ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΙΩΑΝΝΟΥ ΤΟΥ ΧΡΥΣΟΣΤΟΜΟΥ ΤΑ ΕΥΡΙΣΚΟΜΕΝΑ ΠΑΝΤΑ. ΥΠΟΜΝΗΜΑ Εἰς τὸν ἅγιον Ἰωάννην τὸν Ἀπόστολον καὶ Εὐαγγελιστήν. ΟΜΙΛΙΑ Αʹ. αʹ.

 ΟΜΙΛΙΑ Βʹ. Ἐν ἀρχῇ ἦν ὁ Λόγος. αʹ. Εἰ μὲν Ἰωάννης ἡμῖν ἔμελλε διαλέξεσθαι, καὶ τὰ αὐτοῦ πρὸς ἡμᾶς ἐρεῖν, ἀναγκαῖον ἦν καὶ γένος αὐτοῦ καὶ πατρίδα εἰπε

 ΟΜΙΛΙΑ Γʹ. Ἐν ἀρχῇ ἦν ὁ Λόγος. αʹ. Προσοχῆς μὲν ἕνεκεν τῆς περὶ τὴν ἀκρόασιν, περιττὸν λοιπὸν ὑμῖν παραινεῖν: οὕτω ταχέως τὴν παραίνεσιν ἐπὶ τῶν ἔργων

 ΟΜΙΛΙΑ Δʹ. Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν. αʹ. Τοῖς ἄρτι τῶν παίδων εἰσαγομένοις πρὸς τὰ μαθήματα οὔτε πολλὰ ἐφεξῆς ἐπιτιθέασιν οἱ δ

 ΟΜΙΛΙΑ Εʹ. Πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν ὃ γέγονεν. αʹ. Μωϋσῆς μὲν ἀρχόμενος τῆς ἱστορίας καὶ τῆς συγγραφῆς τῆς ἐν τῇ Παλαι

 ΟΜΙΛΙΑ Ϛʹ. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ Θεοῦ, ὄνομα αὐτῷ Ἰωάννης. Διαλεχθεὶς περὶ τοῦ Θεοῦ Λόγου τὰ κατεπείγοντα ἐν προοιμίοις ἡμῖν, ὁδῷ καὶ τάξ

 ΟΜΙΛΙΑ Ζʹ. Ἦν τὸ φῶς τὸ ἀληθινὸν, ὃ φωτίζει πάντα ἄνθρω πον ἐρχόμενον εἰς τὸν κόσμον. αʹ. Διὰ τοῦτο, ὦ πολυπόθητα τέκνα, κατὰ μέρος ὑμᾶς τοῖς ἀπὸ τῶν

 ΟΜΙΛΙΑ Ηʹ. Ἦν τὸ φῶς τὸ ἀληθινὸν, ὃ φωτίζει πάντα ἄνθρω πον ἐρχόμενον εἰς τὸν κόσμον. αʹ. Οὐδὲ γὰρ κωλύει καὶ τήμερον τῶν αὐτῶν ἅψασθαι ῥημάτων, ἐπειδ

 ΟΜΙΛΙΑ Θʹ. Εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. αʹ. Ἂν τῶν προτέρων διαμνημονεύητε νοημάτων, μετὰ πλείονος προθυμίας καὶ τὰ ἑξῆς ἐποικοδ

 ΟΜΙΛΙΑ Ιʹ. Εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐ παρ έλαβον. αʹ. Φιλάνθρωπος ὢν ὁ Θεὸς, ἀγαπητὲ, καὶ εὐεργετικὸς, πάντα ποιεῖ καὶ πραγματεύεται, ὥστ

 ΟΜΙΛΙΑ ΙΑʹ. Καὶ ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν. αʹ. Μίαν ὑμᾶς ἅπαντας αἰτῆσαι βούλομαι χάριν, πρὶν ἢ τῶν εὐαγγελικῶν ἅψασθαι ῥημάτων: ἀλλ

 ΟΜΙΛΙΑ ΙΒʹ. Καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς Μονο γενοῦς παρὰ Πατρὸς, πλήρης χάριτος καὶ ἀλη θείας. αʹ. Τάχα πέρα τοῦ δέοντος ἐφάνημεν ὑμῖν ἐπ

 ΟΜΙΛΙΑ ΙΓʹ. Ἰωάννης μαρτυρεῖ περὶ αὐτοῦ, καὶ κέκραγε λέγων: «Οὗτος ἦν ὃν εἶπον, ὁ ὀπίσω μου ἐρχόμενος, ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν.» αʹ.

 ΟΜΙΛΙΑ ΙΔʹ. Καὶ ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλά βομεν, καὶ χάριν ἀντὶ χάριτος. αʹ. Πρώην ἐλέγομεν ὅτι Ἰωάννης τὴν ἀπορίαν λύων τῶν μελλόντων

 ΟΜΙΛΙΑ ΙΕʹ. Θεὸν οὐδεὶς ἑώρακε πώποτε: ὁ μονογενὴς Υἱὸς, ὁ ὢν εἰς τὸν κόλπον τοῦ Πατρὸς, ἐκεῖνος ἐξηγή σατο. αʹ. Τῶν ὀνομάτων καὶ τῶν ῥημάτων τῶν ἐν τ

 ΟΜΙΛΙΑ ΙϚʹ. Αὕτη γάρ ἐστιν ἡ μαρτυρία τοῦ Ἰωάννου, ὅτε ἀπέστειλαν πρὸς αὐτὸν οἱ Ἰουδαῖοι ἐξ Ἱεροσο λύμων ἱερεῖς καὶ Λευΐτας, ἵνα ἐρωτήσωσιν αὐ τόν: Σὺ

 ΟΜΙΛΙΑ ΙΖʹ. Ταῦτα ἐγένετο ἐν Βηθανίᾳ πέραν τοῦ Ἰορδάνου, ὅπου ἦν Ἰωάννης βαπτίζων. Τῇ ἐπαύριον βλέ πει τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτὸν, καὶ λέ γει: «Ἴ

 ΟΜΙΛΙΑ ΙΗʹ. Τῇ ἐπαύριον πάλιν εἱστήκει ὁ Ἰωάννης, καὶ ἐκ τῶν μαθητῶν αὐτοῦ δύο. Καὶ ἐμβλέψας τῷ Ἰησοῦ περιπατοῦντι, λέγει: «Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ.» Καὶ

 ΟΜΙΛΙΑ ΙΘʹ. Εὑρίσκει οὕτω πρῶτος τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα, καὶ λέγει αὐτῷ: «Εὑρήκαμεν τὸν Μεσσίαν,» ὅ ἐστι μεθερμηνευόμενον Χριστός: καὶ ἤγαγεν αὐ

 ΟΜΙΛΙΑ Κʹ. Τῇ ἐπαύριον ἠθέλησεν ἐξελθεῖν εἰς τὴν Γαλι λαίαν, καὶ εὑρίσκει Φίλιππον, καὶ λέγει αὐτῷ: Ἀκολούθει μοι. Ἦν δὲ ὁ Φίλιππος ἀπὸ Βηθ σαϊδᾶ, ἐκ

 ΟΜΙΛΙΑ ΚΑʹ. Ἀπεκρίθη Ναθαναὴλ, καὶ λέγει αὐτῷ: «Ῥαββὶ, σὺ εἶ ὁ Υἱὸς τοῦ Θεοῦ, σὺ εἶ ὁ βασιλεὺς τοῦ Ἰσ ραήλ.» Ἀπεκρίθη ὁ Ἰησοῦς καὶ εἶπεν αὐτῷ: «Ὅτι εἶ

 ΟΜΙΛΙΑ ΚΒʹ. Τί ἐμοὶ καὶ σοὶ, γύναι Οὔπω ἥκει ἡ ὥρα μου. αʹ. Ἔχει μέν τινα πόνον τὸ λέγειν: καὶ τοῦτο ὁ Παῦλος δηλῶν ἔλεγεν: Οἱ καλῶς προεστῶτες πρεσβ

 ΟΜΙΛΙΑ ΚΓʹ. Ταύτην ἐποίησε τὴν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανᾷ τῆς Γαλιλαίας. αʹ. Πολὺς ὁ διάβολος ἔγκειται καὶ σφοδρὸς, πάντοθεν πολιορκῶν τὴν σωτ

 ΟΜΙΛΙΑ ΚΔʹ. Ὡς δὲ ἦν ἐν τοῖς Ἱεροσολύμοις ἐν τῷ Πάσχα ἐν τῇ ἑορτῇ, πολλοὶ ἐπίστευσαν εἰς αὐτόν. αʹ. Τῶν ἀνθρώπων τῶν τότε οἱ μὲν τῇ πλάνῃ προσεῖχον, ο

 ΟΜΙΛΙΑ ΚΕʹ. Ἀπεκρίθη ὁ Ἰησοῦς: Ἀμὴν λέγω σοι: Ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ Πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ. αʹ. Τὰ παιδ

 ΟΜΙΛΙΑ ΚϚʹ. Τὸ γεγεννημένον ἐκ τῆς σαρκὸς, σάρξ ἐστι: καὶ τὸ γεγεννημένον ἐκ τοῦ Πνεύματος, πνεῦμά ἐστιν. αʹ. Μεγάλων ἡμᾶς μυστηρίων κατηξίωσεν ὁ μονο

 ΟΜΙΛΙΑ ΚΖʹ. Εἰ τὰ ἐπίγεια εἶπον ὑμῖν, καὶ οὐ πιστεύετε, πῶς, ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια, πιστεύσετε Οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν, εἰ μὴ ὁ ἐκ τοῦ

