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old man. For he who is not willing to put him to death through faith and bury him, will die in him, and will go away there to give an account for his former sins. For this reason He said: But he who does not believe has been judged already; not only because he does not believe, but because he also departs having his former sins, They said therefore: Who are you? O the foolishness! after so much time, and signs, and teaching, they ask, Who are you? What then did Christ say? That which I have told you from the beginning. What he says is something like this: You are unworthy even to hear the words from me at all, much less to learn who I am. For you utter everything to test me, and pay attention to none of the things from me. And I could have refuted all these things now; for this is, I have many things to say and to judge; and not only to refute, but also to punish; but he who sent me, that is, the Father, does not wish this. For I did not come to judge the world, but to save the world. For God did not send His Son, he says, that He might judge the world, but that He might save the world. If, therefore, he sent me for this, and he is true, it is with reason that I judge no one now. But I speak these things which are for salvation, not for condemnation. And he says these things, so that they might not think that hearing such things, he does not proceed against them out of weakness, or that he does not know their thoughts and their scoffs. But they did not know that he was speaking to them of the Father. O the foolishness! He did not cease speaking to them about him, and they did not know. Then, since after performing many signs and teaching, he had not drawn them to himself, he finally speaks about the cross, saying: When you lift up the Son of man, then you will know that I am he, and that I speak not of myself, and that he who sent me is with me, and the Father has not left me alone. He shows that he was right to say, That which I have told you from the beginning. 2. Thus they did not pay attention to the things being said. When you lift up the Son of man. Do you not then especially expect to be rid of me and to destroy me? But I say, that then you will especially know that I am he, both because of the signs, and of the resurrection and of the capture. For all these things were sufficient to show his power. And he did not say, Then you will know who I am. For when you see, he says, that I will suffer nothing from death, then you will know that I am he; that is, the Christ, the Son of God, and the one who bears and leads all things, and not opposed to Him. For this reason, then, he added, And of myself I speak nothing. For you will know both things, both my power, and my harmony with the Father. For the phrase, "Of myself I speak nothing," indicates