John Chrysostom, Homilies on the Gospel of John

“Nevertheless among the chief rulers also many believed on Him; but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God.”

[1.] It is necessary for us to avoid alike all the passions which corrupt the soul, but most especially those, which from themselves generate numerous sins. I mean such as the love of money. It is in truth of itself a dreadful malady, but it becomes much more grievous, because it is the root and mother of all mischiefs. Such also is vainglory. See, for instance, how these men were broken off from the faith through their love of honor. “Many,” it saith, “of the chief rulers also believed on Him, but because of the Jews1927 “Pharisees,” N.T. they did not confess Him, lest they should be put out of the synagogue.” As He said also to them before, “How can ye believe which receive honor one of another, and seek not the honor that cometh from God only?” ( c. v. 44.) So then they were not rulers, but slaves in the utmost slavery. However, this fear was afterwards done away, for nowhere during the time of the Apostles do we find them possessed by this feeling, since in their time both rulers and priests believed. The grace of the Spirit having come, made them all firmer than adamant. Since therefore this was what hindered them from believing at this time, hear what He saith.

Ver. 44. “He that believeth on Me, believeth not on Me, but on Him that sent Me.”

As though He had said, “Why fear ye to believe on Me? Faith passeth to the Father through Me, as doth also unbelief.” See how in every way He showeth the unvaryingness of His Essence.1928 i.e. in respect of that of the Father. He said not, He that believeth “Me,” lest any should assert that He spake concerning His words; this might have been said in the case of mere men, for he that believeth the Apostles, believeth not them, but God. But that thou mightest learn that He speaketh here of the belief on His Essence, He said not, “He that believeth My words,” but, “He that believeth on Me.” “And wherefore,” saith some one, “hath He nowhere said conversely, He that believeth on the Father, believeth not on the Father but on Me?” Because they would have replied, “Lo, we believe on the Father, but we believe not on thee.” Their disposition was as yet too infirm. Anyhow, conversing with the disciples, He did speak thus: “Ye believe on the Father,1929 “on God,” N.T. believe also on Me” ( c. xiv. 1 ); but seeing that these then were too weak to hear such words, He leadeth them in another way, showing1930 al. “He showeth.” that it is not possible to believe on the Father, without believing on Him. And that thou mayest not deem that the words are spoken as of man, He addeth,

Ver. 45. “He that seeth Me, seeth Him that sent Me.”

What then! Is God a body? By no means. The “seeing” of which He here speaketh is that of the mind, thence showing the Consubstantiality. And what is, “He that believeth on Me”? It is as though one should say, “He that taketh water from the river, taketh it not from the river but from the fountain”; or rather this image is too weak, when compared with the matter before us.

Ver. 46. “I am come a light into the world.”1931 “that whosoever believeth on Me should not abide in darkness,” N.T.

For since the Father is called by this name everywhere both in the Old (Testament) and in the New, Christ useth the same name also; therefore Paul also calleth Him, “Brightness” ( Heb. i. 3 ), having learnt to do so from this source. And He showeth here His close relationship with the Father, and that there is no separation1932 οὐδὲν τὸ μέσον between them, if so be that He saith that faith on Him is not on Him, but passeth on to the Father. And He called Himself “light,” because He delivereth from error, and dissolveth mental darkness.

Ver. 47. “If any man hear not Me, and believe not, I judge him not, for I came not to judge the world, but to save the world.”

[2.] For lest they should think, that for want of power He passed by the despisers, therefore spake He the, “I came not to judge the world.” Then, in order that they might not in this way be made more negligent, when they had learned that “he that believeth is saved, and he that disbelieveth is punished,”1933 The sense seems to require, “is not punished,” and so Sav. and Ben. conjecture. see how He hath also set before them a fearful court of judgment, by going on to say,

Ver. 48. “He that rejecteth Me, and receiveth not My words, hath One to judge him.”

“If the Father judgeth no man, and thou art not come to judge the world, who judgeth him?” “The word that I have spoken, the same shall judge him.”1934 al. “in the last day.” N.T. For since they said, “He is not from God,” He saith this,1935 al. “thus showing.” that, “they shall not then be able to say these things, but the words which I have spoken now, shall be in place of an accuser, convicting them, and cutting off all excuse.” “And the word which I have spoken.” What manner of word?

Ver. 49. “For I have not spoken of Myself, but the Father which sent Me, He gave Me a commandment what I should say, and what I should speak.” And other such like.1936 Morel. “such like works.”

