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leading, and wishing to silence them from there. If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of Myself. What He says is this: Cast out wickedness from yourselves, and anger, and envy, and the hatred that has arisen against me without a cause, and nothing will prevent you from knowing that my words are truly 59.275 of God. For now these things cast a shadow over you, and corrupt the right judgment that shines forth; but if you cast these things out, you will no longer suffer this. But He did not speak thus; for He would have struck them severely; but He hinted at all these things by saying, He that does His will shall know of the doctrine, whether it be of God, or whether I speak of Myself; that is, Or I speak something alien and strange and contrary. For the phrase, 'Of Myself,' is always used for this, that I say nothing beyond what seems good to Him, but all that the Father wills, this I also will. If any man does His will, he shall know of the doctrine. What is, 'If any man does His will?' If any man be a lover of the virtuous life, he will know the power of what is said; if any man will attend to the prophecies, whether I speak according to them, or not. βʹ. But how is it His and not His? For He did not say, 'This doctrine is not mine'; but having first said, 'It is Mine,' and having made it His own, He then added, 'It is not Mine.' How then can the same thing be both His and not His? It is His, because He spoke as one not taught; it is not His, because the doctrine was the Father's. How then does He say, 'All things that the Father has are Mine, and Mine are His?' For if because it is the Father's, it is therefore not Thine, that is false; for for this very reason it ought to be Thine. But the phrase, 'Not Mine,' strongly declares the doctrine of Himself and the Father to be one; as if He had said: it has nothing different, as being from another. For even if the hypostasis is other, yet I so speak and act, that it may not be thought to be something other than the Father, but the very same thing that the Father said or did. Then He also brings forward another irrefutable argument, introducing something human, and teaching from common custom. And what is this? 'He that speaks of himself seeks his own glory.' That is, he who wishes to establish some teaching of his own, wishes it for no other reason than to reap glory from it. But if I do not wish to reap glory, for what reason should I wish to establish some teaching of my own? He that speaks of himself; that is, he who speaks something of his own and different, speaks for this reason, that he may establish his own glory. But if I seek the glory of Him that sent Me, for what reason would I choose to teach other things? Do