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He comes to the cross. For how could He who both prayed for this to happen, and called the thing a glory, not only for Himself who was being crucified, but also for the Father? Since it also happened this way; for not only the Son, but also the Father was glorified. For before the cross not even the Jews knew Him; for ‘Israel,’ He says, ‘did not know Me;’ but after the cross the whole world ran to Him. Then He also speaks of the manner of the glory, and how He will glorify Him. As You have given Him authority over all flesh, that all that You have given Him may not perish. For to always do good is glory to God. But what does this mean, As You have given Him authority over all flesh? For the present, He shows that the things of the preaching are not confined to the Jews only, but are extended to the whole world, and He lays down a prelude for the Gentiles. For since He had said, ‘Do not go into the way of the Gentiles;’ and afterwards is about to say, Go 59.434 and make disciples of all nations, He shows that the Father also wills this. For this greatly scandalized the Jews, and the disciples too. For not even after this did they easily endure to have dealings with the Gentiles, until they received the teaching of the Spirit; for no small scandal arose for the Jews from this. Therefore, after so great a demonstration of the Spirit, Peter, having arrived in Jerusalem, was barely able to escape the accusations by relating the things concerning the sheet. But what does this mean, You have given Him authority over all flesh? When, then, did He receive this authority, I will ask the heretics? Before He formed them, or after He formed them? For He Himself says, after He was crucified and had risen. Then, at any rate, He says: ‘All authority has been given to Me. Go and make disciples of all nations.’ What then? Did He not have authority over His own works? But did He make them, but not have authority over them after making them? And yet He appears to be doing all things Himself, even in former times, both punishing some as sinners, and correcting others who turn back (‘For I will not hide,’ He says, ‘from My servant Abraham what I am about to do’); and honoring others for their right actions. So then, did He have it then, but now has lost it, and has received it again? And what demon would have uttered these things? But if the authority is the same both then and now (‘Just as the Father raises the dead and gives them life,’ He says, ‘so also the Son gives life to whom He will’), what is the meaning of what has been said? He was about to send them to the Gentiles; therefore, so that they might not think it an innovation because He said, ‘I was not sent except to the lost sheep of the house of Israel,’ He shows that this also seems good to the Father. But if He utters it with great humility, it is no wonder; for thus He was edifying them then, and those after them; and as I said, always by the excess of humility He strongly persuaded that the things said were out of condescension. 