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Do you see that the humble things are done for their sake, not as if the Son needed help? Now is the judgment of this world. Now the ruler of this world will be cast down. What connection does this have with, "I have glorified, and will glorify"? A great one, and very harmonious. For since He said, "I will glorify," He also shows the manner of the glory. And what is the manner? That one, He says, "will be cast down." And what is, "The judgment of this world is"? It is as if He said, "There will be a tribunal and a vindication." How and in what way? He destroyed the first man, having found him liable to sin (for through sin death entered); but in Me he did not find this. For what reason then did he leap upon, and deliver Me to death? For what reason did he cast into the soul of Judas the thought of destroying Me? For do not tell me now that God ordained it; for this was not of the devil, but of His own wisdom; for now let the mind of the Evil One be examined. How then is the world judged in Me? As if a tribunal were sitting, it will be said to him, "Granted, you destroyed all men, because you found them liable to sin; why did you destroy Christ? Is it not clear that it was unjustly?" Therefore, through Him the whole world will be vindicated. And that it may be clearer, I will also make it plain by an example. Let there be a certain violent tyrant, involving all who fall into his hands in countless evils. If this man, having encountered a king, or a king's son, should destroy him unjustly, the death of that one will be able to vindicate the others as well. Let there be someone demanding payment from debtors, and let him beat them, and cast them into prison; then out of the same madness let him also bring one who owes nothing into the same prison. This man will pay the penalty for what he did to the others 59.373 as well; for that one will destroy him. 3. Thus it has also happened in the case of the Son. For what the devil did to you, he will be required to pay the penalty because of what he dared to do to Christ. And that He hints at this, hear what He says: "Now shall the ruler of this world be cast down," through My death. And I, if I be lifted up, will draw all men to Myself; that is, even those from the Gentiles. And lest anyone should say, "How will he be cast down, if he even overcomes you?" He says, "He does not overcome; for how could he, of one who also draws others?" And He does not speak of the resurrection, but of what is more than the resurrection, "I will draw all men to Myself." For if He had said, "I will rise again," it would not yet be clear that they would also believe; but by saying, "They will believe," both are shown together, that He will also rise again. For if He had remained dead, and were a mere