Homily XVI.

John i. 19

“And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?”

[1.] A dreadful thing is envy, beloved, a dreadful thing and a pernicious, to the enviers, not to the envied. For it harms and wastes them first, like some mortal venom deeply seated in their souls; and if by chance it injure its objects, the harm it does is small and trifling, and such as brings greater gain than loss. Indeed not in the case of envy only, but in every other, it is not he that has suffered, but he that has done the wrong, who receives injury. For had not this been so, Paul would not have enjoined the disciples rather to endure wrong than to inflict it, when he says, “Why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded?” ( 1 Cor. vi. 7.) Well he knew, that destruction ever follows, not the injured party, but the injuring. All this I have said, by reason of the envy of the Jews. Because those who had flocked from the cities to John, and had condemned their own sins, and caused themselves to be baptized, repenting as it were after Baptism, send to ask him, “Who art thou?” Of a truth they were the offspring of vipers, serpents, and even worse if possible than this. O evil and adulterous and perverse generation, after having been baptized, do ye then become vainly curious, and question about the Baptist? What folly can be greater than this of yours? How was it that ye came forth? that ye confessed your sins, that ye ran to the Baptist? How was it that you asked him what you must do? when in all this you were acting unreasonably, since you knew not the principle and purpose of his coming. Yet of this the blessed John said nothing, nor does he charge or reproach them with it, but answers them with all gentleness.

It is worth while to learn why he did thus. It was, that their wickedness might be manifest and plain to all men. Often did John testify of Christ to the Jews, and when he baptized them he continually made mention of Him to his company, and said, “I indeed baptize you with water, but there cometh One after me who is mightier than I; He shall baptize you with the Holy Ghost and with fire.” ( Matt. iii. 11.) With regard to him they were affected by a human feeling; for, tremblingly attentive423   ἐ πτοημένοι. to the opinion of the world, and looking to “the outward appearance” ( 2 Cor. x. 7 ), they deemed it an unworthy thing that he should be subject to Christ. Since there were many things that pointed out John for an illustrious person. In the first place, his distinguished and noble descent; for he was the son of a chief priest. Then his conversation, his austere mode of life, his contempt of all human things; for despising dress and table, and house and food itself, he had passed his former time in the desert. In the case of Christ all was the contrary of this. His family was mean, (as they often objected to Him, saying, “Is not this the carpenter’s son? Is not his mother called Mary? and his brethren James and Joses?”) ( Matt. xiii. 55 ); and that which was supposed to be His country was held in such evil repute, that even Nathanael said, “Can there any good thing come out of Nazareth?” ( c. i. 46.) His mode of living was ordinary, and His garments not better than those of the many. For He was not girt with a leathern girdle, nor was His raiment of hair, nor did He eat honey and locusts. But He fared like all others, and was present at the feasts of wicked men and publicans, that He might draw them to Him. Which thing the Jews not understanding reproached Him with, as He also saith Himself, “The Son of Man came eating and drinking, and they say, Behold a gluttonous man and a winebibber, a friend of publicans and sinners.” ( Matt. xi. 19.) When then John continually sent them from himself to Jesus, who seemed to them a meaner person, being ashamed and vexed at this, and wishing rather to have him for their teacher, they did not dare to say so plainly, but send to him, thinking by their flattery to induce him to confess that he was the Christ. They do not therefore send to him mean men, as in the case of Christ, for when they wished to lay hold on Him, they sent servants, and then Herodians, and the like, but in this instance, “priests and Levites,” and not merely “priests,” but those “from Jerusalem,” that is, the more honorable; for the Evangelist did not notice this without a cause. And they send to ask, “Who art thou?” Yet the manner of his birth was well known to all, so that all said, “What manner of child shall this be?” ( Luke i. 66 ); and the report had gone forth into all the hill country. And afterwards when he came to Jordan, all the cities were set on the wing, and came to him from Jerusalem, and from all Judæa, to be baptized. Why then do they424   al. “these therefore.” now ask? Not because they did not know him, (how could that be, when he had been made manifest in so many ways?) but because they wished to bring him to do that which I have mentioned.

[2.] Hear then how this blessed person answered to the intention with which they asked the question, not to the question itself. When they said, “Who art thou?” he did not at once give them what would have been the direct answer, “I am the voice of one crying in the wilderness.” But what did he? He removed the suspicion they had formed; for, saith the Evangelist, being asked, “Who art thou?”

Ver. 20. “He confessed, and denied not; but confessed, I am not the Christ.”

Observe the wisdom of the Evangelist. He mentions this for the third time, to set forth the excellency of the Baptist, and their wickedness and folly. And Luke also says, that when the multitudes supposed him to be the Christ, he again removes their suspicion.425   Morel, “in like manner one may see in Luke, (iii. 16 ,) John saying to those who reasoned concerning him whether he was the Christ, that “One mightier than I cometh,” and by his answer again removing such a suspicion.” This is the part of an honest servant, not only not to take to himself his master’s honor, but also to reject it426   διακρούεσθαι. when given to him by the many. But the multitudes arrived at this supposition from simplicity and ignorance; these questioned him from an ill intention, which I have mentioned, expecting, as I said, to draw him over to their purpose by their flattery. Had they not expected this, they would not have proceeded immediately to another question, but would have been angry with him for having given them an answer foreign to their enquiry, and would have said, “Why, did we suppose that? did we come to ask thee that?” But now as taken and detected in the fact, they proceed to another question, and say,

Ver. 21. “What then? art thou Elias? And he saith, I am not.”

For they expected that Elias also would come, as Christ declares; for when His disciples enquired, “How then do the scribes say that Elias must first come?” ( Matt. xvii. 10 ) He replied, “Elias truly shall first come, and restore all things.” Then they ask, “Art thou that prophet? and he answered, No.” ( Matt. xvii. 10.) Yet surely he was a prophet. Wherefore then doth he deny it? Because again he looks to the intention of his questioners. For they expected that some especial prophet should come, because Moses said, “The Lord thy God will raise up unto thee a Prophet of thy brethren like unto me, unto Him shall ye harken.” ( Deut. xviii. 15.) Now this was Christ. Wherefore they do not say, “Art thou a prophet?” meaning thereby one of the ordinary prophets; but the expression, “Art thou the prophet?” with the addition of the article, means, “Art thou that Prophet who was foretold by Moses?” and therefore he denied not that he was a prophet, but that he was “that Prophet.”

Ver. 22. “Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?”

Observe them pressing him more vehemently, urging him, repeating their questions, and not desisting; while he first kindly removes false opinions concerning himself, and then sets before them one which is true. For, saith he,

Ver. 23. “I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.”

When he had spoken some high and lofty words concerning Christ, as if (replying) to their opinion, he immediately betook himself to the Prophet to draw from thence confirmation of his assertion.

Ver. 24, 25. “And [saith the Evangelist] they who were sent were of the Pharisees. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, neither Elias, neither that Prophet?”