2. But what is the meaning of, Of all flesh? For certainly not all have believed. And yet, for His part, all have believed; but if they did not attend to what was said, the fault is not the teacher’s, but of those who did not receive it. That all that You have given Him, He may give to them eternal life. But if here also He speaks in a more human manner, do not be surprised. For He does this both for the reasons mentioned, and always being careful not to say anything great about Himself, since this was offensive to His hearers, because for the present they imagined nothing great about Him. John, at any rate, when he speaks from his own person, does not do so, but elevates the discourse to what is higher, saying thus: ‘All things were made through Him, and without Him was not anything made;’ and that He was Life, and that He was Light, and that He came to His own; not that He did not have authority unless He received it; but that He even gave to others ‘authority to become children of God.’ And Paul likewise says He is equal to God. 59.435 But He Himself asks in a more human manner, saying thus: ‘That all that You have given Him, He may give to them eternal life. And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.’ He says ‘the only true God’ in contradistinction to those which are not gods. For He was about to send them to the Gentiles. But if they will not endure it, but for this reason alone cast out from being true

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σταυρὸν ἔρχεται. Πῶς γὰρ, ὁ καὶ εὐχόμενος τοῦτο γενέσθαι, καὶ δόξαν τὸ πρᾶγμα καλῶν, οὐκ αὐτοῦ μόνου τοῦ σταυρουμένου, ἀλλὰ καὶ τοῦ Πατρός; Ἐπεὶ καὶ οὕτως ἐγένετο· οὐ γὰρ ὁ Υἱὸς μόνον, ἀλλὰ καὶ ὁ Πατὴρ ἐδοξάσθη. Πρὸ μὲν γὰρ τοῦ σταυροῦ οὐδὲ Ἰουδαῖοι αὐτὸν ᾔδεσαν· Ἰσραὴλ γάρ με, φησὶν, οὐκ ἔγνω· μετὰ δὲ τὸν σταυρὸν ἡ οἰκουμένη ἅπασα προσέδραμεν. Εἶτα λέγει καὶ τὸν τρόπον τῆς δόξης, καὶ πῶς αὐτὸν δοξάσει. Καθὼς ἔδωκας αὐτῷ ἐξουσίαν πάσης σαρκὸς, ἵνα πᾶν, ὃ δέδωκας αὐτῷ, μὴ ἀπόληται. Τὸ γὰρ εὐεργετεῖν ἀεὶ, τῷ Θεῷ δόξα. Τί δέ ἐστι, Καθὼς ἔδωκας αὐτῷ ἐξουσίαν πάσης σαρκός; Τέως δείκνυσιν, ὅτι οὐκ εἰς Ἰουδαίους μόνους τὰ τοῦ κηρύγματός ἐστι συνεσταλμένα, ἀλλὰ καὶ εἰς τὴν οἰκουμένην ἐκτείνεται πᾶσαν, καὶ προκαταβάλλεται προοίμια τῶν ἐθνῶν. Ἐπειδὴ γὰρ εἶπεν· Εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε· μέλλει δὲ μετὰ ταῦτα λέγειν, Πο 59.434 ρευθέντες μαθητεύσατε πάντα τὰ ἔθνη, δείκνυσι καὶ τὸν Πατέρα τοῦτο βουλόμενον. Σφόδρα γὰρ τοῦτο ἐσκανδάλιζεν Ἰουδαίους, καὶ τοὺς μαθητὰς δέ. Οὐδὲ γὰρ μετὰ ταῦτα εὐκόλως ἠνείχοντο τῶν ἐθνῶν ἅπτεσθαι, ἕως τὴν τοῦ Πνεύματος ἔλαβον διδασκαλίαν· καὶ γὰρ οὐ μικρὸν