John Chrysostom, Homilies on the Gospel of Matthew

With the servants the Lord, with the criminals the Judge, cometh to be baptized. But be not thou troubled; for in these humiliations His exaltation doth most shine forth. For He who vouchsafed to be borne so long in a Virgin’s womb, and to come forth thence with our nature, and to be smitten with rods, and crucified, and to suffer all the rest which He suffered;—why marvellest thou if He vouchsafed also to be baptized, and to come with the rest to His servant. For the amazement lay in that one thing, that being God, He would be made Man; but the rest after this all follows in course of reason.

For this cause, let me add, John also by way of anticipation said all that he had said before, that he “was not worthy to unloose the latchet of His shoe;” and all the rest, as for instance, that He is Judge, and rewards every man according to his desert, and that He will bestow His Spirit abundantly on all; in order that when thou shouldest see Him coming to the baptism, thou mightest not suspect anything mean. Therefore he forbids Him, even when He was come, saying,

“I have need to be baptized of Thee, and comest Thou to me.”494 Matt. iii. 14. For, because the baptism was “of repentance,” and led men to accuse themselves for their offenses, lest any one should suppose that He too “cometh to Jordan” in this sort of mind, John sets it right beforehand, by calling Him both Lamb, and Redeemer from all the sin that is in the world. Since He that was able to take away the sins of the whole race of men, much more was He Himself without sin. For this cause then he said not, “Behold, He that is without sin,” but what was much more, He “that beareth the sin of the world,” in order that together with this truth thou mightest receive that other with all assurance, and having received it mightest perceive, that in the conduct of some further economy He cometh to the baptism. Wherefore also he said to Him when He came, “I have need to be baptized of Thee, and comest Thou to me?”

And he said not, “And art Thou baptized of me?” nay, for this he feared to say: but what? “And comest Thou to me?” What then doth Christ? What He did afterwards with respect to Peter, this did He then also. For so he too would have forbidden Him to wash his feet, but when he had heard, “What I do thou knowest not now, but thou shalt know hereafter,” and “thou hast no part with me,”495 John xiii. 7, 8.he speedily withdrew from his determination, and went over to the contrary. And this man again in like manner, when he had heard, “Suffer it to be so now, for thus it becometh us to fulfill all righteousness,”496 Matt. iii. 15. [R.V., “Suffer it (or me) now, for thus it becometh,” etc.—R.]straightway obeyed. For they were not unduly contentious, but they manifested both love and obedience, and made it their study to be ruled by their Lord in all things.

And mark how He urges him on that very ground which chiefly caused him to look doubtfully on what was taking place; in that He did not say, “thus it is just,” but “thus it becometh.” For, inasmuch as the point unworthy of Him was in his mind chiefly this, His being baptized by His servant, He stated this rather than anything else, which is directly opposed to that impression: as though He had said, “Is it not as unbecoming that thou avoidest and forbiddest this? nay, for this self-same cause I bid thee suffer it, that it is becoming, and that in the highest degree.”

And He did not merely say, “suffer,” but He added, “now.” “For it will not be so forever,” saith He, “but thou shalt see me such as thou desirest; for the present, however, endure this.” Next He shows also how this “becometh” Him. How then doth it so? “In that we fulfill the whole law;” and to express this He said, “all righteousness.” For righteousness is the fulfilling of the commandments. “Since then we have performed all the rest of the commandments,” saith He, “and this alone remains, it also must be added: because I am come to do away the curse that is appointed for the transgression of the law. I must therefore first fulfill it all, and having delivered you from its condemnation, in this way bring it to an end. It becometh me therefore to fulfill the whole law, by the same rule that it becometh me to do away the curse that is written against you in the law: this being the very purpose of my assuming flesh, and coming hither.”

2. “Then he suffereth Him. And Jesus, when He was baptized, went up straightway out of the water; and, lo, the heavens were opened unto Him, and he saw the Spirit of God descending like a dove, and lighting upon Him.”497 Matt. iii. 15, 16. [R.V., “from the water,” and “coming” for “lighting.”—R.]

For inasmuch as many supposed that John was greater than He, because John had been brought up all his time in the wilderness, and was son of a chief priest, and was clothed with such raiment, and was calling all men unto his baptism, and had been born of a barren mother; while Jesus, first of all, was of a damsel of ordinary rank (for the virgin birth was not yet manifest to all); and besides, He had been brought up in an house, and held converse with all men, and wore this common raiment; they suspected Him to be less than John, knowing as yet nothing of those secret things;—and it fell out moreover that He was baptized of John, which thing added support to this surmise, even if none of those mentioned before had existed; for it would come into their mind that this man was one of the many (for were He not one of the many, He would not have come with the many to the baptism), but that John was greater than He and far more admirable:—in order therefore that this opinion might not prevail with the multitude, the very heavens are opened, when He is baptized, and the Spirit comes down, and a voice with the Spirit, proclaiming the dignity of the Only Begotten. For since the voice that said, “This is my beloved Son,” would seem to the multitude rather to belong to John, for It added not, “This that is baptized,” but simply This, and every hearer would conceive it to be said concerning the baptizer, rather than the baptized, partly on account of the Baptist’s own dignity, partly for all that hath been mentioned; the Spirit came in form of a dove, drawing the voice towards Jesus, and making it evident to all, that This was not spoken of John that baptized, but of Jesus who was baptized.

And how was it, one may say, that they did not believe, when these things came to pass? Because in the days of Moses also many wonderful works were done, albeit not such as these; and after all those, the voices, and the trumpets, and the lightnings, they both forged a calf, and “were joined unto Baal-peor.” And those very persons too, who were present at the time, and saw Lazarus arise, so far from believing in Him, who had wrought these things, repeatedly attempted even to slay Him. Now if seeing before their eyes one rise from the dead, they were so wicked, why marvel at their not receiving a voice wafted from above? Since when a soul is uncandid and perverse, and possessed by the disease of envy, it yields to none of these things; even as when it is candid it receives all with faith, and hath no great need of these.

Speak not therefore thus, “They believed not,” but rather inquire, “Did not all things take place which ought to have made them believe?” For by the prophet also God frames this kind of defense of His own ways in general. That is, the Jews being on the point of ruin, and of being given over to extreme punishment; lest any from their wickedness should calumniate His providence, He saith, “What ought I to have done to this vineyard, that I have not done?”498 Is. v. 4. [Chrysostom varies from the LXX., introducing με δει, to strengthen his argument.—R.] Just so here likewise do thou reflect; “what ought to have been done, and was not done?” And indeed whensoever arguments arise on God’s Providence, do thou make use of this kind of defense, against those who from the wickedness of the many try to raise a prejudice against it. See, for instance, what astonishing things are done, preludes of those which were to come; for it is no more paradise, but Heaven that is opened.

But let our argument with the Jews stand over unto some other time; for the present, God working with us, we would direct our discourse to what is immediately before us.

3. “And Jesus, when He was baptized, went up straightway out of the water; and lo! the heavens were opened unto Him.”499 Matt. iii. 16.

Wherefore were the heavens opened? To inform thee that at thy baptism also this is done, God calling thee to thy country on high, and persuading thee to have nothing to do with earth. And if thou see not, yet never doubt it. For so evermore at the beginnings of all wonderful and spiritual transactions, sensible visions appear, and such-like signs, for the sake of them that are somewhat dull in disposition, and who have need of outward sight, and who cannot at all conceive an incorporeal nature, but are excited only by the things that are seen: that so, though afterward no such thing occur, what hath been declared by them once for all at the first may be received by thy faith.

