John Chrysostom, Homilies on Ephesians

Having drawn up this army, and roused their zeal,—for both these things were requisite, both that they should be drawn up in array and subject to each other, and that their spirit should be aroused,—and having inspired them with courage, for this was requisite also, he next proceeds also to arm them. For arms had been of no use, had they not been first posted each in his own place, and had not the spirit of the soldier’s soul been roused; for we must first arm him within, and then without.

Now if this is the case with soldiers, much more is it with spiritual soldiers. Or rather in their case, there is no such thing as arming them without, but everything is within. He hath roused their ardor, and set it on fire, he hath added confidence. He hath set them in due array. Observe how he also puts on the armor. “Stand therefore,”310 [“‘Stand,’ here, is not, like the preceding στῆναι (in verse 13), the standing of the victor, but the ‘standing forth of the man ready for the combat.”—Meyer.—G.A.] saith he. The very first feature in tactics is, to know how to stand well, and many things will depend upon that. Hence he discourses much concerning standing, saying also elsewhere, “Watch ye, stand fast.” (1 Cor. xvi. 13.) And again, “So stand fast in the Lord.” (Philip. iv. 1.) And again, “Let him that thinketh he standeth, take heed lest he fall.” (1 Cor. x. 12.) And again, “That ye may be able, having done all, to stand.” (Eph. vi. 13.) Doubtless then he does not mean merely any way of standing, but a correct way, and as many as have had experience in wars know how great a point it is to know how to stand. For if in the case of boxers and wrestlers, the trainer recommends this before anything else, namely, to stand firm, much more will it be the first thing in warfare, and military matters.

The man who, in a true sense, stands, is upright; he stands not in a lazy attitude, not leaning upon anything. Exact uprightness discovers itself by the way of standing, so that they who are perfectly upright, they stand. But they who do not stand, cannot be upright, but are unstrung and disjointed. The luxurious man does not stand upright, but is bent; so is the lewd man, and the lover of money. He who knows how to stand will from his very standing, as from a sort of foundation, find every part of the conflict easy to him.

“Stand therefore,” saith he, “having girded your loins with truth.”311 Compare Isa. xi. 5.

He is not speaking of a literal, physical girdle, for all the language in this passage he employs in a spiritual sense.312 νοητῶς. And observe how methodically he proceeds. First he girds up his soldier.313 [“As for the actual warrior, the whole aptus habitus (prepared state) for the combat would be wanting in the absence of the girdle; so also for the spiritual warrior, if he is not furnished with truth.”—Meyer.—G.A.] What then is the meaning of this? The man that is loose in his life, and is dissolved in his lusts, and that has his thoughts trailing on the ground, him he braces up by means of this girdle, not suffering him to be impeded by the garments entangling his legs, but leaving him to run with his feet well at liberty. “Stand therefore, having girded your loins,” saith he. By the “loins” here he means this; just what the keel is in ships, the same are the loins with us, the basis or groundwork of the whole body: for they are, as it were, a foundation, and upon them as the schools of the physicians tell you, the whole frame is built. So then in “girding up the loins” he compacts the foundation of our soul; for he is not of course speaking of these loins of our body, but is discoursing spiritually: and as the loins are the foundation alike of the parts both above and below, so is it also in the case of these spiritual loins. Oftentimes, we know, when persons are fatigued, they put their hands there as if upon a sort of foundation, and in that manner support themselves; and for this reason it is that the girdle is used in war, that it may bind and hold together this foundation, as it were, in our frame; for this reason too it is that when we run we gird ourselves. It is this which guards our strength. Let this then, saith he, be done also with respect to the soul, and then in doing anything whatsoever we shall be strong; and it is a thing most especially becoming to soldiers.

