to speak, lest I be accused of depriving those who are able to hear of the word; on account of the unworthy I hesitate to speak, for the aforementioned reasons, lest I ever cast the holy things to dogs and throw the pearls to swine. It was the work of Jesus alone to know how to separate among the hearers those outside from those inside, so that to those outside he might speak in parables, but to those who entered his house he might explain the parables. The outside and the entering into the house is mystical. “For what have I to do with judging those outside?” Every sinner is outside; therefore let it be spoken in parables to those outside, if somehow they might be able, leaving what is outside, to become inside. To enter into the house is mystical; the genuine disciple of Jesus enters into his house, he enters by thinking ecclesiastical things, by living ecclesiastically. The inside and the outside is spiritual. You see how many things I say in the preface preparing the hearers. I hesitate to speak, though about to speak, while putting it off. What do I wish to do? To receive a word that heals the souls of those who hear. The man, therefore, being created, was first created the “according to the image,” of whom no matter is found; for the “according to the image” is not from matter; “And God said: Let us make man according to our image and likeness; and let them rule” and the rest; “And God made the man” not taking “dust from the earth” as in the case of the second, but “according to the image of God he made him.” And that not only Moses knows the “according to the image of God” to be immaterial, better than all bodily substance, but also the apostle, his word shows when he says: “Having put off the old man with his deeds and having put on the new, which is being renewed into knowledge according to the image of the one who created it.” Therefore there are two men for each of us. How is it said “the soul of all flesh is its blood”? The problem is great. As, therefore, the outer man is homonymous with the inner, so also are his members, so that one might say that every member of the outer man is also named in relation to the inner man. The outer man has eyes, and the inner is said to have eyes; “Enlighten my eyes, lest I ever sleep unto death.” He does not speak about these eyes, nor about perceptible sleep, nor about common death. “The commandment of the Lord is clear, enlightening the eyes”; it is not by keeping the commandments of the Lord that we become sharper of sight in the body, but by keeping the divine commandments we become sharper of sight in the mind. The eyes of the inner man see more clearly than we do; “Uncover