Surely these things were said for their sakes, that they might have no pretense of excuse. Since if this were not the case, what shall He have more than Isaiah? for he too saith the very same thing, “The Lord God giveth me the tongue of the learned, that I should know when I ought to speak a word.” ( Isa. l. 4 , LXX.) What more than Jeremiah? for he too when he was sent was inspired. ( Jer. i. 9.) What then Ezekiel? for he too, after eating the roll, so spake. ( Ezek. iii. 1.) Otherwise also, they who were about to hear what He said shall be found to be causes of His knowledge. For if when He was sent, He then received commandment what He should say, thou wilt then argue that before He was sent He knew not. And what more impious than these assertions? if (that is) one take the words of Christ in this sense, and understand not the cause1937 al. “pretext.” of their lowliness? Yet Paul saith, that both he and those who were made disciples knew “what was that good and acceptable and perfect will of God” ( Rom. xii. 2 ), and did the Son not know until He had received commandment? How can this be reasonable? Seest thou not that He bringeth His expressions to an excess of humility, that He may both draw those men over, and silence those who should come after. This is why He uttereth words befitting a mere man, that even so He may force us to fly the meanness of the sayings, as being conscious that the words belong not to His Nature, but are suited to the infirmity of the hearers.

Ver. 50. “And I know that His commandment is life everlasting; whatsoever I speak therefore, even as the Father said unto Me, so I speak.”

Seest thou the humility of the words? For he that hath received a commandment is not his own master. Yet He saith, “As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will.” ( c. v. 21.) Hath He then power to quicken whom He will, and to say what He will hath He not power? What He intendeth then by the words is this;1938 al. “what then, saith one, meaneth this saying, that he hath not?” “The action hath not natural possibility,1939 οὐκ ἔχει φύσιν τὸ πρᾶγμα that He should speak one set of words, and I should utter another.” “And I know that His commandment is life everlasting.” He said this to those that called Him a deceiver, and asserted that He had come to do hurt. But when He saith, “I judge not,” He showeth that He is not the cause of the perdition of these men.1940 “I am not, &c. He saith, but themselves.” By this He all but plainly testifies, when about to remove from, and to be no more with, them, that “I converse with you, speaking nothing as of Myself, but all as from the Father.” And for this cause He confined His discourse to them to humble expressions, that He might say, “Even until the end did I utter this, My last word, to them.” What word was that? “As the Father said unto Me, so I speak.” “Had I been opposed to God I should have said the contrary, that I speak nothing of what is pleasing to God, so as to attract the honor to Myself, but now I have so referred all things to Him, as to call nothing My own.1941 al. “a thing peculiar (to Myself).” Why then do ye not believe Me when I say that ‘I have received a commandment,’ and when I so vehemently remove your evil suspicion respecting rivalry? For as it is impossible for those who have received a commandment to do or say anything but what their senders wish, as long as they fulfill the commandment, and do not forge1942 παραχαράττωσι anything; so neither is it possible for Me to say or do anything except as My Father willeth. For what I do He doeth, because He is with Me, and ‘the Father hath not left Me alone.’” ( c. viii. 29.) Seest thou how everywhere He showeth Himself connected with Him who begat Him, and that there is no separation?1943 οὐδὲν τὸ μέσον For when He saith, “I am not come of Myself,” He saith it not, as depriving Himself of power, but as taking away all alienation or opposition.1944 i.e. between Himself and the Father. For if men are masters of themselves, much more the Only-begotten Son. And to show that this is true, hear what Paul saith,1945 al. “yet this is true, for Paul showeth by what he saith.” “He emptied Himself, and gave Himself for us.” ( Philip. ii. 7.) But, as I said, a terrible thing is vainglory, very terrible ( Eph. v. 2 ); for this made these men not to believe, and others to believe ill, so that the things which were said for the sake of those men, through lovingkindness, they turned to1946 al. “drew to.” impiety.