σκάνδαλον ἐντεῦθεν Ἰουδαίοις ἐγίνετο. Μετὰ οὖν τὴν τοσαύτην τοῦ Πνεύματος ἐπίδειξιν, εἰς τὰ Ἱεροσόλυμα παραγενόμενος ὁ Πέτρος, μόλις ἴσχυσεν τὰ ἐγκλήματα διαφυγεῖν, εἰπὼν τὰ κατὰ τὴν σινδόνα. Τί δέ ἐστιν, Ἔδωκας αὐτῷ ἐξουσίαν πάσης σαρκός; Πότε ἄρα τὴν ἐξουσίαν ταύτην ἔλαβεν, ἐρήσομαι τοὺς αἱρετικούς; πρὸ τοῦ πλάσαι αὐτοὺς, ἢ μετὰ τὸ πλάσαι; Αὐτὸς μὲν γάρ φησι, μετὰ τὸ σταυρωθῆναι καὶ ἀναστῆναι. Τότε γοῦν λέγει· Ἐδόθη μοι πᾶσα ἐξουσία. Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη. Τί οὖν; οὐκ εἶχεν ἐξουσίαν τῶν ἔργων τῶν ἑαυτοῦ· ἀλλ' ἐποίησε μὲν αὐτοὺς, ἐξουσίαν δὲ αὐτῶν οὐκ εἶχε μετὰ τὸ ποιῆσαι; Καὶ μὴν φαίνεται πάντα αὐτὸς ποιῶν, καὶ ἐν τοῖς ἄνω χρόνοις, καὶ τοὺς μὲν κολάζων ὡς ἁμαρτάνοντας, τοὺς δὲ διορθούμενος ἐπιστρέφοντας (Οὐ μὴ κρύψω γὰρ, φησὶν, ἀπὸ τοῦ παιδός μου Ἀβραὰμ, ὃ ἐγὼ μέλλω ποιεῖν)· τοὺς δὲ καὶ τιμῶν ὡς κατορθοῦντας. Εἶτα τότε μὲν εἶχε, νῦν δὲ ἀπώλεσε, καὶ πάλιν ἔλαβε; Καὶ ποῖος ἂν ταῦτα δαίμων ἐφθέγξατο; Εἰ δὲ ἡ αὐτὴ ἐξουσία καὶ τότε καὶ νῦν (Ὥσπερ ὁ Πατὴρ ἐγείρει, φησὶ, τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτω καὶ ὁ Υἱὸς οὓς θέλει ζωοποιεῖ), τί ἐστι τὸ εἰρημένον; Ἔμελλεν αὐτοὺς πέμπειν εἰς τὰ ἔθνη· ἵν' οὖν μὴ νομίσωσι καινοτομίαν εἶναι διὰ τὸ λέγειν, Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραὴλ, δείκνυσι καὶ τῷ Πατρὶ τοῦτο δοκοῦν. Εἰ δὲ μετὰ πολλῆς αὐτὸ τῆς εὐτελείας φθέγγεται, θαυμαστὸν οὐδέν· οὕτω γὰρ κἀκείνους ᾠκοδόμει τότε, καὶ τοὺς μετὰ ταῦτα· καὶ ὅπερ εἶπον, ἀεὶ τῇ τῆς εὐτελείας ὑπερβολῇ σφόδρα ἔπειθεν ὅτι συγκαταβάσεως ἦν τὰ εἰρημένα. βʹ. Τί δέ ἐστι, Πάσης σαρκός; Οὐ γὰρ δὴ πάντες ἐπίστευσαν. Καὶ μὴν, τὸ αὐτοῦ μέρος, πάντες ἐπίστευσαν· εἰ δὲ μὴ προσεῖχον τοῖς λεγομένοις, οὐ τοῦ διδάσκοντος τὸ ἔγκλημα, ἀλλὰ τῶν μὴ δεχομένων. Ἵνα πᾶν, ὃ δέδωκας αὐτῷ, δῷ αὐτοῖς ζωὴν αἰώνιον. Εἰ δὲ καὶ ἐνταῦθα ἀνθρωπινώτερον φθέγγεται, μὴ θαυμάσῃς. Τῶν τε γὰρ εἰρημένων αἰτιῶν ἕνεκεν τοῦτο ποιεῖ, καὶ φυλαττόμενος ἀεὶ τὸ αὐτός τι περὶ ἑαυτοῦ λέγειν μέγα, ἐπειδὴ τοῦτο προσίστατο τοῖς ἀκροωμένοις, διὰ τὸ μηδὲν μέγα περὶ αὐτοῦ φαντάζεσθαι τέως. Ὁ γοῦν Ἰωάννης, ὅταν ἐξ οἰκείου φθέγγηται προσώπου, οὐχ οὕτω ποιεῖ, ἀλλ' ἐπὶ τὸ ὑψηλότερον ἀνάγει τὸν λόγον, οὕτω λέγων· Πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν· καὶ ὅτι Ζωὴ ἦν, καὶ ὅτι Φῶς ἦν, καὶ ὅτι Εἰς τὰ ἴδια ἦλθεν· οὐχ ὅτι οὐκ εἶχεν ἐξουσίαν, εἰ μὴ ἔλαβεν· ἀλλ' ὅτι καὶ ἑτέροις ἔδωκεν Ἐξουσίαν τοῦ γενέσθαι τέκνα Θεοῦ. Καὶ ὁ Παῦλος ὁμοίως ἴσον αὐτὸν λέγει τῷ Θεῶ. 59.435 Αὐτὸς δὲ ἀνθρωπινώτερον αἰτεῖ οὕτω λέγων· Ἵνα πᾶν, ὃ δέδωκας αὐτῷ, δῷ αὐτοῖς ζωὴν αἰώνιον. Αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ, ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν Θεὸν, καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν. Μόνον ἀληθινὸν Θεὸν, πρὸς ἀντιδιαστολὴν τῶν οὐκ ὄντων θεῶν φησι. Καὶ γὰρ εἰς τὰ ἔθνη αὐτοὺς πέμπειν ἔμελλεν. Εἰ δὲ οὐκ ἀνέξονται, ἀλλὰ διὰ τοῦτο μόνον ἐκβάλλουσι τοῦ εἶναι ἀληθινὸν