man, no one would have believed. I will draw all men to Myself. How then does He say that the Father draws? Because when the Son draws, the Father draws. I will draw, He says, those who are held by a tyrant, and are not able to come on their own, and cannot escape his hands, since he holds them fast. Elsewhere He calls this a plundering. "No one can plunder the goods of the strong man, unless he first binds the strong man, and then he will plunder his goods." He said these things to represent his violence. Therefore, what He called plundering there, here He called drawing. Knowing these things, therefore, 59.374 let us arise, let us glorify God, not by faith only, but also by our life; since it would not be glory, but blasphemy. For God is not so blasphemed when a Greek is defiled, as when a Christian is corrupt. Therefore, I beseech you to do all things so that God may be glorified. For "Woe," He says, "to that servant through whom the name of God is blasphemed" (and when there is "Woe," all punishment and penalty immediately follow); but blessed is he through whom the name is glorified. Let us not therefore be as in the darkness; but let us flee all sins, and especially those that result in common harm, since it is especially in these that God is blasphemed. For what pardon shall we have, when being commanded to give to others, we plunder the things of others? What hope of salvation will there be for us? If you did not feed the hungry, you are punished; but if you also stripped the clothed, what pardon will you obtain? We will not cease saying these things continually. For perhaps those who have not heard today, will hear tomorrow; and those who do not pay attention tomorrow, will be persuaded the day after. But if some should also be disobedient

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Ὁρᾷς ὅτι τὰ ταπεινὰ δι' αὐτοὺς γίνεται, οὐχ ὡς τοῦ Υἱοῦ δεομένου βοηθείας; Νῦν κρίσις ἐστὶ τοῦ κόσμου τούτου. Νῦν δὲ ὁ ἄρχων τοῦ κόσμου τούτου κάτω βληθήσεται. Τοῦτο ποίαν ἀκολουθίαν ἔχει πρὸς τὸ, Ἐδόξασα, καὶ δοξάσω; Πολλὴν καὶ σφόδρα συνᾴδουσαν. Ἐπειδὴ γὰρ εἶπε, ∆οξάσω, δείκνυσι καὶ τὸν τρόπον τῆς δόξης. Τίς δὲ ὁ τρόπος ἐστίν; Ἐκεῖνος Βληθήσεται κάτω, φησί. Τί δέ ἐστι, Κρίσις ἐστὶ τοῦ κόσμου τούτου; Ὡσανεὶ ἔλεγε, ∆ικαστήριον ἔσται καὶ ἐκδίκησις. Πῶς καὶ τίνι τρόπῳ; Ἀνεῖλε τὸν πρῶτον ἄνθρωπον, ὑπεύθυνον λαβὼν τῇ ἁμαρτίᾳ (∆ιὰ γὰρ τῆς ἁμαρτίας εἰσῆλθεν ὁ θάνατος)· ἐν ἐμοὶ τοῦτο οὐχ εὗρε. Τίνος οὖν ἕνεκεν ἐνεπήδησε, καὶ θανάτῳ παρέδωκε; τίνος ἕνεκεν εἰς τὴν Ἰούδα ψυχὴν ἐνέβαλεν ὥστε με ἀνελεῖν; Μὴ γάρ μοι εἴπῃς νῦν, ὅτι ὁ Θεὸς ᾠκονόμησε· τοῦτο γὰρ οὐ τοῦ διαβόλου, ἀλλὰ τῆς αὐτοῦ σοφίας· τέως ἐκείνου ἡ γνώμη ἐξεταζέσθω τοῦ Πονηροῦ. Πῶς οὖν κρίνεται ὁ κόσμος ἐν ἐμοί; Ὡσανεὶ δικαστηρίου καθεζομένου, λεχθήσεται πρὸς αὐτὸν, Ἔστω, πάντας ἀνεῖλες, διὰ τὸ ἁμαρτίας ὑπευθύνους εὑρεῖν· τὸν Χριστὸν