Homily LXIV.

John xi. 41, 42

“Jesus lifted up His eyes, and said, Father, I thank Thee that Thou hast heard Me; and I knew that Thou hearest Me always, but because of the people which stand by, I said it.” And what follows.

[1.] What I have often said, I will now say, that Christ looketh not so much to His own honor as to our salvation; not how He may utter some sublime saying, but how something able to draw us to Him. On which account His sublime and mighty sayings are few, and those also hidden, but the humble and lowly are many, and abound1778   lit. “overflow.” through His discourses. For since by these men were the rather brought over, in these He continueth; and He doth not on the one hand utter these1779   αὐτὰ universally, lest the men that should come after should receive damage, nor, on the other hand, doth He entirely withhold those,1780   αὐτὰ, i.e. higher sayings. lest the men of that time should be offended. Since they who have passed from lowmindedness unto perfection,1781   al. “have passed to perfection,” al. “have passed from low-mindedness.” will be able from even a single sublime doctrine to discern the whole, but those who were ever lowminded, unless they had often heard these lowly sayings,1782   ταῦτα would not have come to Him1783   al. “have been held.” at all. In fact, even after so many such sayings they do not remain firm, but even stone and persecute Him, and try to kill Him, and call Him blasphemer. And when He maketh Himself equal with God, they say, “This man blasphemeth” ( Matt. ix. 3 ); and when He saith, “Thy sins be forgiven thee” ( c. x. 20 ), they moreover call Him a demoniac. So when He saith that the man who heareth His words is stronger than death, or, “I am in the Father and the Father in Me” ( c. viii. 51 ), they leave Him; and again, they are offended when He saith that He came down from heaven. ( c. vi. 33, 60.) If now they could not bear these sayings, though seldom uttered, scarcely, had His discourse been always sublime, had it been of this texture, would they have given heed to Him? When therefore He saith, “As the Father commanded Me, so I speak”1784   “so I do,” N.T. ( c. xiv. 31 ); and, “I am not come1785   al. “I speak nothing.” of Myself” ( c. vii. 28 ), then they believe. That they did believe then is clear, from the Evangelist signifying this besides, and saying, “As He spake these words, many believed on Him.” ( c. v. 30.) If then lowly speaking drew men to1786   al. “caused.” faith, and high speaking scared them away,1787   ἀ πεσοβεῖ must it not be a mark of extreme folly not to see at a glance how to reckon1788   al. “not to reckon.” the sole reason of those lowly sayings, namely, that they were uttered because of the hearers. Since in another place when He had desired to say some high thing, He withheld it, adding this reason, and saying, “Lest we should offend them, cast a hook into the sea.” ( Matt. xvii. 27.) Which also He doth here; for after saying, “I know that Thou hearest Me always,” He addeth, “but because of the multitude which standeth around I said it, that they might believe.” Are these words ours? Is this a human conjecture? When then a man will not endure to be persuaded by what is written, that1789   or, “because.” they were offended at sublime things, how, when he heareth Christ saying that He spake in a lowly manner that they might not be offended, how, after that, shall he suspect that the mean sayings belonged to His nature, not to His condescension?1790   al. for when we are persuaded from the actions that the men are offended at high sayings, and when He saith Himself, that “on this account I speak in a lowly way, lest they should be offended,” who will yet suspect, &c. So in another place, when a voice came down from heaven, He said, “This voice came not because of Me, but for your sakes.” ( c. xii. 30.) He who is exalted may be allowed to speak lowly things of himself, but it is not lawful for the humble to utter concerning himself anything grand or sublime. For the former ariseth from condescension, and has for its cause the weakness of the hearers; or rather (it has for its cause) the leading them to1791   al. “to look to.” humblemindedness, and His being clothed in flesh, and the teaching the hearers to say nothing great concerning themselves, and His being deemed an enemy of God, and not being believed to have come from God, His being suspected of breaking the Law, and the fact that the hearers looked on Him with an evil eye, and were ill disposed towards Him, because He said that He was equal to God.1792   al. and the maliciousness of the hearers, and its being continually said in the Old (Covenant), “The Lord thy God is One Lord.” But that a lowly man should say any great thing of Himself, hath no cause either reasonable or unreasonable;1793   al. “hath no cause at all that is specious.” it can only be folly, impudence, and unpardonable boldness. Wherefore then doth Christ speak humbly, being of that ineffable and great Substance? For the reasons mentioned, and that He might not be deemed unbegotten; for Paul seems to have feared some such thing as this; wherefore he saith, “Except Him who did put all things under Him.” ( 1 Cor. xv. 27.) This it is impious even to think of. Since if being less than Him who begat Him, and of a different Substance, He had been deemed equal, would He not have used every means that this might not be thought? But now He doth the contrary, saying, “If I do not the works of Him that sent Me,1794   “My Father,” N.T. believe Me not.” ( c. x. 37.) Indeed His saying, that “I am in the Father and the Father in Me” ( c. xiv. 10 ), intimateth to us the equality. It would have behooved, if He had been inferior, to refute this opinion with much vehemence, and not at all to have said, “I am in the Father and the Father in me” ( c. x. 30 ), or that, “We are One,” or that, “He that hath seen Me, hath seen the Father.” ( c. xiv. 9.) Thus also, when His discourse was concerning power, He said, “I and the Father are One”; and when His discourse was concerning authority, He said again, “For as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He wilt” ( c. v. 21 ); which it would be impossible that He should do were He of a different substance; or even allowing that it were possible, yet it would not have behooved to say this, lest they should suspect that the substance was one and the same. Since if in order that they may not suppose Him to be an enemy of God, He often even uttereth words unsuited to Him, much more should He then have done so; but now, His saying, “That they should honor the Son even as they honor the Father” ( c. v. 23 ); His saying, “The works which He doeth, I do also” ( c. v. 19 ); His saying that He is “the Resurrection, and the Life, and the Light of the world” ( c. xi. 25; c. viii. 12 ), are the expressions of One making Himself equal to Him who begat Him, and confirming the suspicion which they entertained. Seest thou1795   al. “now to show that,” &c. how He maketh this speech and defense, to show that He broke not the Law, and that He not only doth not remove, but even confirmeth the opinion of His equality with the Father? So also when they said, “Thou blasphemest, because thou makest thyself God” ( c. x. 33 ), from equality of works He established this thing.

[2.] And why say I that1796   al. “if.” the Son did this, when the Father also who took not1797   al. “put not on.” the flesh doeth the same thing? For He also endured that many lowly things should be said concerning Him for the salvation of the hearers. For the, “Adam, where art thou?” ( Gen. iii. 9 ), and, “That I may know whether they have done altogether according to the cry of it” ( Gen. xviii. 21 ); and, “Now I know that thou fearest God” ( Gen. xxii. 12 ); and, “If they will hear” ( Ezek. iii. 11 ); and, “If they will understand” ( Deut. v. 29 ); and, “Who shall give the heart of this people to be so?” and the expression, “There is none like unto Thee among the gods, O Lord” ( Ps. lxxx. 29 ); these and many other like sentences in the Old Testament, if a man should pick them out, he will find to be unworthy of the dignity of God. In the case of Ahab it is said, “Who shall entice Ahab for Me?” ( 2 Chron. xviii. 19.) And the continually preferring Himself to the gods of the heathen in the way of comparison, all these things are unworthy of God. Yet in another way they are made worthy of Him, for He is so kind, that for our salvation He careth not for expressions which become His dignity. Indeed, the becoming man is unworthy of Him, and the taking the form of a servant, and the speaking humble words, and the being clothed in 1798   al. “enduring mean things.” humble (garments), unworthy if one looks to His dignity, but worthy if one consider the unspeakable riches1799   al. “greatness.” of His lovingkindness. And there is another cause of the humility of His words. What is that? It is that they knew and confessed1800   al. “admired.” the Father, but Him they knew not. Wherefore He continually betaketh Himself to the Father as being confessed by them, because He Himself was not as yet deemed worthy of credit; not on account of any inferiority of His own, but because of the folly and infirmity of the hearers. On this account He prayeth, and saith, “Father, I thank Thee that Thou hast heard Me.” For if He quickeneth whom He will, and quickeneth in like manner as doth the Father, wherefore doth He call upon Him?