[3.] Let us then ever flee this monster: various and manifold it is, and everywhere sheds its peculiar venom, in wealth, in luxury, in beauty of person. Through this we everywhere go beyond needful use;1947 χρείαν through this arises extravagance in garments, and a great swarm of domestics; through this the needful use is every where despised, in our houses, our garments, our table; and extravagance prevails. Wilt thou enjoy glory? Do alms-deeds, then shall Angels praise thee, then shall God receive thee. Now the admiration goes no farther than the goldsmiths and weavers, and thou1948 addressed to women. departest without a crown, often seeing that thou receivest curses. But if thou put not these things about thy body, but expend them in feeding the poor, great will be the applause from all sides, great the praise. Then shalt thou have them, when thou givest them to others; when thou keepest them to thyself, then thou hast them not. For a house is a faithless treasury, but a sure treasury are the hands of the poor. Why adornest thou thy body, while thy soul is neglected, possessed by uncleanness? Why bestowest thou not so much thought on thy soul, as thy body? Thou oughtest to bestow greater; but anyhow, beloved,1949 al. “we might be content if ye did but.” we ought to bestow equal care upon it. For tell me, if any one asked thee which thou wouldest choose, that thy body should be fresh and of good habit and surpassing in beauty, and wear mean raiment, or having the body deformed and full of diseases, to wear gold and finery; wouldest thou not much prefer to have beauty depending on the nature of thy person, than on the raiment with which thou art clothed? And wilt thou choose this in the case of thy body, but the contrary in the case of thy soul; and, when thou hast that ugly and unsightly and black, dost thou think to gain anything from golden ornaments? What madness is this! Shift this adorning within, put these necklaces about thy soul. The things that are put about thy body help neither to its health nor to its beauty, for it will not make black white, nor what is ugly either beautiful or good looking. But if thou put them about thy soul, thou shalt soon make it white instead of black, instead of ugly and unsightly, thou shalt make it beautiful and well-favored. The words are not mine, but those of the Lord Himself, who saith, “Though thy sins be as scarlet, I will make them white as snow” ( Isa. i. 18 , LXX.); and, “Give alms—and all things shall be clean unto you” ( Luke xi. 41 ); and by such a disposition thou shalt beautify not thyself only, but thy husband. For they if they see you putting off these outward ornaments, will have no great need of expense, and not having it, they will abstain from all covetousness, and will be more inclined to give alms, and ye too will be able boldly to give them fitting counsel. At present ye are deprived of all such authority. For with what mouth will ye speak of these things? with what eyes will ye look your husbands in the face, asking money for alms, when ye spend most upon the covering of your bodies? Then wilt thou be able boldly to speak with thy husband concerning alms-giving, when thou layest aside thine ornaments of gold. Even if thou accomplish nothing, thou hast fulfilled all thy part; but I should rather say, that it is impossible that the wife should not gain the husband, when she speaks by the very actions.1950 al. “with him by actions.” “For what knowest thou, O woman, whether thou shalt save thy husband?” ( 1 Cor. vii. 16.) As then now thou shalt give account both for thyself and for him, so if thou put off all this vanity thou shalt have a double crown, wearing thy crown and triumphing1951 πομπεύουσα with thy husband through those unalloyed1952 ἀ κηράτους ages, and enjoying the everlasting good things, which may we all obtain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

ΟΜΙΛΙΑ ΞΘʹ. Ὅμως μέντοι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπί στευσαν εἰς αὐτόν: ἀλλὰ διὰ τοὺς Φαρισαίους οὐχ ὡμολόγουν, ἵνα μὴ ἀποσυνάγωγοι γένωνται. Ἠγάπησαν γὰρ τὴν δόξαν τῶν ἀνθρώπων μᾶλ λον ἤπερ τὴν δόξαν τοῦ Θεοῦ. αʹ. Πάντα μὲν φεύγειν ὁμοίως ἡμῖν ἀναγκαῖον τὰ τὴν ψυχὴν διαφθείροντα πάθη: πολλῷ δὲ πλέον ἐκεῖνα τὰ πολλὰ καὶ ἐξ ἑαυτῶν τίκτοντα ἁμαρτήματα: οἷόν τι λέγω, ἡ φιλαργυρία. Ἔστι μὲν οὖν καθ' ἑαυτὸ δεινὸν τὸ νόσημα: πολλῷ δὲ γίνεται χαλεπώτερον, ὅτι ῥίζα καὶ μήτηρ ἐστὶ πάντων τῶν κακῶν. Τοιοῦτον καὶ ἡ κενοδοξία. Ἰδοὺ γοῦν καὶ οὗτοι τῆς πίστεως διὰ τὸν τῆς δόξης ἀπεῤῥάγησαν ἔρωτα. Πολλοὶ γὰρ, φησὶν, καὶ ἐκ τῶν ἀρχόντων ἐπίστευσαν εἰς αὐτόν: διὰ δὲ τοὺς Ἰουδαίους οὐχ ὡμολόγουν, ἵνα μὴ ἀποσυνάγωγοι γένωνται. Ὅπερ οὖν καὶ αὐτοῖς ἄνωθεν ἔλεγε: Πῶς δύνασθε πιστεύειν, δόξαν παρ' ἀλλήλων λαμβάνοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου Θεοῦ οὐ ζητοῦντες; Οὐκ ἄρα ἄρχοντες ἦσαν, ἀλλὰ δοῦλοι δουλείαν τὴν ἐσχάτην. Πλὴν ἀλλὰ καὶ οὗτος ὕστερον ἐλύθη ὁ φόβος. Οὐδαμοῦ γὰρ ἐπὶ τῶν ἀποστόλων ὁρῶμεν τούτῳ κατεχομένους τῷ πάθει. Καὶ γὰρ ἄρχοντες ἐπ' ἐκείνων ἐπίστευσαν καὶ ἱερεῖς. Ἡ γὰρ τοῦ Πνεύματος χάρις ἐλθοῦσα, πάντας αὐτοὺς ἀδάμαντος ἐποίησε στεῤῥοτέρους. Ἐπεὶ οὖν τοῦτο ἦν τὸ κωλύον αὐτοὺς πιστεῦσαι τότε, ἄκουσον τί φησιν: Ὁ πιστεύων εἰς ἐμὲ, οὐ πιστεύει εἰς ἐμὲ, ἀλλ' εἰς τὸν πέμψαντά με: ὡσανεὶ ἔλεγε: Τί δεδοίκατε πιστεῦσαι εἰς ἐμέ; εἰς τὸν Θεὸν ἡ πίστις διαβαίνει δι' ἐμοῦ, ὥσπερ οὖν καὶ ἡ ἀπιστία. Ὅρα πῶς διὰ πάντων τὸ ἀπαράλλακτον δείκνυσι τῆς οὐσίας. Καὶ οὐκ εἶπεν, Ὁ πιστεύων ἐμοὶ, ἵνα μή τις εἴπῃ, ὅτι τῶν ῥημάτων ἕνεκεν ἔλεγεν, ὃ καὶ ἐπ' ἀνθρώπων δυνατὸν ἦν εἰπεῖν. Ὁ γὰρ τοῖς ἀποστόλοις πιστεύων, οὐκ αὐτοῖς πιστεύει, ἀλλὰ τῷ Θεῷ. Ἀλλ' ἵνα μάθῃς, ὅτι περὶ τῆς εἰς τὴν οὐσίαν πίστεως αὐτοῦ φησιν, οὐκ εἶπεν, Ὁ πιστεύων μου τοῖς ῥήμασιν, ἀλλ', Ὁ πιστεύων εἰς ἐμέ. Καὶ διατί μηδαμοῦ, φησὶν, εἶπεν ἀντιστρόφως: Ὁ πιστεύων εἰς τὸν Πατέρα, οὐκ εἰς τὸν Πατέρα πιστεύει, ἀλλ' εἰς ἐμέ; Ὅτι εἶπον ἂν, Ἰδοὺ ἡμεῖς πιστεύομεν εἰς τὸν Πατέρα, καὶ εἰς σὲ οὐ πιστεύομεν. Καὶ γὰρ ἀσθενέστερον ἔτι διέκειντο. Τοῖς γοῦν μαθηταῖς διαλεγόμενος οὕτως εἶπεν: Πιστεύετε εἰς τὸν Θεὸν, καὶ εἰς ἐμὲ πιστεύετε. Τούτους δὲ ἀσθενεστέρους ὁρῶν τοῦ τοιαῦτα ἀκοῦσαι ῥήματα, ἄλλως ἐνάγει. Δείκνυσιν οὖν ὅτι οὐκ ἔστι πιστεῦσαι τῷ Πατρὶ, μὴ πιστεύσαντας εἰς αὐτόν. Καὶ ἵνα μὴ νομίσῃς, ὅτι ὡς ἐπ' ἀνθρώπου εἴρηται, ἐπάγει: Ὁ θεωρῶν ἐμὲ, θεωρεῖ τὸν πέμψαντά με. Τί οὖν; σῶμά ἐστιν ὁ Θεός; Οὐδαμῶς. Θεωρίαν γὰρ τὴν τοῦ νοῦ φησιν ἐνταῦθα, καὶ ἐντεῦθεν τὸ ὁμοούσιον δηλῶν. Καὶ τί ἐστιν, Ὁ πιστεύων εἰς ἐμέ; Ὡς ἂν εἴποι τις: Ὁ τὸ τοῦ ποταμοῦ ἀναιρούμενος ὕδωρ, οὐ τὸ τοῦ ποταμοῦ, ἀλλὰ τὸ τῆς πηγῆς λαμβάνει. Μᾶλλον δὲ καὶ αὕτη ἔτι ἀσθενεστέρα ἡ εἰκὼν πρὸς τὸ προκείμενον. Ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα. Ἐπειδὴ γὰρ ὁ Πατὴρ τούτῳ καλεῖται πανταχοῦ ἐν τῇ Παλαιᾷ καὶ ἐν τῇ Καινῇ, καὶ αὐτῷ κέχρηται τῷ ὀνόματι. Διὰ τοῦτο καὶ Παῦλος ἀπαύγασμα αὐτὸν καλεῖ, ἐντεῦθεν μαθών. Καὶ πολλὴν δείκνυσιν ἐνταῦθα τὴν πρὸς τὸν Πατέρα συγγένειαν, καὶ οὐδὲν τὸ μέσον, εἴ γε τὴν εἰς αὐτὸν πίστιν μὴ εἰς αὐτὸν, ἀλλ' εἰς ἐκεῖνον διαβαίνειν φησίν. Φῶς δὲ ἑαυτὸν ἐκάλεσε, διὰ τὸ τῆς πλάνης ἀπαλλάττειν, καὶ τὸ νοητὸν λύειν σκότος. Ἐάν τίς μου μὴ ἀκούσῃ, ἐγὼ οὐ κρίνω αὐτόν. Οὐ γὰρ ἦλθον ἵνα κρίνω τὸν κόσμον, ἀλλ' ἵνα σώσω τὸν κόσμον. Ἵνα γὰρ μὴ νομίσωσιν ὅτι δι' ἀσθένειαν τοὺς καταφρονοῦντας παρέδραμε, διὰ τοῦτο εἶπε τὸ, Οὐκ ἦλθον ἵνα κρίνω τὸν κόσμον. βʹ. Εἶτα, ἵνα μὴ ῥᾳθυμότεροι ταύτῃ γένωνται, μαθόντες ὅτι ὁ πιστεύων σώζεται, ὁ δὲ ἀπιστῶν κολάζεται, ὅρα πῶς αὐτοῖς καὶ φοβερὸν ἐπέστησε δικαστήριον, ἐπάγων καὶ λέγων: Ὁ ἐμὲ ἀθετῶν, καὶ μὴ λαμβάνων τὰ ῥήματά μου, ἔχει τὸν κρίνοντα αὐτόν. Εἰ ὁ Πατὴρ οὐδένα κρίνει, καὶ σὺ οὐκ ἦλθες ἵνα κρίνῃς τὸν κόσμον, τίς αὐτὸν κρίνει; Ὁ λόγος ὃν ἐλάλησα, ἐκεῖνος κρινεῖ αὐτόν. Ἐπειδὴ γὰρ ἔλεγον, ὅτι οὐκ ἔστιν ἐκ τοῦ Θεοῦ, οὕτως εἶπε: δεικνὺς, ὅτι οὐ τότε δυνήσονται ταῦτα λέγειν, ἀλλὰ, Τὰ ῥήματα, ἃ ἐλάλησα νῦν, ἐν τάξει στήσεται κατηγόρου, ἐλέγχοντα αὐτοὺς καὶ πᾶσαν διακόπτοντα ἀπολογίαν. Καὶ ὁ λόγος ὃν ἐλάλησα. Ποῖος λόγος; Ὅτι ἀπ' ἐμαυτοῦ οὐκ ἐλήλυθα, ὅτι ὁ πέμψας με Πατὴρ, ἐκεῖνός μοι ἔδωκεν ἐντολὴν, τί εἴπω καὶ τί λαλήσω: καὶ ὅσα τοιαῦτα ἕτερα. Ἄρα ταῦτα δι' αὐτοὺς οὕτως ἐλέγετο, ἵνα μηδεμίαν ἔχωσιν ἀπολογίας πρόφασιν. Ἐπεὶ εἰ μὴ τοῦτο ἦν, τι Ἡσαΐου πλέον ἕξει; Καὶ γὰρ ἐκεῖνος τὸ αὐτὸ τοῦτό φησι: Κύριος δίδωσί μοι γλῶσσαν παιδείας, τοῦ γνῶναι ἡνίκα