Seest thou not without reason I said that they wished to bring him to this? and the reason why they did not at first say so was, lest they should be detected by all men. And then when he said, “I am not the Christ,” they, being desirous to conceal what they were plotting427   ἐ τύρευον. within, go on to “Elias,” and “that Prophet.” But when he said that he was not one of these either, after that, in their perplexity, they cast aside the mask, and without any disguise show clearly their treacherous intention, saying, “Why baptizest thou then, if thou be not that Christ?” And then again, wishing to throw some obscurity over the thing,428   Morel. and ms. in Bodl. “seest thou how, disguising what they had, they add.” they add the others also, “Elias,” and “that Prophet.” For when they were not able to trip429   ὑ ποσκελίσαι. him by their flattery, they thought that by an accusation they could compel him430   Morel. and ms. in Bodl. “they attempt to involve him in an accusation, compelling him.” to say the thing that was not.

What folly, what insolence, what ill-timed officiousness! Ye were sent to learn who and whence he might be, not to431   al. “will ye.” lay down laws for him also. This too was the conduct of men who would compel him to confess himself to be the Christ. Still not even now is he angry, nor does he, as might have been expected, say to them anything of this sort, “Do you give orders and make laws for me?” but again shows great gentleness towards them.

Ver. 26, 27. “I,” saith he, “baptize with water: but there standeth one among you, whom ye know not; He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose.”

[3.] What could the Jews have left to say to this? for even from this the accusation against them cannot be evaded, the decision against them admits not of pardon, they have given sentence against themselves. How? In what way? They deemed John worthy of credit, and so truthful, that they might believe him not only when he testified of others, but also when he spoke concerning himself. For had they not been so disposed, they would not have sent to learn from him what related to himself. Because you know that the only persons whom we believe, especially when speaking of themselves, are those whom we suppose to be more veracious than any others. And it is not this alone which closes their mouths, but also the disposition with which they had approached him; for they came forth to him at first with great eagerness, even though afterwards they altered. Both which things Christ declared, when He said, “He was a burning (and a shining) light, and ye were willing for a season to rejoice in his light.” Moreover, his answer made him yet more worthy of credit. For (Christ) saith, “He that seeketh not his own glory,432   τὴν δόξαν τοῦ πέμψαντος αὐτὸν, G. T. the same is true, and no unrighteousness is in him.” Now this man sought it not, but refers the Jews to another. And those who were sent were of the most trustworthy among them, and of the highest rank, so that they could have in no way any refuge or excuse, for the unbelief which they exhibited towards Christ. Wherefore did ye not receive the things spoken concerning Him by John? you sent men who held the first rank among you, you enquired by them, you heard what the Baptist answered, they manifested all possible officiousness, sought into every point, named all the persons you suspected him to be; and yet most publicly and plainly he confessed that he was neither “Christ,” nor “Elias” nor “that Prophet.” Nor did he stop even there, but also informed them who he was, and spoke of the nature of his own baptism, that it was but a slight and mean thing, nothing more than some water, and told of the superiority of the Baptism given by Christ; he also cited Esaias the prophet, testifying of old very long ago, and calling Christ “Lord” ( Isa. xl. 3 ), but giving him the names of “minister and servant.” What after this ought they to have done? Ought they not to have believed on Him who was witnessed of, to have worshiped Him, to have confessed Him to be God? For the character and heavenly wisdom of the witness showed that his testimony proceeded, not from flattery, but from truth; which is plain also from this, that no man prefers his neighbor to himself, nor, when he may lawfully give honor to himself, will yield it up to another, especially when it is so great as that of which we speak. So that John would not have renounced433   ἐ ξέστη. this testimony (as belonging) to Christ, had He not been God. For though he might have rejected it for himself as being too great for his own nature, yet he would not have assigned it to another nature that was beneath it.

“But there standeth One among you, whom ye know not.” Reasonable it was that Christ should mingle among the people as one of the many, because everywhere He taught men not to be puffed up and boastful. And in this place by “knowledge” the Baptist means a perfect acquaintance with Him, who and whence He was. And immediately next to this he puts, “Who cometh after me”; all but saying, “Think not that all is contained in my baptism, for had that been perfect, Another would not have arisen after me to offer you a different One, but this of mine is a preparation and a clearing the way for that other. Mine is but a shadow and image, but One must come who shall add to this the reality. So that His very coming ‘after me’ especially declares His dignity: for had the first been perfect, no place would have been required for a second.” “Is434   “is preferred,” E.V. before me,” is more honorable, brighter. And then, lest they should imagine that His superiority was found by comparison, desiring to establish His incomparableness, he says, “Whose shoe’s latchet I am not worthy to unloose”; that is, who is not simply “before me,” but before me in such a way, that I am not worthy to be numbered among the meanest of His servants. For to loose the shoe is the office of humblest service.

Now if John was not worthy to “unloose the latchet” ( Matt. xi. 11 ), John, than whom “among them that are born of women there hath not risen a greater,” where shall we rank ourselves? If he who was equal to, or rather greater than, all the world,435   Morel. and ms. in Bodl. “for thus Paul speaks of the saints concerning whom he writes, ‘of whom,’ etc.” (for saith Paul, “the world was not worthy” of them— Heb. xi. 38 ,) declares himself not worthy to be reckoned even among the meanest of those who should minister unto Him, what shall we say, who are full of ten thousand sins, and are as far from the excellence of John, as earth from heaven.

[4.] He then saith that he himself is not “worthy so much as to unloose the latchet of His shoe”; while the enemies of the truth are mad with such a madness, as to assert436   Morel. and ms. in Bodl. “boldly speaking out, (ἀ παυθαδιαζομένους,) say that, &c.” that they are worthy to know Him even as He knows Himself. What is worse than such insanity, what more frenzied than such arrogance? Well hath a wise man said, “The beginning of pride is not to know the Lord.”437    Ecclus. x. 12 , LXX. ἀ νθρώπου ἀφισταμένου ἀπὸ τοῦ K. Eng. ver. “when one departeth.”

The devil would not have been brought down and become a devil, not being a devil before, had he not been sick of this disease. This it was that cast him out from that confidence,438   παῤῥησίας. this sent him to the pit of fire, this was the cause of all his woes. For it is enough of itself to destroy every excellence of the soul, whether it find almsgiving, or prayer, or fasting, or anything. For, saith the Evangelist, “That which is highly esteemed among men is impure before the Lord.” ( Luke xvi. 15 —not quoted exactly.) Therefore it is not only fornication or adultery that are wont to defile those who practice them, but pride also, and that far more than those vices. Why? Because fornication though it is an unpardonable sin, yet a man may plead the desire; but pride cannot possibly find any cause or pretext of any sort whatever by which to obtain so much as a shadow of excuse; it is nothing but a distortion and most grievous disease of the soul, produced from no other source but folly. For there is nothing more foolish than a proud man, though he be surrounded with wealth, though he possess much of the wisdom of this world, though he be set in royal place, though he bear about with all things that among men appear desirable.