But it is time now to go through the passage from the beginning.1801   al. “to enter on the passage itself.” “Then they took up the stone where the dead man lay. And Jesus lifted up His eyes, and said, Father, I thank Thee that Thou hast heard Me. And I knew that Thou hearest Me always, but because of the people that stand by I said it, that they might believe that Thou hast sent Me.” Let us then ask the heretic, Did He receive an impulse1802   ῥ οπὴν from the prayer, and so raise the dead man? How then did He work other miracles without prayer? saying, “Thou evil spirit, I charge thee, come out of him” ( Mark ix. 25 ); and, “I will, be thou clean” ( Mark i. 41 ); and, “Arise, take up thy bed” ( c. v. 8 ); and, “Thy sins be forgiven thee” ( Matt. ix. 2 ); and to the sea, “Peace, be still.” ( Mark iv. 39.) In short, what hath He more than the Apostles, if so be that He also worketh by1803   al. “upon.” prayer? Or rather I should say, that neither did they work all with prayer, but often they wrought without prayer, calling upon the Name of Jesus. Now, if His Name had such great power, how could He have needed prayer? Had He needed prayer, His Name would not have availed. When He wholly made man, what manner of prayer did He need? was there not then great equality of honor? “Let Us make,” It saith, “man.” ( Gen. i. 26 .) What could be greater sign of weakness, if He needed prayer? But let us see what the prayer was; “I thank Thee that Thou hast heard Me.” Who now ever prayed in this manner? Before uttering any prayer, He saith, “I thank Thee,” showing that He needed not prayer.1804   al. some mss. add, “for Thou doest all things, whatsoever I will, He saith.” “And I knew that Thou hearest Me always.” This He said not as though He Himself were powerless, but to show that His will and the Father’s is one. But why did He assume the form of prayer? Hear, not me, but Himself, saying, “For the sake of the people which stand by, that they may believe that Thou hast sent Me.” He said not, "That they may believe that I am inferior, that I have need of an impulse from above, that without prayer I cannot do anything; but, “That Thou hast sent Me.” For all these things the prayer declareth, if we take it simply. He said not, “Thou hast sent me weak, acknowledging servitude, and doing nothing of Myself”; but dismissing all these things, that thou mayest have no such suspicions, He putteth the real cause of the prayer, “That they may not deem Me an enemy of God; that they may not say, He is not of God, that I may show them that the work hath been done according to Thy will.” All but saying, “Had I been an enemy of God, what is done would not have succeeded,” but the, “Thou heardest Me,” is said in the case of friends and equals. “And I knew that Thou hearest Me always,” that is, “in order that My will be done I need no prayer, except to persuade men that to Thee and Me belongeth one will.” “Why then prayest Thou?” For the sake of the weak and grosser1805   al. “meaner.” sort.

Ver. 43. “And when He had thus spoken, He cried with a loud voice.”

Why said He not, “In the name of My Father come forth”? Or why said He not, “Father, raise him up”? Why did he omit all these expressions, and after assuming the attitude of one praying, show by His actions His independent authority? Because this also was a part of His wisdom, to show condescension by words, but by His deeds, power. For since they had nothing else to charge Him with except that He was not of God, and since in this way they deceived many, He on this account most abundantly proveth this very point by what He saith, and in the way that their infirmity required. For it was in His power by other means to show at once His agreement with the Father and His own dignity, but the multitude could not ascend so far. And He saith,

“Lazarus, come forth.”

[3.] This is that of which He spake, “The hour is coming, when the dead shall hear the voice of the Son of God, and they that hear shall live.” ( c. v. 28.) For, that thou mightest not think that He received the power of working from another, He taught thee this before, and gave proof by deeds, and said not, Arise, but, “Come forth,” conversing with the dead man as though living. What can be equal to this authority? And if He doth it not by His own strength, what shall He have more than the Apostles, who say, “Why look ye so earnestly on us as though by our own power or holiness we had made this man to walk?” ( Acts iii. 12.) For if, not working by His own power, He did not add what the Apostles said concerning themselves, they will in a manner be more truly wise than He, because they refused the glory. And1806   al. again, “why look ye,” &c., “we also,” &c. in another place, “Why do ye these things? We also are men of like passions as you.” ( Acts xiv. 15.) The Apostles since they did nothing of themselves, spoke in this way to persuade men of this; but He when the like opinion was formed concerning Him, would He not have removed the suspicion, if at least He did not act by His own authority? Who would assert this? But in truth Christ doeth the contrary, when He saith, 1807   al. but He even saith the contrary “because,” &c. “Because of the people which stand by I said it, that they might believe”; so that had they believed, there would have been no need of prayer. Now if prayer were not beneath His dignity, why should He account them the cause of His praying? Why said He not, “I do it in order that they may believe that I am not equal to Thee”; for He ought on account of the suspicion to have come to this point. When He was suspected of breaking the Law, He used the very expression, even when they had not said anything, “Think not that I am come to destroy the Law” ( Matt. v. 17 ); but in this place He establisheth their suspicion. In fact, what need was there at all of going such a round, and of using such dark sayings? It had been enough to say, “I am not equal,” and to be rid of the matter. “But what,” saith some one, “did He not say that, I do not My own will?” Even this He did in a covert way, and one suited to their infirmity, and from the same cause through which the prayer was made. But what meaneth “That Thou hast heard Me”? It meaneth,1808   al. so then the “hearing Me always” meaneth, &c. “That there is nothing on My part opposed to Thee.” As then the, “That Thou hast heard Me,” is not the saying of one declaring, that of Himself He had not the power, (for were this the case, it would be not only impotence but ignorance, if before praying He did not know that God would grant the prayer; and if He knew not, how was it that He said, “I go that I may awake him,” instead of, “I go to pray My Father to awake him?”) As then this expression is a sign, not of weakness, but of identity of will, so also is the, “Thou hearest Me always.” We must then either say this, or else that it was addressed to their suspicions. If now He was neither ignorant nor weak, it is clear that He uttereth these lowly words, that thou mayest be persuaded by their very excess, and mayest be compelled to confess, that they suit not His dignity, but are from condescension. What then say the enemies of truth? “He spake not those words, Thou hast heard me,” saith some one, “to the infirmity of the hearers, but in order to show a superiority.” Yet this was not to show a superiority,1809   i.e. a mere superiority of the Father. but to humble Himself greatly, and to show Himself as having nothing more than man. For to pray is not proper to God, nor to the sharer of the Throne. Seest thou then that He came to this1810   i.e. to use prayer. from no other cause than their unbelief? Observe at least that the action beareth witness to His authority.

“He called, and the dead man came forth wrapped.”1811    Ver. 44. “And he that was dead came forth, bound hand and foot with grave clothes: and his face was bound about with a napkin.” N.T. “Jesus saith unto them, Loose him.” N.T. Then that the matter might not seem to be an appearance, (for his coming forth bound did not seem to be less marvelous than his resurrection,) Jesus commanded to loose him, in order that having touched and having been near him, they might see that it was really he. And He saith,

“Let him go.”

Seest thou His freedom from boastfulness? He doth not lead him on, nor bid him go about1812   al. “walk.” with Him, lest He should seem to any to be showing him; so well knew He how to observe moderation.

When the sign had been wrought, some wondered, others went and told it to the Pharisees.1813    Ver. 45–47. “Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on Him. But some of them went their ways to the Pharisees, and told them what things Jesus had done. Then gathered the Chief Priests and Pharisees a council.” N.T. What then did they? When they ought to have been astonished and to have admired Him, they took counsel to kill Him who had raised the dead. What folly! They thought to give up to death Him who had overcome death in the bodies of others.

Ver. 47. “And they said, What do we? for this man doeth many miracles.”

They still call Him “man,” these who had received such proof of His divinity. “What do we?” They ought to have believed, and served, and bowed down to Him, and no longer to have deemed Him a man.

Ver. 48. “If we let him thus alone, the Romans will come,1814   al. “are coming.” and will take away both our nation and city.”1815   N.T. “All men will believe on Him, and the Romans shall come and take away both our place and nation.”