δεῖ εἰπεῖν λόγον. Τί δὲ Ἱερεμίου; καὶ γὰρ ἐκεῖνος ὅτε ἐπέμπετο ἐνεπνεῖτο. Τί δὲ Ἰεζεκιήλ; καὶ γὰρ καὶ οὗτος τὴν κεφαλίδα καταφαγὼν, οὕτως ἐφθέγγετο. Ἄλλως δὲ, εὑρεθήσονται οἱ μέλλοντες ἀκούειν ὅπερ ἔλεγεν, αἴτιοι τῆς γνώσεως ὄντες αὐτῷ. Εἰ γὰρ ὅτε ἐπέμπετο, ἐντολὴν τότε ἔλαβε, τί εἴπῃ, λοιπὸν ἐρεῖς, ὅτι καὶ πρὶν ἢ πεμφθῆναι οὐκ ᾔδει. Καὶ τί τούτων ἀσεβέστερον τῶν ῥημάτων, εἰ οὕτως αὐτά τις δέχοιτο, καὶ μὴ καταμανθάνοι τῆς ταπεινότητος αὐτῶν τὴν αἰτίαν; Ἀλλ' ὁ μὲν Παῦλός φησι καὶ αὐτὸς εἰδέναι καὶ τοὺς μαθητευομένους, Τί τὸ θέλημα τοῦ Θεοῦ τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον: ὁ δὲ Υἱὸς οὐκ ἠπίστατο ἕως ἐντολὴν ἔλαβε; καὶ πῶς ἂν ἔχοι λόγον τοῦτο; Ὁρᾷς ὅτι διὰ τοῦτο εἰς ὑπερβολὴν ταπεινότητος τὰ λεγόμενα ἄγει, ἵνα κἀκείνους ἐπισπάσηται, καὶ τοὺς μετὰ ταῦτα ἐπιστομίσῃ; Διὰ γοῦν τοῦτο ἀνθρώπινα φθέγγεται ῥήματα, ἵνα κἂν οὕτως ἀναγκάσῃ φυγεῖν τὸ εὐτελὲς τῶν λεχθέντων, συνειδότας ὅτι οὐ τῆς φύσεώς ἐστι τὰ λεγόμενα, ἀλλὰ τῆς τῶν ἀκουόντων ἀσθενείας. Καὶ οἶδα ὅτι ἡ ἐντολὴ αὐτοῦ ζωὴ αἰώνιός ἐστιν. Ἃ οὖν λαλῶ, καθὼς ἐνετείλατό μοι ὁ Πατήρ μου, οὕτω λαλῶ. Ὁρᾷς τὸ ταπεινὸν τῶν εἰρημένων; Ὁ γὰρ ἐντολὴν λαβὼν, οὐκ ἔστιν ἑαυτοῦ κύριος. Καίτοι γε αὐτός φησιν: Ὥσπερ γὰρ ὁ Πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτω καὶ ὁ Υἱὸς οὓς θέλει ζωοποιεῖ. Εἶτα ἐγεῖραι μὲν οὓς θέλει ἐξουσίαν ἔχει, εἰπεῖν δὲ ὃ βούλεται οὐκ ἔχει; Ὃ οὖν θέλει εἰπεῖν διὰ τοῦ εἰρημένου, τοῦτό ἐστιν: ὅτι οὐκ ἔχει φύσιν τὸ πρᾶγμα ἕτερα μὲν ἐκεῖνον λέγειν, ἕτερα δὲ ἐμὲ φθέγγεσθαι. Καὶ οἶδα ὅτι ἡ ἐντολὴ αὐτοῦ ζωὴ αἰώνιός ἐστι. Πρὸς ἐκείνους τοὺς πλάνον αὐτὸν λέγοντας, καὶ ἐπὶ λύμῃ παραγεγονέναι, τοῦτο εἶπεν. Ὅταν δὲ λέγῃ, Ἐγὼ οὐ κρίνω, μὴ εἶναι τῆς ἀπωλείας τῶν τοιούτων ἑαυτὸν δείκνυσιν αἴτιον. Διὰ γὰρ τούτων μονονουχὶ διαμαρτύρεται, μέλλων ἀφίστασθαι αὐτῶν καὶ μηκέτι συγγίνεσθαι, ὅτι Οὐδὲν ἐγὼ ὡς ἴδιον φθεγγόμενος διελέχθην ὑμῖν, ἀλλὰ πάντα ὡς παρὰ τοῦ Πατρός. Καὶ διὰ τοῦτο εἰς τὰ ταπεινὰ τὸν λόγον πρὸς αὐτοὺς κατέκλεισεν, ἵνα εἴπῃ, ὅτι Ἕως τέλους ταύτην πρὸς αὐτοὺς ὑστέραν ἀφῆκα φωνήν. Ποίαν δὴ ταύτην; Καθὼς εἴρηκέ μοι ὁ Πατὴρ, οὕτω λαλῶ. Εἰ δὲ ἀντίθεος ἤμην, τοὐναντίον ἂν εἶπον: ὅτι οὐδὲν τῶν τῷ Θεῷ δοκούντων λέγω, ὥστε εἰς ἐμαυτὸν περιστῆσαι