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teaching? But what? My time is not yet come. Here it seems to me that he is hinting at something else as well. For perhaps they were even planning, out of envy, to betray him to the Jews. Therefore, indicating this also, he says, My time is not yet come; that is, the time of the cross and of death. Why then do you hasten to kill before the time? But your time is always ready. It is as if he said: Even if you are always with the Jews, they will not kill you, since you are zealous for the same things as they are; but me they will immediately want to kill. So for you there is always time to be with them without danger; but for me, the time is when the time of the cross is at hand, when it is necessary to die. For that he is saying this is clear from what follows: The world cannot hate you. For how could it hate those who want the same things, and run after the same things? But me it hates, because I testify of it, that its works are evil, that is, because I attack and reprove, for this I am hated. From these things let us be taught to control our anger, and not to be indignant, even if those who advise us are of low estate. For if Christ meekly bore with unbelievers advising him, and advising what was not fitting, and advising not from a good intention, what pardon shall we obtain, being earth and ashes, who are vexed with those who advise us, even if those who do so are a little humbler, considering this unworthy of ourselves? Observe, at any rate, how with all meekness he refutes the accusation. For when they said, Show yourself to the world, he says, The world cannot hate you, but the world hates me; refuting their accusation. For so far am I, he says, from seeking glory from men, that I do not cease to reprove them; and this, knowing that hatred is born from this, and death is contrived. And where did he reprove, he says? For when did he cease doing this? Did he not say, Do not think that I will accuse you to the Father; there is one who accuses you, Moses; and, I know you, that you do not have the love of God in you; and, How can you believe, when you receive glory from one another, and do not seek the glory that comes from the only God? Do you see how he showed through all things, that it was his bold reproof that caused the hatred toward him, not his breaking of the Sabbath? Why then does he send them to the feast, saying, Go up to the feast; I am not going up now? Showing that he said these things, not needing them, nor wishing to be flattered, but allowing them to do the Jewish practices. How then, he says, did he go up, after saying, I am not going up? He did not say absolutely, I am not going up; but, Now, he said, that