What is it which they counsel to do?1816   al. “which they mean to say?” They wish to stir up the people, as though they themselves would be in danger on suspicion of establishing a kingdom. “For if,” saith one of them, “the Romans learn1817   al. “see.” that this Man is leading the multitudes, they will suspect us,1818   al. “us about a kingdom.” and will come and destroy our city.” Wherefore, tell me? Did He teach revolt? Did He not permit you to give tribute to Cæsar? Did not ye wish to make Him a king, and He fly from you? Did He not follow1819   al. “exhibit.” a mean and unpretending1820   al. “plain.” life, having neither house nor anything else of the kind? They therefore said this, not from any such expectation, but from malice. Yet it so fell out contrary to their expectation, and the Romans took their nation and city when they had slain Christ. For the things done by Him were beyond all suspicion. For He who healed the sick, and taught the most excellent way of life, and commanded men to obey their rulers, was not establishing but undoing a tyranny. “But,” saith some one, “we conjecture from former (impostors).” But they taught revolt, He the contrary. Seest thou that the words were but a pretense? For what action of the kind did He exhibit? Did He lead about with Him1821   al. “did He surround Himself with.” pompous1822   σοβοῦντας guards? had He a train of chariots? Did He not seek the deserts? But they, that they may not seem to be speaking from their own ill feeling,1823   ἀ πὸ παθοῦς τοῦ ἐαυτῶν. Sav. reads τὸ π. τοῦ ἑ say that all the city is in danger, that the common weal is being plotted against, and that they have to fear the worst. These were not the causes of your captivity, but things contrary to them; both of this last, and of the Babylonish, and of that under Antiochus which followed: it was not that there were worshipers among you, but that there were among you those who did unjustly, and excited God to wrath, this caused you to be given up into bondage. But such a thing is envy, allowing men to see nothing which they ought to see, when it has once for all blinded the soul. Did He not teach men to be meek? Did He not bid them when smitten on the right cheek to turn the other also? Did He not bid them when injured to bear it? to show greater readi ness to endure evil, than others have to inflict it? Are these, tell me, the signs of one establishing a tyranny, and not rather of one pulling a tyranny down?

[4.] But, as I said, a dreadful thing is malice, and full of hypocrisy; this hath filled the world with ten thousand evils; through this malady the law courts are filled, from this comes the desire of fame and wealth, from this the love of rule, and insolence,1824   al. “vainglory.” through this the roads have wicked robbers and the sea pirates,1825   al. “the roads and the sea are beset.” from this proceed the murders through the world, through this our race is rent asunder, and whatever evil thou mayest see, thou wilt perceive to arise from this. This hath even burst into1826   εἰσεκώμασε the churches, this hath caused ten thousand dreadful things from the beginning, this is the mother of avarice, this malady hath turned all things upside down, and corrupted justice. For “gifts,” It saith, “blind the eyes of the wise, and as a muzzle on the mouth turn away reproofs.” ( Ecclus. xx. 29 , LXX. and marg. of E.V.) This makes slaves of freemen, concerning this we talk every day, and no good comes of it, we become worse than wild beasts; we plunder orphans, strip widows, do wrong to the poor, join woe to woe. “Alas! that the righteous hath perished from the earth!” ( Mic. vii. 1, 2.) It is our part too henceforth to mourn, or rather we have need to say this every day. We profit nothing by our prayers, nothing by our advice and exhortation, it remaineth therefore that we weep. Thus did Christ; after having many times exhorted those in Jerusalem, when they profited nothing, He wept at their hardness.1827   al. “misfortune.” This also do the Prophets, and this let us do now. Henceforth is the season for mourning and tears and wailing; it is seasonable for us also to say now, “Call for the mourning women, and send for the cunning women, that they may cry aloud” ( Jer. ix. 17 ); perhaps thus we shall be able to cast out the malady of those who build splendid houses, of those who surround themselves with lands gotten by rapine. It is seasonable to mourn; but do ye take part with me in the mourning, ye who have been stripped and injured, by your mournings bring down my tears. But while mourning we will mourn, not for ourselves but for them; they have not injured you, but they have destroyed themselves; for you have the Kingdom of heaven in return for the injustice done you, they hell in return for their gain. On this account it is better to be injured than to injure. Let us bewail them with a lamentation not of man’s making, 1828   al. “not the common.” but that from the Holy Scriptures with which the Prophets also wailed. With Isaiah let us wail bitterly, and say, “Woe, they that add house to house, that lay field to field, that they may take somewhat from their neighbor; will ye dwell alone upon the earth? Great houses and fair, and there shall be no inhabitants in them.” ( Isa. v. 8, 9.)

Let us mourn with Nahum, and say with him, “Woe to him that buildeth his house on high.” (Perhaps Jer. xxii. 13.) Or rather let us mourn for them as Christ mourned for those of old. “Woe to you that are rich, for ye have received your consolation.” ( Luke vi. 24.) Let us, I beseech you, not cease thus lamenting, and if it be not unseemly, let us even beat our breasts for the carelessness of our brethren. Let us not weep for him who is already dead, but let us weep for the rapacious man, the grasping, the covetous, the insatiable. Why should we mourn for the dead, in whose case it is impossible henceforth to effect anything? Let us mourn for these who are capable even of change. But while we are lamenting, perhaps they will laugh. Even this is a worthy cause for lamentation, that they laugh when they ought to mourn. For had they been at all affected by our sorrows, it would have behooved us to cease from sorrowing on account of their promise of amendment; but since they are of an insensible disposition, let us continue to weep, not merely for the rich, but for the lovers of money, the greedy, the rapacious. Wealth is not an evil thing, (for we may use it rightly when we spend it upon those who have need,) but greediness is an evil, and it prepares1829   προξενοῦσα deathless punishments. Let us then bewail them; perhaps there will be some amendment; or even if they who have fallen in do not escape, others at least will not fall into the danger, but will guard against it. May it come to pass that both they may be freed from their malady, and that none of us may ever fall into it, that we all may in common obtain the promised goods, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

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 ὄχλον τὸν περιεστῶτα εἶπον, καὶ τὰ ἑξῆς. αʹ. Ὃ πολλάκις εἶπον, τοῦτο καὶ νῦν ἐρῶ, ὅτι ὁ Χριστὸς οὐχ οὕτω πρὸς τὴν ἀξίαν ὁρᾷ τὴν ἑαυτοῦ, ὡς πρὸς τὴν σωτηρίαν τὴν ἡμετέραν: οὐδ' ὅπως τι μέγα φθέγξηται, ἀλλ' ὅπως δυνάμενον ἡμᾶς ἐπισπάσασθαι. Διὰ τοῦτο τὰ μὲν ὑψηλὰ καὶ μεγάλα, ὀλίγα, καὶ αὐτὰ δὲ κεκρυμμένα: τὰ δὲ ταπεινὰ καὶ εὐτελῆ, πολλὰ περιῤῥεῖ τοῖς αὐτοῦ λόγοις. Ἐπειδὴ γὰρ τούτοις ἐνήγοντο μᾶλλον, τούτοις καὶ ἐνδιατρίβει, καὶ οὔτε αὐτὰ διόλου φθέγγεται, ὥστε μὴ τοὺς μετὰ ταῦτα βλαβῆναι, οὔτε αὐτὰ ἀποσιωπᾷ, ὥστε μὴ τοὺς τότε σκανδαλισθῆναι. Οἱ μὲν γὰρ τῆς ταπεινότητος ἐξελθόντες, καὶ ἐξ ἑνὸς ὑψηλοῦ δόγματος τὸ πᾶν δυνήσονται κατιδεῖν: οἱ δὲ ἀεὶ ταπεινοὶ ὄντες, εἰ μὴ πολλάκις ταῦτα ἤκουον οὐδ' ἂν ὅλως προσῆλθον. Ἀμέλει γοῦν οὐδὲ μετὰ τοσαῦτα μένουσιν, ἀλλὰ καὶ λιθάζουσι καὶ διώκουσι, καὶ ἀναιρεῖν ἐπιχειροῦσι, καὶ βλάσφημον ἀποκαλοῦσι: καὶ ὅταν μὲν ἴσον ἑαυτὸν ποιῇ τῷ Θεῷ, οὕτω λέγουσιν: Οὗτος βλασφημεῖ: ὅταν δὲ εἴπῃ, Ἀφέωνταί σου αἱ ἁμαρτίαι, ἔτι καὶ δαιμονῶντα καλοῦσιν: ὥσπερ καὶ ὅταν θανάτου κρείττονα εἶναι τὸν ἀκούοντα αὐτοῦ τῶν ῥημάτων, ἢ καὶ ὅταν λέγῃ, Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοὶ, ἐγκαταλιμπάνουσιν αὐτόν: καὶ σκανδαλίζονται πάλιν, ὅταν λέγῃ ἐκ τοῦ οὐρανοῦ καταβεβηκέναι. Εἰ γοῦν ταῦτα οὐκ ἔφερον σπανιάκις λεγόμενα, σχολῇ γ' ἂν, εἰ διὰ πάντων ὑψηλὸς ἦν ὁ λόγος καὶ οὕτως ὑφαίνετο, προσέσχον ἂν αὐτῷ. Ὅταν γοῦν λέγῃ, Καθὼς ἐνετείλατό μοι ὁ Πατὴρ, οὕτω λαλῶ: καὶ, ὅτι Ἀπ' ἐμαυτοῦ οὐκ ἐλήλυθα, τότε πιστεύουσι. Καὶ ὅτι τότε, δῆλον ἀπὸ τοῦ τὸν εὐαγγελιστὴν τοῦτο ἐπισημήνασθαι καὶ εἰπεῖν, ὅτι Ταῦτα αὐτοῦ λαλοῦντος πολλοὶ ἐπίστευσαν εἰς αὐτόν. Εἰ τοίνυν τὸ μὲν ταπεινὰ φθέγγεσθαι πρὸς πίστιν ἐφεῖλκε, τὸ δὲ ὑψηλὰ, ἀπεσόβει, πῶς οὐκ ἐσχάτης ἀνοίας μὴ λογίζεσθαι τῶν ταπεινῶν τὴν αἰτίαν πᾶσαν ὅτι διὰ τοὺς ἀκροατὰς εἴρηται; Ἐπεὶ καὶ ἀλλαχοῦ μέγα τι εἰπεῖν βουληθεὶς, ἐσίγησε, τὴν αἰτίαν ταύτην προσθεὶς καὶ εἰπών: Ἵνα δὲ μὴ σκανδαλίσωμεν αὐτοὺς, βάλε ἄγκιστρον εἰς τὴν θάλασσαν: ὃ δὴ ποιεῖ καὶ ἐνταῦθα. Μετὰ γὰρ τὸ εἰπεῖν: Ἐγὼ ᾔδειν ὅτι πάντοτέ μου ἀκούεις, ἐπήγαγεν: Ἀλλὰ διὰ τὸν ὄχλον [τὸν] περιεστῶτα εἶπον, ἵνα πιστεύσωσι. Μὴ ἡμέτερα τὰ ῥήματα; μὴ στοχασμὸς ἀνθρώπινος; Ὅταν οὖν τις ἀπὸ τῶν γεγραμμένων μὴ ἀνέχηται πείθεσθαι, ὅτι ἐσκανδαλίζοντο ἐπὶ τοῖς ὑψηλοῖς, ἀκούων τοῦ Χριστοῦ λέγοντος διὰ τοῦτο ταπεινὰ φθέγγεσθαι, ἵνα μὴ σκανδαλισθῶσι, πῶς λοιπὸν τῆς φύσεως εἶναι τὰ εὐτελῆ ὑποπτεύσει ῥήματα, ἀλλὰ μὴ συγκαταβάσεως; Οὕτω καὶ ἀλλαχοῦ, φωνῆς ἐνεχθείσης ἄνωθεν, ἔλεγεν: Οὐ δι' ἐμὲ ἡ φωνὴ αὕτη γέγονεν, ἀλλὰ δι' ὑμᾶς. Καίτοι τῷ μὲν ὑψηλῷ ἔξεστι πολλὰ περὶ ἑαυτοῦ λέγειν ταπεινά: τῷ δὲ ταπεινῷ οὐ θέμις περὶ ἑαυτοῦ μέγα τι καὶ ὑψηλὸν φθέγξασθαι. Ἐκεῖνο μὲν γὰρ ἀπὸ συγκαταβάσεως γίνεται, καὶ τὴν τῶν διδασκομένων ἀσθένειαν αἰτίαν ἔχει: μᾶλλον δὲ τὸ ἐνάγειν εἰς ταπεινοφροσύνην ὁρᾷν, καὶ τὸ σάρκα περικεῖσθαι, καὶ τὸ παιδεύειν τοὺς ἀκούοντας μηδὲν περὶ ἑαυτῶν μέγα λαλεῖν, καὶ τὸ νομίζεσθαι ἀντίθεον, καὶ τὸ ἀπιστεῖσθαι ἥκειν παρὰ τοῦ Θεοῦ, καὶ τὸ ὑποπτεύεσθαι λύειν τὸν νόμον, καὶ τὸ βασκαίνειν τοὺς ἀκούοντας, καὶ πρὸς αὐτὸν ἀπεχθῶς διακεῖσθαι: διότι ἔλεγεν ἑαυτὸν ἴσον τῷ Θεῷ: τὸ δὲ ταπεινὸν ὄντα τινὰ, ὑψηλόν τι περὶ ἑαυτοῦ λέγειν, οὐδεμίαν ἔχει αἰτίαν οὔτε εὔλογον οὔτε ἄλογον: ἀλλ' ἢ ἀπόνοια ἂν εἴη μόνον καὶ ἀναίδεια, καὶ τόλμα ἀσύγγνωστος. Τίνος οὖν ἕνεκεν ταπεινὰ φθέγγεται, τῆς ἀποῤῥήτου καὶ μεγάλης οὐσίας ἐκείνης ὤν; Τῶν τε εἰρημένων ἕνεκεν, καὶ ὥστε μὴ νομισθῆναι ἀγέννητος. Καὶ γὰρ Παῦλος τοιοῦτόν τι φαίνεται φοβηθείς. Διὸ καὶ ἔλεγε: Χωρὶς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα. Ἀσεβὲς γὰρ τοῦτο καὶ λογίσασθαι. Εἴ γε ἐλάττων τοῦ γεγεννηκότος ὢν καὶ ἑτέρας οὐσίας, ἴσος ἐνομίζετο, οὐκ ἂν οὖν πάντα ἐποίησεν, ὥστε μὴ νομισθῆναι τοῦτο; Νῦν δὲ αὐτὸς τοὐναντίον ποιεῖ, λέγων: Εἰ μὴ ποιῶ τὰ ἔργα τοῦ πέμψαντός με, μὴ πιστεύετέ μοι. Καὶ τὸ λέγειν δὲ, ὅτι Ἐγὼ ἐν τῷ Πατρὶ καὶ ὁ Πατὴρ ἐν ἐμοὶ, τὴν ἰσότητα ἡμῖν αἰνίττεται. Ἐχρῆν δὲ μετὰ πολλῆς αὐτὸ σφοδρότητος καθελεῖν, εἴ γε καταδεέστερος ἦν, καὶ μηδαμοῦ ὅλως εἰπεῖν, ὅτι Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοὶ, ἢ, ὅτι Ἕν ἐσμεν, ἢ, ὅτι Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα. Καὶ γὰρ περὶ δυνάμεως ὅτε λόγος ἦν αὐτῷ, ἔλεγεν: Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν. Καὶ περὶ ἐξουσίας ὅτε λόγος ἦν, πάλιν ἔλεγεν: Ὥσπερ γὰρ ὁ Πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτω καὶ ὁ Υἱὸς οὓς θέλει ζωοποιεῖ: ὅπερ οὐ δυνατὸν ἦν ἑτέρας ὄντα οὐσίας ποιεῖν. Εἰ δὲ καὶ δυνατὸν ἦν, οὐκ ἐχρῆν τοῦτο εἰπεῖν, ἵνα μὴ ὑποπτεύσωσι μίαν καὶ τὴν αὐτὴν οὐσίαν εἶναι. Εἰ γὰρ ἵνα μὴ ὑποπτεύσωσι ὅτι ἀντίθεός ἐστι, καὶ τὰ μὴ προσήκοντα αὐτῷ φθέγγεται πολλάκις, πολλῷ μᾶλλον ἔδει τότε. Νῦν δὲ τὸ λέγειν, Ἵνα τιμῶσι τὸν Υἱὸν, καθὼς τιμῶσι τὸν Πατέρα: καὶ τὸ λέγειν, Τὰ ἔργα ἃ ἐκεῖνος ἐργάζεται, κἀγὼ ὁμοίως ποιῶ: καὶ τὸ λέγειν ἑαυτὸν ἀνάστασιν εἶναι καὶ ζωὴν, καὶ φῶς τοῦ κόσμου, ἐξισοῦντός ἐστι τῷ γεγεννηκότι ἑαυτὸν, καὶ τὴν ὑποψίαν ἱστῶντος, ἣν εἶχον ἐκεῖνοι. Εἶδες πῶς ὅτι μὲν τὸν νόμον οὐ λύει, τοσαῦτα λέγει καὶ ἀπολογεῖται: τὴν δὲ δόξαν τῆς ἰσότητος τῆς πρὸς τὸν Πατέρα οὐ μόνον οὐ καθαιρεῖ, ἀλλὰ καὶ ἵστησιν; Οὕτω καὶ εἰπόντων, ὅτι Βλασφημεῖς, ὅτι ποιεῖς σεαυτὸν Θεὸν, ἀπὸ τῆς τῶν ἔργων ἰσότητος αὐτὸ ἔστησε. βʹ. Καὶ τί λέγω ὅτι ὁ Υἱὸς τοῦτο ἐποίησεν, ὅπου γε καὶ ὁ Πατὴρ ὁ μὴ σάρκα λαβὼν τὸ αὐτὸ τοῦτο ποιεῖ. Καὶ γὰρ καὶ αὐτὸς ἠνέσχετο πολλὰ περὶ αὐτοῦ ταπεινὰ λεχθῆναι διὰ τὴν σωτηρίαν τῶν ἀκουόντων. Τὸ γὰρ, Ἀδὰμ, ποῦ εἶ; καὶ τὸ, Ἵνα γνῶ, εἰ ἄρα κατὰ τὴν κραυγὴν αὐτῶν συντελοῦνται: καὶ τὸ, Νῦν ἔγνων ὅτι φοβῇ τὸν Θεὸν σύ: καὶ τὸ, Ἐὰν ἄρα ἀκούσωσι: καὶ τὸ, Ἐὰν ἄρα συνῶσι: καὶ, Τίς δώσει τὴν καρδίαν τοῦ λαοῦ τούτου οὕτως εἶναι; καὶ τὸ λέγεσθαι, Οὐκ ἔστιν ὅμοιός σοι ἐν θεοῖς, Κύριε: καὶ πολλὰ ἕτερα τοιαῦτα ἐν τῇ Παλαιᾷ εἴ τις ἐκλέγοι, ἀνάξια τῆς τοῦ Θεοῦ ἀξίας ὄντα εὑρήσει. Καὶ ἐπὶ τοῦ Ἀχαὰβ δὲ εἴρηται: Τίς ἀπατήσει μοι τὸν Ἀχαάβ; Καὶ τὸ ἀεὶ τῶν Ἑλληνικῶν θεῶν κατὰ σύγκρισιν ἑαυτὸν προτιθέναι, πάντα ἀνάξια τοῦ Θεοῦ: ἀλλ' ἑτέρως ἄξια γίνεται. Καὶ γὰρ οὕτω φιλάνθρωπός ἐστιν, ὡς διὰ τὴν ἡμετέραν σωτηρίαν καὶ τῶν τῇ ἀξίᾳ αὐτοῦ πρεπόντων ῥημάτων ὑπεριδεῖν. Καὶ γὰρ καὶ αὐτὸ τὸ ἄνθρωπον γενέσθαι, ἀνάξιον, καὶ τὸ δούλου μορφὴν λαβεῖν, καὶ ταπεινὰ φθέγγεσθαι ῥήματα, καὶ ταπεινὰ περιβεβλῆσθαι, ἀνάξιον μὲν, εἴ τις πρὸς τὴν ἀξίαν ἐκείνην ἴδοι: ἄξιον δὲ, εἴ τις τὸν ἄφατον τῆς αὐτοῦ φιλανθρωπίας πλοῦτον λογίσαιτο. Ἔστι δὲ καὶ ἑτέρα τῆς ταπεινότητος τῶν ῥημάτων αἰτία. Ποία αὕτη; Ὅτι τὸν μὲν Πατέρα καὶ ᾔδεσαν καὶ ὡμολόγουν, αὐτὸν δὲ οὐκ ᾔδεσαν. Διὰ τοῦτο συνεχῶς ἐπ' αὐτὸν καταφεύγει ὡς ὡμολογημένον, ἅτε αὐτὸς οὐκ ὢν οὐδέπω ἀξιόπιστος. Οὐ παρὰ τὴν οἰκείαν εὐτέλειαν, ἀλλὰ παρὰ τὴν ἄνοιαν τῶν ἀκουόντων καὶ τὴν ἀσθένειαν. Διὰ τοῦτο καὶ εὔχεται καὶ λέγει: Πάτερ, εὐχαριστῶ σοι, ὅτι ἤκουσάς μου. Εἰ γὰρ οὓς θέλει ζωοποιεῖ, καὶ καθὼς ὁ Πατὴρ, οὕτω ζωοποιεῖ, τίνος ἕνεκεν παρακαλεῖ; Ἀλλ' ὥρα λοιπὸν εἰς αὐτὸ ἐμβῆναι τὸ χωρίον. Ἦραν οὖν τὸν λίθον, οὗ ἦν ὁ τεθνηκὼς κείμενος. 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 ὄχλον τὸν περιεστῶτα εἶπον, ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας. Ἐρωτήσωμεν οὖν τὸν μὲν αἱρετικόν: Ἀπὸ τῆς εὐχῆς ῥοπὴν ἔλαβε, καὶ τὸν νεκρὸν ἀνέστησε; πῶς οὖν τὰ ἄλλα χωρὶς εὐχῆς ἐποίει λέγων: Σοὶ λέγω, τὸ δαιμόνιον, ἔξελθε ἀπ' αὐτοῦ; καὶ, Θέλω, καθαρίσθητι; καὶ, Ἆρον τὸν κράββατόν σου; καὶ, Ἀφέωνταί σοι αἱ ἁμαρτίαι σου; καὶ τῇ θαλάσσῃ, Σιώπα, πεφίμωσο; τί δὲ ὅλως ἔχει τῶν ἀποστόλων πλέον, εἴ γε καὶ αὐτὸς ἐπὶ εὐχῆς ποιεῖ; Μᾶλλον δὲ οὔτε ἐκεῖνοι μετὰ εὐχῆς πάντα ἐποίουν, ἀλλὰ καὶ χωρὶς εὐχῆς πολλάκις τὸ ὄνομα τοῦ Ἰησοῦ καλοῦντες. Εἰ δὲ τὸ ὄνομα αὐτοῦ τοσαύτην εἶχεν ἰσχὺν, πῶς ἂν αὐτὸς εὐχῆς ἐδεήθη; Εἰ δὲ εὐχῆς ἐδεῖτο, οὐκ ἂν τὸ ὄνομα αὐτοῦ ἴσχυσεν. Ὅτε δὲ ὅλως ἐποίει τὸν ἄνθρωπον, ποίας εὐχῆς ἐδεήθη; οὐχὶ ὁμοτιμία ἐκεῖ πολλή; Ποιήσωμεν γὰρ, φησὶν, ἄνθρωπον. Τί δὲ ἀσθενέστερον, εἰ εὐχῆς ἐδεῖτο; Ἴδωμεν δὲ καὶ τίς ἡ εὐχή. Πάτερ, εὐχαριστῶ σοι, ὅτι ἤκουσάς μου. Τίς τοίνυν οὕτως ηὔξατό ποτε; Πρὶν ἢ γάρ τι εἰπεῖν, Εὐχαριστῶ σοι, λέγει, δεικνὺς ὅτι οὐ δεῖται εὐχῆς: Ἐγὼ δὲ ᾔδειν ὅτι πάντοτέ μου ἀκούεις. Τοῦτο εἶπεν, οὐχ ὡς αὐτοῦ ἀδυνατοῦντος, ἀλλ' ὡς μιᾶς γνώμης οὔσης. Τίνος δὲ ἕνεκεν καὶ εὐχῆς σχῆμα ἀνέλαβε; Μὴ ἐμοῦ, ἀλλ' αὐτοῦ ἄκουσον λέγοντος: Διὰ τὸν περιεστῶτα ὄχλον, ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας. Οὐκ εἶπεν, Ἵνα πιστεύσωσιν ὅτι ἐλάττων εἰμί: ὅτι χρείαν ἔχω ῥοπῆς τῆς ἄνωθεν: ὅτι χωρὶς εὐχῆς οὐ δύναμαι ποιῆσαι: ἀλλ', Ὅτι σύ με ἀπέστειλας. Ταῦτα γὰρ πάντα εὐχὴ δηλοῖ, ἂν ἁπλῶς αὐτὴν ἐκλάβωμεν. Οὐκ εἶπεν, Ἀπέστειλάς με τὸν ἀσθενοῦντα, τὸν τὴν δουλείαν ἐπεγνωκότα, τὸν ἀφ' ἑαυτοῦ οὐδὲν ποιοῦντα: ἀλλὰ ταῦτα πάντα ἀφεὶς, ἵνα μηδὲν τούτων ὑποπτεύσῃς, τίθησι τὴν ἀληθῆ τῆς εὐχῆς αἰτίαν, ἵνα μὴ ἀντίθεόν με νομίσωσιν: ἵνα μὴ λέγωσιν, Οὐκ ἔστιν ἐκ τοῦ Θεοῦ: ἵνα δείξω κατὰ γνώμην σὴν τὸ ἔργον γινόμενον: μονονουχὶ λέγων, ὅτι Εἰ ἤμην ἀντίθεος, οὐκ ἂν προεχώρησε τὸ γινόμενον. Τὸ δὲ, Ἤκουσάς μου, καὶ ἐπὶ φίλων λέγεται, καὶ ἐπὶ ὁμοτίμων. Ἐγὼ δὲ ᾔδειν ὅτι πάντοτέ μου ἀκούεις: τουτέστι, Πρὸς τὸ γενέσθαι μου τὸ θέλημα οὐ δέομαι εὐχῆς, ἀλλ' ὥστε πεῖσαι ὅτι σοὶ καὶ ἐμοὶ μία βούλησις. Τί οὖν εὔχῃ; Διὰ τοὺς ἀσθενεῖς καὶ παχυτέρους. Καὶ ταῦτα εἰπὼν, ἔκραξε φωνῇ μεγάλῃ. Διατί γὰρ οὐκ εἶπεν, Ἐν τῷ ὀνόματι τοῦ Πατρός μου δεῦρο ἔξω; διατί μὴ εἶπεν, Ἀνάστησον αὐτὸν, Πάτερ; ἀλλὰ ταῦτα πάντα ἀφεὶς καὶ εὐχομένου σχῆμα ἀναλαβὼν, διὰ τῶν πραγμάτων τὴν αὐθεντίαν ἐνδείκνυται; Ὅτι καὶ τοῦτο τῆς αὐτοῦ σοφίας, διὰ μὲν ῥημάτων συγκατάβασιν, διὰ δὲ τῶν ἔργων ἐξουσίαν ἐπιδείκνυσθαι. Ἐπειδὴ γὰρ οὐδὲν ἄλλο εἶχον ἐγκαλεῖν αὐτῷ, ἀλλ' ἢ ὅτι οὐκ ἔστιν ἐκ τοῦ Θεοῦ, καὶ οὕτω τοὺς πολλοὺς ἠπάτων: τούτου ἕνεκεν μεθ' ὑπερβολῆς δείκνυσι τοῦτό τε αὐτὸ δι' ὧν φησι, καὶ καθ' ὃν τρόπον ἡ ἀσθένεια ἐκείνων ἀπῄτει. Ἐνῆν μὲν γὰρ καὶ ἄλλως δεῖξαι τὴν συμφωνίαν μετὰ τῆς οἰκείας ἀξίας: ἀλλ' οὐκ ἐδύνατο ἀναβῆναι τοσοῦτον ὁ ὄχλος. Καί φησι: Λάζαρε, δεῦρο ἔξω. Τοῦτό ἐστιν ὃ ἔλεγεν: Ἔρχεται ὥρα ὅτε οἱ νεκροὶ ἀκούσουσι τῆς φωνῆς τοῦ Υἱοῦ τοῦ Θεοῦ, καὶ οἱ ἀκούσαντες ζήσονται. Ἵνα γὰρ μὴ νομίσῃς, ὅτι παρ' ἑτέρου ἔλαβε τὴν ἐνέργειαν, ἄνωθέν σε τοῦτο ἐδίδαξε, καὶ διὰ τῶν ἔργων ἐπέδειξε. Καὶ οὐκ εἶπεν, Ἀνάστηθι: ἀλλὰ, Δεῦρο ἔξω, ὡς ζῶντι διαλεγόμενος τῷ τετελευτηκότι. γʹ. Τί ταύτης τῆς ἐξουσίας γένοιτ' ἂν ἴσον; Εἰ δὲ μὴ ἰδίᾳ δυνάμει τοῦτο ποιεῖ, τί πλέον ἕξει τῶν ἀποστόλων τῶν λεγόντων Τί ἡμῖν προσέχετε, ὡς ἰδίᾳ δυνάμει ἢ εὐσεβείᾳ πεποιηκόσι τοῦ περιπατεῖν αὐτόν; Εἰ γὰρ οὐ ποιῶν ἰδίᾳ δυνάμει, οὐ προσετίθει τοῦτο, ὅπερ οἱ ἀπόστολοι περὶ ἑαυτῶν ἔλεγον, ἔσονταί πως ἐκεῖνοι μᾶλλον φιλοσοφοῦντες, τῷ διακρούεσθαι τὴν δόξαν. Καὶ ἀλλαχοῦ: Ἄνδρες, τί ταῦτα ποιεῖτε; Καὶ ἡμεῖς ὁμοιοπαθεῖς ἐσμεν ὑμῖν ἄνθρωποι. Εἶτα οἱ μὲν ἀπόστολοι, ἐπειδὴ οὐδὲν οἴκοθεν ἔπραττον, ταῦτα ἔλεγον ὥστε πεῖσαι τοῦτο: αὐτὸς δὲ τοιαύτην περὶ ἑαυτοῦ δόξαν ἔχων, οὐκ ἂν τὴν ὑπόνοιαν ἀνεῖλεν, εἴ γε μὴ οἰκείᾳ αὐθεντείᾳ ἐποίει; καὶ τίς ἂν τοῦτο εἴποι; Καὶ μὴν τὸ ἐναντίον ποιεῖ ὁ Χριστὸς, λέγων: Διὰ τὸν περιεστῶτα ὄχλον εἶπον, ἵνα πιστεύσωσιν. Ὥστε εἰ ἐπίστευον, οὐκ ἦν χρεία τῆς εὐχῆς. Εἰ δὲ μὴ ἦν ἀνάξιον αὐτοῦ τὸ εὔχεσθαι, διατί ἐκείνοις τὴν αἰτίαν λογίζεται; διατί δὲ μὴ εἶπεν, ὅτι Ἵνα πιστεύσωσιν ὅτι οὐκ εἰμί σου ἴσος; ἐχρῆν γὰρ διὰ τὴν ὑπόνοιαν πρὸς τοῦτο ἐλθεῖν. Ἀλλ' ὅτε μὲν ὑπωπτεύετο λύειν τὸν νόμον, τὴν λέξιν αὐτὴν τέθεικε, μηδὲ εἰρηκότων τι ἐκείνων: Μὴ νομίσητε ὅτι ἦλθον λῦσαι τὸν νόμον: ἐνταῦθα δὲ ἵστησι τὴν ὑπόνοιαν. Ὅλως δὲ, τί ἔδει περιόδου τοσαύτης καὶ αἰνιγμάτων; Ἤρκει γὰρ εἰπεῖν, Οὐκ εἰμὶ ἴσος, καὶ ἀπαλλαγῆναι, Τί οὖν; Οὐκ εἶπεν, φησὶν, ὅτι Οὐ ποιῶ τὸ θέλημα τὸ ἐμόν; Ἀλλὰ καὶ τοῦτο συνεσκιασμένως καὶ πρὸς τὴν ἐκείνων ἀσθένειαν, καὶ ἀπὸ τῆς αὐτῆς αἰτίας, ἀφ' ἧς καὶ ἡ εὐχὴ γέγονεν. Τί δέ ἐστιν, ὅτι Ἤκουσάς μου; Τουτέστιν, ὅτι Οὐδὲν ἐναντίον ἐμοῦ πρὸς σέ. Ὥσπερ οὖν τὸ, ὅτι Ἤκουσάς μου, οὐ τοῦτό ἐστι δηλοῦντος, ὅτι αὐτὸς οὐκ ἴσχυσεν: (εἰ γὰρ τοῦτο ἦν, οὐκ ἀδυναμία μόνον ἔσται, ἀλλὰ καὶ ἄγνοια, εἴ γε πρὸ τοῦ εὔξασθαι οὐκ ᾔδει, ὅτι μέλλει ἐπινεύειν ὁ Θεός: εἰ δὲ οὐκ ᾔδει, πῶς ἔλεγεν, ὅτι Πορεύομαι ἵνα ἐξυπνίσω αὐτόν: καὶ οὐκ εἶπεν, Πορεύομαι ἵνα εὔξωμαι τῷ Πατρὶ, ἵνα ἐξυπνίσῃ αὐτόν;) ὥσπερ οὖν τοῦτο οὐκ ἀσθενείας, ἀλλ' ὁμογνωμοσύνης: οὕτω καὶ τὸ, Πάντοτέ μου ἀκούεις. Ἢ τοῦτο οὖν ἔστιν εἰπεῖν, ἢ ὅτι πρὸς τὴν ὑπόνοιαν τὴν ἐκείνων εἴρηται. Εἰ δὲ οὔτε ἠγνόει, οὔτε ἠσθένει, εὔδηλον ὅτι διὰ τοῦτο τὰ ταπεινὰ φθέγγεται ῥήματα, ἵνα κἂν ἐκ τῆς ὑπερβολῆς πεισθῇς καὶ ἀναγκασθῇς ὁμολογῆσαι, ὅτι οὐ τῆς ἀξίας αὐτοῦ ἐστιν, ἀλλὰ τῆς συγκαταβάσεως. Τί οὖν οἱ τῆς ἀληθείας ἐχθροί; Οὐ πρὸς τὴν ἀσθένειαν τῶν ἀκουόντων εἴρηκε, φησὶ, τὸ Ἤκουσάς μου, ἀλλ' ἵνα δείξῃ τὴν ὑπεροχήν. Καὶ μὴν τοῦτο οὐκ ἦν δεῖξαι τὴν ὑπεροχὴν, ἀλλὰ σφόδρα ταπεινῶσαι ἑαυτὸν, καὶ ἀποφῆναι οὐδὲν ἀνθρώπου πλέον ἔχοντα. Τὸ γὰρ εὔχεσθαι, οὐ κατὰ Θεὸν, οὐδὲ κατὰ σύνθρονον. Ὁρᾷς ὅτι οὐδαμόθεν ἑτέρωθεν ἐπὶ τοῦτο ἦλθεν, ἀλλὰ διὰ τὴν ἀπιστίαν ἐκείνων; Ὅρα γοῦν καὶ τὸ ἔργον μαρτυροῦν αὐτῷ τὴν αὐθεντίαν. Ἐκάλεσε, καὶ ἐξῆλθεν ὁ τεθνηκὼς συνειλημμένος. Εἶτα ἵνα μὴ δόξῃ φαντασία εἶναι τὸ πρᾶγμα (τοῦ γὰρ ἀναστῆναι τὸ ἐξελθεῖν δεδεμένον οὐκ ἔλαττον ἐδόκει εἶναι παράδοξον), Ἐκέλευσεν αὐτὸν λῦσαι, ἵνα καὶ ἁψάμενοι, καὶ πλησίον γενόμενοι, ἴδωσιν ὅτι ὄντως ἐκεῖνός ἐστι. Καί φησιν: Ἄφετε αὐτὸν ὑπάγειν. Εἶδες τὸ ἀκόμπαστον; Οὐκ ἐπάγεται αὐτὸν, οὐδὲ κελεύει μετ' αὐτοῦ περιιέναι, ὥστε μὴ δόξαι τισὶν ἐπιδείκνυσθαι: οὕτως ᾔδει μετριάζειν. Γενομένου δὲ τοῦ σημείου, οἱ μὲν ἐθαύμαζον: οἱ δὲ προσελθόντες ἀπήγγελλον τοῖς Φαρισαίοις. Τί οὖν ἐκεῖνοι; Δέον ἐκπλήττεσθαι καὶ θαυμάζειν, βουλεύονται αὐτὸν ἀνελεῖν, τὸν ἀναστήσαντα νεκρόν. Ὢ τῆς ἀνοίας! τὸν ἐν τοῖς ἄλλων σώμασι θανάτου περιγενόμενον, θανάτῳ παραδώσειν ἐνόμιζον. Καὶ λέγουσι: Τί ποιοῦμεν, ὅτι ὁ ἄνθρωπος οὗτος πολλὰ σημεῖα ποιεῖ; Ἄνθρωπον αὐτὸν ἔτι καλοῦσιν, οἱ τοσαύτην λαβόντες ἀπόδειξιν τῆς αὐτοῦ θεότητος. Τί ποιοῦμεν; Πιστεῦσαι ἔδει καὶ θεραπεῦσαι, καὶ προσκυνῆσαι, καὶ μηκέτι νομίζειν ἄνθρωπον. Ἐὰν ἀφῶμεν αὐτὸν οὕτως, ἔρχονται οἱ Ῥωμαῖοι, καὶ ἀροῦσιν ἡμῶν καὶ τὸ ἔθνος καὶ τὴν πόλιν. Τί ἐστιν ὃ βουλεύονται ποιεῖν; Τὸν λαὸν ἐπισεῖσαι βούλονται λοιπὸν, ὡς μέλλοντες κινδυνεύειν ἐπὶ ὑποψίᾳ τυραννίδος. Ἐὰν γὰρ ὀχλαγωγοῦντα, φησὶ, μάθωσιν αὐτὸν οἱ Ῥωμαῖοι, ὑποπτεύσουσιν ἡμᾶς, καὶ ἐλεύσονται, καὶ καθελοῦσιν ἡμῶν τὴν πόλιν. Τίνος ἕνεκεν; εἰπέ μοι: μὴ γὰρ ἀποστασίαν ἐδίδασκεν; οὐκ ἐπέτρεψε φόρον δοῦναι Καίσαρι; οὐχὶ βασιλέα αὐτὸν ποιῆσαι ἠθελήσατε, καὶ ἔφυγεν; οὐχὶ τὸν εὐτελῆ καὶ ἀπέριττον ἐπεδείκνυτο βίον, μήτε οἰκίαν ἔχων, μήτε ἄλλο τῶν τοιούτων οὐδέν; Ταῦτα μὲν οὖν ἔλεγον, οὐ προσδοκῶντες, ἀλλὰ βασκαίνοντες. Ἐξέβη δὲ καὶ μὴ προσδοκώντων αὐτῶν, καὶ τὸ ἔθνος καὶ τὴν πόλιν ἔλαβον, ἐπειδὴ ἀνεῖλον αὐτόν. Καὶ γὰρ πόῤῥω πάσης ὑποψίας ἦν τὰ γινόμενα. Ὁ γὰρ ἰώμενος νοσοῦντας, καὶ ἄριστον διδάσκων βίον, καὶ ἄρχουσι πείθεσθαι ἐπιτάττων, οὐχὶ τυραννίδα συνίστη, ἀλλὰ κατέλυεν. Ἀλλ' ἀπὸ τῶν προτέρων στοχαζόμεθα, φησίν. Ἀλλ' ἐκεῖνοι ἀποστασίαν ἐδίδασκον: οὗτος δὲ τοὐναντίον. Ὁρᾷς ὅτι ὑπόκρισις ἦν τὰ λεγόμενα; Τί γὰρ ἐπεδείξατο τοιοῦτον; δορυφόρους σοβοῦντας ἐπήγετο; ὀχήματα ἐπεσύρετο; οὐχὶ τὰς ἐρημίας ἐδίωκεν; Ἀλλ' ἵνα μὴ δόξωσιν ἀπὸ πάθους τοῦ ἑαυτῶν λέγειν, τὴν πόλιν φασὶ κινδυνεύειν πᾶσαν, καὶ τὸ κοινὸν ἐπιβουλεύεσθαι, καὶ περὶ τῶν ἐσχάτων αὐτοῖς εἶναι τὸν φόβον. Οὐ ταῦτα τῆς αἰχμαλωσίας ὑμῖν αἴτια γέγονεν, ἀλλὰ τὰ ἐναντία, καὶ ταύτης καὶ τῆς εἰς Βαβυλῶνα, καὶ τῆς ἐπὶ Ἀντιόχου τῆς μετὰ ταῦτα: οὐ τὸ εἶναι παρ' ὑμῖν θεραπεύοντας, ἀλλὰ τὸ εἶναι ἐν ὑμῖν ἀδικοῦντας, καὶ τὸν Θεὸν παροργίζοντας, τοῦτο ὑμᾶς ἐκδότους ἐποίησεν. Ἀλλὰ τοιοῦτον ὁ φθόνος: οὐδὲν τῶν δεόντων ὁρᾷν ἀφιεὶς, ἅπαξ πηρώσας τὴν ψυχήν. Οὐχὶ πράους ἐδίδασκεν εἶναι; οὐχὶ ῥαπιζομένους τὴν δεξιὰν, στρέφειν καὶ τὴν ἑτέραν; οὐ φέρειν ἀδικουμένους; οὐ μείζονα ἐπιδείκνυσθαι προθυμίαν