For if the man who is proud of things really good is wretched and miserable, and loses the reward of all those things, must not he who is exalted by things that are nought, and puffs himself up because of a shadow or the flower of the grass, (for such is this world’s glory,) be more ridiculous than any, when he does just as some poor needy man might do, pining all his time with hunger, yet if ever he should chance one night to see a dream of good fortune, filled with conceit because of it?

O wretched and miserable! when thy soul is perishing by a most grievous disease, when thou art poor with utter poverty, art thou high-minded because thou hast such and such a number of talents of gold? because thou hast a multitude of slaves and cattle? Yet these are not thine; and if thou dost not believe my words, learn from the experience of those who have gone before439   or, “received them before.” thee. And if thou art so drunken, that thou canst not be instructed even from what has befallen others, wait a little, and thou shalt know by what befalls thyself that these things avail thee nothing, when gasping for life, and master not of a single hour, not even of a little moment, thou shalt unwillingly leave them440   al. “pass them on.” to those who are about thee, and these perhaps those whom thou wouldest not. For many have not been permitted even to give directions concerning them, but have departed suddenly,441   ἄ θροον. desiring to enjoy them, but not permitted, dragged from them, and forced to yield them up to others, giving place by compulsion to those to whom they would not. That this be not our case, let us, while we are yet in strength and health, send forward our riches hence to our own city, for thus only and in no other way shall we be able to enjoy them; so shall we lay them up in a place inviolate and safe. For there is nothing, there is nothing there that can take them from us; no death, no attested wills,442   ἀ ληθεῖς διαθήκαι. no successors to inheritances,443   διάδοχοι κλήρων. no false informations, no plottings against us, but he who has departed hence bearing away great wealth with him may enjoy it there for ever. Who then is so wretched as not to desire to revel in riches which are his own throughout? Let us then transfer our wealth, and remove it thither. We shall not need for such a removal asses, or camels, or carriages, or ships, (God hath relieved even us from this difficulty,) but we only want the poor, the lame, the crippled, the infirm. These are entrusted with this transfer, these convey our riches to heaven, these introduce the masters of such wealth as this to the inheritance of goods everlasting. Which may it be that we all attain through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory, now and ever, and world without end. Amen.