 ΟΜΙΛΙΑ ΚΗʹ. Οὐ γὰρ ἀπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὐτοῦ, ἵνα κρίνῃ τὸν κόσμον, ἀλλ' ἵνα σώσῃ τὸν κόσμον. αʹ. Πολλοὶ τῶν ῥᾳθυμοτέρων εἰς ἁμαρτημάτων μέγεθο

 ΟΜΙΛΙΑ ΚΘʹ. Ἦλθε δὲ εἰς τὴν Ἰουδαίαν γῆν αὐτὸς καὶ οἱ μα θηταὶ αὐτοῦ, καὶ ἐκεῖ διέτριβε μετ' αὐτῶν, καὶ ἐβάπτιζεν. αʹ. Οὐδὲν τῆς ἀληθείας φανερώτερον,

 ΟΜΙΛΙΑ Λʹ. Ὁ ἄνωθεν ἐρχόμενος, ἐπάνω πάντων ἐστίν: ὁ ὢν ἐκ τῆς γῆς, ἐκ τῆς γῆς ἐστι, καὶ ἐκ τῆς γῆς λαλεῖ. αʹ. Δεινὸν ὁ τῆς δόξης ἔρως, δεινὸν καὶ πολ

 ΟΜΙΛΙΑ ΛΑʹ. Ὁ Πατὴρ ἀγαπᾷ τὸν Υἱὸν, καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ. Ὁ πιστεύων εἰς τὸν Υἱὸν, ἔχει ζωὴν αἰώνιον: ὁ δὲ ἀπιστῶν τῷ Υἱῷ, οὐκ ὄψεται τ

 ΟΜΙΛΙΑ ΛΒʹ. Ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ: Πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου, διψήσει πάλιν: ὃς δ' ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσε

 ΟΜΙΛΙΑ ΛΓʹ. Λέγει αὐτῇ ὁ Ἰησοῦς: Γύναι, πίστευσόν μοι, ὅτι ἔρχεται ὥρα, ὅτε οὔτε ἐν τῷ ὄρει τούτῳ, οὔτε ἐν Ἱεροσολύμοις προσκυνήσετε τῷ Πατρί. Ὑμεῖς π

 ΟΜΙΛΙΑ ΛΔʹ. Ἀφῆκεν οὖν τὴν ὑδρίαν αὐτῆς ἡ γυνὴ, καὶ ἀπ ῆλθεν εἰς τὴν πόλιν, καὶ λέγει τοῖς ἀνθρώποις: «Δεῦτε, ἴδετε ἄνθρωπον, ὃς εἶπέ μοι πάντα ὅσα ἐπ

 ΟΜΙΛΙΑ ΛΕʹ. Ὡς οὖν ἦλθον πρὸς αὐτὸν οἱ Σαμαρεῖται, ἠρώτων αὐτὸν μεῖναι παρ' αὐτοῖς. Καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας. Καὶ πολλῷ πλείους ἐπίστευσαν εἰς αὐτὸ

 ΟΜΙΛΙΑ ΛϚʹ. Τοῦτο πάλιν δεύτερον σημεῖον ἐποίησεν ὁ Ἰη σοῦς, ἐλθὼν ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλι λαίαν. Μετὰ ταῦτα ἦν ἑορτὴ τῶν Ἰουδαίων, καὶ ἀνέβη ὁ Ἰ

 ΟΜΙΛΙΑ ΛΖʹ. Λέγει αὐτῷ ὁ Ἰησοῦς: «Θέλεις ὑγιὴς γενέσθαι:» Ἀπεκρίθη αὐτῷ ὁ ἀσθενῶν: «Ναὶ, Κύριε: ἄν θρωπον δὲ οὐκ ἔχω, ἵνα, ὅταν ταραχθῇ τὸ ὕδωρ, βάλῃ

 ΟΜΙΛΙΑ ΛΗʹ. Μετὰ ταῦτα εὑρίσκει αὐτὸν ὁ Ἰησοῦς ἐν τῷ ἱερῷ, καὶ εἶπεν αὐτῷ: «Ἴδε ὑγιὴς γέγονας: μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν τί σοι γένηται.» αʹ. Δει

 ΟΜΙΛΙΑ ΛΘʹ. Ὁ Πατήρ μου οὐ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκε τῷ Υἱῷ, ἵνα πάντες τιμῶσι τὸν Υἱὸν, καθὼς τιμῶσι τὸν Πατέρα. αʹ. Πολλῆς ἡμῖν δε

 ΟΜΙΛΙΑ Μʹ. Ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ ἔστιν ἀληθής. Ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ οἶδα ὅτι ἀληθής ἐστιν ἡ μαρτυρία αὐτοῦ

 ΟΜΙΛΙΑ ΜΑʹ. Ἐρευνᾶτε τὰς Γραφὰς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐ ταῖς ζωὴν αἰώνιον ἔχειν: κἀκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ: καὶ οὐ θέλετε ἐλθεῖν πρός μ

 ΟΜΙΛΙΑ ΜΒʹ. Μετὰ ταῦτα ἀπῆλθεν ὁ Ἰησοῦς πέραν τῆς θα λάσσης τῆς Γαλιλαίας εἰς τὰ μέρη Τιβεριάδος: καὶ ἠκολούθει αὐτῷ ὄχλος πολὺς, ὅτι ἑώρων τὰ σημεῖα

 ΟΜΙΛΙΑ ΜΓʹ. Ὡς δὲ ὀψία ἐγένετο, κατέβησαν οἱ μαθηταὶ αὐ τοῦ εἰς τὴν θάλασσαν. Καὶ ἀναβάντες εἰς τὸ πλοῖον, ἤρχοντο εἰς τὸ πέραν τῆς θαλάσσης εἰς Καπερ

 ΟΜΙΛΙΑ ΜΔʹ. Ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς, καὶ εἶπεν: «Ἀμὴν, ἀμὴν λέγω ὑμῖν, ζητεῖτέ με, οὐχ ὅτι εἴδετε ση μεῖα, ἀλλ' ὅτι ἐφάγετε ἐκ τῶν ἄρτων, καὶ ἐχορ τά

 ΟΜΙΛΙΑ ΜΕʹ. Εἶπον οὖν πρὸς αὐτόν: «Τί ποιῶμεν ἵνα ἐργαζώ μεθα τὰ ἔργα τοῦ Θεοῦ » Εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς: «Τοῦτό ἐστι τὸ ἔργον τοῦ Θεοῦ, ἵνα πιστεύσ

 ΟΜΙΛΙΑ ΜϚʹ. Ἐγόγγυζον οὖν οἱ Ἰουδαῖοι περὶ αὐτοῦ, ὅτι εἶ πεν, Ἐγώ εἰμι ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ κατα βάς: καὶ ἔλεγον: Οὐχ οὗτός ἐστιν ὁ υἱὸς Ἰωσὴφ, οὗ

 ΟΜΙΛΙΑ ΜΖʹ. Εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς: «Ἀμὴν, ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ ἀνθρώπου, καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν α

 ΟΜΙΛΙΑ ΜΗʹ. Καὶ περιεπάτει ὁ Ἰησοῦς μετὰ ταῦτα ἐν τῇ Γαλι λαίᾳ: οὐ γὰρ ἤθελεν ἐν τῇ Ἰουδαίᾳ περιπατεῖν, ὅτι ἐζήτουν αὐτὸν οἱ Ἰουδαῖοι ἀποκτεῖναι. Ἦν δ

 ΟΜΙΛΙΑ ΜΘʹ. Ταῦτα εἰπὼν αὐτοῖς, ἔμεινεν ἐν τῇ Γαλιλαίᾳ: ὡς δὲ ἀνέβησαν οἱ ἀδελφοὶ αὐτοῦ, τότε καὶ αὐ τὸς ἀνέβη εἰς τὴν ἑορτὴν, οὐ φανερῶς, ἀλλ' ὡς ἐν

 ΟΜΙΛΙΑ Νʹ. Ἔλεγον οὖν τινες ἐκ τῶν Ἱεροσολυμιτῶν: «Οὐχ οὗτός ἐστιν ὃν ζητοῦσιν ἀποκτεῖναι Καὶ ἴδε παῤῥησίᾳ λαλεῖ, καὶ οὐδὲν αὐτῷ λέγουσι. Μή τι ἀληθῶ

 ΟΜΙΛΙΑ ΝΑʹ. Ἐν δὲ τῇ ἐσχάτῃ ἡμέρᾳ, τῇ μεγάλῃ τῆς ἑορτῆς, εἱστήκει ὁ Ἰησοῦς, καὶ ἔκραζε λέγων: Ἐάν τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω. Ὁ πιστεύων εἰ

 ΟΜΙΛΙΑ ΝΒʹ. Ἦλθον οὖν οἱ ὑπηρέται πρὸς τοὺς ἀρχιερεῖς καὶ Φαρισαίους, καὶ εἶπον αὐτοῖς ἐκεῖνοι: «Διατί οὐκ ἠγάγετε αὐτόν » Ἀπεκρίθησαν οὖν οἱ ὑπη ρέτα

 ΟΜΙΛΙΑ ΝΓʹ. Ταῦτα τὰ ῥήματα ἐλάλησεν ὁ Ἰησοῦς ἐν τῷ γα ζοφυλακίῳ, διδάσκων ἐν τῷ ἱερῷ: καὶ οὐδεὶς ἐπίασεν αὐτόν: οὔπω γὰρ ἐληλύθει ἡ ὥρα αὐ τοῦ. αʹ. Ὢ

 ΟΜΙΛΙΑ ΝΔʹ. Ἔλεγεν οὖν ὁ Ἰησοῦς πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους: «Ἐὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς μαθηταί μού ἐστε, καὶ γνώσεσθε τὴ