πρὸς τὸ κακῶς παθεῖν, ἢ ἕτεροι ἔχουσι πρὸς τὸ κακῶς ποιῆσαι; Ταῦτ' οὖν, εἰπέ μοι, τυραννίδα συνιστῶντος, ἀλλ' οὐ τυραννίδα καθαιροῦντος; δʹ. Ἀλλ' ὅπερ ἔφην, δεινὸν ἡ βασκανία καὶ ὑποκρίσεως γέμον. Τοῦτο τὴν οἰκουμένην μυρίων ἐνέπλησε κακῶν: ἀπὸ τοῦ νοσήματος τούτου τὰ δικαστήρια κρινομένων πεπλήρωται: ἀπὸ τούτου δόξης καὶ χρημάτων ἔρως: ἀπὸ τούτου φιλαρχία καὶ ὑπεροψία: ἐντεῦθεν ὁδοὶ λῃστὰς μιαροὺς, καὶ θάλαττα πειρατὰς ἔχει: ἐντεῦθεν οἱ κατὰ τὴν οἰκουμένην φόνοι, ἐντεῦθεν τὸ γένος ἡμῶν διέσπασται. Ὅπερ ἂν ἴδῃς κακὸν, ἀπὸ ταύτης ὂν ὄψει: τοῦτο καὶ εἰς τὰς Ἐκκλησίας εἰσεκώμασε: τοῦτο ἄνωθεν τὰ μυρία εἰργάσατο δεινά: τοῦτο τὴν φιλαργυρίαν ἔτεκεν: αὕτη ἡ νόσος τὰ ἄνω κάτω ἐποίησε, καὶ τὸ δίκαιον διέφθειρε (Δῶρα γὰρ, φησὶν, ἐκτυφλοῖ ὀφθαλμοὺς σοφῶν, καὶ ὡς φῖμος στόματι, ἀποστρέφει ἐλέγχους): τοῦτο δούλους ἀντ' ἐλευθέρων ποιεῖ: περὶ τούτου καθ' ἑκάστην διαλεγόμεθα τὴν ἡμέραν, καὶ πλέον οὐδὲν γίνεται. Θηρίων γινόμεθα χείρους, ὀρφανοὺς ἁρπάζομεν, χήρας γυμνοῦμεν, πένητας ἀδικοῦμεν, οὐαὶ ἐπὶ οὐαὶ συνάπτομεν. Οἴμοι! ὅτι ἀπόλωλε εὐλαβὴς ἀπὸ τῆς γῆς. Καὶ ἡμῶν ἐστι τὸ θρηνεῖν λοιπόν: μᾶλλον δὲ τοῦτο δεῖ καθ' ἑκάστην λέγειν τὴν ἡμέραν. Οὐδὲν ἐν εὐχαῖς ἀνύομεν, οὐδὲν ἐν συμβουλαῖς καὶ παραινέσεσι: λείπεται ἄρα τὸ δακρύειν. Τοῦτο καὶ ὁ Χριστὸς ἐποίησε: πολλὰ τοῖς ἐν Ἱεροσολύμοις παραινέσας, ὡς οὐδὲν ἐκέρδανον ἐκεῖνοι, ἐδάκρυσεν αὐτῶν τὴν πώρωσιν. Τοῦτο καὶ οἱ προφῆται ποιοῦσι: τοῦτο καὶ ἡμεῖς πράττωμεν νῦν. Θρήνου λοιπὸν ὁ καιρὸς, καὶ δακρύων, καὶ οἰμωγῆς. Εὔκαιρον εἰπεῖν καὶ ἡμᾶς νῦν, Καλέσατε τὰς θρηνούσας, καὶ πρὸς τὰς σοφὰς ἀποστείλατε, καὶ φθεγξάσθωσαν. Τάχα οὕτω δυνησόμεθα ἐκβαλεῖν τὸ νόσημα τῶν τὰς οἰκίας οἰκοδομούντων τὰς λαμπρὰς, τῶν ἀγροὺς περιβαλλομένων ἐξ ἁρπαγῆς. Θρηνεῖν εὔκαιρον: ἀλλὰ συλλάβεσθέ μοι καὶ ὑμεῖς τῶν θρήνων, οἱ γεγυμνωμένοι τε καὶ ἠδικημένοι: τοῖς ὑμῶν θρήνοις καταγάγετέ μου τὰ δάκρυα. Ἀλλὰ θρηνοῦντες, μὴ ἑαυτοὺς, ἀλλ' ἐκείνους θρηνήσωμεν: οὐχ ὑμᾶς ἠδίκησαν, ἀλλ' ἑαυτοὺς ἀπώλεσαν. Ὑμεῖς μὲν γὰρ ἔχετε τὴν βασιλείαν τῶν οὐρανῶν ἀντὶ τῆς ἀδικίας: ἐκεῖνοι δὲ, τὴν γέενναν ἀντὶ κέρδους. Διὰ τοῦτο βέλτιον ἀδικεῖσθαι καὶ μὴ ἀδικεῖν. Θρηνήσωμεν αὐτοὺς θρῆνον, μὴ τὸν ἀνθρώπινον, ἀλλὰ τὸν ἀπὸ τῶν θείων Γραφῶν, ὃν καὶ οἱ προφῆται ἐθρήνησαν. Θρηνήσωμεν μετὰ Ἡσαΐου πικρὸν, καὶ εἴπωμεν: Οὐαὶ οἱ συνάπτοντες οἰκίαν πρὸς οἰκίαν, καὶ ἀγρὸν ἐγγίζοντες, ἵνα τοῦ πλησίον ἀφέλωνταί τι: μὴ οἰκήσετε μόνοι ἐπὶ τῆς γῆς; Οἰκίαι μεγάλαι καὶ καλαὶ, καὶ οὐκ ἔσονται οἱ ἐνοικοῦντες ἐν αὐταῖς. Θρηνήσωμεν μετὰ τοῦ Ναοὺμ, καὶ εἴπωμεν μετ' ἐκείνου: Οὐαὶ ὁ οἰκοδομῶν εἰς ὕψος τὴν οἰκίαν αὐτοῦ! μᾶλλον δὲ θρηνήσωμεν αὐτοὺς, καθάπερ καὶ ὁ Χριστὸς τοὺς τότε, λέγων: Οὐαὶ ὑμῖν τοῖς πλουσίοις! ὅτι ἀπέχετε τὸν μισθὸν ὑμῶν, καὶ τὴν παράκλησιν ὑμῶν. Οὕτω, παρακαλῶ, θρηνοῦντες καὶ ἡμεῖς μὴ παυσώμεθα: εἰ δὲ μὴ ἄσχημον, καὶ κοψώμεθα ὑπὲρ τῆς τῶν ἀδελφῶν ῥᾳθυμίας. Μὴ κλαίωμεν τὸν ἤδη τεθνηκότα, ἀλλὰ κλαίωμεν τὸν ἅρπαγα, τὸν πλεονέκτην, τὸν φιλάργυρον, τὸν ἄπληστον. Διατί νεκροὺς θρηνοῦμεν, ἐφ' ὧν οὐδὲν ἔστιν ἀνύσαι λοιπόν; Θρηνήσωμεν τούτους, ἐφ' ὧν ἐστι καὶ μεταβολή. Ἀλλ' ἡμῶν θρηνούντων, τάχα αὐτοὶ γελῶσιν. Ἀλλὰ καὶ τοῦτο θρήνων ἄξιον, ὅτι γελῶσιν, ἐφ' οἷς ἔδει πενθεῖν. Εἰ μὲν γὰρ ἔπασχόν τι ἀπὸ τῶν ὀδυρμῶν τῶν ἡμετέρων, ἐχρῆν παύσασθαι ὀδυρομένους ὡς μέλλοντας διορθοῦσθαι: ἐπειδὴ δὲ ἀναισθήτως διάκεινται, μένωμεν ἡμεῖς κλαίοντες, μὴ τοὺς πλουτοῦντας ἁπλῶς, ἀλλὰ τοὺς φιλαργύρους, τοὺς πλεονέκτας, τοὺς ἅρπαγας. Οὐ κακὸν ὁ πλοῦτος (ἔστι γὰρ αὐτῷ καὶ εἰς δέον χρήσασθαι, ὅταν εἰς τοὺς δεομένους ἀναλίσκωμεν): ἀλλὰ κακὸν ἡ πλεονεξία, τὰς ἀθανάτους προξενοῦσα κολάσεις. Θρηνήσωμεν τοίνυν. Ἴσως γάρ τις ἔσται διόρθωσις: ἢ κἂν οἱ ἐμπεσόντες μὴ ἀπαλλαγῶσιν, ἕτεροι γοῦν οὐ περιπεσοῦνται τῷ δεινῷ, ἀλλὰ φυλάξονται. Γένοιτο δὲ κἀκείνους ἐλευθερωθῆναι τοῦ νοσήματος, καὶ ἡμῶν μηδένα περιπεσεῖν ποτε, ἵνα κοινῇ πάντες τῶν ἐπηγγελμένων τύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.