ΟΜΙΛΙΑ ΙϚʹ. Αὕτη γάρ ἐστιν ἡ μαρτυρία τοῦ Ἰωάννου, ὅτε ἀπέστειλαν πρὸς αὐτὸν οἱ Ἰουδαῖοι ἐξ Ἱεροσο λύμων ἱερεῖς καὶ Λευΐτας, ἵνα ἐρωτήσωσιν αὐ τόν: Σὺ τίς εἶ; αʹ. Δεινὸν ἡ βασκανία, ἀγαπητὲ, δεινὸν καὶ ὀλέθριον τοῖς βασκαίνουσιν, οὐ τοῖς βασκαινομένοις. Πρώτους γὰρ αὐτοὺς λυμαίνεται καὶ διαφθείρει, καθάπερ ἰός τις θανατηφόρος ἐγκαθήμενος αὐτῶν ταῖς ψυχαῖς. Εἰ δέ που καὶ τοὺς φθονουμένους παραβλάψειε, μικρὰν καὶ οὐδενὸς ἀξίαν βλάβην, καὶ μεῖζον τῆς ζημίας τὸ κέρδος ἔχουσαν. Καὶ οὐκ ἐπὶ τῆς βασκανίας μόνον, ἀλλὰ καὶ ἐπὶ τῶν ἄλλων ἁπάντων, οὐχ ὁ παθὼν κακῶς, ἀλλ' ὁ δράσας κακῶς, οὗτός ἐστιν ὁ τὴν βλάβην δεξάμενος. Οὐδὲ γὰρ ἂν, εἰ μὴ τοῦτο ἦν, ἀδικεῖσθαι μᾶλλον ἢ ἀδικεῖν προσέταξεν ὁ Παῦλος τοῖς μαθηταῖς, Διατί οὐχὶ μᾶλλον ἀδικεῖσθε; λέγων: διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε; Οἶδε γὰρ ἀκριβῶς οὐ τῷ πάσχοντι κακῶς, ἀλλὰ τῷ ποιοῦντι κακῶς, τὸν ὄλεθρον ἑπόμενον πανταχοῦ. Ταῦτα δή μοι πάντα διὰ τὴν βασκανίαν εἴρηται τὴν Ἰουδαϊκήν. Οἱ γὰρ ἀπὸ τῶν πόλεων ἐκχυθέντες πρὸς τὸν Ἰωάννην, καὶ τῶν ἁμαρτημάτων καταγνόντες τῶν οἰκείων, καὶ βαπτισάμενοι, αὐτοὶ μετὰ τὸ βάπτισμα καθάπερ ἔκ τινος μεταμελείας πέμπουσιν ἐρωτῶντες αὐτόν: Σὺ τίς εἶ; Ὄντως γεννήματα ἐχιδνῶν καὶ ὄφεις, καὶ εἴ τι τούτων χαλεπώτερον. Γενεὰ πονηρὰ καὶ μοιχαλὶς καὶ διεστραμμένη, μετὰ τὸ βαπτίσασθαι, τότε τὸν βαπτιστὴν περιεργάζῃ καὶ πολυπραγμονεῖς; Καὶ τί ταύτης τῆς ἀλογίας ἀλογώτερον γένοιτ' ἄν; Πῶς ἐξῄειτε; πῶς ἐξωμολογεῖσθε τὰ ἁμαρτήματα; πῶς ἐπετρέχετε τῷ βαπτίζοντι; πῶς αὐτὸν ἠρωτᾶτε περὶ τῶν πρακτέων; Ταῦτα γὰρ ὑμῖν ἅπαντα ἀλόγως ἐπράττετο, τὴν ἀρχὴν καὶ τὴν ὑπόθεσιν ἀγνοοῦσιν. Ἀλλ' οὐδὲν τούτων εἶπεν, οὐδὲ ἐνεκάλεσεν ὁ μακάριος Ἰωάννης, οὐδὲ ὠνείδισεν, ἀλλὰ μετὰ ἐπιεικείας ἁπάσης ἀποκρίνεται πρὸς αὐτούς. Τίνος δὲ ἕνεκεν τοῦτο ἐποίει, ἐκεῖνο μαθεῖν ἄξιον, ὥστε πᾶσιν αὐτῶν κατάδηλον τὴν κακουργίαν γενέσθαι καὶ φανεράν: Πολλάκις πρὸς Ἰουδαίους ἐμαρτύρησεν ὁ Ἰωάννης τῷ Χριστῷ, καὶ ὅτε ἐβάπτιζεν αὐτοὺς, συνεχῶς αὐτοῦ πρὸς τοὺς παρόντας ἐμέμνητο, καὶ ἔλεγεν: Ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι: ὁ δὲ ὀπίσω μου ἐρχόμενος, ἰσχυρότερός μου ἐστίν: αὐτὸς ὑμᾶς βαπτίσει ἐν Πνεύματι ἁγίῳ καὶ πυρί. Ἔπαθον οὖν τι πρὸς αὐτὸν ἀνθρώπινον πάθος. Εἰς γὰρ τὴν τοῦ κόσμου δόξαν ἐπτοημένοι, καὶ τὰ κατὰ πρόσωπον βλέποντες, ἀνάξιον εἶναι ἐνόμιζον ὑποτάσσεσθαι αὐτὸν τῷ Χριστῷ. Τὸν μὲν γὰρ Ἰωάννην πολλὰ τὰ δεικνύντα λαμπρὸν ἦν: καὶ πρῶτον, τὸ γένος ἐπίσημον καὶ περιφανές: ἀρχιερέως γὰρ ἦν υἱός: ἔπειτα ἡ δίαιτα καὶ ἡ σκληραγωγία, ἡ τῶν ἀνθρωπίνων ὑπεροψία πάντων: καὶ γὰρ ἐσθῆτος, καὶ τραπέζης, καὶ οἰκίας, καὶ τροφῆς δὲ αὐτῆς ὑπεριδὼν, κατὰ τὴν ἔρημον τὸν ἔμπροσθεν διέτριβε χρόνον. Ἐπὶ δὲ τοῦ Χριστοῦ πᾶν τοὐναντίον ἦν: τό τε γὰρ γένος εὐτελές: ὃ καὶ πολλάκις αὐτὸ προὔφερον λέγοντες: Οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός; οὐχ ἡ μήτηρ αὐτοῦ λέγεται Μαριὰμ, καὶ οἱ ἀδελφοὶ αὐτοῦ Ἰάκωβος καὶ Ἰωσῆς; Καὶ ἡ δοκοῦσα δὲ αὐτῷ πατρὶς εἶναι τοσοῦτον ἐπονείδιστος ἦν, ὡς καὶ τὸν Ναθαναὴλ λέγειν: Ἐκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι; Καὶ ἡ δίαιτα δὲ κοινὴ, καὶ τὰ ἱμάτια δὲ οὐδὲν πλέον τῶν πολλῶν ἔχοντα, Οὐ γὰρ περιέκειτο ζώνην δερματίνην, οὐδὲ ἀπὸ τριχῶν τὸ ἔνδυμα εἶχεν, οὐδὲ μέλι καὶ ἀκρίδας ἤσθιεν: ἀλλὰ πᾶσιν ὁμοίως διῃτᾶτο, καὶ συμποσίοις παρεγίνετο πονηρῶν ἀνθρώπων, καὶ τελωνῶν, ὥστε αὐτοὺς ἐπισπᾶσθαι. Ὅπερ οὐ συνιέντες οἱ Ἰουδαῖοι, καὶ διὰ ταῦτα αὐτῷ ὠνείδιζον, καθὼς καὶ αὐτός φησιν: Ἦλθεν ὁ Υἱὸς τοῦ ἀνθρώπου ἐσθίων καὶ πίνων, καὶ λέγουσιν: Ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης, τελωνῶν φίλος καὶ ἁμαρτωλῶν. Ἐπεὶ οὖν συνεχῶς ὁ Ἰωάννης ἀφ' ἑαυτοῦ πρὸς ἐκεῖνον αὐτοὺς παρέπεμπε τὸν δοκοῦντα παρ' αὐτοῖς εὐτελέστερον εἶναι, αἰσχυνόμενοι καὶ δυσχεραίνοντες, καὶ βουλόμενοι τοῦτον μᾶλλον ἔχειν διδάσκαλον, φανερῶς μὲν τοῦτο οὐκ ἐτόλμησαν εἰπεῖν, πέμπουσι δὲ πρὸς αὐτὸν προσδοκῶντες διὰ τῆς κολακείας αὐτὸν ἐπισπάσασθαι εἰς τὸ ἑαυτὸν ὁμολογῆσαι Χριστόν. Οὐ τοίνυν τινὰς εὐκαταφρονήτους πέμπουσιν ὡς ἐπὶ τοῦ Χριστοῦ: ἐκεῖνον μὲν γὰρ βουλόμενοι κατασχεῖν, ὑπηρέτας ἀπέστειλαν, καὶ Ἡρωδιανοὺς πάλιν καὶ τοιούτους τινάς: ἐνταῦθα δὲ ἱερεῖς, καὶ Λευΐτας: καὶ οὐχ ἁπλῶς ἱερεῖς, ἀλλὰ τοὺς ἐξ Ἱεροσολύμων, τουτέστι, τοὺς ἐντιμοτέρους (οὐδὲ γὰρ ἁπλῶς ταῦτα ἐπεσημήνατο ὁ Εὐαγγελιστής): καὶ πέμπουσιν, ἵνα ἐρωτήσωσι, Σὺ τίς εἶ; Καὶ μὴν ἡ γέννησις αὐτοῦ πᾶσα κατάδηλος ἦν, ὡς καὶ λέγειν ἅπαντας: Τί ἄρα τὸ παιδίον τοῦτο ἔσται; καὶ εἰς ὅλην τὴν ὀρεινὴν ὁ λόγος ἐξῆλθεν οὗτος. Καὶ ὅτε παρεγένετο πάλιν ἐπὶ τὸν Ἰορδάνην, πᾶσαι αἱ πόλεις ἀνεπτερώθησαν, καὶ ἐξ Ἱεροσολύμων καὶ ἐκ πάσης τῆς Ἰουδαίας ἐπορεύοντο βαπτισθῆναι πρὸς αὐτόν. Οὗτοι τοιγαροῦν ἐρωτῶσι νῦν, οὐχ ὡς ἀγνοοῦντες (πῶς γὰρ, τὸν τοσούτοις τρόποις γενόμενον δῆλον;), ἀλλὰ βουλόμενοι εἰς τοῦτο, ὅπερ εἶπον, αὐτὸν ἐναγαγεῖν. βʹ. Ἄκουσον γοῦν πῶς καὶ ὁ μακάριος οὗτος πρὸς τὴν διάνοιαν μεθ' ἧς ἠρώτων, οὐ πρὸς τὴν ἐρώτησιν αὐτὴν ἀπεκρίνατο. Εἰπόντων γὰρ, Σὺ τίς εἶ; οὐκ εἶπεν εὐθέως ὅπερ ἐξ εὐθείας ἦν εἰπεῖν: Ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ: ἀλλὰ τί; Ὅπερ ὑπώπτευον ἐκεῖνοι, τοῦτο ἀνεῖλεν. Ἐρωτηθεὶς γὰρ, φησὶ, Τίς εἶ; ὡμολόγησε, καὶ οὐκ ἠρνήσατο: καὶ ὡμολόγησεν, ὅτι Ἐγὼ οὐκ εἰμὶ ὁ Χριστός. Καὶ ὅρα σοφίαν εὐαγγελιστοῦ. Τρίτον τὸ αὐτὸ λέγει, καὶ τὴν ἀρετὴν τοῦ Βαπτιστοῦ δηλῶν, καὶ τὴν πονηρίαν καὶ τὴν ἄνοιαν τὴν ἐκείνων. Καὶ ὁ Λουκᾶς δέ φησιν, ὅτι τῶν ὄχλων ὑποπτευόντων αὐτὸν εἶναι τὸν Χριστὸν, πάλιν ἀναιρεῖ τὴν ὑπόνοιαν. Τοῦτο οἰκέτου εὐγνώμονος, μὴ μόνον μὴ ἁρπάζειν δόξαν δεσποτικὴν, ἀλλὰ καὶ διακρούεσθαι διδομένην παρὰ τῶν πολλῶν. Ἀλλ' οἱ μὲν ὄχλοι ἐξ ἀφελείας καὶ ἀγνοίας ἐπὶ ταύτην ἦλθον τὴν ὑποψίαν: οὗτοι δὲ ἀπὸ πονηρᾶς γνώμης, καὶ ἧς εἶπον, ἠρώτων αὐτὸν, προσδοκῶντες, ὅπερ ἔφην, ἀπὸ τῆς κολακείας αὐτὸν ἐπισπᾶσθαι εἰς ὅπερ ἐσπούδαζον. Εἰ γὰρ μὴ τοῦτο προσεδόκων, οὐκ ἂν εὐθέως ἐφ' ἑτέραν ἦλθον ἐρώτησιν, ἀλλ' ἠγανάκτησαν ἂν ὡς ἀπᾴδοντα ἀποκριναμένου, καὶ οὐ πρὸς τὴν πεῦσιν, καὶ εἶπον ἄν: Μὴ γὰρ τοῦτο ὑπωπτεύσαμεν; μὴ γὰρ τοῦτο παραγεγόναμεν ἐρησόμενοι; Ἀλλ' ὡς ἁλόντες καὶ κατάφωροι γενόμενοι, ἐφ' ἕτερον ἔρχονται, καὶ λέγουσι: Τί οὖν; Ἠλίας εἶ σύ; Καὶ λέγει: Οὐκ εἰμί. Καὶ γὰρ καὶ τοῦτον προσεδόκων ἥξειν, καθὼς καὶ ὁ Χριστός φησιν. Ἐρομένων γὰρ τῶν μαθητῶν: Πῶς οὖν οἱ γραμματεῖς λέγουσιν, ὅτι Ἠλίαν δεῖ ἐλθεῖν πρῶτον; αὐτὸς ἔλεγεν: Ἠλίας μὲν ἔρχεται, καὶ ἀποκαταστήσει πάντα. Εἶτα ἐρωτῶσιν: Ὁ προφήτης εἶ σύ; Καὶ ἀπεκρίθη, Οὔ. Καὶ μὴν προφήτης ἦν. Τίνος οὖν ἕνεκεν ἀρνεῖται; Πάλιν πρὸς τὴν διάνοιαν βλέπων τῶν ἐρωτώντων. Προσεδόκων γάρ τινα προφήτην ἐξαίρετον ἥξειν, διὰ τὸ λέγειν Μωϋσέα: Προφήτην ὑμῖν ἀναστήσει Κύριος ὁ Θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν, ὡς ἐμέ: αὐτοῦ ἀκούσεσθε. Οὗτος δὲ ἦν ὁ Χριστός. Διά τοι τοῦτο οὐ λέγουσι, Προφήτης εἶ σύ; ἕνα τῶν πολλῶν αἰνιττόμενοι: ἀλλὰ μετὰ τοῦ ἄρθρου, Ὁ προφήτης εἶ σύ; ἐκεῖνος, φησὶν, ὁ παρὰ Μωϋσέως προανακηρυχθείς. Διὰ δὴ τοῦτο καὶ οὗτος ἠρνήσατο, οὐ τὸ προφήτης εἶναι, ἀλλὰ τὸ, ἐκεῖνος ὁ προφήτης. Εἶπον οὖν αὐτῷ: Τίς εἶ; ἵνα ἀπόκρισιν δῶμεν τοῖς πέμψασιν ἡμᾶς. Τί λέγεις περὶ σεαυτοῦ; Ὁρᾷς τοὺς μὲν σφοδρότερον ἐπικειμένους καὶ ἐπείγοντας καὶ ἐρωτῶντας πάλιν, καὶ οὐκ ἀφισταμένους: τὸν δὲ μετ' ἐπιεικείας πρότερον τὰς οὐκ οὔσας ὑπονοίας ἀναιροῦντα, καὶ τότε τὴν οὖσαν τιθέντα; Ἐγὼ γὰρ, φησὶ, φωνὴ βοῶντος ἐν τῇ ἐρήμῳ: Εὐθύνατε τὴν ὁδὸν Κυρίου, καθὼς εἶπεν Ἡσαΐας ὁ προφήτης. Ἐπειδὴ γὰρ μέγα τι καὶ ὑψηλὸν ἐφθέγξατο περὶ τοῦ Χριστοῦ, ὡς πρὸς τὴν ἐκείνων ὑπόνοιαν, ἐπὶ τὸν Προφήτην εὐθέως κατέφυγεν, ἀξιόπιστον καὶ ἐντεῦθεν τὸν λόγον ποιῶν. Καὶ οἱ ἀπεσταλμένοι ἦσαν ἐκ τῶν Φαρισαίων, φησί: καὶ ἐπηρώτησαν αὐτὸν, καὶ εἶπον αὐτῷ: Τί οὖν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ Χριστὸς, οὔτε Ἠλίας, οὔτε ὁ προφήτης; Ὁρᾷς ὡς οὐ μάτην ἔλεγον, ὅτι εἰς τοῦτο αὐτὸν ἐναγαγεῖν ἠβούλοντο; Καὶ ἐξ ἀρχῆς μὲν αὐτὸ οὐκ ἔλεγον, ἵνα μὴ κατάφωροι γένωνται ἅπασιν. Εἶτα ἐπειδὴ εἶπεν, Οὐκ εἰμὶ ὁ Χριστὸς, πάλιν ἐκεῖνοι συσκιάσαι βουλόμενοι, ἅπερ ἔνδον ἐτύρευον, ἐπὶ τὸν Ἠλίαν ἔρχονται καὶ τὸν προφήτην. Ὡς δὲ ἔφησε μηδὲ ἐκείνων τις εἶναι, ἀπορούμενοι λοιπὸν, καὶ τὸ προσωπεῖον ῥίψαντες, γυμνῇ τῇ κεφαλῇ τὴν δολερὰν αὑτῶν ἐμφαίνουσι γνώμην, λέγοντες: Τί οὖν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ Χριστός; Εἶτα πάλιν συσκιάσαι βουλόμενοι, καὶ τοὺς ἄλλους προστιθέασι, τὸν Ἠλίαν λέγω καὶ τὸν προφήτην. Ἐπειδὴ γὰρ κολακείᾳ οὐκ ἴσχυσαν ὑποσκελίσαι, ἐγκλήματι προσεδόκησαν αὐτὸν δύνασθαι ἀναγκάζειν ὅπερ οὐκ ἦν εἰπεῖν: ἀλλ' οὐκ ἴσχυσαν. Ὢ τῆς ἀνοίας! ὢ τῆς ἀλαζονείας καὶ τῆς ἀκαίρου περιεργίας! ἀπεστάλητε μαθησόμενοι παρ' αὐτοῦ τίς εἴη καὶ πόθεν, οὐχὶ καὶ νόμους αὐτῷ θήσετε; Τοῦτο γὰρ πάλιν ἀναγκαζόντων ἦν ὁμολογῆσαι ἑαυτὸν Χριστόν. Ἀλλ' ὅμως οὐδὲ νῦν ἀγανακτεῖ, οὐδὲ λέγει τι τοιοῦτον πρὸς αὐτοὺς οἷον εἰκός: ὑμεῖς ἐμοὶ διατάττεσθε καὶ νομοθετεῖτε; ἀλλὰ πολλὴν πάλιν τὴν ἐπιείκειαν ἐπιδείκνυται. Ἐγὼ μὲν γὰρ, φησὶ, βαπτίζω ἐν ὕδατι: μέσος δὲ ὑμῶν ἕστηκεν, ὃν ὑμεῖς οὐκ οἴδατε. Οὗτός ἐστιν ὁ ὀπίσω μου ἐρχόμενος, ὃς ἔμπροσθέν μου γέγονεν, οὗ οὐκ εἰμὶ ἄξιος ἵνα λύσω τὸν ἱμάντα τοῦ ὑποδήματος. γʹ. Τί πρὸς ταῦτα λοιπὸν ἂν ἔχοιεν εἰπεῖν οἱ Ἰουδαῖοι; Ἀπαραίτητος γὰρ κἀντεῦθεν ἡ κατ' αὐτῶν κατηγορία, ἀσύγγνωστος ἡ κατάκρισις: αὐτοὶ καθ' ἑαυτῶν τὴν ψῆφον ἐξήνεγκαν. Πῶς καὶ τίνι τρόπῳ; Ἀξιόπιστον ἡγήσαντο εἶναι τὸν Ἰωάννην, καὶ οὕτως ἀληθῆ, ὡς μὴ μόνον ἑτέροις μαρτυροῦντα, ἀλλὰ καὶ αὐτῷ περὶ ἑαυτοῦ λέγοντι πιστεῦσαι. Οὐδὲ γὰρ ἂν, εἰ μὴ οὕτω διέκειντο, ἔπεμψαν ἂν εἰσόμενοι παρ' αὐτοῦ τὰ περὶ ἑαυτοῦ. Ἴστε γὰρ ὅτι μόνοις ἐκείνοις μάλιστα περὶ ἑαυτῶν λέγουσι πιστεύομεν, οὓς ἂν ἁπάντων ἀληθεστέρους εἶναι νομίζωμεν. Καὶ οὐ τοῦτο μόνον ἐστὶ τὸ ἀποφράττον αὐτῶν τὰ στόματα, ἀλλὰ καὶ ἡ γνώμη μεθ' ἧς πρὸς αὐτὸν παρέβαλον. Καὶ γὰρ μετὰ πολλῆς ἐξῆλθον τῆς προθυμίας πρὸς αὐτὸν, εἰ καὶ ὕστερον μετεβάλοντο. Ἅπερ ἀμφότερα δηλῶν ὁ Χριστὸς ἔλεγεν: Ἐκεῖνος ἦν ὁ λύχνος ὁ καιόμενος: καὶ ὑμεῖς ἠθελήσατε πρὸς ὥραν ἀγαλλιασθῆναι ἐν τῷ φωτὶ αὐτοῦ. Καὶ ἡ ἀπόκρισις δὲ αὐτοῦ πάλιν ἀξιοπιστότερον αὐτὸν ἐποίει. Ὁ γὰρ μὴ ζητῶν τὴν δόξαν τὴν ἑαυτοῦ, φησὶν, ἀληθής ἐστιν, καὶ ἀδικία ἐν αὐτῷ οὐκ ἔστιν. Οὗτος δὲ οὐκ ἐζήτησεν, ἀλλ' ἐφ' ἕτερον αὐτοὺς παραπέμπει. Καὶ οἱ ἀποσταλέντες δὲ, τῶν ἀξιοπίστων παρ' αὐτοῖς καὶ τὰ πρωτεῖα ἐχόντων, ὥστε