my eyes, and I will understand the wonderful things of your law,” not as if his eyes were covered, but our eyes are the mind. It is for Jesus alone to uncover, so that we may be able to behold the things that are written and to understand the things that are said in a hidden way. The outer man has ears, and the inner man is said to have ears. “He who has ears to hear, let him hear.” All had the ears of sense, but not all had managed to have their inner hearing purified. These ears are not in our power, those are in our power; and since it is in our power to have those ears, for this reason the prophet says: “You deaf, hear, and you blind, look up to see. And who is deaf but my children, and who is blind but those who rule over them? And the servants of God were blinded.” That it is in our power to become deaf... (let us pay attention; what is said is about to touch all of us; it is necessary to describe the inner man so that the blood may be found), that it is in our power to become deaf in respect to that hearing, listen to the prophet saying: “The sinners were estranged from the womb, they went astray from the belly, they spoke lies. Their wrath is according to the likeness of the serpent, as of a deaf asp that stops its ears, which will not hear the voice of those charming it with a drug prepared by a wise man.” And you, as many as are conscious of being at fault, if you hear a word and “a drug prepared by a wise man” and you hear charming words, in order to quell your anger and wickedness, then

εἰπεῖν, μὴ ἐγκληθῶ ὡς τῶν δυναμένων ἀκούειν ἀποστερήσας τὸν λόγον· διὰ τοὺς μὴ ἀξίους ὀκνῶ εἰπεῖν, διὰ τὰ προειρημένα, μή ποτε ῥίψω τὰ ἅγια κυσὶν καὶ βαλῶ τοὺς μαργαρίτας τοῖς χοίροις. Ἰησοῦ μόνου ἔργον ἦν εἰδέναι χωρίζειν ἐν τοῖς ἀκροα ταῖς τοὺς ἔξω ἀπὸ τῶν ἔσω, ἵνα τοῖς μὲν ἔξω ἐν παρα βολαῖς λέγῃ, τοῖς δὲ εἰσελθοῦσιν αὐτοῦ εἰς τὴν οἰκίαν λύσῃ τὰς παραβολάς. Τὸ ἔξω καὶ τὸ εἰσελθεῖν εἰς τὴν οἰκίαν μυστικόν ἐστιν. «Τί γάρ μοι τοὺς ἔξω κρίνειν;» Πᾶς ὁ ἁμαρτάνων ἔξω ἐστίν· διὰ τοῦτο ἐν παραβολαῖς λεγέσθω τοῖς ἔξω, ἐάν πως δυνηθῶσιν καταλιπόντες τὰ ἔξω γενέσθαι ἔσω. Τὸ εἰσελθεῖν εἰς τὴν οἰκίαν μυ στικόν ἐστιν· εἰσέρχεται εἰς τὴν Ἰησοῦ οἰκίαν ὁ γνήσιος αὐτοῦ μαθητής, εἰσέρχεται διὰ τοῦ φρονεῖν τὰ ἐκκλη σιαστικά, διὰ τοῦ βιοῦν ἐκκλησιαστικῶς. Τὸ ἔσω καὶ τὸ ἔξω πνευματικόν ἐστιν. Ὁρᾷς πόσα λέγω ἐν προοιμίῳ εὐτρεπίζων τοὺς ἀκροατάς. Ὀκνῶ εἰπεῖν μέλλων ἐν τῷ λέγειν ὑπερτι θέμενος. Τί ποιῆσαι βούλομαι; Λαβεῖν λόγον θερα πεύοντα τὰς ψυχὰς τῶν ἀκουόντων. Ὁ ἄνθρωπος τοίνυν κτιζόμενος πρότερον μὲν ἐκτίσθη ὁ «κατ' εἰκόνα», οὗ ὕλη οὐχ εὑρίσκεται· οὐδὲ γὰρ ἐξ ὕλης ἐστὶν ὁ «κατ' εἰκόνα»· «Καὶ εἶπεν ὁ Θεός· Ποιή σωμεν ἄνθρωπον κατ' εἰκόνα