 ΟΜΙΛΙΑ ΝΕʹ. Ἀπεκρίθησαν οὖν οἱ Ἰουδαῖοι καὶ εἶπον αὐτῷ: «Οὐ καλῶς λέγομεν ἡμεῖς, ὅτι Σαμαρείτης εἶ σὺ, καὶ δαιμόνιον ἔχεις » Ἀπεκρίθη ὁ Ἰησοῦς: «Ἐγὼ δ

 ΟΜΙΛΙΑ ΝϚʹ. Καὶ παράγων ὁ Ἰησοῦς εἶδεν ἄνθρωπον τυφλὸν ἐκ γενετῆς. Καὶ ἠρώτησαν αὐτὸν οἱ μαθηταὶ αὐτοῦ, λέγοντες: «Ῥαββὶ, τίς ἥμαρτεν, οὗτος, ἢ οἱ γον

 ΟΜΙΛΙΑ ΝΖʹ. Ταῦτα εἰπὼν ὁ Ἰησοῦς, ἔπτυσε χαμαὶ, καὶ ἐποίησε πηλὸν ἐκ τοῦ πτύσματος, καὶ ἐπέχρισε τὸν πη λὸν ἐπὶ τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ, καὶ εἶ πεν:

 ΟΜΙΛΙΑ ΝΗʹ. Λέγουσι τῷ τυφλῷ πάλιν: Σὺ τί λέγεις περὶ αὐ τοῦ, ὅτι ἤνοιξέ σου τοὺς ὀφθαλμούς Ὁ δὲ εἶπεν, Ὅτι προφήτης ἐστίν. Οὐκ ἐπίστευσαν οὖν οἱ Ἰου

 ΟΜΙΛΙΑ ΝΘʹ. Καὶ ἐξέβαλον αὐτὸν ἔξω: καὶ ἤκουσεν ὁ Ἰησοῦς, ὅτι ἐξέβαλον αὐτὸν ἔξω: καὶ εὑρὼν αὐτὸν, εἶ πεν αὐτῷ: «Σὺ πιστεύεις εἰς τὸν Υἱὸν τοῦ Θεοῦ »

 ΟΜΙΛΙΑ Ξʹ. Ἐγώ εἰμι ὁ ποιμὴν ὁ καλὸς, καὶ γινώσκω τὰ ἐμὰ, καὶ γινώσκομαι ὑπὸ τῶν ἐμῶν. Καθὼς γινώ σκει με ὁ Πατὴρ, κἀγὼ γινώσκω τὸν Πατέρα, καὶ τὴν ψυ

 ΟΜΙΛΙΑ ΞΑʹ. Ἐγένετο δὲ τὰ ἐγκαίνια ἐν Ἱεροσολύμοις, καὶ χειμὼν ἦν. Καὶ περιεπάτει ὁ Ἰησοῦς ἐν τῷ ἱερῷ, ἐν τῇ στοᾷ Σολομῶντος. Ἐκύκλωσαν οὖν αὐ τὸν οἱ

 ΟΜΙΛΙΑ ΞΒʹ. Ἦν δέ τις ἀσθενῶν Λάζαρος ἀπὸ Βηθανίας, ἐκ τῆς κώμης Μαρίας καὶ Μάρθας τῆς ἀδελφῆς αὐτῆς. Ἦν δὲ Μαρία ἡ ἀλείψασα τὸν Κύριον μύρῳ. αʹ. Πολλ

 ΟΜΙΛΙΑ ΞΙʹ. Οὔπω δὲ ἐληλύθει ὁ Ἰησοῦς εἰς τὴν κώμην, ἀλλ' ἦν ἐν τῷ τόπῳ, ὅπου ἀπήντησεν αὐτῷ ἡ Μάρθα. Οἱ δὲ Ἰουδαῖοι οἱ ὄντες μετ' αὐτῆς, καὶ τὰ ἑξῆς.

 ΟΜΙΛΙΑ ΞΔʹ. Ὁ δὲ Ἰησοῦς ἦρε τοὺς ὀφθαλμοὺς ἄνω, καὶ εἶπε: Πάτερ, εὐχαριστῶ σοι, ὅτι ἤκουσάς μου. Ἐγὼ δὲ ᾔδειν ὅτι πάντοτέ μου ἀκούεις: ἀλλὰ διὰ τὸν ὄχ

 ΟΜΙΛΙΑ ΞΕʹ. Εἷς δέ τις ἐξ αὐτῶν Καϊάφας, ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου, εἶπεν αὐτοῖς: Ὑμεῖς οὐκ οἴδατε οὐδὲν, οὐδὲ διαλογίζεσθε ὅτι συμφέρει ὑμῖν,

 ΟΜΙΛΙΑ ΞϚʹ. Ἔγνω οὖν ὄχλος πολὺς ἐκ τῶν Ἰουδαίων ὅτι ἐκεῖ ἐστι: καὶ ἦλθον, οὐ διὰ τὸν Ἰησοῦν μό νον, ἀλλ' ἵνα καὶ τὸν Λάζαρον ἴδωσιν, ὃν ἤγει ρεν ἐκ ν

 ΟΜΙΛΙΑ ΞΖʹ. Ὁ φιλῶν τὴν ψυχὴν αὐτοῦ, ἀπολέσει αὐτήν: καὶ ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ, εἰς ζωὴν αἰώνιον φυλάξει αὐτήν. Ἐὰν ἐμοί τις διακο

 ΟΜΙΛΙΑ ΞΗʹ. Ἀπεκρίθη αὐτῷ ὁ ὄχλος: Ἡμεῖς ἠκούσαμεν ἐκ τοῦ νόμου, ὅτι ὁ Χριστὸς μένει εἰς τὸν αἰῶνα: καὶ πῶς λέγεις σὺ, ὅτι δεῖ ὑψωθῆναι τὸν Υἱὸν τοῦ ἀ

 ΟΜΙΛΙΑ ΞΘʹ. Ὅμως μέντοι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπί στευσαν εἰς αὐτόν: ἀλλὰ διὰ τοὺς Φαρισαίους οὐχ ὡμολόγουν, ἵνα μὴ ἀποσυνάγωγοι γένωνται. Ἠγάπησ

 ΟΜΙΛΙΑ Οʹ. Πρὸ δὲ τῆς ἑορτῆς τοῦ Πάσχα, εἰδὼς ὁ Ἰησοῦς ὅτι ἦλθεν αὐτοῦ ἡ ὥρα, ἵνα μεταβῇ ἐκ τοῦ κό σμου τούτου πρὸς τὸν Πατέρα, ἀγαπήσας τοὺς ἰδίους τ

 ΟΜΙΛΙΑ ΟΑʹ. Καὶ ἔλαβε τὰ ἱμάτια αὐτοῦ, καὶ ἀναπεσὼν πά λιν, εἶπεν αὐτοῖς: Γινώσκετε τί πεποίηκα ὑμῖν καὶ τὰ ἑξῆς. αʹ. Χαλεπὸν, ἀγαπητοὶ, χαλεπὸν εἰς

 ΟΜΙΛΙΑ ΟΒʹ. Ἀμὴν, ἀμὴν λέγω ὑμῖν, ὁ λαμβάνων ἐάν τινα πέμψω, ἐμὲ λαμβάνει, καὶ ὁ ἐμὲ λαμβάνων, λαμβάνει τὸν πέμψαντά με. αʹ. Μεγάλη τῆς περὶ τοὺς δούλ

 ΟΜΙΛΙΑ ΟΓʹ. Λέγει Σίμων Πέτρος: Κύριε, ποῦ ὑπάγεις Ἀπε κρίθη αὐτῷ ὁ Ἰησοῦς: Ὅπου ὑπάγω ἐγὼ, οὐ δύνασαί μοι νῦν ἀκολουθῆσαι: ὕστερον δὲ ἀκολουθήσεις μ

 ΟΜΙΛΙΑ ΟΔʹ. Λέγει αὐτῷ Φίλιππος: Κύριε, δεῖξον ἡμῖν τὸν Πατέρα, καὶ ἀρκεῖ ἡμῖν. Λέγει αὐτῷ ὁ Ἰη σοῦς Τοσοῦτον χρόνον μεθ' ὑμῶν εἰμι, καὶ οὐκ ἔγνωκάς μ

 ΟΜΙΛΙΑ ΟΕʹ. Ἐὰν ἀγαπᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς τηρήσα τε: καὶ ἐγὼ ἐρωτήσω τὸν Πατέρα, καὶ ἄλλον Παράκλητον δώσει ὑμῖν, ἵνα μένῃ μεθ' ὑμῶν εἰς αἰῶνα,

 ΟΜΙΛΙΑ ΟϚʹ. Ἐγείρεσθε, ἄγωμεν ἐντεῦθεν. Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή: ὑμεῖς τὰ κλήματα, καὶ ὁ Πατήρ μου ὁ γεωργός ἐστιν. αʹ. Δειλὴν καὶ ἄνανδρον τὴν ψ

 ΟΜΙΛΙΑ ΟΖʹ. Ταῦτα λελάληκα ὑμῖν, ἵνα ἡ χαρὰ ἡ ἐμὴ ἐν ὑμῖν μείνῃ, καὶ ἡ χαρὰ ὑμῶν πληρωθῇ. Αὕτη ἐστὶν ἡ ἐντολὴ ἡ ἐμὴ, ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἐγὼ ἠ

 ΟΜΙΛΙΑ ΟΗʹ. Ταῦτα δὲ ἐξ ἀρχῆς οὐκ εἶπον ὑμῖν, ὅτι μεθ' ὑμῶν ἤμην. Νῦν δὲ ὑπάγω πρὸς τὸν πέμψαντά με, καὶ οὐδεὶς ἐξ ὑμῶν ἐρωτᾷ με, Ποῦ ὑπάγεις Ἀλλ' ὅτ