μηδαμόθεν αὐτοῖς εἶναι καταφυγὴν, μηδὲ παραίτησιν εἰς τὴν ἀπιστίαν, ἢν ἠπίστησαν τῷ Χριστῷ. Τίνος γὰρ ἕνεκεν οὐκ ἐδέξασθε τὰ εἰρημένα περὶ αὐτοῦ παρὰ Ἰωάννου; Ὑμεῖς ἀπεστάλκατε τοὺς τὰ πρωτεῖα ἔχοντας: ὑμεῖς ἠρωτήσατε δι' αὐτῶν: ὑμεῖς ἠκούσατε ἅπερ ἀπεκρίνατο ὁ Βαπτιστής. Πᾶσαν ἐκεῖνοι περιεργίαν ἐπεδείξαντο, πάντα ἠρεύνησαν, καὶ οὓς ὑπωπτεύετε πάντας εἶπον: καὶ ὅμως μετὰ παῤῥησίας πολλῆς ὡμολόγησε μὴ εἶναι μήτε ὁ Χριστὸς, μήτε Ἠλίας, μήτε ὁ προφήτης. Καὶ οὐδὲ ἐνταῦθα ἔστη, ἀλλὰ καὶ ἐδίδαξε τίς εἴη, καὶ διελέχθη καὶ περὶ τῆς τοῦ οἰκείου βαπτίσματος φύσεως, ὅτι μικρὸν καὶ εὐτελὲς, καὶ ὕδατος πλέον ἔχον οὐδὲν, δεικνὺς τὴν ὑπεροχὴν τοῦ βαπτίσματος, τοῦ παρὰ τοῦ Χριστοῦ διδομένου. Παρήγαγε δὲ καὶ Ἡσαΐαν τὸν προφήτην μαρτυροῦντα ἄνωθεν καὶ πρὸ πολλοῦ τοῦ χρόνου: καὶ τὸν μὲν Κύριον καλοῦντα, τὸν δὲ διάκονον αὐτοῦ καὶ ὑπηρέτην ὀνομάζοντα. Τί λοιπὸν ἔδει; οὐχὶ πιστεῦσαι τῷ μαρτυρηθέντι, καὶ προσκυνῆσαι, καὶ ὁμολογῆσαι Θεόν; Ὅτι γὰρ οὐχὶ κολακείας ἦν ἡ μαρτυρία, ἀλλ' ἀληθείας, ἐδείκνυ μὲν καὶ ὁ τρόπος καὶ ἡ φιλοσοφία τοῦ μαρτυρήσαντος. Δῆλον δὲ κἀκεῖθεν τοῦτο, ὅτι οὐδεὶς τὸν πλησίον ἑαυτοῦ προτίθησιν, οὐδὲ ἐξὸν αὐτῷ χαρίσασθαι τιμὴν, ἑτέρῳ ταύτης παραχωρεῖν ἐθέλοι, καὶ ταῦτα τοσαύτης οὔσης. Ὥστε οὐκ ἂν οὐδὲ Ἰωάννης μὴ Θεῷ ὄντι τῷ Χριστῷ ταύτης ἂν ἐξέστη τῆς μαρτυρίας. Εἰ γὰρ καὶ ἀφ' ἑαυτοῦ ταύτην ὡς μείζονα οὖσαν τῆς οἰκείας φύσεως διεκρούσατο, ἀλλ' οὐκ ἂν ἑτέρᾳ φύσει πάλιν αὐτὴν ἀνέθηκε ταπεινοτέρᾳ. Μέσος δὲ ὑμῶν ἕστηκεν, ὃν ὑμεῖς οὐκ οἴδατε. Τοῦτο εἶπεν, ὅτι εἰκὸς ἦν αὐτὸν καὶ ἀναμεμίχθαι τῷ λαῷ ὡς ἕνα τῶν πολλῶν, ἅτε πανταχοῦ τὸ ἄτυφον καὶ ἀκόμπαστον διδάσκοντα. Εἴδησιν δὲ ἐνταῦθα, γνῶσίν φησι τὴν ἀκριβῆ: οἷον, τίς ἐστι, καὶ πόθεν. Τὸ δὲ, Ὀπίσω μου ἐρχόμενος, συνεχῶς τίθησι, μονονουχὶ λέγων: μὴ νομίσητε τὸ πᾶν ἐν τῷ ἐμῷ κεῖσθαι βαπτίσματι. Οὐκ ἂν, εἰ τοῦτο τέλειον ἦν, ἕτερος ἂν ἦλθε μετ' ἐμὲ παρέξων ἕτερον: ἀλλὰ παρασκευὴ τοῦτό ἐστιν ἐκείνου καὶ προοδοποίησις. Τὰ δὲ ἡμέτερα σκιὰ καὶ εἰκών: ἄλλον χρὴ τὸν τὴν ἀλήθειαν ἐπιθήσοντα παραγενέσθαι. Ὥστε αὐτὸ τὸ ὀπίσω μου ἐλθεῖν, τοῦτο μάλιστα αὐτοῦ δείκνυσι τὸ ἀξίωμα. Εἰ γὰρ τοῦτο ἦν τέλειον, οὐκ ἂν δευτέρου ἐζητεῖτο τόπος. Ἔμπροσθέν μου γέγονε: τουτέστιν, ἐντιμότερος, λαμπρότερος. Εἶτα ἵνα μὴ νομίσωσιν ἀπὸ συγκρίσεως εἶναι τὴν ὑπεροχὴν, τὸ ἀσύγκριτον παραστῆσαι θέλων, ἐπήγαγεν: Οὗ οὐκ εἰμὶ ἱκανὸς λῦσαι τὸν ἱμάντα: τουτέστιν, οὐχ ἁπλῶς ἔμπροσθεν γέγονεν, ἀλλ' οὕτως ὡς ἐμὲ μηδὲ ἐν τοῖς ἐσχάτοις τῶν τούτου διακόνων ἀριθμηθῆναι ἄξιον εἶναι: τὸ γὰρ ὑπόδημα λῦσαι, τῆς ἐσχάτης διακονίας ἐστὶ πρᾶγμα. Εἰ δὲ Ἰωάννης οὐκ ἄξιος τὸν ἱμάντα λῦσαι, Ἰωάννης, οὗ μείζων οὐδεὶς ἐν γεννητοῖς γυναικῶν γέγονε, ποῦ τάξομεν ἡμεῖς ἑαυτούς; Εἰ ὁ τῆς οἰκουμένης ἀντίῤῥοπος, μᾶλλον δὲ μείζων (Οὐκ ἦν γὰρ αὐτῶν, φησὶν, ἄξιος ὁ κόσμος), οὐδὲ ἐν τοῖς ἐσχάτοις τῶν διακονησαμένων ἑαυτὸν καταλέγεσθαί φησιν ἄξιον εἶναι: τί ἐροῦμεν ἡμεῖς οἱ μυρίων γέμοντες κακῶν, οἱ τοσοῦτον ἀποδέοντες τῆς ἀρετῆς τοῦ Ἰωάννου, ὅσον ἡ γῆ τοῦ οὐρανοῦ; δʹ. Οὗτος μὲν οὖν οὐδὲ τὸ λῦσαι τὸν ἱμάντα τοῦ ὑποδήματος ἄξιον εἶναι ἑαυτὸν λέγει. Οἱ δὲ τῆς ἀληθείας ἐχθροὶ τοσαύτην ἐμάνησαν μανίαν, ὡς καὶ τοῦ εἰδέναι αὐτὸν, ὡς αὐτὸς οἶδεν ἑαυτὸν, ἀξίους εἶναι λέγειν ἑαυτούς. Τί ταύτης τῆς παραπληξίας χεῖρον; τί ταύτης τῆς ἀλαζονείας μανικώτερον; Καλῶς τις ἔλεγε σοφὸς, ὅτι Ἀρχὴ ὑπερηφανίας, τὸ μὴ εἰδέναι τὸν Κύριον. Οὐκ ἂν κατηνέχθη καὶ διάβολος γέγονεν ὁ διάβολος, οὐκ ὢν διάβολος πρότερον, εἰ μὴ τοῦτο τὸ νόσημα ἐνόσησε. Τοῦτο αὐτὸν τῆς παῤῥησίας ἐξέβαλεν ἐκείνης, τοῦτο εἰς τὴν γέενναν ἔπεμψε, τοῦτο τῶν κακῶν αἴτιον αὐτῷ πάντων ἐγένετο. Ἱκανὸν γὰρ καὶ καθ' ἑαυτὸ διαφθεῖραι πᾶσαν ἀρετὴν ψυχῆς, κἂν ἐλεημοσύνην εὕρῃ, κἂν εὐχὴν, κἂν νηστείαν, κἂν ὁτιοῦν. Τὸ γὰρ ὑψηλὸν ἐν ἀνθρώποις, ἀκάθαρτον, φησὶ, παρὰ Κυρίῳ. Οὐκ ἄρα πορνεία μόνον, οὐδὲ μοιχεία μολύνειν εἴωθε τοὺς χρωμένους αὐτῇ, ἀλλὰ καὶ ὑπερηφανία, καὶ πολλῷ πλέον ἐκείνων. Διατί; Ὅτι πορνεία μὲν, εἰ καὶ ἀσύγγνωστον κακὸν, ἀλλ' ὅμως ἔχει τις τὴν ἐπιθυμίαν εἰπεῖν: ἀλαζονεία δὲ οὐδὲ αἰτίαν ἂν εὕροι τινὰ, οὐδὲ οἱανδήποτε πρόφασιν, δι' ἣν ἂν τύχοι σκιᾶς γοῦν συγγνώμης: ἀλλ' οὐδὲν ἕτερόν ἐστιν αὕτη, ἢ διαστροφὴ ψυχῆς καὶ νόσος χαλεπωτάτη, οὐδαμόθεν ἄλλοθεν τικτομένη, ἢ ἐξ ἀνοίας. Οὐδὲν γὰρ ἀνοητότερον ἀλαζόνος ἀνθρώπου, κἂν πλοῦτον ᾖ περιβεβλημένος, κἂν πολλὴν κεκτημένος τὴν ἔξωθεν σοφίαν, κἂν ἐν δυναστείᾳ καθεστὼς, κἂν ἅπαντα τὰ ἐν ἀνθρώποις εἶναι δοκοῦντα ζηλωτὰ περιφέρων. Εἰ γὰρ ὁ ἐπὶ τοῖς ὄντως καλοῖς ἀλαζονευόμενος, ἄθλιος καὶ ταλαίπωρος, καὶ πάντων ἐκείνων τὸν μισθὸν ἀπόλλυσιν: ὁ ἐν τοῖς μηδὲν οὖσιν ἐπαιρόμενος, καὶ διὰ τὴν σκιὰν καὶ τὸ ἄνθος τοῦ χόρτου (τοῦτο γάρ ἐστιν ἡ παροῦσα δόξα) φυσῶν ἑαυτὸν, πῶς οὐκ ἂν εἴη πάντων καταγελαστότερος, ταὐτὸν ποιῶν, ὅπερ ἄν τις ποιήσειε πτωχὸς καὶ πένης, πάντα μὲν τὸν χρόνον λιμῷ τηκόμενος, εἰ δὲ συμβαίη ποτὲ μίαν νύκτα χρηστὸν ὄναρ ἰδεῖν, διὰ τοῦτο γαυρούμενος; Ἄθλιε καὶ ταλαίπωρε, τῆς ψυχῆς σοι διαφθειρομένης χαλεπωτάτῃ νόσῳ, καὶ τὴν ἐσχάτην πενόμενος πενίαν, μέγα φρονεῖς, ὅτι χρυσοῦ τάλαντα ἔχεις τόσα καὶ τόσα; ὅτι πλῆθος ἀνδραπόδων; Ἀλλὰ ταῦτα οὐ σά. Καὶ εἰ μὴ πείθῃ τοῖς ἐμοῖς ῥήμασιν, ἀπὸ τῆς πείρας τῶν προλαβόντων μάνθανε. Ἐὰν δὲ οὕτω μεθύῃς, ὡς μήτε ἐκ τῶν ἑτέροις συμβαινόντων ταῦτα παιδεύεσθαι, μικρὸν ἀνάμεινον, καὶ εἴσῃ διὰ τῶν εἰς σὲ συμβαινομένων ὅτι σοι τούτων ὄφελος οὐδὸν, ὅτε ψυχοῤῥαγῶν, καὶ οὐδὲ ὥρας μιᾶς, μηδὲ ῥοπῆς βραχείας κύριος ὢν, ἄκων εἰς τοὺς παρόντας αὐτὰ καταλείψεις, καὶ τούτους πολλάκις, οὓς οὐκ ἐθέλεις. Πολλοὶ γὰρ οὐδὲ ἐπισκῆψαι περὶ αὐτῶν συνεχωρήθησαν, ἀλλ' ἀπῆλθον ἀθρόον, βουλόμενοι μὲν αὐτῶν ἀπολαύειν, οὐ συγχωρούμενοι δὲ, ἀλλὰ ἑλκόμενοι, καὶ ἑτέροις αὐτῶν ἐξιστάμενοι, καὶ μετὰ βίας παραχωροῦντες οἷς οὐκ ἐβούλοντο. Ὅπερ ἵνα μὴ πάθωμεν, ἐντεῦθεν ἤδη ἐῤῥωμένοι καὶ ὑγιαίνοντες, διαπεμψώμεθα αὐτὰ πρὸς τὴν πόλιν τὴν ἡμετέραν. Οὕτω γὰρ αὐτῶν ἀπολαῦσαι δυνησόμεθα μόνον, ἑτέρως δὲ οὐδαμῶς: οὕτως εἰς ἄσυλον καὶ ἀσφαλῆ τόπον αὐτὰ ἀποθησόμεθα. Οὐ γὰρ ἔστιν, οὐκ ἔστιν οὐδὲν ἐκεῖ τῶν δυναμένων αὐτὰ ἀφελέσθαι: οὐκ ἔστι θάνατος, οὐκ εἰσὶν ἀληθεῖς διαθῆκαι, οὐκ εἰσὶ διάδοχοι κλήρων, οὐ συκοφαντίαι καὶ ἐπιβουλαί: ἀλλὰ τὸν ἀπελθόντα ἐντεῦθεν πολλὰ ἐπιφερόμενον, διαπαντὸς ἔστιν αὐτὰ καρποῦσθαι. Τίς οὖν οὕτως ἄθλιος, ὡς μὴ θελῆσαι τοῖς χρήμασιν ἐντρυφᾷν τοῖς ἑαυτοῦ διόλου; Μετακομίσωμεν τοίνυν ἡμῶν τὸν πλοῦτον, καὶ μεταθῶμεν ἐκεῖσε. Οὐκ ὄνων ἡμῖν δεήσει, καὶ καμήλων, καὶ ὀχημάτων, οὐδὲ πλοίων πρὸς τὴν τοιαύτην μετάθεσιν: καὶ γὰρ καὶ ταύτης ἡμᾶς τῆς δυσκολίας ἀπήλλαξεν ὁ Θεός: ἀλλὰ πενήτων ἡμῖν δεῖ μόνον, τῶν χωλῶν, τῶν ἀναπήρων, τῶν ἀῤῥώστων. Αὐτοὶ τὴν τοιαύτην εἰσὶν ἐγκεχειρισμένοι μετάθεσιν: οὗτοι τὰ χρήματα παραπέμπουσιν εἰς τὸν οὐρανὸν, οὗτοι τοὺς τῶν τοιούτων χρημάτων κυρίους εἰς τὴν τῶν αἰωνίων ἀγαθῶν κληρονομίαν εἰσάγουσιν: ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.