καὶ καθ' ὁμοίωσιν ἡμετέ 16 ραν· καὶ ἀρχέτωσαν» καὶ τὰ ἑξῆς· «Καὶ ἐποίησεν ὁ Θεὸς τὸν ἄνθρωπον» οὐ «χοῦν ἀπὸ τῆς γῆς» λαβὼν ὡς ἐπὶ τοῦ δευτέρου, ἀλλὰ «κατ' εἰκόνα Θεοῦ ἐποίησεν αὐτόν». Ὅτι δὲ τὸ «κατ' εἰκόνα Θεοῦ» οὐ μόνος Μωϋσῆς οἶδεν ἄϋλον, κρεῖττον πάσης σωματικῆς ὑποστάσεως, ἀλλὰ καὶ ὁ ἀπόστολος, παρίστησιν ἡ λέξις αὐτοῦ λέγοντος· «Ἐκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ καὶ ἐνδυσάμενοι τὸν νέον, τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν κατ' εἰκόνα τοῦ κτί σαντος.» ∆ύο οὖν καθ' ἕκαστον ἡμῶν εἰσιν ἄνθρωποι. Πῶς λέγεται «ψυχὴ πάσης σαρκὸς αἷμά ἐστιν»; Μέγα τὸ πρόβλημά ἐστιν. Ὡς οὖν ὁμωνυμεῖ ὁ ἔξω ἄνθρωπος τῷ ἔσω, οὕτω καὶ τὰ μέλη αὐτοῦ, ὥστε εἰπεῖν ὅτι πᾶν μέλος τοῦ ἔξω ἀνθρώπου ὀνομάζεται καὶ κατὰ τὸν ἔσω ἄνθρωπον. Ὀφθαλμοὺς ἔχει ὁ ἔξω ἄνθρωπος, καὶ ὁ ἔσω λέγε ται ἔχειν ὀφθαλμούς· «Φώτισον τοὺς ὀφθαλμούς μου, μή ποτε ὑπνώσω εἰς θάνατον.» Οὐ περὶ τούτων τῶν ὀφθαλμῶν λέγει, οὔτε περὶ τοῦ αἰσθητοῦ ὕπνου, οὔτε περὶ τοῦ κοινοῦ θανάτου. «Ἡ ἐντολὴ Κυρίου τηλαυγὴς φωτίζουσα ὀφθαλμούς»· οὐχὶ ἐκ τοῦ τηρεῖν τὰς ἐντολὰς τοῦ Κυρίου ὀξυδερκέστεροι γινόμεθα κατὰ τὸ σῶμα, ἀλλ' ἐκ τοῦ τηρεῖν τὰς θείας ἐντολὰς κατὰ τὸν νοῦν γινόμεθα ὀξυδερκέστεροι. Οἱ ὀφθαλμοὶ τοῦ ἔσω ἀνθρώ που μᾶλλον ἡμῶν διαβλέπουσιν· «Ἀποκάλυψον τοὺς 17 ὀφθαλμούς μου, καὶ κατανοήσω τὰ θαυμάσια τοῦ νόμου σου», ὡς κεκαλυμμένων αὐτοῦ τῶν ὀφθαλμῶν οὐχί, ἀλλ' εἰσὶν οἱ ὀφθαλμοὶ ἡμῶν ὁ νοῦς. Τοῦ Ἰησοῦ μόνου ἐστὶν ἀποκαλύψαι, ἵνα δυνηθῶμεν τὰ γεγραμ μένα θεωρῆσαι καὶ τὰ κεκρυμμένως εἰρημένα κατα νοῆσαι. Ὦτα ἔχει ὁ ἔξω ἄνθρωπος, καὶ ὁ ἔσω ἄνθρωπος λέγεται ὦτα ἔχειν. «Ὁ ἔχων ὦτα ἀκούειν, ἀκουέτω.» Πάντες εἶχον ὦτα τὰ τῆς αἰσθήσεως, ἀλλ' οὐ πάντες ἦσαν κατωρθωκότες τὸ ἔχειν τὰς ἔνδον ἀκοὰς κεκα θαρμένας. Ταῦτα τὰ ὦτα οὐκ ἐφ' ἡμῖν, ἐκεῖνα ἐφ' ἡμῖν· καὶ ἐπεὶ ἐφ' ἡμῖν ἐστιν ἔχειν ἐκεῖνα τὰ ὦτα, διὰ τοῦτο λέγει ὁ προφήτης· «Οἱ κωφοὶ ἀκούσατε, καὶ οἱ τυφλοὶ ἀναβλέψατε ἰδεῖν· καὶ τίς κωφὸς ἀλλ' ἢ οἱ παῖδές μου καὶ τίς τυφλὸς ἀλλ' ἢ οἱ κυριεύοντες αὐτῶν; Καὶ ἐτυφλώθησαν οἱ δοῦλοι τοῦ Θεοῦ.» Ὅτι ἐφ' ἡμῖν ἐστιν τὸ κωφωθῆναι ... (προσέχωμεν· μέλλει ἅπτεσθαι πάν των ἡμῶν τὰ λεγόμενα· τὸν ἔσω ἄνθρωπον δεῖ δια γράψαι ἵνα τὸ αἷμα εὑρεθῇ), ὅτι ἐφ' ἡμῖν ἐστιν τὸ κωφωθῆναι κατ' ἐκείνας τὰς ἀκοάς, ἄκουε τοῦ προφήτου λέγοντος· «Ἀπηλλοτριώθησαν οἱ ἁμαρτωλοὶ ἀπὸ μήτρας, ἐπλανήθησαν ἀπὸ γαστρός, ἐλάλησαν ψευδῆ. Θυμὸς αὐτοῖς κατὰ τὴν ὁμοίωσιν τοῦ ὄφεως, ὡσεὶ 18 ἀσπίδος κωφῆς καὶ βυούσης τὰ ὦτα αὐτῆς, ἥτις οὐκ εἰσακούσεται φωνὴν ἐπᾳδόντων αὐτῇ φαρμάκου τε φαρμακευομένου παρὰ σοφοῦ.» Καὶ ὑμεῖς, ὅσοι συνοί δατε ἑαυτοῖς ἐν αἰτίᾳ εἶναι, εἰ ἀκούετε λόγου καὶ «φαρ μάκου φαρμακευομένου παρὰ σοφοῦ» καὶ ἀκούετε λόγων ἐπᾳδόντων, ἵνα καταστείλῃ ὑμῶν τὸν θυμὸν καὶ τὴν κακίαν, εἶτα