τὴν δόξαν. Νυνὶ δὲ τοσοῦτον εἰς αὐτὸν πάντα ἀνήγαγον, ὡς μηδὲν ἐμὸν φῆσαι. Τίνος οὖν ἕνεκεν οὐ πιστεύετέ μοι λέγοντι, ὅτι ἐντολὴν ἔλαβον, καὶ οὕτω σφοδρῶς ἀναιροῦντι τὴν πονηρὰν ὑμῶν ὑπόνοιαν τὴν τῆς ἀντιστάσεως; Ὥσπερ γὰρ τοὺς ἐντολὴν δεχομένους ἀδύνατον ἄλλο τι ποιεῖν ἢ λέγειν, ἢ ὅσα οἱ πέμψαντες βούλονται, ἕως ἂν ἐντολὴν πληρῶσι καὶ μὴ παραχαράττωσιν: οὕτως οὐδὲ ἐμὲ ἄλλο τι πρᾶξαι ἢ εἰπεῖν δυνατὸν, ἀλλ' ἢ ἅπερ ὁ Πατὴρ βούλεται. Ἃ γὰρ ἐγὼ ποιῶ, ἐκεῖνος ποιεῖ, ὅτι μετ' ἐμοῦ ἐστι, καὶ οὐκ ἀφῆκέ με μόνον ὁ Πατήρ. Ὁρᾷς πῶς πανταχοῦ δείκνυσι συνημμένον τῷ γεγεννηκότι, καὶ οὐδὲν μέσον ὄν; Καὶ γὰρ ὅταν λέγῃ, Ἀπ' ἐμαυτοῦ οὐκ ἐλήλυθα, οὐ τὴν ἐξουσίαν ἀφαιρούμενος λέγει, ἀλλὰ τὸ ἀλλότριον καὶ ἐναντίον ἀναιρῶν. Εἰ γὰρ ἄνθρωποι κύριοι ἑαυτῶν, πολλῷ μᾶλλον ὁ μονογενὴς Υἱός. Καὶ ὅτι τοῦτό ἐστιν ἀληθὲς, ἄκουσον τί φησιν ὁ Παῦλος: Ἐκένωσεν ἑαυτὸν, καὶ παρέδωκεν ὑπὲρ ἡμῶν. Ἀλλ' ὅπερ ἔφην, δεινὸν ἡ κενοδοξία, δεινόν. Αὕτη γὰρ καὶ ἐκείνους μὴ πιστεύειν, καὶ ἑτέρους κακῶς πιστεύειν παρεσκεύασε, καὶ ἃ δι' ἐκείνους ἐλέγετο φιλανθρωπίας ἕνεκεν, ταῦτα εἰς ἀσέβειαν ἐκλαβεῖν. γʹ. Φεύγωμεν τοίνυν τὸ θηρίον τοῦτο διὰ πάντων. Ποικίλον γάρ ἐστι καὶ παντοδαπὸν, καὶ πανταχοῦ διασπείρει τὸν οἰκεῖον ἰὸν, καὶ ἐν χρήμασι, καὶ ἐν τρυφῇ, καὶ ἐν κάλλει σωμάτων. Διὰ τοῦτο πανταχοῦ τὴν χρείαν ὑπερβαίνομεν: διὰ τοῦτο ἡ περὶ τὰ ἱμάτια πλεονεξία, ὁ πολὺς τῶν οἰκετῶν ἐσμός: διὰ τοῦτο πανταχοῦ μὲν ἡ χρεία καταπεφρόνηται, καὶ ἐν οἰκίαις, καὶ ἐν ἱματίοις, καὶ ἐν τραπέζῃ: ἡ δὲ πλεονεξία κρατεῖ. Βούλει δόξης ἀπολαύειν; Ἔργασαι ἐλεημοσύνην: τότε σε ἐπαινέσονται οἱ ἄγγελοι: τότε σε ὁ Θεὸς ἀποδέξεται. Νῦν μὲν γὰρ τὸ θαῦμα μέχρι τῶν χρυσοχόων ἕστηκε καὶ τῶν ὑφαντῶν: σὺ δὲ ἀστεφάνωτος ἀναχωρεῖς, κατάρας ὁρῶσα σεαυτὴν δεχομένην πολλάκις. Ἂν δὲ ταῦτα μὴ τῷ σώματι περιθῇς, ἀλλ' εἰς τὰς γαστέρας τῶν πενομένων κενώσῃς, πολὺς ὁ κρότος πανταχόθεν ἔσται, πολὺς ὁ ἔπαινος. Τότε αὐτὰ ἕξεις, ὅταν ἑτέροις δῷς: ἕως δ' ἂν μόνη κατέχῃς, οὐκ ἔχεις. Θησαυρὸς γὰρ ἄπιστος ἡ οἰκία: θησαυρὸς δὲ βέβαιος αἱ τῶν πενήτων χεῖρες. Τί τὸ σῶμα κοσμεῖς, τῆς ψυχῆς ἠμελημένης, ἀκαθαρσίᾳ κατεχομένης; τί μὴ τοσαύτην ἀπονέμεις τῇ ψυχῇ πρόνοιαν, ὅσην τῷ σώματι; Καίτοι γε πλείονα ἔδει: ἀλλ' ὅμως, ἀγαπητοὶ, κἂν