For in the case of the apostles too, there was a “sound of a mighty wind,”500 Acts ii. 2.and visions of fiery tongues appeared, but not for the apostles’ sake, but because of the Jews who were then present. Nevertheless, even though no sensible signs take place, we receive the things that have been once manifested by them. Since the dove itself at that time therefore appeared, that as in place of a finger (so to say) it might point out to them that were present, and to John, the Son of God. Not however merely on this account, but to teach thee also, that upon thee no less at thy baptism the Spirit comes. But since then we have no need of sensible vision, faith sufficing instead of all. For signs are “not for them that believe, but for them that believe not.”501 1 Cor. xiv. 22.

But why in the fashion of a dove? Gentle is that creature, and pure. Forasmuch then as the Spirit too is “a Spirit of meekness,”502 Gal. vi. 1. [The immediate reference in Gal. vi. 1 is not to the Holy Spirit, yet there is a suggestion of the influence of the Holy Spirit.—R.] He therefore appears in this sort. And besides, He is reminding us of an ancient history. For so, when once a common shipwreck had overtaken the whole world, and our race was in danger of perishing, this creature appeared, and indicated the deliverance from the tempest, and bearing an olive branch,503 Gen. viii.published the good tidings of the common calm of the whole world; all which was a type of the things to come. For in fact the condition of men was then much worse, and they deserved a much sorer punishment. To prevent thy despairing, therefore, He reminds thee of that history. Because then also, when things were desperate, there was a sort of deliverance and reformation; but then by punishment, now, on the contrary, by grace and an unspeakable gift.504 2 Cor. ix. 15. Therefore the dove also appears, not bearing an olive branch, but pointing out to us our Deliverer from all evils, and suggesting the gracious hopes. For not from out of an ark doth she lead one man only, but the whole world she leads up into heaven at her appearing, and instead of a branch of peace from an olive, she conveys the adoption to all the world’s offspring in common.

Reflect now on the greatness of the gift, and do not account His dignity the less for His appearing in such a likeness. For I actually hear some saying,505 i.e., the Macedonians, who were censured at Constantinople, A.D. 381.that “such as is the difference between a man and a dove, so great is that between Christ and the Spirit: since the one appeared in our nature, the other in the likeness of a dove.” What must we say then to these things? That the Son of God did indeed take upon Him the nature of man, but the Spirit took not on Him the nature of a dove. Therefore the evangelist also said not, “in the nature of a dove,” but “in the form of a dove.” Accordingly, never after did He so much as appear in this fashion, but at that moment only. And if on this account thou affirmest His dignity to be less, the cherubim too will be made out by this reasoning much His superior, even as much so as an eagle is to a dove: because they too were figured into that visible shape. And the angels too superior again, for they no less have many times appeared in the fashion of men. But these things are not so, indeed they are not. For the truth of an economy is one thing, and the condescension of a temporary vision another.

Do not now, I pray thee, become unthankful towards thy Benefactor nor with the very contraries506 “The contraries:” for whereas the Spirit came to exalt, and make us partakers of the Divine Nature, the heretics would degrade Him to something like our own.requite Him that hath bestowed on thee the fountain of blessedness. For where adoption is vouchsafed, there is also the removing of evils, and the giving of all good things.

4. On this very account the Jewish baptism ceases, and ours takes its beginning. And what was done with regard to the Passover, the same ensues in the baptism also. For as in that case too, He acting with a view to both, brought the one to an end, but to the other He gave a beginning: so here, having fulfilled the Jewish baptism, He at the same time opens also the doors of that of the Church; as on one table then, so in one river now, He had both sketched out the shadow, and now adds the truth. For this baptism alone hath the grace of the Spirit, but that of John was destitute of this gift. For this very cause in the case of the others that were baptized no such thing came to pass, but only in the instance of Him who was to hand on507 [παραδιδναι; “hand down” would express the sense more clearly.—R.]this; in order that, besides what we have said, thou mightest learn this also, that not the purity of the baptizer, but the power of the baptized, had this effect. Not until then, assuredly, were either the heavens opened, nor did the Spirit make His approach.508 [The sentence in the Greek is not negative but affirmative: “Then assuredly” both these events occurred.—R.] Because henceforth He leads us away from the old to the new polity, both opening to us the gates on high, and sending down His Spirit from thence to call us to our country there; and not merely to call us, but also with the greatest mark of dignity. For He hath not made us angels and archangels, but He hath caused us to become “sons of God,” and “beloved,” and so He draws us on towards that portion of ours.

Having then all this in thy mind, do thou show forth a life worthy of the love of Him who calls thee, and of thy citizenship in that world, and of the honor that is given thee. Crucified as thou art to the world, and having crucified it to thyself, show thyself with all strictness a citizen of the city of the heavens. And do not, because thy body is not translated unto heaven, suppose that thou hast anything to do with the earth; for thou hast thy Head abiding above. Yea with this very purpose the Lord, having first come here and having brought His angels, did then, taking thee with Him, depart thither; that even before thy going up to that place, thou mightest understand that it is possible for thee to inhabit earth as it were heaven.

Let us then keep watch over that noble birth, which we received from the beginning; and let us every day seek more and more the palaces there, and account all that is here to be a shadow and a dream. For so, had any king among those on earth, finding thee poor and a beggar, made thee suddenly his son, never wouldest thou have thought upon thy cottage, and thy cottage’s mean appointments. Yet surely in that case the difference is not much. Do not then either in this case take account of any of the former things, for thou art called unto much greater. For both He who calls is the Lord of the angels, and the good things that are given surpass all both word and thought. Since not from earth to earth doth He remove thee, as the king doth, but from earth to heaven, and from a mortal nature to an immortal, and to glory unspeakable, then only possible to be properly manifested, when we shall actually enjoy it.

Now then, having to partake of such blessings, do I see thee minding money, and clinging to the pomp which is here? And dost thou not esteem all that is seen to be more vile than beggars rags? And how wilt thou appear worthy of this honor? And what excuse wilt thou have to plead? or rather, what punishment wilt thou not have to suffer, who after so great a gift art running to thy former vomit? For no longer art thou punished merely as a man, but as a son of God that hath sinned; and the greatness of thy honor becomes a mean of bringing a sorer punishment on thee. Since we too punish not equally slaves that do wrong, and sons committing the same offense; and most of all when they have received some great kindness from us.

For if he who had paradise for his portion, for one disobedience underwent such dreadful things after his honor; we, who have received Heaven, and are become joint heirs with the Only Begotten, what excuse shall we have, for running to the serpent after the dove? For it will be no longer, “Dust thou art, and unto dust shalt thou return,”509 Gen. iii. 19.and thou “tillest the ground,”510 Gen. iv. 12. [The LXX. has γ in both passages. The verbal suggestion of the original may be retained by rendering: “Earth thou art, and unto earth thou shalt return,” and thou “tillest the earth.”—R.]and those former words, that will be said to us;511 [Literally, “that we shall hear.”—R.]but what is far more grievous than these, the “outer darkness,”512 Matt. xxv. 30.the bonds that may not be burst, the venomous worm, the “gnashing of teeth;” and this with great reason. For he that is not made better even by so great a benefit, would justly suffer the most extreme, and a yet more grievous punishment. Elias once opened and shut Heaven, but that was to bring down rain, and restrain it; whereas to thee the heaven is not so opened, but in order for thee to ascend thither; and what is yet more, not to ascend only, but to lead up others also, if thou wilt; such great confidence and power hath He bestowed on thee in all that is His.