you see that there was a certain reason why He said there also that He did nothing of Himself? And what was this? That they might believe that He does not desire the glory of the many. For this reason, when He says humble things, He says, 'I seek the glory of the Father'; wishing everywhere to persuade them that He does not love glory. Therefore, there are many reasons for speaking humble things: for instance, not to be thought unbegotten, not to be an adversary of God, His being clothed in flesh, the weakness of the hearers, teaching men to be moderate, and to say nothing great about themselves. But for speaking lofty things one might find one reason, the greatness of His nature. For if, when He said, 'Before Abraham was, I am,' they were scandalized, what would they not have suffered hearing lofty words always? Did not Moses give you the law, and yet none of you keeps the law? Why do you seek to kill Me? And what connection, he says, has this, or what does it have in common with what was said before? They brought two charges, one, that He breaks the Sabbath; another, that He called God His Father, making Himself equal with God. For that it was not of their suspicion, but of His own mind; and that He spoke not as the many do, but in a special and particular way, is clear from that. 59.276 Many have often called God their father; for instance, that one God created us, and one is the father of us all; but the people were not on this account equal to God; whence they were not scandalized at hearing it. Just as therefore when they said, 'He is not from God,' He often cured them, and made a defense concerning the breaking of the Sabbath;

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ἄγων, κἀκεῖθεν ἐπιστομίσαι βουλόμενος. Ἐάν τις θέλῃ τὸ θέλημα αὐτοῦ ποιεῖν, γνώσεται περὶ τῆς διδασκαλίας, πότερον ἐκ τοῦ Θεοῦ ἐστιν, ἢ ἐγὼ ἀπ' ἐμαυτοῦ λαλῶ. Ὃ δὲ λέγει, τοῦτό ἐστι· τὴν πονηρίαν ἐξ ἑαυτῶν ἐκβάλετε, καὶ τὴν ὀργὴν, καὶ τὸν φθόνον, καὶ τὸ μῖσος τὸ εἰκῆ πρὸς ἐμὲ γεγενημένον, καὶ οὐδὲν τὸ κωλύον ὑμᾶς γνωρίσαι, ὅτι Θεοῦ ὄντως 59.275 ἐστὶ τὰ ῥήματα τὰ ἐμά. Νῦν μὲν γὰρ ὑμῖν ταῦτα ἐπισκοτεῖ, καὶ τὴν ὀρθὴν διαφθείρει κρίσιν λάμπουσαν· ἂν δὲ ταῦτα ἐξέλητε, οὐκ ἔτι τοῦτο πείσεσθε. Ἀλλ' οὕτω μὲν οὐκ εἶπεν· ἔπληξε γὰρ ἂν αὐτοὺς σφοδρῶς· πάντα δὲ ταῦτα ᾐνίξατο διὰ τοῦ εἰπεῖν, Ὁ ποιῶν τὸ θέλημα αὐτοῦ, γνώσεται περὶ τῆς διδαχῆς, πότερον ἐκ τοῦ Θεοῦ ἐστιν, ἢ ἐγὼ ἀπ' ἐμαυτοῦ λαλῶ· τουτέστιν, Ἢ ἐγὼ ἀλλότριόν τι καὶ ξένον καὶ ἐναντίον φθέγγομαι. Τὸ γὰρ, Ἀπ' ἐμαυτοῦ, ἀεὶ ἐπὶ τοῦτο κεῖται, ὅτι οὐδὲν ἔξω τῶν αὐτῷ δοκούντων λέγω, ἀλλὰ πάντα ἃ ὁ Πατὴρ βούλεται, ταῦτα κἀγώ. Ἐάν τις τὸ θέλημα αὐτοῦ ποιῇ, γνώσεται περὶ τῆς διδαχῆς. Τί ἐστιν, Ἐάν τις τὸ θέλημα αὐτοῦ ποιῇ; Ἐάν τις ἐραστὴς ᾖ τοῦ βίου τοῦ κατ' ἀρετὴν, εἴσεται τῶν λεγομένων τὴν δύναμιν· ἐάν τις θέλῃ προσέχειν ταῖς προφητείαις, πότερον κατ' αὐτὰς λαλῶ, ἢ οὔ. βʹ. Πῶς δὲ αὐτοῦ καὶ οὐκ αὐτοῦ; Οὐ γὰρ εἶπεν, ἡ διδασκαλία αὕτη οὐκ ἔστιν ἐμή· ἀλλὰ πρότερον εἰπὼν, ὅτι Ἐμή ἐστι, καὶ οἰκειωσάμενος αὐτὴν, τότε ἐπήγαγεν, Οὐκ ἔστιν ἐμή. Πῶς οὖν τὸ αὐτὸ δύναται εἶναι, καὶ αὐτοῦ, καὶ οὐκ αὐτοῦ; Αὐτοῦ μὲν, ὅτι ὡς μὴ διδασκόμενος ἔλεγεν· οὐκ αὐτοῦ δὲ, ὅτι τοῦ Πατρὸς ἦν ἡ διδασκαλία. Πῶς οὖν λέγει, Πάντα τὰ τοῦ Πατρὸς ἐμά ἐστι, καὶ τὰ ἐμὰ αὐτοῦ; Εἰ γὰρ ἐπειδὴ τοῦ Πατρός ἐστι, διὰ τοῦτο οὐκ ἔστι σὴ, ψεῦδος ἐκεῖνο· διὰ τοῦτο γὰρ ὤφειλεν εἶναι σή. Ἀλλὰ τὸ, Οὐκ ἐμὴ, σφόδρα αὐτοῦ καὶ τοῦ Πατρὸς μίαν εἶναι δηλοῖ τὴν διδαχήν· ὡσανεὶ ἔλεγεν· οὐδὲν ἔχει παρηλλαγμένον, ὡς ἑτέρου οὖσα. Εἰ γὰρ καὶ ἡ ὑπόστασις ἄλλη, ἀλλ' οὕτω καὶ λέγω καὶ πράττω, ὡς μὴ νομίζεσθαι ἕτερόν τι παρὰ τὸν Πατέρα, ἀλλὰ τὸ αὐτὸ ὅπερ ὁ Πατὴρ εἶπεν ἢ ἔπραξεν. Εἶτα καὶ ἄλλον ἐπάγει συλλογισμὸν ἀναντίῤῥητον, ἀνθρώπινόν τι παράγων εἰς μέσον, καὶ ἀπὸ τῶν ἐν συνηθείᾳ παιδεύων. Τί δὲ τοῦτό ἐστιν; Ὁ ἀφ' ἑαυτοῦ λαλῶν, τὴν δόξαν τὴν ἰδίαν ζητεῖ. Τουτέστιν, ὁ βουλόμενος ἰδίαν τινὰ στῆσαι διδασκαλίαν, δι' οὐδὲν ἕτερον βούλεται, ἀλλ' ἢ δόξαν ἐκ τούτου καρποῦσθαι. Εἰ δὲ ἐγὼ οὐ βούλομαι καρπώσασθαι δόξαν, τίνος ἕνεκεν ἰδίαν τινὰ βούλομαι στῆσαι διδασκαλίαν; Ὁ ἀφ' ἑαυτοῦ λαλῶν· τουτέστιν, ὁ ἴδιόν τι καὶ παρηλλαγμένον, διὰ τοῦτο λαλεῖ, ἵνα τὴν δόξαν αὐτοῦ στήσῃ. Εἰ δὲ ἐγὼ τὴν δόξαν τοῦ πέμψαντός με ζητῶ, τίνος ἕνεκεν ἂν ἑλοίμην ἕτερα διδάσκειν; Ὁρᾷς ὅτι αἰτία τις ἦν, δι' ἣν καὶ ἐκεῖ ἔλεγε μηδὲν ἀφ' ἑαυτοῦ ποιεῖν; Τίς δὲ αὕτη; Ἵνα πιστεύσωσιν, ὅτι οὐ δόξης ἐφίεται τῆς τῶν πολλῶν. ∆ιὰ τοῦτο ὅταν μὲν ταπεινὰ λέγῃ, Ἐγὼ τὴν δόξαν τοῦ Πατρὸς ζητῶ, φησί· πανταχοῦ πεῖσαι βουλόμενος αὐτοὺς, ὅτι οὐ δόξης ἐρᾷ. Τοῦ μὲν οὖν ταπεινὰ φθέγγεσθαι πολλαί εἰσιν αἰτίαι· οἷον τὸ μὴ ἀγέννητον νομισθῆναι, τὸ μὴ ἀντίθεον, τὸ σάρκα περιβεβλῆσθαι, τὸ ἀσθενὲς τῶν ἀκουόντων, τὸ διδάσκειν τοὺς ἀνθρώπους μετριάζειν, καὶ μηδὲν περὶ ἑαυτῶν λέγειν μέγα. Τοῦ δὲ ὑψηλὰ φθέγγεσθαι μίαν εὕροι τις ἂν αἰτίαν, τῆς φύσεως τὸ μέγεθος. Εἰ γὰρ, ἐπειδὴ εἶπεν, Πρὸ τοῦ Ἀβραὰμ ἐγώ εἰμι, ἐσκανδαλίσθησαν, τί οὐκ ἂν ἔπαθον ἀεὶ ῥημάτων ὑψηλῶν ἀκούοντες; Οὐ Μωϋσῆς δέδωκεν ὑμῖν τὸν νόμον, καὶ οὐδεὶς ἐξ ὑμῶν ποιεῖ τὸν νόμον; Τί με ζητεῖτε ἀποκτεῖναι; Καὶ ποίαν ἀκολουθίαν ἔχει τοῦτο, φησὶν, ἢ τί κοινὸν πρὸς τὰ πρότερον εἰρημένα; ∆ύο ἐγκλήματα ἐπήγαγον, ἓν, ὅτι τὸ σάββατον λύει· ἄλλο, ὅτι Πατέρα ἔλεγε τὸν Θεὸν, ἴσον ἑαυτὸν ποιῶν τῷ Θεῷ. Ὅτι γὰρ οὐ τῆς ἐκείνων ὑπονοίας ἦν, ἀλλὰ τῆς αὐτοῦ γνώμης· καὶ ὅτι οὐχ ὡς οἱ πολλοὶ, ἀλλ' ἐξαιρέτως καὶ ἰδιαζόντως ἔλεγε, δῆλον ἐκεῖθεν. 59.276 Πολλοὶ πολλάκις πατέρα εἶπον τὸν Θεὸν ἑαυτῶν· οἷον, ὅτι Θεὸς εἷς ἔκτισεν ἡμᾶς, καὶ πατὴρ εἷς πάντων ἡμῶν· ἀλλ' οὐ παρὰ τοῦτο ἴσος ἦν ὁ λαὸς τῷ Θεῷ· ὅθεν οὐδὲ ἐσκανδαλίζοντο ἀκούοντες. Ὥσπερ οὖν ὅτε, Οὐκ ἔστιν ἐκ Θεοῦ, ἔλεγον, καὶ ἐθεράπευσεν αὐτοὺς πολλάκις, καὶ ὑπὲρ τῆς τοῦ σαββάτου λύσεως ἀπελογήσατο·