True, you may say, but these our natural loins we gird with a leathern band; but we, spiritual soldiers, with what? I answer, with that which is the head and crown of all our thoughts, I mean, “with truth.” “Having girded your loins,” saith he, “with truth.”314 [“It is clear that truth does not mean ‘objectively the gospel,’ for that is designated later, ver. 17, by ῥῆμα θεοῦ (‘the word of God’), but ‘subjectively,’ truth as an inward property, i.e. the ‘harmony of knowledge with the objective truth given in the gospel.’”—Meyer.—G.A.] What then is the meaning of “with truth”? Let us love nothing like falsehood, all our duties let us pursue “with truth,” let us not lie one to another. Whether it be an opinion, let us seek the truth, or whether it be a line of life, let us seek the true one. If we fortify ourselves with this, if we “gird ourselves with truth,” then shall no one overcome us. He who seeks the doctrine of truth, shall never fall down to the earth; for that the things which are not true are of the earth, is evident from this, that all they that are without are enslaved to the passions, following their own reasonings; and therefore if we are sober, we shall need no instruction in the tales of the Greeks. Seest thou how weak and frivolous they are? incapable of entertaining about God one severe thought or anything above human reasoning? Why? Because they are not “girded about with truth”; because their loins, the receptacle of the seed of life, and the main strength of their reasonings, are ungirt; nothing then can be weaker than these. And the Manicheans315 The Manichees considered matter to be uncreate; vid. Note on St. Augustine’s Confessions, i. b. The Marcionites considered matter intrinsically evil; vid. Theod. Hær. i. 24. Valentinus denied that our Lord was born of the substance of Mary; vid. St. Cyril, Lect. iv. 9. Paul of Samosata and Arius both denied His Godhead. again, seest thou, how all the things they have the boldness to utter, are from their own reasonings? “It was impossible,” say they, “for God to create the world without matter.” Whence is this so evident? These things they say, groveling, and from the earth, and from what happens amongst ourselves; because man, they say, cannot create otherwise. Marcion again, look what he says. “God, if He took upon Him flesh, could not remain pure.” Whence is this evident? “Because,” says he, “neither can men.” But men are able to do this. Valentinus again, with his reasonings all trailing along the ground, speaks the things of the earth; and in like manner Paul of Samosata. And Arius, what does he say? “It was impossible for God when He begat, to beget without passion.”316 ἀπαθῶς. Whence, Arius, hast thou the boldness to allege this; merely from the things which take place amongst ourselves? Seest thou how the reasonings of all these trail along on the ground? All are, as it were, let loose and unconfined, and savoring of the earth? And so much then for doctrines. With regard to life and conduct, again, whoremongers, lovers of money, and of glory, and of everything else, trail on the ground. They have not their loins themselves standing firm, so that when they are weary they may rest upon them; but when they are weary, they do not put their hands upon them and stand upright, but flag. He, however, who “is girt about with the truth,” first, never is weary; and secondly, if he should be weary, he will rest himself upon the truth itself. What? Will poverty, tell me, render him weary? No, in nowise; for he will repose on the true riches, and by this poverty will understand what is true poverty. Or again, will slavery make him weary? No, in nowise, for he will know what is the true slavery. Or shall disease? No, nor even that. “Let your loins,” saith Christ, “be girded about, and your lamps burning” (Luke xii. 35.), with that light which shall never be put out. This is what the Israelites also, when they were departing out of Egypt (Ex. xii. 11.), were charged to do. For why did they eat the passover with their loins girded? Art thou desirous to hear the ground of it? According to the historical fact, or according to its mystical sense,317 The word ἀναγωγὴ, when used of Scripture exposition, has various senses, but always implies an interpretation not literal, grammatical, or historical. Sometimes it stands for a “moral” interpretation, i.e. one conveying a moral lesson; e.g. Chrys. in Psalm cxix. (120) init.; Basil. in Esai. v. § 152. Sometimes for an interpretation with reference simply to heavenly persons and things; vid. Mosheim, de Reb. ante Const. p. 644; Dionys. Hierarch Cæl. i. 2. Origen enumerates three senses of Scripture, literal, moral, and mystical, the last being either allegorical or anagogical; Clement four, literal, moral, mystical, and prophetical; but the more common division has been into literal, tropological, allegorical, and anagogical. [Cassian, a pupil of Chrysostom, defines ἀναγωγή: Anagoge vero de spiritalibus mysteriis ad sublimiora quaedam et sacratiora coelorum secreta conscendens, “leading up from spiritual mysteries to higher and more sacred secrets of heaven.” See also Sophocles’ Greek Lex. sub “voce.”—G.A.] shall I state it? But I will state them both, and do ye retain it in mind, for I am not doing it without an object, merely that I may tell you the solution, but also that my words may become in you reality. They had, we read, their loins girded, and their staff in their hands, and their shoes on their feet, and thus they ate the Passover. Awful and terrible mysteries, and of vast depth; and if so terrible in the type, how much more in the reality? They come forth out of Egypt, they eat the Passover. Attend. “Our Passover hath been sacrificed, even Christ,” it is said. Wherefore did they have their loins girded? Their guise is that of wayfarers; for their having shoes, and staves in their hands, and their eating standing, declares nothing else than this. Will ye hear the history first, or the mystery?318 ἀναγωγήν. Better the history first. What then is the design of the history? The Jews were continually forgetting God’s benefits to them. Accordingly then, God tied the sense of these, His benefits, not only to the time, but also to the very habit of them that were to eat. For this is why they were to eat girded and sandalled, that when they were asked the reason, they might say, “we were ready for our journey, we were just about to go forth out of Egypt to the land of promise and we were ready for our exodus.” This then is the historical type. But the reality is this; we too eat a Passover, even Christ; “for,” saith he, “our Passover hath been sacrificed, even Christ.” (1 Cor. v. 7.) What then? We too ought to eat it, both sandalled and girded. And why? That we too may be ready for our Exodus, for our departure hence.

Moral. Let not any one of them that eat this Passover look towards Egypt, but towards Heaven, towards “Jerusalem that is above.” (Gal. iv. 26.) On this account thou eatest with thy loins girded, on this account thou eatest with shoes on thy feet, that thou mayest know, that from the moment thou first beginnest to eat the Passover, thou oughtest to set out, and to be upon thy journey. And this implies two things, both that we must depart out of Egypt, and that, whilst we stay, we must stay henceforth as in a strange country; “for our citizenship,” saith he, “is in Heaven” (Philip. iii. 20.); and that all our life long we should ever be prepared, so that when we are called we may not put it off, but say, “My heart is fixed.” (Ps. cviii. 1.) “Yes, but this Paul indeed could say, who knew nothing against himself; but I, who require a long time for repentance, I cannot say it.” Yet that to be girded is the part of a waking soul, hearken to what God says to that righteous man, “Gird up now thy loins like a man, for I will demand of thee, and declare thou unto Me.” (Job xxxviii. 3.) This He says also to all the prophets, and this He says again to Moses, to be girded. And He Himself also appears to Ezekiel (Ezek. ix. 11, Sept.) girded. Nay more, and the Angels, too, appear to us girded (Rev. xv. 6.), as being soldiers. From our being girded about, it comes that we also stand bravely as from our standing our being girded comes.

For we also are going to depart, and many are the difficulties that intervene. When we have crossed this plain, straightway the devil is upon us, doing everything, contriving every artifice, to the end that those who have been saved out of Egypt, those who have passed the Red Sea, those who are delivered at once from the evil demons, and from unnumbered plagues, may be taken and destroyed by him. But, if we be vigilant, we too have a pillar of fire, the grace of the Spirit. The same both enlightens and overshadows us. We have manna; yea rather not manna, but far more than manna. Spiritual drink we have, not water, that springs forth from the Rock. So have we too our encampment (Rev. xx. 9.), and we dwell in the desert even now; for a desert indeed without virtue, is the earth even now, even more desolate than that wilderness. Why was that desert so terrible? Was it not because it had scorpions in it, and adders? (Deut. viii. 15.) “A land,” it is said, “which none passed through.” (Jer. ii. 6.). Yet is not that wilderness, no, it is not so barren of fruits, as is this human nature. At this instant, how many scorpions, how many asps are in this wilderness, how many serpents, how many “offsprings of vipers” (Matt. iii. 7.) are these through whom we at this instant pass! Yet let us not be afraid; for the leader of this our Exodus is not Moses, but Jesus.