 ΟΜΙΛΙΑ ΟΘʹ. Μικρὸν, καὶ οὐ θεωρεῖτέ με: καὶ πάλιν μικρὸν, καὶ ὄψεσθέ με, ὅτι ὑπάγω πρὸς τὸν Πατέρα. Εἶπον οὖν ἐκ τῶν μαθητῶν αὐτοῦ πρὸς ἀλλήλους: Τί ἐ

 ΟΜΙΛΙΑ Πʹ. Ταῦτα ἐλάλησεν ὁ Ἰησοῦς, καὶ ἐπῆρε τοὺς ὀφθαλ μοὺς αὐτοῦ εἰς τὸν οὐρανὸν, καὶ εἶπε: Πάτερ, ἐλήλυθεν ἡ ὥρα, δόξασόν σου τὸν Υἱὸν, ἵνα καὶ ὁ

 ΟΜΙΛΙΑ ΠΑʹ. Ἐφανέρωσά σου τὸ ὄνομα τοῖς ἀνθρώποις, οὓς ἔδω κάς μοι ἐκ κόσμου. Σοὶ ἦσαν, καὶ ἐμοὶ αὐτοὺς ἔδωκας, καὶ τὸν λόγον σου τετηρήκασι. αʹ. Μεγά

 ΟΜΙΛΙΑ ΠΒʹ. Ἐγὼ δέδωκα αὐτοῖς τὸν λόγον σου, καὶ ὁ κόσμος ἐμίσησεν αὐτοὺς, ὅτι οὐκ εἰσὶν ἐκ τοῦ κόσμου, καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου. αʹ. Ὅταν ἐνά

 ΟΜΙΛΙΑ ΠΓʹ. Ταῦτα εἰπὼν ὁ Ἰησοῦς ἐξῆλθε σὺν τοῖς μαθηταῖς αὐτοῦ πέραν τοῦ χειμάῤῥου τῶν Κέδρων, ὅπου ἦν κῆπος, εἰς ὃν εἰσῆλθεν αὐτὸς καὶ οἱ μαθηταὶ αὐ

 ΟΜΙΛΙΑ ΠΔʹ. Ἐγὼ εἰς τοῦτο γεγέννημαι, καὶ εἰς τοῦτο ἐλήλυθα εἰς τὸν κόσμον, ἵνα μαρτυρήσω τῇ ἀληθείᾳ. Πᾶς ὁ ὢν ἐκ τῆς ἀληθείας, ἀκούει μου τῆς φωνῆς.

 ΟΜΙΛΙΑ ΠΕʹ. Τότε οὖν παρέδωκεν αὐτὸν αὐτοῖς ὁ Πιλᾶτος, ἵνα σταυρωθῇ. Παρέλαβον δὲ τὸν Ἰησοῦν, καὶ ἤγαγον αὐτόν. Καὶ βαστάζων τὸν σταυρὸν ἑαυτοῦ, ἐξ ῆλ

 ΟΜΙΛΙΑ ΠϚʹ. Ἀπῆλθον οὖν πάλιν πρὸς ἑαυτοὺς οἱ μαθηταί: Μαρία δὲ εἱστήκει πρὸς τὸ μνημεῖον κλαίουσα ἔξω. αʹ. Περιπαθές πως τὸ γυναικεῖον γένος, καὶ πρὸ

 ΟΜΙΛΙΑ ΠΖʹ. Θωμᾶς δὲ εἷς τῶν δώδεκα, ὁ λεγόμενος Δίδυμος, οὐκ ἦν μετ' αὐτῶν ὅτε ἦλθεν ὁ Ἰησοῦς. Ἔλεγον οὖν αὐτῷ οἱ ἄλλοι μαθηταί: «Ἑωράκαμεν τὸν Κύριο

 ΟΜΙΛΙΑ ΠΗʹ. Ὅτε οὖν ἠρίστησαν, λέγει ὁ Ἰησοῦς τῷ Σίμωνι Πέ τρῳ, «Σίμων Ἰωνᾶ, ἀγαπᾷς με πλέον τούτων » Λέγει αὐτῷ: «Ναὶ, Κύριε, σὺ οἶδας ὅτι φιλῶ σε.»

Homily XLIX.

John vii. 9, 10

“When He had said these words unto them, He abode still in Galilee. But when His brethren were gone up, then went He up also unto the feast, not openly, but as it were in secret.”1368   al. “but secretly.”

[1.] The things done1369   lit. “dispensed.” by Christ after the manner of men, are not so done only to establish the Incarnation, but also to educate us for virtue. For had He done all as God, how could we have known, on falling in with such things as we wished not, what we must do? As, for instance, when He was in this very place, and the Jews would have killed Him, He came into the midst of them, and so appeased the tumult. Now had He done this continually, how should we, not being able to do so, and yet falling into the like case, have known in what way we ought to deal with the matter, whether to perish at once, or even to use some contrivance1370   lit. “economize somewhat.” in order that the word might go forward? Since, therefore, we who have no power could not have understood what to do on coming into the midst of our foes, on this account we are taught this very thing by Him. For, saith the Evangelist, Jesus, “when He had said these words, abode in Galilee; but when His brethren were gone up, then went He up also unto the feast, not openly, but as it were in secret.” The expression, “when His brethren were gone up,” is that of one showing that He chose not to go up with them. On which account He abode where He was, and manifested not Himself, although they in a manner urged1371   al. “were eager.” Him to do so. But why did He, who ever spake openly, do so now “as it were in secret”? The writer saith not “secretly,” but, “as it were in secret.” For thus, as I have said, He seemed1372   al. “it behooved.” to be instructing us how to manage matters. And, apart from this,1373   al. “besides, because.” it was not the same to come among them when heated and restive,1374   σφαδαζόντων, al. ἀ κμαζόντων as to do so afterwards when the feast was ended.

Ver. 11. “Then the Jews sought Him,1375   “at the feast,” N.T. and said, Where is He?”

Excellent truly the good deeds at their feasts! they are eager for murder, and wish to seize Him, even during the feast.1376   al. “they were always eager for murder, and by means of these (feasts) desired to catch Him.” At least, in another place they speak thus, “Think ye that He will not come to the feast?” ( John xi. 56 ); and here they said, “Where is He?” Through their excessive hatred and enmity they would not even call Him by name. Great was their reverence towards the feast, great their caution. By occasion of1377   or, “directly after.” the very feast they wished1378   al. “were eager.” to entrap Him!

Ver. 12. “And there was much murmuring among the people concerning Him.”

I think they were exasperated by the place where the miracle had been wrought, and were1379   al. “and at the same time.” greatly infuriated and afraid, not so much from anger at what had gone before, as from fear lest He should again work something similar. But all fell out contrary to what they desired, and against their will they rendered Him conspicuous.

“And some said, He is a good man; others said, Nay, but He deceiveth the people.”

Methinks the first of these opinions was that of the many, the other that of the rulers and priests. For to slander Him suited their malice and wickedness. “He deceiveth,” say they, “the people.” How, tell me? Was it by seeming to work, not really working miracles? But experience witnesses1380   al. “showed.” the contrary.

Ver. 13. “Howbeit no man spake openly of Him for fear of the Jews.”

Seest thou everywhere the ruling body corrupted, and the ruled sound indeed in judgment, but not having that proper courage1381   al. “opinion.” which a multitude especially lacketh?1382   al. “which thing is especially characteristic of the multitude.”

Ver. 14. “Now about the middle of the feast Jesus went up1383   “into the Temple,” N.T. and taught.”

By the delay He made them more attentive; for they who had sought Him on the first days and said,1384   al. “they who seek Him and say.” “Where is He?” when they saw Him suddenly present, observe how they drew near, and were like to press upon Him as He was speaking, both those who said that He was a good man, and those who said that He was not such;1385   al. “was wicked.” the former so as to profit by and admire Him, the latter to lay hold on and detain Him. One party then said, “He deceiveth the people,” by reason of the teaching and the doctrines, not understanding His meaning; the other on account of the miracles said, “He is a good man.” He therefore thus came among them when He had slackened1386   χαλάσας, al. χαυνώσας their anger, so that they might hear His words at leisure, when passion no longer stopped their ears. What He taught, the Evangelist hath not told us; that He taught marvelously, this only he saith, and that He won1387   lit. “took.” and brought them over. Such was the power of His speech. And they who had said, “He deceiveth the people,” altered their opinion, “and marveled.” Wherefore also they said,

Ver. 15. “How knoweth this man letters, having never learned?”

Observest thou how the Evangelist showeth here also their marveling to be full of wickedness? for he saith not, that they admired the teaching, or that they received the words, but simply that they “marveled.” That is, were thrown into a state of astonishment, and doubted, saying, “Whence hath this man1388   al. “knoweth he.” these things”? when they ought from this very difficulty to have known that there was nothing merely human in Him. But because they would not confess1389   al. “reveal.” this, but stopped at wondering only, hear what He saith.

Ver. 16. “My doctrine is not Mine.”

Again He answereth to their secret thoughts, referring them to the Father, and so desiring to stop their mouths.

Ver. 17. “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 saith is this, “Cast out from yourselves the malice and wrath and envy and hatred which has without cause been conceived against Me, then there is nothing to hinder you from knowing that My words are indeed the words of God. For at present these things cast a darkness over you, and destroy the light of right judgment, while if ye remove them this shall no longer be your case.” Yet He spake not (plainly) thus, (for so He would have confounded them exceedingly,) but implied it all by saying, “He that doeth His will shall know of the doctrine, whether it is of God, or whether I speak of Myself”; that is, “whether I speak anything different and strange and contrary to God.” For, “of Myself” is always put with this meaning, that “I say nothing except what seemeth good to Him, but all that the Father willeth, I will also.”

“If any man do His will, he shall know of the doctrine.”

“What meaneth,” “If any man do His will?” “If any man be a lover of the life which is according to virtue, he shall know the power of the sayings.” “If any man will give heed to the prophecies, to see whether I speak according to them or not.”

[2.] But how is the doctrine His and not His? For He said not, “This doctrine is not Mine”; but having first said, “it is Mine,” and having claimed it as 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 spake it not as one who had been taught; and it is “not His,” because it was the doctrine of the Father. How then saith He, “All that is the Father’s is Mine, and Mine His”? ( c. xvii. 10.1390   “all Mine are Thine,” &c.) “For if because the doctrine is the Father’s, it is not thine, that other assertion is false, for according to that it ought to be thine.” But the “is not Mine,” affords a strong proof that His doctrine and the Father’s are one; as if He had said, “It hath nothing different,1391   i.e. from the Father’s. as though it were another’s. For though My Person1392   ὑ ποστάσις be different, yet so do I speak and do as not to be supposed to speak or do anything contrary to the Father, but rather the very same things that the Father saith and doeth.” Then He addeth another incontrovertible argument, bringing forward something merely human, and instructing them by things to which they were accustomed. And what is that?

Ver. 18. “He that speaketh of himself seeketh his own glory.”

That is, “He that desireth to establish any doctrine of his own, desireth to do so only that he himself may enjoy the glory.1393   al. “He that desires to speak of himself, desires it on no other account, but only to reap glory from this.” Now if I desire not to enjoy glory, wherefore should I desire to establish any doctrine of My own? He that speaketh of himself, that is, who speaketh anything peculiar or different from others, speaketh on this account, that he may establish his own glory; but if I seek the glory of Him that sent Me, wherefore should I choose to teach other1394   i.e. other than He willeth. things?” Seest thou that there was a cause wherefore He said there too that He “did nothing of Himself”? ( c. v. 19, and viii. 28.) What was it? It was that they might believe that He desired not the honor of the many. Therefore when His words are lowly, “I seek,” He saith, “the glory of the Father,” everywhere desiring to persuade them that He Himself loveth not glory. Now there are many reasons for His using lowly words, as that He might not be deemed unbegotten, or opposed to God, His being clothed with flesh, the infirmity of His hearers, that He might teach men to be modest, and to speak no great thing of themselves: while for speaking lofty words one could only find one reason, the greatness of His Nature. And if when He said, “Before Abraham was, I am” ( c. viii. 58 ), they were offended, what would have been their case if they had continually heard high expressions?

Ver. 19. “Did not Moses give you the Law? and yet none of you keepeth the Law? Why go ye about to kill Me?”

“And what connection,” saith some one, “has this, or what has this to do with what was said before?” The Jews brought against Him two accusations; one, that He broke the Sabbath; the other, that He called God His Father, making Himself equal with God. And that this was no imagination of theirs, but His own declared judgment,1395   γνώμης and that He spake not as do the many, but in a special and peculiar sense, is clear from this circumstance. Many often called God their Father; as “Have we not all one Father, hath not one God created us?” ( Mal. ii. 10 ), but not for that was the people equal to God, on which account the hearers were not offended. As then when the Jews said, “This man is not from God,” He often healed them,1396   i.e. of their error. and made defense for the violation of the Sabbath; so now had the sense they assigned to His words been according to their imagination, not according to His intention, He would have corrected them, and said, “Why suppose ye Me equal to God? I am not equal”; yet He said nothing of the kind, but, on the contrary, declared by what followed, that He is equal. For, “As the Father raiseth up the dead, and quickeneth them, so also the Son” ( c. v. 21 ); and “That all may honor the Son as they honor the Father”; and “The works which He doeth, the same doeth the Son likewise;” all these go to establish His equality. Again, concerning the Law He saith, “Think not that I am come to destroy the Law or the Prophets.” ( Matt. v. 17.) Thus He knoweth how to remove evil suspicions which are in their minds; but in this place He not only doth not remove, but even confirmeth their suspicion of His equality. On which account also, when they said in another place, “Thou makest thyself God,” He did not remove their suspicion, but even confirmed it, saying, “That ye may know that the Son of Man hath power on earth to forgive sins, He saith to the sick of the palsy, Take up thy bed, and walk.”1397   “go to thine house,” N.T. ( Matt. ix. 6.) This then He first aimed at, to make Himself equal with God, showing that He was not God’s adversary, but that He said the same and taught the same with Him, and afterwards He setteth Himself to1398   i.e. to meet the charge of. the breach of the Sabbath, saying, “Did not Moses give you the Law, and none of you keepeth the Law?” As though He had said, “The Law saith, Thou shalt not kill; but ye kill, and yet accuse Me as transgressing the Law.” But wherefore saith He, “None of you”? Because they all sought to kill Him. “And if,” He saith, “I even have broken the Law, it was in saving a man, but ye transgress it for evil. And if My action was even a transgression, yet it was in order to save, and I ought not to be judged by you who transgress in the greatest matters. For your conduct is a subverting of the whole Law.” Then also He presseth it farther, although He had said many things to them before, but at that former time He spake after a loftier manner, and more suitably to His own dignity, while now He speaketh more humbly. Wherefore? Because He would not continually irritate them. At present their anger had become intense, and they went on to murder. And therefore He continueth to check them in these two ways, by reproving their evil daring, and saying, “Why go ye about to kill Me?” and by modestly calling Himself, “A Man that hath told you the truth” ( c. viii. 40 ), and by showing that murderers in heart are not worthy to judge others. And observe both the humility of Christ’s question, and the insolence of their answer.

Ver. 20. “Thou hast a devil; who goeth about to kill thee?”

[3.] The expression is one of wrath and anger, and of a soul made shameless by an unexpected reproof, and put to confusion before their time, as they thought.1399   προκαταπληττομένης αὐτῶν ὡς ᾠόντο. This appears to be the meaning, if the text is correct. The passage is suspected, but there is no other reading. For just as a sort of robbers who sing over their plots, then when they desire to put him against whom they are plotting off his guard, effect their object by keeping silence, so also do these. But He, omitting to rebuke them for this, so as not to make them more shameless, again taketh in hand His defense with respect to the Sabbath, reasoning with them from the Law. And observe how prudently. “No wonder,” He saith, “if ye disobey Me, when ye disobey the Law which ye think ye obey, and which ye hold to have been given you by Moses. It is therefore no new thing, if ye give not heed to My words.” For because1400   or, “when.” they said, “God spake to Moses, but as for this fellow we know not whence he is” ( c. ix. 29 ), He showeth that they were insulting Moses as well as Himself, for Moses gave them the Law, and they obeyed it not.

Ver. 21. “I have done one work, and ye all marvel.”

Observe how He argueth, where it is necessary to defend Himself, and make His defense a charge against them.1401   al. “to admit what had taken place as a charge against Himself.” For with respect to that which had been wrought, He introduceth not the Person of the Father, but His own: “I have done one work.” He would show,1402   i.e. by ver. 22. “Moses therefore gave you circumcision (not because it is of Moses, but the fathers) and ye on the Sabbath day circumcise a man.” that not to have done it would have been to break the Law, and that there are many things more authoritative1403   κυριώτερα than the Law, and that “Moses” endured to receive a command against1404   κατὰ τοῦ ν the Law, and more authoritative than the Law. For “circumcision” is more authoritative than the Sabbath, and yet circumcision is not of the Law, but of “the fathers.” “But I,” He saith, “have done that which is more authoritative and better than circumcision.” Then He mentioneth not the command of the Law; for instance, that the Priests profane the Sabbath, as He had said already, but speaketh more largely. The meaning of, “Ye marvel” ( Matt. xii. 5 ) is, “Ye are confused,” “are troubled.” For if the Law was to be lasting, circumcision would not have been more authoritative than it. And He said not, “I have done a thing greater than circumcision,” but abundantly refuteth them by saying,1405   al. “but hinted by saying.”

Ver. 23. “If a man receive circumcision.”1406    ver. 23. “If a man on the Sabbath day receive circumcision, that the Law of Moses should not be broken; are ye angry at Me, because I have made a man every whit whole on the Sabbath day? ”

“Seest thou that the Law is most established when a man breaketh it? Seest thou that the breaking of the Sabbath is the keeping of the Law? that if the Sabbath were not broken, the Law must needs have been broken? so that I also have established the Law.” He said not, “Ye are wroth with Me because I have wrought a thing which is greater than circumcision,” but having merely mentioned what had been done, He left it to them to judge, whether entire health was not a more necessary thing than circumcision. “The Law,” He saith, “is broken, that a man may receive a sign which contributeth nothing to health; are ye vexed and indignant at its being broken, that one might be freed from so grievous a disease?”

Ver. 24. “Judge not according to appearance.”

What is, “according to appearance”? “Do not, since Moses hath the greatest honor among you, give your decision according to your estimation of persons, but according to the nature of things; for this is to judge rightly. Wherefore hath no one of you reproved Moses? Wherefore hath no one disobeyed him when he ordereth that the Sabbath be broken by a commandment introduced from without into the Law? He alloweth a commandment to be of more authority than his own Law; a commandment not introduced by the Law, but from without, which is especially wonderful; while ye who are not lawgivers are beyond measure jealous for the Law, and defend it. Yet Moses, who ordereth that the Law be broken by a commandment which is not of the Law, is more worthy of confidence than you.” By saying then, (I have made) “a whole man (healthy),” He showeth that circumcision also was “partial” health. And what was the health procured by circumcision? “Every soul,”1407   al. “soul of man.” It saith, “that is not circumcised, shall be utterly destroyed.” ( Gen. xvii. 14.) “But I have raised up a man not partially afflicted, but wholly undone.” “Judge not,” therefore, “according to appearance.”

Be we persuaded that this is1408   al. “but this is.” said not merely to the men of that time, but to us also, that in nothing we pervert justice, but do all in its behalf; that whether a man be poor or rich, we give no heed to persons, but enquire into things. “Thou shalt not pity,”1409   ἐ λεήσεις It saith, “the poor in judgment.” ( Ex. xxiii. 3.) What is meant? “Be not broken down, nor bent,” It saith, “if he that doth the wrong be a poor man.” Now if you may not favor a poor man, much less a rich. And this I say not only to you who are judges, but to all men, that they nowhere pervert justice, but preserve it everywhere pure. “The Lord,” It saith, “loveth righteousness”; and, “he that loveth iniquity hateth his own soul.” ( Ps. xi. 7 and 5 , LXX.) Let us not, I entreat, hate our own souls, nor love unrighteousness. For certainly its profit in the present world is little1410   al. “for how great is, &c. little.” or nothing, and for the world to come it brings great damage.1411   al. “and afterwards we perish miserably.” Or rather, I should say, that not even here can we enjoy it; for when we live softly, yet with an evil conscience, is not this vengeance and punishment? Let us then love righteousness, and never look aside1412   al. “offend against.” from that law. For what fruit shall we gain from the present life, if we depart without having attained unto excellence? What there will help us? Will friendship, or relations, or this or that man’s favor? What am I saying? this or that man’s favor? Though we have Noah, Job, or Daniel for a father, this will avail us nothing if we be betrayed by our own works. One thing alone we need, that is, excellency of soul. This will be able to carry you safe through, and to deliver you from everlasting fire, this will escort1413   al. “escorts.” you to the Kingdom of Heaven. To which may we all attain, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost be glory, now and ever and world without end. Amen.

ΟΜΙΛΙΑ ΜΘʹ. Ταῦτα εἰπὼν αὐτοῖς, ἔμεινεν ἐν τῇ Γαλιλαίᾳ: ὡς δὲ ἀνέβησαν οἱ ἀδελφοὶ αὐτοῦ, τότε καὶ αὐ τὸς ἀνέβη εἰς τὴν ἑορτὴν, οὐ φανερῶς, ἀλλ' ὡς ἐν κρυπτῷ. αʹ. Τὰ ἀνθρωπίνως ὑπὸ τοῦ Χριστοῦ οἰκονομούμενα, οὐ διὰ τοῦτο μόνον οἰκονομεῖται, ἵνα τὴν σάρκωσιν βεβαιώσηται, ἀλλ' ἵνα καὶ ἡμᾶς παιδεύσῃ πρὸς ἀρετήν. Εἰ γὰρ πάντα ὡς Θεὸς ἔπραττε, πόθεν ἐδυνάμεθα ἡμεῖς εἰδέναι, περιπίπτοντες ἀβουλήτοις, τί χρὴ ποιεῖν; οἷόν τι λέγω: ἐν τούτῳ τε αὐτῷ ὢν τῷ χωρίῳ φονώντων τῶν Ἰουδαίων εἰς μέσον εὐθέως παρελθὼν κατέστειλε τὴν ὁρμήν. Εἰ τοίνυν τοῦτο ἐποίει διηνεκῶς, ἡμεῖς οὐ δυνάμενοι τοῦτο ποιεῖν, περιπίπτοντες δὲ, πόθεν ἂν ἔγνωμεν πῶς δεῖ τῷ πράγματι χρῆσθαι; καὶ πότερον εὐθέως ἀποθανεῖν, ἤ τι καὶ οἰκονομῆσαι δέον, ὥστε προχωρῆσαι τὸν λόγον; Ἐπεὶ οὖν οὐκ ἂν ἐμάθομεν ἡμεῖς, οἱ μὴ δυνάμενοι, παρελθόντες εἰς μέσον τί δεῖ ποιεῖν, διὰ τοῦτο καὶ ταῦτα παρ' αὐτοῦ παιδευόμεθα. Ταῦτα γὰρ, φησὶν, εἰπὼν ὁ Ἰησοῦς, ἔμεινεν ἐν τῇ Γαλιλαίᾳ. Ὡς δὲ ἀνέβησαν οἱ ἀδελφοὶ αὐτοῦ, τότε ἀνέβη καὶ αὐτὸς, οὐ φανερῶς, ἀλλ' ὡς ἐν κρυπτῷ. Τὸ εἰπεῖν, ὅτι Ἀνέβησαν οἱ ἀδελφοὶ αὐτοῦ, ἐμφαίνοντός ἐστιν, ὅτι οὐκ ἐβούλετο μετ' ἐκείνων ἀνελθεῖν. Διὸ καὶ μένει ἐν ᾧπερ ἦν, οὔτε δῆλον κατέστησεν ἑαυτὸν, ἐκείνων πως κατεπειγόντων τοῦτο ποιῆσαι. Τί δήποτε δὲ ἐν παῤῥησίᾳ διαλεγόμενος ἀεὶ, ὡς ἐν κρυπτῷ νῦν τοῦτο ποιεῖ; Οὐκ εἶπεν, Κρύφα, ἀλλ' Ὡς ἐν κρυπτῷ. Οὕτω γὰρ ἐχρῆν, ὅπερ εἶπον, παιδεύων ἡμᾶς τὰ πράγματα οἰκονομεῖν. Καὶ χωρὶς τούτου δὲ οὐκ ἦν ἴσον ζεόντων αὐτῶν καὶ σφαδαζόντων ἐμπεσεῖν, καὶ μετὰ ταῦτα τῆς ἑορτῆς διαλυθείσης. Οἱ οὖν Ἰουδαῖοι ἐζήτουν αὐτὸν, καὶ ἔλεγον, Ποῦ ἔστιν ἐκεῖνος; Καλά γε αὐτῶν τὰ ἐν ταῖς ἑορταῖς κατορθώματα: ἐπὶ φόνον ὁρμῶσι, καὶ ἐν τῇ ἑορτῇ βουλεύονται αὐτὸν συλλαβεῖν. Οὕτω γοῦν καὶ ἀλλαχοῦ λέγουσι: Τί δοκεῖτε ὅτι οὐ μὴ ἔλθῃ ἐν τῇ ἑορτῇ; Καὶ ἐνταῦθα, Ποῦ ἐστιν ἐκεῖνος; Ὑπὸ τοῦ πολλοῦ μίσους καὶ τῆς ἀπεχθείας οὐδὲ ὀνομαστὶ αὐτὸν καλεῖν ἐβούλοντο. Πολλὴ ἡ εἰς τὴν ἑορτὴν αἰδὼς, μεγάλη ἡ εὐλάβεια: ἀπ' αὐτῆς τῆς ἑορτῆς αὐτὸν θηρεῦσαι ἐβούλοντο. Καὶ γογγυσμὸς ἦν περὶ αὐτοῦ πολὺς ἐν τοῖς ὄχλοις. Ἐμοὶ δὲ δοκεῖ καὶ ἀπὸ τοῦ τόπου παροξύνεσθαι αὐτοὺς, ἔνθα τὸ σημεῖον ἐγένετο, καὶ ὁμοῦ ἀγριαίνειν, καὶ δεδοικέναι, οὐχ οὕτως ὑπὲρ τοῦ παρελθόντος ὀργιζομένους, ὡς φοβουμένους, μὴ πάλιν ἐργάσηταί τι τοιοῦτον. Ἐξέβαινε δὲ πᾶν τοὐναντίον, καὶ ἄκοντες φανερὸν αὐτὸν ἐποίουν. Καὶ οἱ μὲν ἔλεγον, ὅτι Ἀγαθός ἐστιν, οἱ δὲ, Οὒκ, ἀλλὰ πλανᾷ τὸν ὄχλον. Ἐκείνην μὲν οὖν οἶμαι τὴν δόξαν τῶν πολλῶν εἶναι: ταύτην δὲ, τῶν ἀρχόντων καὶ τῶν ἱερέων. Τὸ γὰρ διαβάλλειν τῆς ἐκείνων βασκανίας καὶ πονηρίας ἐστί. Πλανᾷ, φησὶ, τὸν ὄχλον. Τί ποιῶν, εἰπέ μοι; ἆρα φαντάζων καὶ οὐκ ἐργαζόμενος τὰ σημεῖα; Καὶ μὴν τοὐναντίον ἡ πεῖρα μαρτυρεῖ. Οὐδεὶς μέντοι παῤῥησίᾳ ἐλάλει περὶ αὐτοῦ διὰ τὸν φόβον τῶν Ἰουδαίων. Ὁρᾷς πανταχοῦ τὸ μὲν ἀρχικὸν διεφθαρμένον, τοὺς δὲ ἀρχομένους ὑγιαίνοντας μὲν τῇ κρίσει, οὐκ ἔχοντας δὲ ἀνδρείαν προσήκουσαν, ἧς μάλιστα τῷ πλήθει δεῖ; Ἤδη δὲ τῆς ἑορτῆς μεσούσης, ἀνέβη ὁ Ἰησοῦς, καὶ ἐδίδασκε. Τῇ ἀναβολῇ προσεκτικωτέρους αὐτοὺς ἐποίησεν. Οἱ γὰρ ταῖς ἡμέραις ζητήσαντες αὐτὸν ταῖς πρώταις καὶ λέγοντες, Ποῦ ἔστιν ἐκεῖνος; ἄφνω παρόντα ἰδόντες, ὅρα πῶς ἐπέστησαν, καὶ ἔμελλον ἐπικεῖσθαι λέγοντι, οἵ τε ἀγαθὸν λέγοντες, οἵ τε μὴ τοιοῦτον: ἀλλ' ἐκεῖνοι μὲν, ὥστε κερδάναι τι καὶ θαυμάσαι: οὗτοι δὲ, ὥστε ἐπιλαβέσθαι, καὶ κατασχεῖν. Τὸ μὲν οὖν, Πλανᾷ τὸν ὄχλον, ἀπὸ τῆς διδασκαλίας τῶν δογμάτων ἔλεγον, οὐ νοοῦντες τὰ λεγόμενα: τὸ δὲ, Ἀγαθὸς, ἀπὸ τῶν σημείων. Χαλάσας τοίνυν αὐτῶν τὸν θυμὸν οὕτως ἐπέστη, ὥστε μετὰ σχολῆς ἀκοῦσαι τῶν λεγομένων, μηκέτι τῆς ὀργῆς ἐμφραττούσης τὰ ὦτα. Τί μὲν οὖν ἐδίδαξεν, οὐκ εἶπεν: ὅτι δὲ θαυμαστῶς, τοῦτο μόνον λέγει, καὶ ὅτι εἷλεν αὐτοὺς καὶ μετέβαλε: τοσαύτη τῶν λεγομένων ἦν ἡ δύναμις. Οἱ δὲ εἰπόντες, ὅτι Πλανᾷ τὸν ὄχλον, μεταβαλλόμενοι ἐθαύμαζον: διὸ καὶ ἔλεγον: Πῶς οὗτος οἶδε γράμματα, μὴ μεμαθηκώς: Ὁρᾷς πῶς δείκνυσι καὶ ἐνταῦθα πονηρίας γέμον τὸ θαῦμα αὐτῶν; Οὐ γὰρ εἶπεν, ὅτι τὴν διδασκαλίαν ἐθαύμαζον: ἢ ὅτι ἐδέχοντο τὰ λεγόμενα: ἀλλ' ἁπλῶς, Ἐθαύμαζον: τουτέστιν, εἰς ἐκπληξίαν ἐνέπιπτον καὶ διηπόρουν λέγοντες, Πόθεν τούτω ταῦτα; δέον ἀπὸ τῆς ἀπορίας ταύτης συνιδεῖν, ὅτι οὐδὲν ἀνθρώπινον ἦν ἐν αὐτῷ. Ἀλλ' ἐπειδὴ τοῦτο αὐτοὶ οὐκ ἤθελον ὁμολογῆσαι, ἀλλὰ μέχρι τοῦ θαυμάζειν ἵσταντο μόνον, ἄκουσον τί φησιν αὐτός: Ἡ ἐμὴ διδαχὴ οὐκ ἔστιν ἐμή. Πάλιν πρὸς τὴν ὑπόνοιαν αὐτῶν ἀποκρίνεται, ἐπὶ τὸν Πατέρα αὐτοὺς 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 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. Διὰ 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; Δύο 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. 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: οὕτω καὶ τοῦτο, εἰ τῆς ἐκείνων ὑποψίας ἦν, καὶ μὴ τῆς αὐτοῦ γνώμης, διώρθωσεν ἂν καὶ εἶπεν: τί με νομίζετε ἴσον τῷ Θεῷ; Οὐκ εἰμὶ ἴσος. Ἀλλ' οὐδὲν τοιοῦτον εἶπεν, ἀλλὰ καὶ τοὐναντίον, καὶ ἀπέδειξεν ὅτι ἴσος ἐστὶ διὰ τῶν ἑξῆς. Τὸ γὰρ, Ὥσπερ ὁ Πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτω καὶ ὁ Υἱός: καὶ, Ἵνα πάντες τιμῶσι τὸν Υἱὸν, καθὼς τιμῶσι τὸν Πατέρα, καὶ Τὰ ἔργα, ἃ ἂν ἐκεῖνος ποιεῖ, ταῦτα καὶ ὁ Υἱὸς ὁμοίως ποιεῖ: ταῦτα πάντα τῆς ἰσότητός ἐστι συστατικά. Καὶ περὶ τοῦ νόμου δὲ λέγει: Μὴ νομίσητε, ὅτι ἦλθον καταλῦσαι τὸν νόμον, ἢ τοὺς προφήτας. Οὕτως οἶδε καὶ τὰς ἐν διανοίᾳ πονηρὰς ὑπονοίας ἐξελεῖν. Ἐνταῦθα δὲ τὴν τοῦ ἴσου ὑπόνοιαν οὐ μόνον οὐκ ἀναιρεῖ, ἀλλὰ καὶ βεβαιοῖ. Διὸ καὶ ἀλλαχοῦ εἰπόντων αὐτῶν, ὅτι Ποιεῖς σεαυτὸν Θεὸν, οὐκ ἀνεῖλε τὴν ὑπόνοιαν, ἀλλὰ καὶ ἐβεβαίωσεν εἰπών: Ἵνα δὲ εἰδῆτε, ὅτι ἐξουσίαν ἔχει ὁ Υἱὸς τοῦ ἀνθρώπου ἀφιέναι ἁμαρτίας ἐπὶ τῆς γῆς, λέγει τῷ παραλυτικῷ: Ἆρον τὸν κράββατόν σου, καὶ περιπάτει. Ἐκεῖνο μὲν οὖν τὸ πρότερον ἐπέτεινε, τὸ ἴσον ἑαυτὸν ποιεῖν τῷ Θεῷ, δεικνὺς ὅτι οὐκ ἔστιν ἀντίθεος, ἀλλὰ καὶ τὰ αὐτὰ λέγει, καὶ τὰ αὐτὰ ἐκείνῳ διδάσκει: λοιπὸν πρὸς τὴν τοῦ σαββάτου λύσιν ἵσταται λέγων: Οὐ Μωϋσῆς δέδωκεν ὑμῖν τὸν νόμον, καὶ οὐδεὶς ἐξ ὑμῶν τηρεῖ τὸν νόμον; Ὡσανεὶ ἔλεγεν: Εἶπεν ὁ νόμος, Οὐ φονεύσεις: ὑμεῖς δὲ φονεύετε, καὶ ἐμοὶ ἐγκαλεῖτε ὡς παραβαίνοντι τὸν νόμον; Διατί δὲ εἶπεν, Οὐδείς; Ὅτι πάντες ἐζήτουν αὐτὸν ἀποκτεῖναι. Ἐγὼ μὲν οὖν εἰ καὶ ἔλυσα τὸν νόμον, φησὶν, ἀλλὰ ἄνθρωπον σώσας: ὑμεῖς δὲ παραβαίνετε ἐπὶ κακῷ. Τὸ ἐμὸν εἰ καὶ παράβασις ἦν, ἀλλ' ἐπὶ σωτηρίᾳ, καὶ οὐκ ἐχρῆν ὑφ' ἡμῶν τῶν τὰ μεγάλα παραβαινόντων ἐμὲ κρίνεσθαι. Τὸ γὰρ ὑμέτερον, ἀνατροπὴ τοῦ νόμου παντός. Εἶτα καὶ ἐπαγωνίζεται, καίτοι πολλὰ καὶ πάλαι διαλεχθείς: ἀλλὰ τότε μὲν ὑψηλότερον καὶ κατὰ τὴν ἀξίαν τὴν αὐτοῦ, νῦν δὲ ταπεινότερον. Τί δήποτε; Ὅτι οὐκ ἐβούλετο συνεχῶς παρακνίζειν αὐτούς. Νῦν γὰρ τὰ τῆς ὀργῆς ἐπιτέτατο, καὶ εἰς φόνον προῄεσαν. Διὸ μένει, δύο τούτοις καταστέλλων αὐτούς: τῷ τε ἐλέγξαι αὐτῶν τὸ τόλμημα καὶ εἰπεῖν, Τί με ζητεῖτε ἀποκτεῖναι; καὶ τῷ μετ' ἐπιεικείας εἰπεῖν, Ἄνθρωπον, ὃς τὴν ἀλήθειαν λελάληκα, καὶ τῷ δεῖξαι ὅτι φονῶντες οὐκ εἰσὶν ἄξιοι κρίνειν ἕτερον. Σὺ δὲ ὅρα καὶ τῆς ἐρωτήσεως τὸ ταπεινὸν τῆς τοῦ Χριστοῦ, καὶ τῆς ἀποκρίσεως ἐκείνων τὸ θρασύ. Δαιμόνιον ἔχεις: τίς σε ζητεῖ ἀποκτεῖναι; Ὀργῆς τὸ ῥῆμα, καὶ θυμοῦ, καὶ ψυχῆς ἀναισχυντούσης ἐπὶ τῷ παραδόξως ἐληλέγχθαι, καὶ προκαταπληττομένης αὐτῶν, ὡς ᾤοντο. Καθάπερ γὰρ λῃσταί τινες ᾄδοντες ἐπὶ ταῖς ἐπιβουλαῖς εἶτα βουλόμενοι ἀφύλακτον ἐργάσασθαι τὸν ἐπιβουλευόμενον, διὰ τῆς σιωπῆς τοῦτο ποιοῦσιν: οὕτω καὶ οὗτοι. Αὐτὸς δὲ ἀφεὶς ἐλέγξαι τοῦτο, ὥστε μὴ ἀναισχυντοτέρους ποιῆσαι, πάλιν τῆς ἀπολογίας ἅπτεται τῆς ὑπὲρ τοῦ σαββάτου, ἀπὸ τοῦ νόμου συλλογιζόμενος αὐτούς. γʹ. Καὶ ὅρα πῶς συνετῶς. Οὐδὲν θαυμαστὸν, φησὶν, εἰ ἐμοῦ παρακούετε, ὅπου γε τοῦ νόμου, οὗ δοκεῖτε ἀκούειν, καὶ ὃν νομίζετε παρὰ Μωϋσέως δεδόσθαι, παρακούετε. Οὐδὲν οὖν καινὸν, εἰ τοῖς ἐμοῖς οὐ προσέχετε λόγοις. Ἐπειδὴ γὰρ ἔλεγον, ὅτι Μωϋσεῖ λελάληκεν ὁ Θεὸς, τοῦτον δὲ οὐδὲ οἴδαμεν πόθεν ἔστι, δείκνυσιν ὅτι καὶ εἰς ἐκεῖνον ὕβριζον: καὶ γὰρ τὸν νόμον ἐκεῖνος ἔδωκε, καὶ οὐκ ἤκουσαν. Ἓν ἔργον ἐποίησα, καὶ πάντες θαυμάζετε. Σκόπει πῶς ἔνθα ἂν ἀπολογήσασθαι δέῃ, καὶ ὡς ἔγκλημα δέχεσθαι τὸ γεγονὸς, οὐ μέμνηται τοῦ Πατρὸς, ἀλλὰ τὸ αὐτοῦ πρόσωπον εἰσάγει. Ἓν ἔργον ἐποίησα. Θέλει δεῖξαι, ὅτι τὸ μὴ ποιῆσαι, λῦσαι τὸν νόμον ἦν: καὶ ὅτι ἐστὶ πολλὰ τοῦ νόμου κυριώτερα: καὶ ὅτι ἐντολὴν ἠνέσχετο δέξασθαι Μωϋσῆς κατὰ τοῦ νόμου, καὶ τοῦ νόμου κυριωτέραν. Τοῦ γὰρ σαββάτου ἡ περιτομὴ κυριωτέρα: καίτοι οὐκ ἔστι τοῦ νόμου, ἀλλὰ τῶν πατέρων. Ἐγὼ δὲ καὶ τῆς περιτομῆς τὸ κυριώτερον ἐποίησα καὶ κρεῖττον. Εἶτα οὐ μέμνηται ἐντολῆς νομικῆς: οἷον, ὅτι οἱ ἱερεῖς τὸ σάββατον βεβηλοῦσι, καθάπερ ἤδη εἶπεν, ἀλλ' ἐκ μείζονος περιουσίας. Τὸ δὲ, Θαυμάζετε, τοῦτό ἐστι, θορυβεῖσθε, ταράττεσθε. Εἰ γὰρ ἔδει εἶναι βέβαιον τὸν νόμον, οὐκ ἂν ἡ περιτομὴ αὐτοῦ κυριωτέρα ἦν. Καὶ οὐκ εἶπεν, ὅτι μεῖζον ἐποίησα τῆς περιτομῆς: ἀλλ' ἐκ περιουσίας ἐλέγχει τῷ εἰπεῖν: Εἰ περιτομὴν λαμβάνει ἄνθρωπος. Ὁρᾷς ὅτι τότε μάλιστα ἵσταται ὁ νόμος, ὅταν αὐτὸν λύῃ; ὁρᾷς ὅτι ἡ τοῦ σαββάτου λύσις τήρησίς ἐστι τοῦ νόμου; ὡς εἰ μὴ ἐλύθη τὸ σάββατον, ἀνάγκη τὸν νόμον ἦν λυθῆναι: ὥστε καὶ ἐγὼ ἔστησα αὐτόν. Καὶ οὐκ εἶπεν, Ἐμοὶ χολᾶτε, ὅτι μεῖζον περιτομῆς εἰργασάμην: ἀλλὰ τὸ γεγονὸς μόνον εἰπὼν, αὐτοῖς τὴν κρίσιν ἐπέτρεψεν, εἰ μὴ περιτομῆς ἀναγκαιότερον ὁλόκληρος ὑγίεια. Ἵνα σημεῖον λάβῃ ὁ ἄνθρωπος οὐδὲν πρὸς ὑγείαν συντελοῦν, λύεται νόμος, φησίν: ἵνα νόσου τοσαύτης ἀπαλλαγῇ, δυσχεραίνετε, καὶ ἀγανακτεῖτε; Μὴ κρίνετε κατ' ὄψιν. Τί ἐστι, Κατ' ὄψιν; Μὴ ἐπειδὴ Μωϋσῆς μείζονα παρ' ὑμῖν ἔχει τὴν δόξαν, ἀπὸ τοῦ τῶν προσώπων ἀξιώματος φέρετε τὴν ψῆφον: ἀλλ' ἀπὸ τῆς τῶν πραγμάτων φύσεως: τοῦτο γάρ ἐστι τὸ δικαίως κρῖναι. Διατί γὰρ οὐδεὶς ἐνεκάλεσε Μωϋσεῖ; διατί οὐδεὶς ἠπείθησε κελεύοντι τὸ σάββατον λύεσθαι ὑπὸ ἐντολῆς ἔξωθεν ἐπεισενεχθείσης τῷ νόμῳ; Ἀλλ' ἐκεῖνος μὲν τοῦ οἰκείου νόμου ἀνέχεται ἐντολὴν εἶναι κυριωτέραν, ἐντολὴν, τὴν οὐκ ὑπὸ τοῦ νόμου εἰσενεχθεῖσαν, ἀλλ' ἔξωθεν: ὅπερ ἐστὶ μάλιστα θαυμαστόν: ὑμεῖς δὲ οἱ οὐ νομοθέται, πέρα τοῦ μέτρου ἐκδικεῖτε τὸν νόμον, καὶ ἀμύνετε αὐτῷ. Ἀλλὰ ἀξιοπιστότερος ὑμῶν ἐστιν ὁ Μωϋσῆς, ὁ κελεύων λύεσθαι τὸν νόμον παρὰ ἐντολῆς οὐ νομίμης. Τῷ γοῦν εἰπεῖν, Ὅλον ἄνθρωπον, δείκνυσι καὶ μερικὴν ὑγείαν οὖσαν τὴν περιτομήν. Καὶ τίς ἡ ὑγεία τῆς περιτομῆς; Ψυχὴ, φησὶ, πᾶσα, ἥτις ἐὰν μὴ περιτμηθῇ, ἐξολοθρευθήσεται. Ἐγὼ δὲ οὐκ ἀπὸ μέρους κεκακωμένον, ἀλλ' ὅλον διεφθαρμένον ἀνέστησα. Μὴ κρίνετε, τοίνυν κατ' ὄψιν. Τοῦτο πειθώμεθα μὴ τοῖς τότε εἰρῆσθαι μόνον, ἀλλὰ καὶ ἡμῖν, ὥστε μηδενὶ πράγματι διαφθείρειν τὸ δίκαιον, ἀλλὰ πάντα ὑπὲρ τούτου ποιεῖν: εἴτε πένης, εἴτε πλούσιος ᾖ τις, μὴ τοῖς προσώποις προσέχειν, ἀλλὰ τὰ πράγματα ἐξετάζειν. Οὐκ ἐλεήσεις, φησὶ, πένητα ἐν κρίσει. Τί δή ἐστι τὸ λεγόμενον; Μὴ κατακλασθῇς, μηδὲ ἐπικαμφθῇς, φησὶν, ἐὰν πένης ὁ ἀδικῶν τύχῃ. Εἰ δὲ πένητι χαρίζεσθαι οὐ χρὴ, πολλῷ μᾶλλον πλουτοῦντι. Ταῦτα δὲ λέγω, οὐ πρὸς τοὺς δικάζοντας μόνον, ἀλλὰ καὶ πρὸς πάντας ἀνθρώπους, ὥστε μηδαμοῦ διαφθείρειν τὸ δίκαιον, ἀλλὰ πανταχοῦ ἀκέραιον φυλάττειν. Ἀγαπᾷ, φησὶ, δικαιοσύνην ὁ Κύριος. Ὁ δὲ ἀγαπῶν τὴν ἀδικίαν, μισεῖ τὴν ἑαυτοῦ ψυχήν. Μὴ δὴ μισήσωμεν τὰς ἑαυτῶν ψυχὰς, μηδὲ ἀγαπήσωμεν ἀδικίαν. Πάντως γὰρ αὐτῆς τὸ κέρδος νῦν μικρὸν καὶ οὐδέν: ἀλλ' εἰς τὸ μέλλον μεγάλα ζημιοῖ: μᾶλλον δὲ οὐδὲ ἐνταῦθα αὐτῆς ἀπολαυσόμεθα. Ὅταν γὰρ μετὰ συνειδότος πονηροῦ τρυφῶμεν, ἆρα οὐχὶ κόλασις καὶ τιμωρία τοῦτο; Ἀγαπήσωμεν τοίνυν τὸ δίκαιον, καὶ μηδαμοῦ παραβλάψωμεν τοῦτον τὸν νόμον. Τί γὰρ δυνησόμεθα ἐκ τοῦ παρόντος καρπώσασθαι βίου, ἂν μὴ λαβόντες ἀρετὴν ἀπέλθωμεν; Τί δὲ ἐκεῖ ἡμῶν προστήσεται; φιλία καὶ συγγένεια καὶ ἡ τοῦ δεῖνος χάρις; Καὶ τί λέγω ἡ τοῦ δεῖνος χάρις; Κἂν γὰρ τὸν Νῶε, κἂν τὸν Ἰὼβ, κἂν τὸν Δανιὴλ ἔχωμεν πατέρα, οὐδὲν ἡμᾶς ὠφελήσει τοῦτο, ὅταν ἀπὸ τῶν οἰκείων ἔργων ὦμεν προδεδομένοι. Ἀλλ' ἑνὸς ἡμῖν δεῖ μόνου, ἀρετῆς τῆς κατὰ ψυχήν. Αὕτη ἡμᾶς διασῶσαι δυνήσεται, καὶ ἀπαλλάξαι τοῦ αἰωνίου πυρός. Αὕτη παραπέμψει εἰς τὴν βασιλείαν τῶν οὐρανῶν: ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.