the unchangeable nature of the substance, and that he utters nothing apart from the Father's thoughts. For when you fall away from the worship, when it is not permitted for you even to serve him, as before this, then you will know that in defending 59.294 me he does these things, and being provoked on behalf of those who did not listen to me; as if he were saying: If I were some adversary of God and a stranger, he would not have stirred up such wrath against you. This Isaiah also says: He will give the wicked for his burial; and David, Then he will speak to them in his wrath; and he himself, Behold, your house is left desolate. And the parables show the same thing, when he says: What will the lord of that vineyard do to those husbandmen? He will miserably destroy those wicked men. Do you see that everywhere, because he was not yet believed, he speaks in this way? Since if he will destroy them, as indeed he will destroy them (for he says, Bring here those who did not want me to reign, and slay them); for what reason does he say that what happens is not his own work, but the Father's? Speaking with regard to their weakness; and at the same time honoring the one who begot him. For this reason he did not say, I leave your house desolate, but, It is left; for he has put this impersonally. But by saying, How often I wanted to gather your children, and you were not willing? and then adding, that It is left, he shows that he himself was working the desolation. For since, he says, when you were receiving benefits and being cared for, you were not willing to know, when you are punished you will know who I am. And the Father is with me. For so that they might not think the phrase, He who sent

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παλαιὸν ἄνθρωπον. Ὁ γὰρ μὴ βουλόμενος αὐτὸν θανατῶσαι διὰ τῆς πίστεως καὶ θάψαι, ἐναποθανεῖται αὐτῷ, καὶ ἀπελεύσεται ἐκεῖ δώσων εὐθύνας τῶν πρότερον ἡμαρτημένων. ∆ιὰ τοῦτο ἔλεγεν· Ὁ δὲ μὴ πιστεύων ἤδη κέκριται· οὐ τῷ μὴ πιστεύειν μόνον, ἀλλ' ὅτι καὶ τὰ πρότερα ἁμαρτήματα ἔχων ἀπέρχεται, Ἔλεγον οὖν· Σὺ τίς εἶ; Ὢ τῆς ἀνοίας! μετὰ χρόνον τοσοῦτον, καὶ σημεῖα, καὶ διδασκαλίαν, ἐρωτῶσι, Σὺ τίς εἶ; Τί οὖν ὁ Χριστός; Τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν. Ὃ δὲ λέγει, τοιοῦτόν ἐστι· Τοῦ ὅλως ἀκούειν τῶν λόγων τῶν παρ' ἐμοῦ ἀνάξιοί ἐστε, μήτι γε καὶ μαθεῖν, ὅστις ἐγώ εἰμι. Ὑμεῖς γὰρ πάντα πειράζοντες φθέγγεσθε, καὶ οὐδενὶ τῶν παρ' ἐμοῦ προσέχοντες. Καὶ ταῦτα πάντα ἠδυνάμην ἐλέγξαι νῦν· τοῦτο γάρ ἐστι, Πολλὰ ἔχω καὶ λέγειν καὶ κρίνειν· οὐκ ἐλέγξαι δὲ μόνον, ἀλλὰ καὶ κολάσαι· ἀλλ' ὁ πέμψας με, τουτέστιν, ὁ Πατὴρ, οὐ βούλεται τοῦτο. Οὐ γὰρ ἦλθον κρῖναι τὸν κόσμον, ἀλλὰ σῶσαι τὸν κόσμον. Οὐ γὰρ ἀπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὐτοῦ, ἵνα κρίνῃ τὸν κόσμον, φησὶν, ἀλλ' ἵνα σώσῃ τὸν κόσμον. Εἰ τοίνυν εἰς τοῦτό με ἀπέστειλεν, ἀληθὴς δέ ἐστιν, εἰκότως οὐδένα ἐγὼ κρίνω νῦν. Ἀλλὰ ταῦτα λαλῶ τὰ πρὸς σωτηρίαν, οὐ τὰ πρὸς ἔλεγχον. Λέγει δὲ ταῦτα, ἵνα μὴ νομίσωσιν ὅτι τοσαῦτα ἀκούων, παρὰ ἀσθένειαν οὐκ ἐπεξέρχεται, ἢ ὅτι οὐκ οἶδεν αὐτῶν τὰς διανοίας καὶ τὰς χλευασίας. Οὐκ ἔγνωσαν δὲ ὅτι τὸν Πατέρα αὐτοῖς λέγει. Ὢ τῆς ἀνοίας! οὐ διέλιπεν αὐτοῖς περὶ αὐτοῦ διαλεγόμενος, καὶ οὐκ ἐγίνωσκον. Εἶτα ἐπειδὴ πολλὰ σημεῖα ποιήσας καὶ διδάξας, οὐκ ἐπεσπάσατο, περὶ τοῦ σταυροῦ λοιπὸν διαλέγεται, λέγων· Ὅταν ὑψώσητε τὸν Υἱὸν τοῦ ἀνθρώπου, τότε γνώσεσθε ὅτι ἐγώ εἰμι, καὶ ἀπ' ἐμαυτοῦ οὐ λαλῶ, καὶ ὅτι μετ' ἐμοῦ ἐστιν ὁ πέμψας με, καὶ οὐκ ἀφῆκέ με μόνον ὁ Πατήρ. ∆είκνυσιν ὅτι δικαίως ἔλεγε, Τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν. βʹ. Οὕτως οὐ προσεῖχον τοῖς λεγομένοις. Ὅταν ὑψώσητε τὸν Υἱὸν τοῦ ἀνθρώπου. Οὐχ ὑμεῖς τότε μάλιστα προσδοκᾶτε ἀπαλλαγήσεσθαί μου καὶ ἀναιρήσειν; Ἐγὼ δὲ λέγω, ὅτι Τότε μάλιστα εἴσεσθε ὅτι ἐγώ εἰμι, τῶν τε σημείων ἕνεκεν, καὶ τῆς ἀναστάσεως καὶ τῆς ἁλώσεως. Πάντα γὰρ ταῦτα ἱκανὰ ἦν ἐμφῆναι αὐτοῦ τὴν ἰσχύν. Καὶ οὐκ εἶπε, Τότε γνώσεσθε τίς εἰμι. Ὅταν γὰρ ἴδητε, φησὶν, ὅτι οὐδὲν ἀπὸ τοῦ θανάτου πείσομαι, Τότε γνώσεσθε ὅτι ἐγώ εἰμι· τουτέστιν, ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ, καὶ ὁ πάντα φέρων καὶ ἄγων, καὶ οὐκ ἐναντίος ἐκείνῳ. ∆ιὰ τοῦτο γοῦν ἐπήγαγε, Καὶ ἀπ' ἐμαυτοῦ οὐ λαλῶ οὐδέν. Ἀμφότερα γὰρ εἴσεσθε, καὶ τὴν ἰσχὺν τὴν ἐμὴν, καὶ τὴν ὁμόνοιαν τὴν πρὸς τὸν Πατέρα. Τὸ γὰρ, Ἀπ' ἐμαυτοῦ οὐ λαλῶ οὐδὲν, τὸ ἀπαράλλακτον τῆς οὐσίας δηλοῖ, καὶ τὸ οὐδὲν ἐκτὸς τῶν πατρικῶν νοημάτων φθέγγεσθαι. Ὅταν γὰρ ἐκπέσητε τῆς λατρείας, ὅταν μὴ συγχωρηθῇ ὑμῖν μηδὲ αὐτὸν θεραπεύειν, ὡς πρὸ τούτου, τότε εἴσεσθε ὅτι ἀμύνων 59.294 ἐμοὶ ταῦτα ποιεῖ, καὶ παροξυνόμενος ὑπὲρ τῶν μὴ ἀκουσάντων μου· ὡσανεὶ ἔλεγεν· Οὐκ ἂν εἴ γε ἀντίθεός τις ἤμην καὶ ἀλλότριος, τοσαύτην ἂν ὀργὴν καθ' ὑμῶν ἐκίνησε. Τοῦτο καὶ Ἡσαΐας φησί· ∆ώσει τοὺς πονηροὺς ἀντὶ τῆς ταφῆς αὐτοῦ· καὶ ὁ ∆αυῒδ, Τότε λαλήσει πρὸς αὐτοὺς ἐν ὀργῇ αὐτοῦ· καὶ αὐτὸς, Ἰδοὺ ἀφίεται ὁ οἶκος ὑμῶν ἔρημος. Καὶ αἱ παραβολαὶ τὸ αὐτὸ δηλοῦσιν, ὅταν λέγῃ· Τί ποιήσει τοῖς γεωργοῖς ἐκείνοις ὁ κύριος τοῦ ἀμπελῶνος ἐκείνου; Κακοὺς κακῶς ἀπολέσει αὐτούς. Ὁρᾷς ὅτι πανταχοῦ διὰ τὸ μηδέπω πιστεύεσθαι οὕτω φθέγγεται; Ἐπεὶ εἰ αὐτοὺς ἀπολεῖ, ὥσπερ οὖν καὶ ἀπολεῖ (Φέρετε γὰρ, φησὶν, αὐτοὺς ὧδε τοὺς μὴ θέλοντάς με βασιλεῦσαι, καὶ κατασφάξατε)· τίνος ἕνεκεν οὐκ αὐτοῦ φησιν ἔργον, ἀλλὰ τοῦ Πατρὸς τὸ γινόμενον; Πρὸς τὴν ἐκείνων ἀσθένειαν διαλεγόμενος· ὁμοῦ δὲ καὶ τιμῶν τὸν γεγεννηκότα. ∆ιὰ τοῦτο οὐκ εἶπεν, Ἀφίω τὸν οἶκον ὑμῶν ἔρημον, ἀλλ' Ἀφίεται· τοῦτο μὲν γὰρ ἀπροσώπως τέθεικε. ∆ιὰ δὲ τοῦ εἰπεῖν, Ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα ὑμῶν, καὶ οὐκ ἠθελήσατε; εἶτα ἐπαγαγεῖν, ὅτι Ἀφίεται, δείκνυσιν ὅτι αὐτὸς τὴν ἐρήμωσιν εἰργάζετο. Ἐπειδὴ γὰρ, φησὶν, εὐεργετούμενοι καὶ θεραπευόμενοι οὐκ ἠθελήσατε γνῶναι, κολαζόμενοι εἴσεσθε ὅστις ἐγώ. Καὶ μετ' ἐμοῦ ἐστιν ὁ Πατήρ. Ἵνα γὰρ, μὴ νομίσωσι τὸ, Ὁ πέμψας