5. Forasmuch then as our house is there, there let us store up all, and leave nothing here, lest we lose it. For here, though thou put a lock on it, and doors, and bars, and set thousands of servants to watch it; though thou get the better of all the crafty ones, though thou escape the eyes of the envious, the worms, the wasting that comes of time; which is impossible;—death at any rate thou wilt never escape, but wilt be deprived of all those things in one moment of time; and not deprived of them only, but wilt have to transfer them into the hands often of thy very enemies. Whereas if thou wouldest transfer them into that house, thou wilt be far above all. For there is no need to apply either key, or doors, or bars; such is the virtue513 [δναμι ]of that city, so inviolable is this place, and by nature inaccessible to corruption and all wickedness.

How then is it not of the utmost folly, where destruction and waste is the lot of all that is stored, there to heap up all, but where things abide untouched and increase, there not to lay up even the least portion; and this, when we are to live there forever? For this cause the very heathens514 [῞Ελληνε.] “Greeks.” But the ecclesiastical use is correctly given in the translation. In the New Testament, the term was equivalent to “Gentiles,” as opposed to Jews; but was afterwards applied to heathen as opposed to Christians. See Sophocles Greek Lexicon of the Roman and Byzantine periods, sub voce.—R.]disbelieve the things that we say, since our doings, not our sayings, are the demonstration which they are willing to receive from us; and when they see us building ourselves fine houses, and laying out gardens and baths, and buying fields, they are not willing to believe that we are preparing for another sort of residence away from our city.

“For if this were so,” say they, “they would turn to money all they have here, and lay them up beforehand there;” and this they divine from the things that are done in this world. For so we see those who are very rich getting themselves houses and fields and all the rest, chiefly in those cities in which they are to stay. But we do the contrary; and with all earnest zeal we get possession of the earth, which we are soon after to leave; giving up not money only, but even our very blood for a few acres and tenements: while for the purchase of Heaven we do not endure to give even what is beyond our wants, and this though we are to purchase it at a small price, and to possess it forever, provided we had once purchased it.

Therefore I say we shall suffer the utmost punishment, departing thither naked and poor; or rather it will not be for our own poverty that we shall undergo these irremediable calamities, but also for our making others to be such as ourselves. For when heathens see them that have partaken of so great mysteries earnest about these matters, much more will they cling themselves to the things heaping much fire upon our head. For when we, who ought to teach them to despise all things that appear, do ourselves most of all urge them to the lust of these things; when shall it be possible for us to be saved, having to give account for the perdition of others? Hearest thou not Christ say, that He left us to be for salt and for lights in this world, in order that we may both brace up515 [ἐπισφγγωμεν, The verb means “to bind tight,” and is variously applied.—R.]those that are melting in luxury, and enlighten them that are darkened by the care of wealth? When therefore we even cast them into more thorough darkness, and make them more dissolute, what hope shall we have of salvation? There is none at all; but wailing and gnashing our teeth, and bound hand and foot, we shall depart into the fire of hell, after being full well worn down by the cares of riches.

Considering then all these things, let us loose the bands of such deceit, that we may not at all fall into those things which deliver us over to the unquenchable fire. For he that is a slave to money, the chains both here and there will have him continually liable to them; but he that is rid of this desire will attain to freedom from both. Unto which that we also may attain, let us break in pieces the grievous yoke of avarice, and make ourselves wings toward Heaven; by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

ΟΜΙΛΙΑ ΙΒʹ. Τότε παραγίνεται ὁ Ἰησοῦς ἀπὸ τῆς Γαλιλαίας εἰς τὸν Ἰορδάνην πρὸς τὸν Ἰωάννην, τοῦ βα πτισθῆναι ὑπ' αὐτοῦ. αʹ. Μετὰ τῶν δούλων ὁ Δεσπότης, μετὰ τῶν ὑπευθύνων ὁ Κριτὴς ἔρχεται βαπτισθησόμενος. Ἀλλὰ μὴ θορυβηθῇς: ἐν γὰρ τοῖς ταπεινοῖς τούτοις μάλιστα διαλάμπει αὐτοῦ τὸ ὑψηλόν. Ὁ γὰρ κυοφορηθῆναι τοσοῦτον χρόνον ἐν μήτρᾳ καταδεξάμενος παρθενικῇ, καὶ προελθεῖν ἐκεῖθεν μετὰ τῆς ἡμετέρας φύσεως, καὶ ῥαπισθῆναι, καὶ σταυρωθῆναι, καὶ τὰ ἄλλα παθεῖν ἅπερ ἔπαθε, τί θαυμάζεις εἰ καὶ βαπτίσασθαι κατεδέξατο, καὶ μετὰ τῶν ἄλλων ἐλθεῖν πρὸς τὸν δοῦλον; Τὸ γὰρ ἐκπλῆττον ἐκεῖνο ἦν, τὸ Θεὸν ὄντα βουληθῆναι γενέσθαι ἄνθρωπον: τὰ δὲ ἄλλα λοιπὸν κατὰ λόγον ἕπεται ἅπαντα. Διά τοι τοῦτο καὶ ὁ Ἰωάννης προλαβὼν ἔλεγεν ἐκεῖνα ἅπερ εἶπεν, ὅτι οὐκ ἔστιν ἄξιος λῦσαι τὸν ἱμάντα τοῦ ὑποδήματος, καὶ τὰ ἄλλα πάντα. οἷον ὅτι κριτής ἐστι, καὶ τὰ κατ' ἀξίαν ἀποδίδωσιν ἑκάστῳ, καὶ Πνεῦμα παρέξει δαψιλὲς ἅπασιν: ἵνα ὅταν ἴδῃς αὐτὸν ἐπὶ τὸ βάπτισμα ἐρχόμενον, μηδὲν ταπεινὸν ὑποπτεύσῃς. Διὰ τοῦτο καὶ παρόντα αὐτὸν διακωλύει λέγων: Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρός με; Ἐπειδὴ γὰρ τὸ βάπτισμα μετανοίας ἦν, καὶ εἰς κατηγορίαν τῶν πεπλημμελημένων ἐνῆγεν, ἵνα μή τις νομίσῃ, ὅτι καὶ αὐτὸς μετὰ τῆς τοιαύτης γνώμης ἐπὶ τὸν Ἰορδάνην ἔρχεται, προδιορθοῦται αὐτὸ, τῷ τε Ἀμνὸν καλέσαι, καὶ λυτρωτὴν τῆς κατὰ τὴν οἰκουμένην ἁμαρτίας ἁπάσης. Ὁ γὰρ τὰ παντὸς τοῦ τῶν ἀνθρώπων γένους ἁμαρτήματα δυνάμενος ἀνελεῖν, πολλῷ μᾶλλον αὐτὸς ἀναμάρτητος ἦν. Διὰ δὴ τοῦτο οὐκ εἶπεν: Ἴδε ὁ ἀναμάρτητος: ἀλλ' ὃ πολλῷ πλέον ἦν, Ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου: ἵνα μετὰ τούτου κἀκεῖνο μετὰ πάσης δέξῃ πληροφορίας, καὶ δεξάμενος ἴδῃς, ὅτι ἕτερά τινα οἰκονομῶν ἐπὶ τὸ βάπτισμα ἔρχεται. Διὸ καὶ ἐλθόντι αὐτῷ ἔλεγεν: Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρὸς μέ; Καὶ οὐκ εἶπε, Καὶ σὺ βαπτίζῃ ὑπ' ἐμοῦ; καὶ γὰρ καὶ τοῦτο ἔδεισεν εἰπεῖν: ἀλλὰ τί; Καὶ σὺ ἔρχῃ πρὸς μέ; Τί οὖν ὁ Χριστός; Ὅπερ ἐπὶ τοῦ Πέτρου πεποίηκεν ὕστερον, τοῦτο καὶ τότε ἐποίησε. Καὶ γὰρ καὶ ἐκεῖνος διεκώλυεν αὐτὸν νίψαι τοὺς πόδας: ἀλλ' ἐπειδὴ ἤκουσεν: Ὃ ποιῶ, νῦν σὺ οὐκ οἶδας, γνώσῃ δὲ μετὰ ταῦτα: καὶ ὅτι Οὐκ ἔχεις μέρος μετ' ἐμοῦ: ταχέως ἀπέστη τοῦ τόνου, καὶ πρὸς τὸ ἐναντίον μετέστη. Καὶ οὗτος ὁμοίως πάλιν, ἀκούσας: Ἄφες ἄρτι: οὕτω γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην: εὐθέως ὑπήκουσεν. Οὐ γὰρ ἀμέτρως ἦσαν φιλόνεικοι, ἀλλὰ καὶ τὴν ἀγάπην ἐπεδείκνυντο καὶ τὴν ὑπακοὴν, καὶ πάντα πείθεσθαι ἐμελέτων τῷ Δεσπότῃ. Σκόπει δὲ πῶς ἐντεῦθεν αὐτὸν ἐνάγει, ἀφ' ὧν μάλιστα ὑπώπτευε τὸ γινόμενον: οὐδὲ γὰρ εἶπεν, Οὕτω δίκαιόν ἐστιν, ἀλλ', Οὕτω πρέπον ἐστίν. Ἐπειδὴ γὰρ ἀνάξιον αὐτοῦ μάλιστα εἶναι ἐνόμιζε τοῦτο, τὸ παρὰ τοῦ δούλου βαπτισθῆναι, τοῦτο μάλιστα τέθεικε τὸ πρὸς ἐκεῖνο ἀντιδιαστελλόμενον, ὡσανεὶ ἔλεγεν: Οὐχ ὡς ἀπρεπὲς τοῦτο φεύγεις καὶ διακωλύεις; δι' αὐτὸ μὲν οὖν τοῦτο ἄφες, ὅτι καὶ μάλιστα πρέπον ἐστίν. Καὶ οὐχ ἁπλῶς εἶπεν, Ἄφες: ἀλλὰ τὸ, ἄρτι, προσέθηκεν. Οὐ γὰρ διηνεκῶς ταῦτα ἔσται, φησὶν, ἀλλ' ὄψει με ἐν τούτοις οἷς ἐπιθυμεῖς: ἄρτι μέντοι ὑπόμεινον τοῦτο. Εἶτα καὶ δείκνυσι πῶς τοῦτο πρέπον. Πῶς οὖν πρέπον ἐστίν; Ὅτι τὸν νόμον πληροῦμεν ἅπαντα: ὅπερ οὖν δηλῶν ἔλεγε, Πᾶσαν δικαιοσύνην. Δικαιοσύνη γάρ ἐστιν ἡ τῶν ἐντολῶν ἐκπλήρωσις. Ἐπεὶ οὖν πάσας τὰς ἄλλας ἐντολὰς ἠνύσαμεν, φησὶ, τοῦτο δὲ ὑπολέλειπται μόνον, δεῖ προστεθῆναι καὶ τοῦτο. Καὶ γὰρ ἦλθον λῦσαι τὴν ἀρὰν τὴν ἐπὶ τῇ παραβάσει τοῦ νόμου κειμένην. Δεῖ τοίνυν πρότερον ἐμὲ αὐτὸν πάντα πληρώσαντα, καὶ ἐξελόμενον ὑμᾶς τῆς καταδίκης, οὕτως αὐτὸν ἀναπαῦσαι. Πρέπον οὖν ἐστιν ἐμοὶ πληρῶσαι τὸν νόμον ἅπαντα: ἐπειδὴ καὶ πρέπον ἐστὶ λῦσαι τὴν καθ' ὑμῶν ἐν τῷ νόμῳ γεγραμμένην κατάραν. Διὰ γὰρ τοῦτο καὶ σάρκα ἀνέλαβον καὶ παρεγενόμην. Τότε ἀφίησιν αὐτόν. Καὶ βαπτισθεὶς ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος: καὶ ἰδοὺ ἀνεῴχθησαν αὐτῷ οἱ οὐρανοὶ, καὶ εἶδε τὸ Πνεῦμα τοῦ Θεοῦ καταβαῖνον ὡσεὶ περιστερὰν, καὶ ἐρχόμενον ἐπ' αὐτόν. βʹ. Ἐπειδὴ γὰρ πολλοὶ μείζονα αὐτοῦ τὸν Ἰωάννην εἶναι ἐνόμιζον, διὰ τὸ τὸν μὲν ἐν ἐρήμῳ πάντα τραφῆναι τὸν χρόνον, καὶ υἱὸν ἀρχιερέως εἶναι, καὶ στολὴν περικεῖσθαι τοιαύτην, καὶ πάντας ἐπὶ τὸ βάπτισμα καλεῖν, καὶ ἀπὸ στείρας τετέχθαι: τὸν δὲ Ἰησοῦν καὶ ἀπὸ εὐτελοῦς κόρης εἶναι (ὁ γὰρ τῆς παρθενίας τόκος οὐδέπω πᾶσι κατάδηλος ἦν), καὶ διὰ τὸ ἐν οἰκίᾳ τραφῆναι, καὶ μετὰ πάντων ἀναστρέφεσθαι, καὶ τὴν κοινὴν ταύτην ἐσθῆτα περικεῖσθαι, ἐλάττονα αὐτοῦ εἶναι ὑπώπτευον, οὐδὲν οὐδέπω τῶν ἀποῤῥήτων εἰδότες ἐκείνων. Συνέβη δὲ καὶ βαπτισθῆναι αὐτὸν ὑπὸ τοῦ Ἰωάννου: ὅπερ ταύτην μᾶλλον ἐβεβαίου τὴν ὑπόνοιαν, εἰ καὶ μηδὲν τῶν προτέρων ἦν: ἐνενόουν γὰρ ὅτι οὗτος μὲν τῶν πολλῶν εἷς: οὐδὲ γὰρ εἰ μὴ τῶν πολλῶν εἷς ἦν, οὐκ ἂν μετὰ τῶν πολλῶν ἐπὶ τὸ βάπτισμα ἦλθεν: ἐκεῖνος δὲ μείζων αὐτοῦ καὶ πολλῷ θαυμαστότερος: ἵν' οὖν μὴ αὕτη κρατήσῃ παρὰ τοῖς πολλοῖς ἡ δόξα, καὶ οἱ οὐρανοὶ ἀνοίγονται, βαπτισθέντος αὐτοῦ, καὶ τὸ Πνεῦμα κάτεισι, καὶ φωνὴ μετὰ τοῦ Πνεύματος κηρύττουσα τοῦ Μονογενοῦς τὴν ἀξίαν. Ἐπειδὴ γὰρ ἡ φωνὴ ἡ λέγουσα, Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, παρὰ τοῖς πολλοῖς μᾶλλον ἁρμόττειν ἐδόκει τῷ Ἰωάννῃ: οὐ γὰρ προσέθηκεν, Οὗτος ὁ βαπτιζόμενος, ἀλλ' ἁπλῶς, Οὗτος: καὶ τῶν ἀκροατῶν ἕκαστος περὶ τοῦ βαπτίζοντος μᾶλλον, ἢ τοῦ βαπτιζομένου εἰρῆσθαι αὐτὴν ὑπενόει, διά τε αὐτὸ τοῦ Βαπτιστοῦ τὸ ἀξίωμα, διά τε τὰ εἰρημένα ἅπαντα: ἦλθε τὸ Πνεῦμα ἐν εἴδει περιστερᾶς τὴν φωνὴν ἕλκον ἐπὶ τὸν Ἰησοῦν, καὶ πᾶσι δῆλον ποιοῦν, ὅτι τὸ, Οὗτος, οὐ περὶ Ἰωάννου τοῦ βαπτίζοντος, ἀλλὰ περὶ Ἰησοῦ τοῦ βαπτιζομένου εἴρηται. Καὶ πῶς, φησὶν, οὐκ ἐπίστευσαν τούτων γινομένων; Ὅτι καὶ ἐπὶ Μωϋσέως πολλὰ γέγονε θαύματα, εἰ καὶ μὴ τοιαῦτα: καὶ μετὰ πάντα ἐκεῖνα, καὶ τὰς φωνὰς, καὶ τὰς σάλπιγγας, καὶ τὰς ἀστραπὰς, καὶ μόσχον ἐχάλκευσαν, καὶ τῷ Βεελφεγὼρ ἐτελέσθησαν. Καὶ αὐτοὶ δὲ οὗτοι οἱ τότε παρόντες, καὶ τὸν Λάζαρον ἀναστάντα ἰδόντες, τοσοῦτον ἀπέσχον πιστεῦσαι τῷ ταῦτα ἐργασαμένῳ, ὅτι καὶ αὐτὸν ἀνελεῖν ἐπεχείρησαν πολλάκις. Εἰ τοίνυν πρὸ ὀφθαλμῶν ὁρῶντες νεκρῶν ἀνάστασιν, οὕτως ἦσαν πονηροὶ, τί θαυμάζεις, εἰ φωνὴν οὐκ ἐδέξαντο φερομένην ἄνωθεν; Ὅταν γὰρ ἀγνώμων ᾖ ψυχὴ καὶ διεστραμμένη, καὶ τῷ τῆς βασκανίας κατεχομένη νοσήματι, οὐδενὶ εἴκει τούτων: ὥσπερ οὖν ὅταν εὐγνώμων ᾖ, μετὰ πίστεως ἅπαντα δέχεται, καὶ τούτων οὐ σφόδρα δεῖται. Μὴ τοίνυν τοῦτο εἴπῃς, ὅτι οὐκ ἐπίστευσαν: ἀλλ' ἐκεῖνο ζήτει, εἰ μὴ πάντα γέγονεν, ἀφ' ὧν αὐτοὺς πιστεῦσαι ἐχρῆν. Καὶ γὰρ διὰ τοῦ προφήτου ὑπὲρ τῶν καθ' ἑαυτὸν ἁπάντων τοῦτον συντίθησι τὸν τρόπον τῆς ἀπολογίας ὁ Θεός. Ἐπειδὴ γὰρ ἀπόλλυσθαι ἔμελλον Ἰουδαῖοι, καὶ ἐσχάτῃ παραδίδοσθαι κολάσει, ἵνα μή τις ἀπὸ τῆς ἐκείνων πονηρίας τὴν αὐτοῦ διαβάλῃ πρόνοιαν, φησὶν, ὅτι Τί με ἔδει ποιῆσαι τῷ ἀμπελῶνι τούτῳ, καὶ οὐκ ἐποίησα; Τοῦτο δὴ καὶ ἐνταῦθα σκόπει: τί ἔδει γενέσθαι, καὶ οὐκ ἐγένετο; Καὶ εἴποτε δὲ λόγοι γίνοιντο περὶ τῆς τοῦ Θεοῦ προνοίας, τούτῳ κέχρησο τῷ τρόπῳ τῆς ἀπολογίας πρὸς τοὺς ἀπὸ τῆς τῶν πολλῶν κακίας διαβάλλειν αὐτὴν ἐπιχειροῦντας. Ὅρα γοῦν οἷα παράδοξα γίνεται, καὶ τῶν μελλόντων προοίμια: οὐκέτι γὰρ παράδεισος, ἀλλ' οὐρανὸς ἀνοίγεται. Ἀλλ' ὁ μὲν πρὸς Ἰουδαίους λόγος, εἰς ἕτερον ἡμῖν ὑπερκείσθω καιρόν: νυνὶ δὲ, τοῦ Θεοῦ συνεργοῦντος ἡμῖν, ἐπὶ τὰ προκείμενα τὸν λόγον ἀγάγωμεν. Καὶ βαπτισθεὶς ὁ Ἰησοῦς, εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος: καὶ ἰδοὺ ἀνεῴχθησαν αὐτῷ οἱ οὐρανοί. Τίνος ἕνεκεν ἀνεῴχθησαν οἱ οὐρανοί; Ἵνα μάθῃς ὅτι καὶ σοῦ βαπτιζομένου τοῦτο γίνεται, πρὸς τὴν ἄνω πατρίδα τοῦ Θεοῦ σε καλοῦντος, καὶ πείθοντος μηδὲν κοινὸν ἔχειν πρὸς τὴν γῆν. Εἰ δὲ μὴ ὁρᾷς, μὴ ἀπιστήσῃς. Καὶ γὰρ ἐν προοιμίοις ἀεὶ τῶν παραδόξων καὶ πνευματικῶν πραγμάτων αἰσθηταὶ φαίνονται ὄψεις καὶ σημεῖα τοιαῦτα, διὰ τοὺς ἀνοητότερον διακειμένους καὶ χρῄζοντας ὄψεως αἰσθητῆς, καὶ μηδεμίαν ἔννοιαν ἀσωμάτου φύσεως λαβεῖν δυναμένους, πρὸς δὲ τὰ ὁρατὰ μόνον ἐπτοημένους: ἵνα κἂν μετὰ ταῦτα μὴ γένηται ταῦτα τὰ ἐξ αὐτῶν δηλωθέντα ἅπαξ καὶ ἐν ἀρχῇ παραδέξῃ τῇ πίστει. Καὶ γὰρ ἐπὶ τῶν ἀποστόλων ἦχος ἐγένετο πνοῆς βιαίας, καὶ ὄψεις γλωσσῶν πυρίνων ἐφάνησαν: ἀλλ' οὐ διὰ τοὺς ἀποστόλους, ἀλλὰ διὰ τοὺς παρόντας τότε Ἰουδαίους. Ἀλλ' ὅμως εἰ καὶ μὴ αἰσθητὰ γίνεται σημεῖα, τὰ ἐξ αὐτῶν δηλωθέντα ἅπαξ καταδεχόμεθα. Ἐπεὶ καὶ ἡ περιστερὰ διὰ τοῦτο τότε ἐφάνη, ἵν' ὥσπερ ἀντὶ δακτύλου τινὸς δείξῃ τοῖς παροῦσι καὶ τῷ Ἰωάννῃ τὸν Υἱὸν τοῦ Θεοῦ. Οὐ μόνον δὲ διὰ τοῦτο, ἀλλ' ἵνα καὶ σὺ μάθῃς, ὅτι καὶ ἐπὶ σὲ βαπτιζόμενον τὸ Πνεῦμα ἔρχεται. γʹ. Λοιπὸν δὲ ἡμῖν αἰσθητῆς οὐ χρεία ὄψεως, τῆς πίστεως ἀντὶ πάντων ἀρκούσης: τὰ γὰρ σημεῖα οὐ τοῖς πιστεύουσιν, ἀλλὰ τοῖς ἀπίστοις. Διατί δὲ ἐν εἴδει περιστερᾶς; Ἥμερον τὸ ζῶον καὶ καθαρόν. Ἐπεὶ οὖν καὶ τὸ Πνεῦμα πραότητός ἐστι πνεῦμα, διὰ τοῦτο ἐν τούτῳ φαίνεται. Ἄλλως δὲ καὶ παλαιᾶς ἡμᾶς ἀναμιμνήσκει ἱστορίας. Καὶ γὰρ ναυαγίου ποτὲ κοινοῦ τὴν οἰκουμένην καταλαβόντος ἅπασαν, καὶ τοῦ γένους ἡμῶν κινδυνεύοντος ἀφανισθῆναι, τοῦτο ἐφάνη τὸ ζῶον, καὶ τὴν λύσιν τοῦ χειμῶνος ἔδειξε, καὶ κλάδον φέρον ἐλαίας, τὴν κοινὴν τῆς οἰκουμένης γαλήνην εὐηγγελίσατο: ἅπερ πάντα τύπος τῶν μελλόντων ἦν. Καὶ γὰρ τότε πολλῷ χεῖρον τὰ τῶν ἀνθρώπων διέκειτο, καὶ πολλῷ μείζονος ἄξιοι τιμωρίας ἦσαν. Ἵν' οὖν μὴ ἀπογνῷς, ἀναμιμνήσκει σε τῆς ἱστορίας ἐκείνης. Καὶ γὰρ τότε τῶν πραγμάτων ἀπογνωσθέντων, γέγονε λύσις τις καὶ διόρθωσις: ἀλλὰ τότε διὰ τιμωρίας, νῦν δὲ διὰ χάριτος καὶ δωρεᾶς ἀφάτου. Διὰ τοῦτο καὶ ἡ περιστερὰ φαίνεται, οὐ κλάδον ἐλαίας φέρουσα, ἀλλὰ τὸν πάντων τῶν κακῶν ἐλευθερωτὴν ἡμῖν δεικνύουσα, καὶ χρηστὰς ὑποτείνουσα τὰς ἐλπίδας. Οὐδὲ γὰρ ἀπὸ κιβωτοῦ ἄνθρωπον ἐξάγει ἕνα, ἀλλὰ τὴν οἰκουμένην ἅπασαν εἰς τὸν οὐρανὸν ἀνάγει φανεῖσα, καὶ ἀντὶ θαλλοῦ ἐλαίας τὴν υἱοθεσίαν τῷ κοινῷ τῆς οἰκουμένης κομίζει γένει. Ἐννοήσας τοίνυν τὸ μέγεθος τῆς δωρεᾶς, μηδὲ ἐλάττονα αὐτοῦ τὴν ἀξίαν νομίσῃς εἶναι, διὰ τὸ ἐν τοιαύτῃ φανῆναι ὄψει. Καὶ γὰρ ἀκούω τινῶν λεγόντων, ὅτι ὅσον ἀνθρώπου καὶ περιστερᾶς τὸ μέσον, τοσοῦτον τοῦ Χριστοῦ καὶ τοῦ Πνεύματος, ἐπειδὴ ὁ μὲν ἐν τῇ ἡμετέρᾳ φύσει, τὸ δὲ ἐν ὄψει περιστερᾶς ἐφάνη. Τί οὖν πρὸς ταῦτα ἔστιν εἰπεῖν; Ὅτι ὁ μὲν Υἱὸς τοῦ Θεοῦ, φύσιν ἀνθρώπου ἀνέλαβε: τὸ δὲ Πνεῦμα, οὐ φύσιν ἀνέλαβε περιστερᾶς. Διὰ τοῦτο καὶ ὁ εὐαγγελιστὴς οὐκ εἶπεν, ὅτι ἐν φύσει περιστερᾶς, ἀλλ' ἐν εἴδει περιστερᾶς: οὐκοῦν οὐδὲ μετὰ ταῦτα ἐν τούτῳ ὤφθη τῷ σχήματι, ἀλλὰ τότε μόνον. Εἰ δὲ διὰ τοῦτο ἐλάττονα αὐτοῦ τὴν ἀξίαν φὴς εἶναι, εὑρεθήσεται καὶ τὰ Χερουβὶμ κατὰ τὸν λόγον τοῦτον ἀμείνω πολλῷ, καὶ τοσοῦτον ὅσον περιστερᾶς ἀετός: καὶ γὰρ εἰς ταύτην κἀκεῖνα ἐσχηματίσθη τὴν ὄψιν: καὶ οἱ ἄγγελοι δὲ ἀμείνους πάλιν: καὶ γὰρ ἐν σχήματι ἀνθρώπων πολλάκις ἐφάνησαν. Ἀλλ' οὐκ ἔστι ταῦτα, οὐκ ἔστι. Καὶ γὰρ ἕτερον οἰκονομίας ἀλήθεια, καὶ ὄψεως προσκαίρου συγκατάβασις. Μὴ τοίνυν ἀχάριστος γίνου περὶ τὸν εὐεργέτην, μηδὲ τοῖς ἐναντίοις ἀμείβου τὸν τὴν πηγήν σοι τῆς μακαριότητος δωρησάμενον. Ὅπου γὰρ υἱοθεσίας ἀξίωμα, ἐκεῖ καὶ ἡ τῶν κακῶν ἀναίρεσις, καὶ ἡ τῶν ἀγαθῶν ἁπάντων δόσις. Διὰ δὴ τοῦτο τὸ μὲν Ἰουδαϊκὸν παύεται βάπτισμα, τὸ δὲ ἡμέτερον ἀρχὴν λαμβάνει. Καὶ ὅπερ ἐπὶ τοῦ Πάσχα γέγονε, τοῦτο καὶ ἐπὶ τοῦ βαπτίσματος συμβαίνει. Καὶ γὰρ καὶ ἐκεῖ ἀμφότερα μετελθὼν, τὸ μὲν ἔπαυσε, τῷ δὲ ἀρχὴν δέδωκε: καὶ ἐνταῦθα πληρώσας τὸ Ἰουδαϊκὸν βάπτισμα, ὁμοῦ καὶ τοῦ τῆς Ἐκκλησίας τὰς θύρας ἀνοίγνυσιν, ὥσπερ ἐν μιᾷ τραπέζῃ τότε, οὕτως ἐν ἑνὶ ποταμῷ νῦν, καὶ τὴν σκιὰν ὑπογράψας, καὶ τὴν ἀλήθειαν προσθείς. Πνεύματος γὰρ χάριν τοῦτο ἔχει τὸ βάπτισμα μόνον: τὸ δὲ Ἰωάννου, ταύτης ἔρημον τῆς δωρεᾶς ἦν. Διὰ δὴ τοῦτο ἐπὶ μὲν τῶν ἄλλων τῶν βαπτιζομένων οὐδὲν τοιοῦτον συνέβη, ἐπὶ δὲ αὐτοῦ μόνου τοῦ μέλλοντος τοῦτο παραδιδόναι: ἵνα μετὰ τῶν εἰρημένων καὶ τοῦτο μάθῃς, ὅτι οὐχ ἡ καθαρότης τοῦ βαπτίζοντος, ἀλλ' ἡ δύναμις τοῦ βαπτιζομένου τοῦτο ἐποίησε. Τότε γοῦν καὶ οἱ οὐρανοὶ ἀνεῴχθησαν, καὶ τὸ Πνεῦμα ἐπῆλθεν. Ἀπὸ γὰρ τῆς παλαιᾶς λοιπὸν ἐπὶ τὴν καινὴν ἐξάγει πολιτείαν ἡμᾶς, τάς τε πύλας ἡμῖν ἀνοιγνὺς τὰς ἄνω, καὶ Πνεῦμα πέμπων ἐκεῖθεν, καλοῦν εἰς τὴν ἐκεῖ πατρίδα: καὶ οὐχ ἁπλῶς καλοῦν, ἀλλὰ καὶ μετὰ ἀξιώματος τοῦ μεγίστου. Οὐ γὰρ ἀγγέλους καὶ ἀρχαγγέλους ἐποίησεν, ἀλλὰ υἱοὺς Θεοῦ κατασκευάσας καὶ ἀγαπητοὺς, οὕτως ἕλκει πρὸς ἐκείνην τὴν λῆξιν ἡμᾶς. δʹ. Ταῦτ' οὖν ἐννοήσας ἅπαντα, καὶ τῆς ἀγάπης τοῦ καλοῦντος, καὶ τῆς πολιτείας τῆς ἐκεῖ, καὶ τῆς τιμῆς τῆς δοθείσης ἄξιον ἐπίδειξαι βίον: τῷ κόσμῳ σταυρωθεὶς, καὶ σταυρώσας αὐτὸν σεαυτῷ, τὴν τῶν οὐρανῶν πολιτεύου πολιτείαν μετὰ ἀκριβείας ἁπάσης: μηδὲ ἐπειδὴ τὸ σῶμά σου μὴ μετέστη πρὸς τὸν οὐρανὸν, νομίσῃς ἔχειν τι κοινὸν πρὸς τὴν γῆν: τὴν γὰρ κεφαλὴν ἄνω καθημένην ἔχεις: Καὶ διὰ τοῦτο δὲ πρότερον ἐνταῦθα παραγενόμενος ὁ Δεσπότης, καὶ τοὺς ἀγγέλους ἀγαγὼν, τότε σε ἀναλαβὼν ἀπῆλθεν ἐκεῖ, ἵνα καὶ πρὸ τῆς ἀνόδου τῆς ἐκεῖσε μάθῃς, ὅτι δυνατόν σοι τὴν γῆν ὡς τὸν οὐρανὸν οἰκεῖν. Μένωμεν τοίνυν τὴν εὐγένειαν τηροῦντες, ἢν ἐδεξάμεθα ἐξ ἀρχῆς, καὶ τὰ ἐκεῖ βασίλεια καθ' ἑκάστην ἐπιζητῶμεν τὴν ἡμέραν, καὶ πάντα τὰ ἐνταῦθα σκιὰν καὶ ὄναρ εἶναι νομίζωμεν. Οὐδὲ γὰρ εἰ βασιλεύς τις τῶν ἐπὶ τῆς γῆς πτωχὸν ὄντα σε καὶ προσαιτοῦντα λαβὼν, υἱὸν ἐξαίφνης ἐποιήσατο, τὴν καλύβην καὶ τὴν εὐτέλειαν τῆς καλύβης τῆς σῆς ἐνενόησας ἄν: καίτοιγε οὐ πολὺ τὸ μέσον ἐκεῖ. Μὴ τοίνυν μηδὲ ἐνταῦθα λογίζου τι τῶν προτέρων: καὶ γὰρ ἐπὶ πολλῷ μείζοσιν ἐκλήθης. Ὅ τε γὰρ καλῶν, ὁ τῶν ἀγγέλων Δεσπότης ἐστί: τά τε διδόμενα ἀγαθὰ, καὶ λόγον καὶ διάνοιαν ὑπερβαίνει πᾶσαν. Οὐ γὰρ ἀπὸ γῆς εἰς γῆν σε μεθίστησι, καθάπερ ὁ βασιλεὺς, ἀλλ' ἀπὸ γῆς εἰς οὐρανὸν, καὶ ἀπὸ φύσεως θνητῆς εἰς ἀθάνατον καὶ δόξαν ἄῤῥητον, τότε δυναμένην μόνον φανῆναι καλῶς, ὅταν αὐτῆς ἀπολαύσωμεν. Τοιούτων τοίνυν μέλλων μετέχειν ἀγαθῶν, χρημάτων μοι μέμνησαι, καὶ τῆς ἐνταῦθα φαντασίας ἀντέχῃ; καὶ οὐ νομίζεις ἅπαντα τὰ ὁρώμενα τῶν τοῦ προσαιτοῦντος ῥακίων εὐτελέστερα εἶναι; Καὶ πῶς ἄξιος φανήσῃ ταύτης τῆς τιμῆς; ποίαν δὲ ἔξεις ἀπολογίαν εἰπεῖν, μᾶλλον δὲ ποίαν οὐ δώσεις δίκην, μετὰ τοσαύτην δωρεὰν ἐπὶ τὸν πρότερον ἐμετὸν τρέχων; Οὐκέτι γὰρ ὡς ἄνθρωπος ἁπλῶς, ἀλλ' ὡς υἱὸς Θεοῦ ἁμαρτὼν κολάζῃ, καὶ γίνεταί σοι τὸ τῆς τιμῆς μέγεθος ἐφόδιον τιμωρίας μείζονος. Καὶ γὰρ καὶ ἡμεῖς οὐχ ὁμοίως δούλους ἁμαρτάνοντας, καὶ υἱοὺς τὸ αὐτὸ πλημμελοῦντας κολάζομεν: καὶ μάλιστα ὅταν μεγάλα παρ' ἡμῶν εὐεργετημένοι τύχωσιν. Εἰ γὰρ ὁ παράδεισον λαχὼν, διὰ μίαν παρακοὴν τοσαῦτα μετὰ τὴν τιμὴν ὑπέστη δεινά: οἱ τὸν οὐρανὸν ἀπολαβόντες ἡμεῖς, καὶ τῷ Μονογενεῖ γενόμενοι συγκληρονόμοι, τίνα ἕξομεν συγγνώμην, τῷ ὄφει μετὰ τὴν περιστερὰν προστρέχοντες; Οὐκέτι γὰρ, Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ, καὶ, Ἐργᾷ τὴν γῆν, καὶ τὰ πρότερα ἀκουσόμεθα ἐκεῖνα, ἀλλὰ τὰ πολλῷ τούτων χαλεπώτερα, τὸ σκότος τὸ ἐξώτερον, τὰ δεσμὰ τὰ ἄλυτα, τὸν σκώληκα τὸν ἰοβόλον, τὸν βρυγμὸν τῶν ὀδόντων: καὶ μάλα εἰκότως. Ὁ γὰρ μηδὲ εὐεργεσίᾳ τοσαύτῃ γενόμενος βελτίων, δικαίως ἂν τὴν ἐσχάτην καὶ χαλεπωτέραν δῴη δίκην. Ἤνοιξέ ποτε καὶ ἔκλεισε τὸν οὐρανὸν Ἠλίας, ἀλλ' ὥστε ὑετὸν κατενεγκεῖν καὶ ἀναστεῖλαι: σοὶ δὲ οὐχ οὕτως ἀνοίγεται ὁ οὐρανὸς, ἀλλ' ὥστε ἀναβῆναί σε ἐκεῖ: καὶ τὸ δὴ μεῖζον, οὐχ ὥστε ἀναβῆναι, ἀλλ' ὥστε καὶ ἑτέρους ἀναγαγεῖν, εἰ βουληθείης: τοσαύτην σοι παῤῥησίαν καὶ ἐξουσίαν ἐν τοῖς ἑαυτοῦ ἔδωκεν ἅπασιν. Ἐπεὶ οὖν ἐκεῖ ἡμῶν ἡ οἰκία, ἐκεῖ πάντα ἀποθώμεθα, καὶ μηδὲν ἐνταῦθα καταλίπωμεν, ἵνα μὴ αὐτὰ ἀπολέσωμεν. Ἐνταῦθα μὲν γὰρ κἂν κλεῖν ἐπιθῇς, κἂν θύρας καὶ μοχλοὺς, κἂν μυρίους ἐπιστήσης οἰκέτας, καὶ πάντων περιγένῃ τῶν κακούργων, κἂν τοὺς τῶν βασκάνων διαφύγῃς ὀφθαλμοὺς, κἂν τοὺς σῆτας, κἂν τὴν ἀπὸ τοῦ χρόνου γινομένην ἀπώλειαν, ὅπερ ἀδύνατον, τὸν γοῦν θάνατον οὐ διαφεύξῃ ποτὲ, ἀλλ' ἀφαιρεθήσῃ ἅπαντα ἐκεῖνα ἐν μιᾷ καιροῦ ῥοπῇ: καὶ οὐκ ἀφαιρεθήσῃ μόνον, ἀλλὰ καὶ εἰς τὰς τῶν ἐχθρῶν πολλάκις παραπέμψεις χεῖρας. Ἂν δὲ εἰς ἐκείνην παραπέμψῃς τὴν οἰκίαν, πάντων ἀνώτερος ἔσῃ. Οὔτε γὰρ κλεῖν, οὔτε θύρας καὶ μοχλοὺς ἐπιθεῖναι δεῖ: τοιαύτη τῆς πόλεως ἐκείνης ἡ δύναμις: οὕτως ἄσυλον τὸ χωρίον ἐστὶ, καὶ φθορᾷ καὶ πονηρίᾳ πάσῃ ἄβατον τοῦτο ὑφέστηκε. εʹ. Πῶς οὖν οὐκ ἐσχάτης ἀνοίας, ἔνθα μὲν ἀπόλλυται καὶ διαφθείρεται τὰ ἀποτιθέμενα, σωρεύειν ἅπαντα, ἔνθα δὲ ἀνέπαφα μένει, καὶ πλείω γίνεται, ἐνταῦθα μηδὲ τὸ πολλοστὸν ἀποτίθεσθαι μέρος, καὶ ταῦτα τὸν ἅπαντα μέλλοντας ἐκεῖ βιώσεσθαι χρόνον; Διὰ τοῦτο καὶ Ἕλληνες ἀπιστοῦσι τοῖς παρ' ἡμῶν λεγομένοις: ἀφ' ὧν γὰρ πράττομεν, οὐκ ἀφ' ὧν λέγομεν, τὴν παρ' ἡμῶν ἀπόδειξιν λαμβάνειν ἐθέλουσι: καὶ ἐπειδὰν ἴδωσιν οἰκίας οἰκοδομουμένους λαμπρὰς, καὶ παραδείσους κατασκευάζοντας καὶ λουτρὰ, καὶ ἀγροὺς ὠνουμένους, οὐκ ἐθέλουσι πιστεῦσαι, ὅτι πρὸς ἑτέραν παρασκευαζόμεθα πόλεως ἀποδημίαν. Εἰ γὰρ τοῦτο ἦν, φησὶν, ἅπαντα τὰ ἐνταῦθα ἂν ἐξαργυρίσαντες, ἐκεῖ προαπέθεντο: καὶ τοῦτο ἀπὸ τῶν ἐνταῦθα γινομένων στοχάζονται. Καὶ γὰρ ὁρῶμεν τοὺς σφόδρα εὐπόρους ἐν ἐκείναις μάλιστα ταῖς πόλεσιν οἰκίας καὶ ἀγροὺς καὶ τὰ ἄλλα πάντα κεκτημένους, ἐν αἷς διατρίβειν μέλλουσιν. Ἀλλ' ἡμεῖς τοὐναντίον ποιοῦμεν: καὶ τὴν μὲν γῆν, ἢν μικρὸν ὕστερον ἀφιέναι μέλλομεν, μετὰ πολλῆς κτώμεθα τῆς σπουδῆς, οὐχὶ χρήματα μόνον, ἀλλὰ καὶ τὸ αἷμα αὐτὸ προϊέμενοι ὑπὲρ πλέθρων καὶ οἰκημάτων ὀλίγων: ὑπὲρ δὲ τοῦ τὸν οὐρανὸν πρίασθαι οὐδὲ τὰ περιττὰ τῆς χρείας ἀνεχόμεθα δοῦναι, καὶ ταῦτα ὀλίγης αὐτὸν μέλλοντες ὠνεῖσθαι τιμῆς, καὶ διαπαντὸς ἔχειν, εἴγε αὐτὸν ὠνησαίμεθα. Διά τοι τοῦτο τὴν ἐσχάτην δώσομεν δίκην, γυμνοὶ καὶ πένητες ἀπιόντες ἐκεῖ: μᾶλλον δὲ οὐχ ὑπὲρ τῆς ἡμετέρας πτωχείας, ἀλλὰ καὶ ὑπὲρ ὧν ἄλλους τοιούτους ποιοῦμεν, τὰς ἀνηκέστους ὑποστησόμεθα συμφοράς. Ὅταν γὰρ ἴδωσιν Ἕλληνες περὶ ταῦτα σπουδάζοντας τοὺς τοσούτων ἀπολαύσαντας μυστηρίων, πολλῷ μᾶλλον αὐτοὶ τῶν παρόντων ἀνθέξονται. Ὅθεν πολὺ καὶ ἐντεῦθεν ἐπὶ τὴν ἡμετέραν κεφαλὴν σωρεύομεν πῦρ. Ὅταν γὰρ οἱ διδάσκειν αὐτοὺς ὀφείλοντες ὑπερορᾷν τῶν φαινομένων ἁπάντων, αὐτοὶ μάλιστα πάντων αὐτοὺς εἰς τὴν τούτων ἐμβάλλωμεν ἐπιθυμίαν, πότε δυνησόμεθα σωθῆναι, τῆς ἑτέρων ἀπωλείας τὰς εὐθύνας ὑπέχοντες; Οὐκ ἀκούεις τοῦ Χριστοῦ λέγοντος, ὅτι ἀντὶ ἁλῶν καὶ λαμπάδων ἀφῆκεν ἡμᾶς εἶναι ἐν τῷ κόσμῳ τούτῳ, ἵνα καὶ τοὺς διαῤῥέοντας ὑπὸ τρυφῆς ἐπισφίγγωμεν, καὶ τοὺς τῇ μερίμνῃ τῶν χρημάτων ἐσκοτωμένους φωτίζωμεν; Ὅταν οὖν καὶ εἰς σκότος αὐτοὺς ἐμβάλλωμεν πλεῖον, καὶ χαυνοτέρους ποιῶμεν, τίς ἔσται σωτηρίας ἡμῖν ἐλπίς; Οὐκ ἔστιν οὐδεμία: ἀλλ' οἰμώζοντες, καὶ τοὺς ὀδόντας βρύχοντες, καὶ δεδεμένοι πόδας καὶ χεῖρας εἰς τὸ τῆς γεέννης ἀπελευσόμεθα πῦρ, μετὰ τὸ κατεργασθῆναι καλῶς ταῖς τοῦ πλούτου φροντίσι. Ταῦτ' οὖν ἐννοήσαντες ἅπαντα, τὰ δεσμὰ λύσωμεν τῆς τοιαύτης ἀπάτης, ἵνα μηδὲ εἰς ἐκεῖνα ἐμπέσωμεν τὰ τῷ πυρὶ παραδιδόντα ἡμᾶς τῷ ἀσβέστῳ. Ὁ μὲν γὰρ χρήμασι δουλεύων, καὶ ταῖς ἐνταῦθα ἁλύσεσι καὶ ταῖς ἐκεῖ διηνεκῶς ἔσται ὑπεύθυνος: ὁ δὲ ταύτης ἀπηλλαγμένος τῆς ἐπιθυμίας, ἑκατέρας τεύξεται τῆς ἐλευθερίας: ἧς ἵνα καὶ ἡμεῖς ἐπιτύχωμεν, τὸν χαλεπὸν τῆς φιλοχρηματίας συντρίψαντες ζυγὸν, πτερώσωμεν ἑαυτοὺς πρὸς τὸν οὐρανὸν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.