τὴν ἴσην αὐτῇ παρέχειν ἔδει πρόνοιαν. Εἰπὲ γάρ μοι: εἴ τίς σε ἤρετο, τί βούλει, τὸ σῶμά σου εἶναι λαμπρὸν καὶ εὐεκτοῦν, καὶ ὥρᾳ νικᾷν, καὶ ἱμάτια φορεῖν εὐτελῆ: ἢ τοῦτο μὲν ἀνάπηρον ἔχειν καὶ νόσων ἐμπεπλησμένον, καὶ χρυσοφορεῖν καὶ καλλωπίζεσθαι; οὐ πολλῷ μᾶλλον εἵλου ἐν τῇ φύσει τοῦ σώματος ἔχειν τὴν εὐμορφίαν, ἢ τῇ περιβολῇ τῶν ἱματίων; εἶτα ἐπὶ μὲν τοῦ σώματος τοῦτο αἱρήσῃ, ἐπὶ δὲ τῆς ψυχῆς τοὐναντίον, καὶ αἰσχρὰν αὐτὴν ἔχουσα καὶ δυσειδῆ καὶ μέλαιναν: οἴει τι καρποῦσθαι ἀπὸ τῶν χρυσίων; Καὶ πόσης ταῦτα ἀνοίας; Στρέψον τὸν κόσμον τοῦτον ἔνδον, καὶ τὰ περιδέραια ταῦτα τῇ ψυχῇ περίθες. Τὰ μὲν γὰρ σώματι περικείμενα οὔτε εἰς ὑγίειαν, οὔτε εἰς εὐμορφίαν αὐτοῦ τοῦτο ὀνίνησιν: οὔτε γὰρ τὸ μέλαν λευκὸν ἐργάσεται, οὔτε τὸ αἰσχρὸν καλὸν ἢ εὐειδές: τῇ δὲ ψυχῇ ἂν περιθῇς, ταχέως αὐτὴν ἀντὶ μελαίνης λευκὴν ἐργάσῃ, ἀντὶ αἰσχρᾶς καὶ δυσειδοῦς καλὴν καὶ εὐειδῆ. Καὶ οὐκ ἐμὸς ὁ λόγος, ἀλλ' αὐτοῦ τοῦ Κυρίου οὕτω λέγοντος: Ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χιόνα λευκανῶ: καὶ, Δότε ἐλεημοσύνην, καὶ πάντα ὑμῖν ἔσται καθαρά. Οὐ σαυτὴν δὲ μόνην, ἀλλὰ καὶ τὸν ἄνδρα οὕτω διακειμένη καλὸν ποιήσεις. Ἂν γὰρ ἴδωσι τὸν κόσμον τοῦτον ἀποθεμένας, οὐ πολλὴν ἕξουσι δαπάνης ἀνάγκην: οὐκ ἔχοντες δὲ, πλεονεξίας ἀποστήσονται πάσης, καὶ εἰς ἐλεημοσύνην ἔσονται εὐκολώτεροι, καὶ ὑμεῖς δὲ αὐτοῖς δυνήσεσθε μετὰ παῤῥησίας συμβουλεύειν τὰ δέοντα. Νῦν μὲν γὰρ πᾶσαν παρῄρησθε τὴν τοιαύτην ἐξουσίαν. Ποίῳ γὰρ στόματι ταῦτα διαλέξεσθε; ποίοις δὲ ὀφθαλμοῖς ἀντιβλέψετε ἐλεημοσύνην ἀπαιτοῦσαι τοὺς ἄνδρας, ὅταν τὰ πλείονα εἰς τὴν τοῦ σώματος περιβολὴν ἀναλίσκητε; Τότε δυνήσῃ μετὰ παῤῥησίας διαλέγεσθαι τῷ ἀνδρὶ περὶ ἐλεημοσύνης, ὅταν τὸν κόσμον τῶν χρυσίων ἀποθῇ. Κἂν μηδὲν ἀνύσῃς, τὸ σαυτῆς ἐπλήρωσας ἅπαν: μᾶλλον δὲ ἀμήχανον μὴ καὶ ἐκεῖνον κερδᾶναι, διὰ τῶν πραγμάτων αὐτῶν διαλεγομένη. Τί γὰρ οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις; Ὥσπερ οὖν νῦν καὶ ὑπὲρ ἑαυτῆς καὶ ὑπὲρ ἐκείνου δώσεις τὸν λόγον, οὕτως, ἐὰν τὴν φαντασίαν ταύτην ἀποδύσῃ πᾶσαν, διπλοῦν τὸν στέφανον ἕξεις, μετὰ τοῦ ἀνδρὸς στεφανηφοροῦσα καὶ πομπεύουσα κατὰ τοὺς ἀκηράτους αἰῶνας ἐκείνους, καὶ τῶν αἰωνίων ἀπολαύουσα ἀγαθῶν: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.