is, with you; Because my time is not yet fulfilled. And yet he was going to be crucified at the coming Passover. How then did he not also go up himself? For if because the time was not yet at hand, for this reason he did not go up, he ought not to have 59.272 gone up at all. But he did not go up for this reason, to suffer, but to teach them. But for what reason in secret? For he could have gone up openly and been in their midst, and restrained their disorderly impulse, which he often did. But he did not wish to do this continually. For if he had gone up openly, and again struck them blind, he would have made his own divinity shine forth more greatly, which for the time being was not necessary, and would have revealed it more. But since they thought that to remain was a sign of cowardice, he himself shows the contrary, that it was a matter of both courage and economy; and that foreknowing the time in which he would suffer, when it should finally be at hand, then especially he would wish to go up to Jerusalem. But it seems to me that by saying, You go up, he means this: do not think that I am forcing you to remain with me against your will; and by adding, My time is not yet fulfilled, he makes it clear that signs also had to happen, and discourses to be spoken, so that more crowds might believe, and the disciples might become stronger, seeing the boldness of their teacher, and what he suffered. 3. Let us learn, therefore, from what has been said, his gentleness, his meekness. Learn from me, for I am meek and lowly in heart; and let us cast out all bitterness. And if

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διδάσκοντες; ἀλλὰ τί; Ὁ καιρὸς ὁ ἐμὸς οὔπω πάρεστιν. Ἐνταῦθά μοι δοκεῖ καὶ ἕτερόν τι αἰνίττεσθαι. Ἴσως γὰρ αὐτὸν καὶ προδοῦναι ἐβουλεύοντο, βασκαίνοντες, τοῖς Ἰουδαίοις. ∆ιὸ καὶ τοῦτο ἐμφαίνων φησὶν, Ὁ καιρὸς ὁ ἐμὸς οὔπω πάρεστι· τουτέστιν, ὁ τοῦ σταυροῦ καὶ τοῦ θανάτου. Τί οὖν πρὸ καιροῦ κατεπείγετε ἀνελεῖν; Ὁ δὲ καιρὸς ὁ ὑμέτερος πάντοτε ἕτοιμός ἐστιν. Ὡσεὶ ἔλεγεν· Ὑμεῖς κἂν ἀεὶ συνῆτε τοῖς Ἰουδαίοις, οὐκ ἀναιρήσουσιν ὑμᾶς τὰ αὐτὰ ζηλοῦντας αὐτοῖς· ἐμὲ δὲ εὐθέως βουλήσονται ἀνελεῖν. Ὥστε ὑμῖν μὲν ἀεὶ καὶ καιρὸς συνεῖναι μὴ κινδυνεύουσιν· ἐμοὶ δὲ τότε καιρὸς, ὅταν ὁ τοῦ σταυροῦ καιρὸς ἐπιστῇ, ὅταν δέῃ ἀποθανεῖν. Καὶ γὰρ ὅτι τοῦτο λέγει, δῆλον διὰ τῆς ἐπαγωγῆς· Οὐ δύναται ὁ κόσμος μισεῖν ὑμᾶς. Πῶς γὰρ τοὺς τὰ αὐτὰ βουλομένους, καὶ ὑπὲρ τῶν αὐτῶν τρέχοντας; Ἐμὲ δὲ μισεῖ, ὅτι ἐλέγχω αὐτὸν, ὅτι πονηρά εἰσιν αὐτοῦ τὰ ἔργα, τουτέστιν, ὅτι Καθάπτομαι καὶ ἐλέγχω, διὰ τοῦτο μισοῦμαι. Ἀπὸ τούτων παιδευώμεθα κρατεῖν ὀργῆς, καὶ μὴ ἀναξιοπαθεῖν, κἂν εὐτελεῖς ὦσιν οἱ συμβουλεύοντες. Εἰ γὰρ τοὺς οὐ πιστεύοντας ὁ Χριστὸς συμβουλεύοντας ἤνεγκε πράως, καὶ συμβουλεύοντας τὰ μὴ δέοντα, καὶ συμβουλεύοντας τὰ οὐκ ἀπὸ προαιρέσεως ἀγαθῆς, τίνος ἡμεῖς τευξόμεθα συγγνώμης, γῆ καὶ σποδὸς ὄντες, καὶ πρὸς τοὺς συμβουλεύοντας, δυσχεραίνοντες, κἂν ὀλίγον εὐτελέστεροι οἱ τοῦτο ποιοῦντες ὦσιν, ἀνάξιον ἑαυτῶν ἡγούμενοι τοῦτο; Σκόπει γοῦν πῶς μετὰ πραότητος πάσης ἀποκρούεται τὴν κατηγορίαν. Εἰπόντων γὰρ ἐκείνων, Φανέρωσον σεαυτὸν τῷ κόσμῳ, αὐτός φησιν· Οὐ δύναται ὁ κόσμος ὑμᾶς μισεῖν, ἐμὲ δὲ ὁ κόσμος μισεῖ· ἀναιρῶν αὐτῶν τὴν κατηγορίαν. Τοσοῦτον γὰρ ἀπέχω, φησὶ, ζητεῖν τὴν παρὰ ἀνθρώπων δόξαν, ὅτι οὐ διαλιμπάνω ἐλέγχων αὐτούς· καὶ ταῦτα εἰδὼς μῖσος ἐκ τούτου τικτόμενον, καὶ θάνατον κατασκευαζόμενον. Καὶ ποῦ ἤλεγξε, φησί; Πότε γὰρ ἐπαύσατο τοῦτο ποιῶν; οὐχὶ ἔλεγε· Μὴ δοκεῖτε, ὅτι ἐγὼ κατηγορήσω ὑμῶν πρὸς τὸν Πατέρα· ἔστιν ὁ κατηγορῶν ὑμῶν Μωϋσῆς· καὶ, Ἐγὼ ἔγνωκα ὑμᾶς, ὅτι τὴν ἀγάπην τοῦ Θεοῦ οὐκ ἔχετε· καὶ, Πῶς δύνασθε πιστεύειν, δόξαν παρὰ ἀνθρώπων λαμβάνοντες, καὶ τὴν παρὰ τοῦ μόνου Θεοῦ οὐ ζητοῦντες; Εἶδες πῶς ἔδειξε διὰ πάντων, ὅτι τὸ πρὸς αὐτὸν μῖσος ἐποίει ὁ ἔλεγχος ὁ πεπαῤῥησιασμένος, οὐχ ἡ τοῦ σαββάτου λύσις; Τί δήποτε δὲ αὐτοὺς πέμπει εἰς τὴν ἑορτὴν, λέγων· Ἀνάβητε εἰς τὴν ἑορτὴν, ἐγὼ οὐκ ἀναβαίνω ἄρτι; ∆εικνὺς ὅτι ταῦτα εἶπεν, οὐχὶ δεόμενος αὐτῶν, οὐδὲ κολακεύεσθαι θέλων, ἀλλὰ συγχωρῶν τὰ Ἰουδαϊκὰ ποιεῖν. Πῶς οὖν, φησὶν, ἀνέβη, εἰπὼν, Οὐκ ἀναβαίνω; Οὐκ εἶπεν καθάπαξ, Οὐκ ἀναβαίνω· ἀλλὰ, Νῦν, εἶπεν, τουτέστι, μεθ' ὑμῶν· Ὅτι ὁ καιρὸς ὁ ἐμὸς οὔπω πεπλήρωται. Καὶ μὴν τῷ μέλλοντι Πάσχα σταυροῦσθαι ἔμελλε. Πῶς οὖν οὐκ ἀνέβη καὶ αὐτός; Εἰ γὰρ ἐπειδὴ ὁ καιρὸς οὔπω παρῆν, διὰ τοῦτο οὐκ ἀνέβη, ἐχρῆν μηδὲ 59.272 ὅλως ἀναβῆναι. Ἀλλ' οὐ διὰ τοῦτο ἀνέβαινεν, ἵνα πάθῃ, ἀλλ' ἵνα αὐτοὺς παιδεύσῃ. Τίνος δὲ ἕνεκεν λάθρᾳ; Καὶ γὰρ ἐδύνατο φανερῶς ἀνελθὼν ἐν τῷ μέσῳ τε εἶναι, καὶ κατέχειν αὐτῶν τὴν ὁρμὴν τὴν ἄτακτον, ὃ πολλάκις ἐποίησεν. Ἀλλ' οὐκ ἐβούλετο συνεχῶς τοῦτο ποιεῖν. Εἰ γὰρ ἀνῆλθε φανερῶς, καὶ πάλιν αὐτοὺς ἐπήρωσε, μειζόνως ἂν τὴν ἑαυτοῦ θεότητα διαλάμπειν ἐποίει, ὃ τέως οὐκ ἔδει, καὶ μᾶλλον αὐτὴν ἐξεκάλυπτεν. Ἐπειδὴ δὲ ἐνόμιζον ἐκεῖνοι δειλίας εἶναι τὸ μένειν, δείκνυσιν αὐτὸς τοὐναντίον, καὶ θάρσους ὂν καὶ οἰκονομίας· καὶ ὅτι τὸν καιρὸν προειδὼς καθ' ὃν πείσεται, ὅτε λοιπὸν ἐπιστῇ, τότε μάλιστα βουλήσεται εἰς τὰ Ἱεροσόλυμα ἀναβῆναι. Ἐμοὶ δὲ δοκεῖ καὶ τῷ μὲν εἰπεῖν, Ἀνάβητε ὑμεῖς, τοῦτο λέγειν· μὴ νομίσητε, ὅτι ἀναγκάζω ὑμᾶς σὺν ἐμοὶ μένειν μὴ βουλομένους· τῷ δὲ ἐπαγαγεῖν, Οὔπω πεπλήρωται ὁ καιρός μου, δῆλον ποιεῖν, ὅτι ἔδει καὶ σημεῖα γενέσθαι, καὶ δημηγορίας λεχθῆναι, ὥστε καὶ ὄχλους πιστεῦσαι πλείονας, καὶ τοὺς μαθητὰς στεῤῥοτέρους γενέσθαι, τὴν παῤῥησίαν ὁρῶντας τοῦ διδασκάλου, καὶ ἅπερ ἔπαθε. γʹ. Μάθωμεν τοίνυν αὐτοῦ ἀπὸ τῶν εἰρημένων τὴν ἐπιείκειαν, τὴν πραότητα· Μάθετε ἀπ' ἐμοῦ, ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ· καὶ πᾶσαν πικρίαν ἐκβάλωμεν. Κἂν