How then is it that we shall not suffer the same things? Let us not commit the same acts, and then shall we not suffer the same punishment. They murmured, they were ungrateful; let us therefore not cherish these passions. How was it that they fell all of them? “They despised the pleasant land.” (Ps. cvi. 24.) “How ‘despised’ it? Surely they prized it highly.” By becoming indolent and cowardly, and not choosing to undergo any labors to obtain it. Let not us then “despise” Heaven! This is what is meant by “despising.” Again, among us also has fruit been brought, fruit from Heaven, not the cluster of grapes borne upon the staff (Num. xiii. 23.), but the “earnest of the Spirit” (2 Cor. i. 22.), “the citizenship which is in Heaven” (Philip. iii. 20.), which Paul and the whole company of the Apostles, those marvelous husbandmen, have taught us. It is not Caleb the son of Jephunneh, nor Jesus the son of Nun, that hath brought these fruits; but Jesus the Son of “the Father of mercies” (2 Cor. i. 3.), the Son of the Very God, hath brought every virtue, hath brought down from Heaven all the fruits that are from thence, the songs of heaven hath He brought. For the words which the Cherubim above say, these hath He charged us to say also, “Holy, Holy, Holy.”319 [For the use of these words in the church service, see Bingham, Antiquities, xv. 3, 10, and Hom. III. on Ephesians.—G.A.] He hath brought to us the virtue of the Angels. “The Angels marry not, neither are given in marriage” (Matt. xxii. 30.); this fair plant hath He planted here also. They love not money, nor anything like it; and this too hath He sown amongst us. They never die; and this hath He freely given us also, for death is no longer death, but sleep. For hearken to what He saith, “Our friend Lazarus is fallen asleep.” (John xi. 11.)

Seest thou then the fruits of “Jerusalem that is above”? (Gal. iv. 26.) And what is indeed more stupendous than all is this, that our warfare is not decided, but all these things are given us before the attainment of the promise! For they indeed toiled even after they had entered into the land of promise;—rather, they toiled not, for had they chosen to obey God, they might have taken all the cities, without either arms or array. Jericho, we know, they overturned, more after the fashion of dancers than of warriors. We however have no warfare after we have entered into the land of promise, that is, into Heaven, but only so long as we are in the wilderness, that is, in the present life. “For he that is entered into his rest hath himself also rested from his works as God did from His.” (Heb. iv. 10.) “Let us not then be weary in well-doing, for in due season we shall reap, if we faint not.” (Gal. vi. 9.) Seest thou how that just as He led them, so also He leads us? In their case, touching the manna and the wilderness, it is said, “He that gathered much had nothing over, and he that gathered little had no lack.” (Ex. xvi. 18.) And we have this charge given us, “not to lay up treasure upon the earth.” (Matt. vi. 19.) But if we do lay up treasure, it is no longer the earthly worm that corrupts it, as was the case with the manna, but that which dwelleth eternally with fire.320 [The text in this passage is very corrupt. Three mss. have οὐκέτι σκώληξ ὁ αἰσθητὸς λυμαίνεται…ἀλλὰ ὁ τῆς δικαιοσύνης. But as Field says, ὁσκώληξ τῆς δικαιοσύνης (“the worm of righteousness”) seems “absurdissimum.” Three other mss. give the reading which we have adopted: “No longer the earthly worm,” &c., “but that which dwelleth eternally with fire,” ἀλλ᾽ ὁ τῷ πυρὶ συνδιαιωνίζων ἡμᾶς λυμαίνεται. Field, in his text, follows a single ms., and emends even that.—G.A.] Let us then “subdue all things,” that we furnish not food to this worm. For “he,” it is said, “who gathered much had nothing over.” For this too happens with ourselves also every day. We all of us have but the same capacity of hunger to satisfy. And that which is more than this, is but an addition of cares. For what He intended in after-times to deliver, saying, “Sufficient unto the day is the evil thereof” (Matt. vi. 34), this had He thus been teaching even from the very beginning,321 ἄνωθεν. and not even thus did they receive it. But as to us, let us not be insatiable, let us not be discontented, let us not be seeking out for splendid houses; for we are on our pilgrimage, not at home; so that if there be any that knows that the present life is a sort of journey, and expedition, and, as one might say, it is what they call an entrenched camp,322 φωσσάτον, fossatum. he will not be seeking for splendid buildings. For who, tell me, be he ever so rich, would choose to build a splendid house in an encampment? No one; he would be a laughing stock, he would be building for his enemies, and would the more effectually invite them on; and so then, if we be in our senses, neither shall we. The present life is nothing else than a march and an encampment.

Wherefore, I beseech you, let us do all we can, so as to lay up no treasure here; for if the thief should come, we must in a moment arise and depart. “Watch,” saith He, “for ye know not at what hour the thief cometh” (Matt. xxiv. 42, 43.), thus naming death. O then, before he cometh, let us send away everything before us to our native country; but here let us be “well girded,” that we may be enabled to overcome our enemies, whom God grant that we may overcome, through the grace and lovingkindness of our Lord Jesus Christ, with Whom together with the Holy Ghost, be unto the Father glory, strength, honor forever and ever. Amen.

ΟΜΙΛΙΑ ΚΓʹ. Στῆτε οὖν περιζωσάμενοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθείᾳ. αʹ. Συντάξας τὸ στρατόπεδον τοῦτο, καὶ διεγείρας αὐτῶν τὴν προθυμίαν (ἀμφοτέρων γὰρ ἔδει, καὶ τοῦ συντεταγμένους εἶναι, καὶ τοῦ θυμὸν αὐτῶν διεγερθῆναι), καὶ παραθαρσύνας αὐτοὺς (καὶ γὰρ καὶ τούτου ἔδει), λοιπὸν αὐτοὺς καὶ καθοπλίζει. Οὐδὲν γὰρ τῶν ὅπλων ὄφελος, ἐκείνων πρότερον μὴ διατεταγμένων, μηδὲ τοῦ θυμοῦ διεγερθέντος τῆς τοῦ στρατιώτου ψυχῆς. Δεῖ γὰρ πρότερον αὐτὸν ἔνδοθεν ὁπλίζειν, καὶ τότε ἔξωθεν. Εἰ δὲ ἐπὶ τῶν αἰσθητῶν τοῦτο, πολλῷ μᾶλλον ἐπὶ τῶν νοητῶν στρατιωτῶν: μᾶλλον δὲ ἐπὶ τούτων οὐδὲ ἔστιν ἔξωθεν ὁπλίσασθαι, ἀλλὰ πάντα ἔνδοθεν. Διήγειρε τὸν θυμὸν καὶ ἀνέκαυσε, προσέθηκε τὸ θάρσος, ἔστησεν αὐτοὺς εὐτάκτως: λοιπὸν καθοπλίζει. Ἀλλ' ὅρα πῶς καὶ περιτίθησι τὰ ὅπλα. Στῆτε οὖν, φησί. Πρῶτον τῶν τακτικῶν εἶδος, τὸ εἰδέναι ἑστάναι καλῶς, καὶ πολλὰ παρὰ τοῦτο γένοιτο ἄν. Διὰ τοῦτο πολλὰ περὶ τοῦ στῆναι διαλέγεται, καὶ ἑτέρωθι λέγων: Στῆτε, γρηγορεῖτε: καