God; so now, after I have proved these things, you ought to have run to Me, if indeed you loved God; but you do not love Him. For this reason I have also said these things, to show you that you have excessive pride, and boast in vain, and conceal your own envy. And He establishes it not only from these things, but also from things to come. *For I am come*, He says, *in My Father's name, and you received Me not: if another shall come in his own name, him you will receive*. Do you see that for this reason He says again and again that He has been sent, and has received judgment from the Father, and can do nothing of Himself, in order to cut off every pretext of their ignorance? But whom does He say will come in his own name? He here alludes to the Antichrist, and sets forth an irrefutable proof of their ignorance. For if as loving God 59.236 you persecute Me, much more ought this to happen in the case of the Antichrist. For that one will say nothing of the sort, neither that he has been sent by the Father, nor that he has come according to His will; but all the contrary, tyrannically seizing what in no way belongs to him, and saying that he is the God over all, as Paul also says: *Above all that is called God, or that is worshipped, showing himself that he is God*. For this is to come in his own name. But I have not come so, but in the name of My Father. This indeed was sufficient to show that they did not love God, because they did not receive Him who said He was sent from Him; but now He also shows their shamelessness from the contrary, from their being about to receive the Antichrist. For when they do not receive the one who says he has been sent from Him, but are about to worship the one who does not know Him, but boasts and says that he is the God over all; it is clear that the persecution was out of envy, and from hating God. For this reason He gives two reasons for what He has said, and first the gentler one, saying, *That you might be saved*, and, *That you might have life*; but since they were about to mock Him, He also gives the more stinging one, showing that even if the hearers are not persuaded, God is accustomed everywhere to do His part. 2. Paul, then, when discoursing about the Antichrist, said prophetically, *That God shall send them strong delusion, that all might be judged who believed not the truth, but had pleasure in unrighteousness*. But Christ did not say that he *will* come; but, *If he should come*, sparing his hearers. But since their ignorance was not yet fully complete, for this reason He Himself was silent about the cause of his coming; but Paul alluded to it with precision for those who were able to understand. For he also

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ἔχητε. Εἰκότως τοίνυν ἔλεγεν, ὅτι ∆οκεῖτε, διὰ τὸ μὴ βούλεσθαι αὐτοὺς πείθεσθαι, ἀλλ' ἐπὶ τῇ ψιλῇ ἀναγνώσει μόνον αὐχεῖν. Εἶτα ἵνα μὴ ἐκ πολλῆς κηδεμονίας φιλοδοξίας λάβῃ παρ' αὐτοῖς ὑπόνοιαν, καὶ διὰ τὸ βούλεσθαι πιστευθῆναι παρ' αὐτῶν τὸ ἑαυτοῦ σκοπεῖν νομίζηται (καὶ γὰρ τῆς Ἰωάννου φωνῆς ἀνέμνησε, καὶ τῆς μαρτυρίας τοῦ Θεοῦ, καὶ τῶν ἔργων τῶν αὐτοῦ, καὶ πάντα ἔλεγεν ὥστε αὐτοὺς ἐπισπάσασθαι, καὶ ζωὴν ἐπηγγείλατο)· ἐπεὶ οὖν πολλοὺς εἰκὸς ἦν ὑποπτεύειν ὅτι δόξης ἐρῶν ταῦτα ἔλεγεν, ἄκουσον τί ἐπάγει· ∆όξαν παρὰ ἀνθρώπου οὐ λαμβάνω· τουτέστιν, Οὐ δέομαι. Οὐκ ἔστι, φησὶν, ἡ φύσις ἡ ἐμὴ τοιαύτη, ὥστε δεῖσθαι τῆς παρὰ ἀνθρώπων δόξης. Εἰ γὰρ ἥλιος ἀπὸ λυχνιαίου φωτὸς οὐκ ἂν λάβοι προσθήκην· πολλῷ μᾶλλον ἐγὼ τῆς ἀνθρωπίνης ἀφέξω δεηθῆναι δόξης. Καὶ τίνος, φησὶν, ἕνεκεν ταῦτα λέγεις, ἐὰν οὐ δέῃ; Ἵνα ὑμεῖς σωθῆτε. Ἀλλὰ τοῦτο μὲν ἀνωτέρῳ εἴρηκεν· ᾐνίξατο δὲ αὐτὸ καὶ ἐνταῦθα, εἰπὼν, Ἵνα ζωὴν ἔχητε. Τίθησι δὲ καὶ ἑτέραν αἰτίαν. Ποίαν δὴ ταύτην; Ἀλλ' ἔγνωκα ὑμᾶς, ὅτι τὴν ἀγάπην τοῦ Θεοῦ οὐκ ἔχετε ἐν ἑαυτοῖς. Ἐπειδὴ πολλάκις, ὡς δῆθεν τὸν Θεὸν ἀγαπῶντες, ἐδίωκον αὐτὸν, ὅτι ἴσον ἑαυτὸν ἐποίει τῷ Θεῷ, ᾔδει δὲ ὅτι οὐκ ἔμελλον αὐτῷ πείθεσθαι· ἵνα μή τις εἴπῃ, Τίνος οὖν ἕνεκεν ταῦτα λέγεις; τοῦτο εἶπεν, Ἵνα ἐλέγξω ὑμᾶς, ὅτι οὐ διὰ ἀγάπην τὴν τοῦ Θεοῦ με, φησὶ, διώκετε. Καὶ γὰρ καὶ αὐτὸς μαρτυρεῖ μοι καὶ διὰ τῶν ἔργων καὶ διὰ τῶν Γραφῶν. Ὥσπερ οὖν πρὸ τούτου νομίζοντες ἀντίθεον εἶναί με ἠλαύνετε· οὕτω νῦν ἐξ οὗ ταῦτα ἀπέδειξα προσδραμεῖν ὑμᾶς ἔδει, εἴ γε ἠγαπᾶτε τὸν Θεόν· ἀλλ' οὐκ ἀγαπᾶτε. ∆ιὰ δὴ τοῦτο καὶ ταῦτα εἶπον, ἵνα δείξω ὑμᾶς περιττὸν ἔχοντας τῦφον, καὶ κομπάζοντας εἰκῆ, καὶ τὴν οἰκείαν βασκανίαν συσκιάζοντας. Οὐκ ἀπὸ τούτων δὲ μόνον, ἀλλὰ καὶ ἀπὸ τῶν μελλόντων αὐτὰ κατασκευάζει. Ἐγὼ γὰρ ἦλθον, φησὶν, ἐν τῷ ὀνόματι τοῦ Πατρός μου, καὶ οὐκ ἐδέξασθέ με· ἐὰν ἄλλος ἔλθῃ ἐν τῷ ὀνόματι τῷ ἰδίῳ, ἐκεῖνον λήψεσθε. Ὁρᾷς ὅτι ἄνω καὶ κάτω διὰ τοῦτο λέγει ἀπεστάλθαι, καὶ παρὰ τοῦ Πατρὸς εἰληφέναι τὴν κρίσιν, καὶ οὐδὲν δύνασθαι ποιεῖν ἀφ' ἑαυτοῦ, ἵνα πᾶσαν ἐκκόψῃ πρόφασιν ἀγνωμοσύνης; Τίνα δέ φησιν ἥξειν ἐν τῷ ὀνόματι τῷ ἰδίῳ; Τὸν ἀντίχριστον ἐνταῦθα αἰνίττεται, καὶ ἀναντίῤῥητον τῆς ἀγνωμοσύνης αὐτῶν τίθησιν ἀπόδειξιν. Εἰ γὰρ ὡς ἀγαπῶντες τὸν Θεόν 59.236 με διώκετε, πολλῷ μᾶλλον ἐπὶ τοῦ ἀντιχρίστου τοῦτο γενέσθαι ἔδει. Ἐκεῖνος γὰρ οὐδὲν τοιοῦτον ἐρεῖ, οὔτε ἀπεστάλθαι παρὰ τοῦ Πατρὸς, οὔτε κατὰ τὴν γνώμην ἥκειν τὴν ἐκείνου· ἀλλὰ τοὐναντίον ἅπαν, τυραννικῶς τὰ μηδὲν αὐτῷ προσήκοντα ἁρπάζων, καὶ τὸν ἐπὶ πάντων θεὸν ἑαυτὸν εἶναι λέγων, καθὼς καὶ Παῦλός φησιν· Ἐπὶ πάντα λεγόμενον Θεὸν ἢ σέβασμα, ἀποδεικνύντα ἑαυτὸν ὅτι αὐτός ἐστιν ὁ Θεός. Τοῦτο γάρ ἐστιν ἐν τῷ ὀνόματι τῷ ἰδίῳ ἐλθεῖν. Ἐγὼ δὲ οὐχ οὕτως, ἀλλ' ἐν τῷ ὀνόματι τοῦ Πατρός μου παραγέγονα. Ἱκανὸν μὲν οὖν ἦν καὶ τοῦτο δεῖξαι αὐτοὺς οὐκ ἀγαπῶντας τὸν Θεὸν, ὅτι τὸν λέγοντα ἀπεστάλθαι παρ' ἐκείνου οὐκ ἐδέχοντο· νῦν δὲ καὶ ἐκ τοῦ ἐναντίου δείκνυσιν αὐτῶν τὴν ἀναισχυντίαν, ἐκ τοῦ τὸν ἀντίχριστον μέλλειν δέχεσθαι. Ὅταν γὰρ τὸν μὲν ἀπ' ἐκείνου λέγοντα ἀπεστάλθαι μὴ δέχωνται, τὸν δὲ μὴ εἰδότα ἐκεῖνον, κομπάζοντα δὲ καὶ λέγοντα ἑαυτὸν εἶναι τὸν ἐπὶ πάντων θεὸν μέλλωσι προσκυνεῖν· εὔδηλον ὅτι βασκανίας ἡ δίωξις ἦν, καὶ τοῦ μισεῖν τὸν Θεόν. ∆ιὰ δὴ τοῦτο δύο τίθησιν αἰτίας τῶν εἰρημένων, καὶ πρῶτον μὲν τὴν χρηστοτέραν, λέγων, Ἵνα σωθῆτε, καὶ, Ἵνα ζωὴν ἔχητε· ἐπειδὴ δὲ ἔμελλον αὐτὸν χλευάζειν, τίθησι καὶ τὴν πληκτικωτέραν, δεικνὺς ὅτι κἂν μὴ πείθωνται οἱ ἀκούοντες, τὰ αὐτοῦ ὁ Θεὸς πανταχοῦ ποιεῖν εἴωθεν. βʹ. Ὁ μὲν οὖν Παῦλος περὶ τοῦ ἀντιχρίστου διαλεγόμενος, προφητικῶς εἶπεν, ὅτι Πέμψει αὐτοῖς ὁ Θεὸς ἐνέργειαν πλάνης, ἵνα κριθῶσι πάντες οἱ μὴ πιστεύσαντες τῇ ἀληθείᾳ, ἀλλ' εὐδοκήσαντες τῇ ἀδικίᾳ. Ὁ δὲ Χριστὸς οὐκ εἶπεν ὅτι ἥξει· ἀλλ', Ἐὰν ἔλθῃ, φειδόμενος τῶν ἀκουόντων. Ἐπειδὴ δὲ οὔπω πᾶσα ἀπηρτισμένη ἦν αὐτῶν ἡ ἀγνωμοσύνη, διὰ τοῦτο αὐτὸς μὲν τὴν αἰτίαν ἐσίγησεν αὐτοῦ τῆς παρουσίας· ὁ δὲ Παῦλος τοῖς δυναμένοις συνιδεῖν μετὰ ἀκριβείας αὐτὴν ᾐνίξατο. Καὶ γὰρ ἐκεῖνός