διατί ἀνεῖλες; οὐκ εὔδηλον ὅτι ἀδίκως; Οὐκοῦν δι' αὐτοῦ ἐκδικηθήσεται ὁ κόσμος ἅπας. Ἵνα δὲ καὶ σαφέστερον ᾖ, καὶ ἐπὶ παραδείγματος αὐτὸ ποιήσω φανερόν· Ἔστω τις βίαιος τύραννος, πάντας τοὺς ἐμπίπτοντας μυρίοις περιβάλλων κακοῖς. Οὗτος ἐὰν συμβαλὼν βασιλεῖ, ἢ υἱῷ βασιλέως, ἀνέλῃ αὐτὸν ἀδίκως, ὁ ἐκείνου θάνατος καὶ τοὺς ἄλλους ἐκδικῆσαι δυνήσεται. Ἔστω τις ὀφειλέτας ἀπαιτῶν, καὶ τυπτέτω, καὶ εἰς δεσμωτήριον ἐμβαλλέτω· εἶτα ἐκ τῆς αὐτῆς ἀπονοίας καὶ τὸν οὐδὲν ὀφείλοντα ὑπὸ τὴν αὐτὴν εἱρκτὴν ἀγέτω. Οὗτος καὶ ὧν εἰς τοὺς ἄλλους 59.373 ἐποίησε, δώσει δίκην· ἀναιρήσει γὰρ αὐτὸν ἐκεῖνος. γʹ. Οὕτω καὶ ἐπὶ Υἱοῦ γέγονεν. Ὧν γὰρ εἰς ὑμᾶς ἐποίησεν ὁ διάβολος, δι' ὧν εἰς τὸν Χριστὸν ἐτόλμησεν, ἀπαιτηθήσεται δίκην. Καὶ ὅτι τοῦτο αἰνίττεται, ἄκουσον τί φησι· Νῦν ὁ ἄρχων τοῦ κόσμου τούτου βληθήσεται κάτω, διὰ τοῦ θανάτου τοῦ ἐμοῦ. Καὶ ἐγὼ δὲ ἐὰν ὑψωθῶ, πάντας ἑλκύσω πρὸς ἐμαυτόν· τουτέστι, καὶ τοὺς ἐξ ἐθνῶν. Καὶ ἵνα μή τις εἴπῃ, Πῶς βληθήσεται κάτω, εἰ καὶ σοῦ περιγίνεται; λέγει, Οὐ περιγίνεται· πῶς γὰρ τοῦ καὶ τοὺς ἄλλους ἕλκοντος; Καὶ οὐ λέγει τὴν ἀνάστασιν, ἀλλ' ὃ τῆς ἀναστάσεως πλέον ἐστὶ, Πάντας ἑλκύσω πρὸς ἐμαυτόν. Εἰ μὲν γὰρ εἶπεν, ὅτι Ἀναστήσομαι, οὔπω δῆλον ὅτι καὶ πιστεύσουσι· τῷ δὲ εἰπεῖν, ὅτι Πιστεύσουσιν, ἀμφότερα συναποδέδεικται, ὅτι καὶ ἀναστήσεται. Εἰ γὰρ νεκρὸς ἔμεινε, καὶ ψιλὸς ἄνθρωπος ἦν, οὐδεὶς ἂν ἐπίστευσε. Πάντας ἑλκύσω πρὸς ἐμαυτόν. Πῶς οὖν φησιν, ὅτι ὁ Πατὴρ ἕλκει; ὅτι Υἱοῦ ἕλκοντος, Πατὴρ ἕλκει. Ἑλκύσω δὲ, φησὶν, ἅτε ὑπὸ τυράννου κατεχομένους, καὶ ἀφ' ἑαυτῶν μόνον οὐ δυναμένους προσελθεῖν, καὶ τὰς ἐκείνου χεῖρας οὐ διαφυγεῖν, ἅτε ἀντεχομένου. Ἀλλαχοῦ δὲ τοῦτο ἁρπαγὴν καλεῖ. Οὐδεὶς δύναται τὰ σκεύη τοῦ ἰσχυροῦ διαρπάσαι, ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρὸν, καὶ τότε τὰ σκεύη αὐτοῦ διαρπάσῃ. Ταῦτα δὲ τὸ βίαιον αὐτοῦ παριστῶν ἔλεγεν. Ὅπερ οὖν ἐκεῖ ἁρπαγὴν, ἐνταῦθα ἕλξιν ἐκάλεσε. Ταῦτ' οὖν εἰδότες, 59.374 διαναστῶμεν, δοξάσωμεν τὸν Θεὸν, μὴ διὰ πίστεως μόνον, ἀλλὰ καὶ διὰ βίου· ἐπεὶ οὐκ ἂν εἴη δόξα, ἀλλὰ βλασφημία. Οὐ γὰρ οὕτω βλασφημεῖται Θεὸς, Ἕλληνος ὄντος μιαροῦ, ὡς Χριστιανοῦ διεφθαρμένου. ∆ιὸ δὴ δέομαι πάντα ποιεῖν, ὥστε δοξάζεσθαι τὸν Θεόν. Οὐαὶ γὰρ, φησὶ, τῷ δούλῳ ἐκείνῳ, δι' οὗ τὸ ὄνομα τοῦ Θεοῦ βλασφημεῖται (ὅταν δὲ Οὐαὶ ᾖ, πᾶσα εὐθέως κόλασις καὶ τιμωρία ἕπεται)· μακάριος δὲ, δι' οὗ τὸ ὄνομα δοξάζεται. Μὴ τοίνυν ὡς ἐν τῷ σκότει ὦμεν· ἀλλὰ πάντα φεύγωμεν τὰ ἁμαρτήματα, μάλιστα δὲ τὰ εἰς κοινὴν διαβαίνοντα βλάβην, ἐπειδὴ μάλιστα ἐν τούτοις ὁ Θεὸς βλασφημεῖται Τίνα γὰρ ἕξομεν συγγνώμην, ὅταν ἑτέροις δοῦναι προσταττόμενοι, τὰ ἑτέρων ἁρπάζωμεν; τίς ἡμῖν ἔσται ἐλπὶς σωτηρίας; Εἰ μὴ πεινῶντα ἔθρεψας, κολάζῃ· εἰ δὲ καὶ ἀπέδυσας ἐνδεδυμένον, ποίας τεύξῃ συγγνώμης; Ταῦτα συνεχῶς λέγοντες οὐ παυσόμεθα. Ἴσως γὰρ οἱ τήμερον μὴ ἀκούσαντες, αὔριον ἀκούσονται· οἱ δὲ τὴν αὔριον μὴ προσέχοντες, τὴν μετ' ἐκείνην πεισθήσονται. Εἰ δέ τινες καὶ ἀπειθῶς εἶεν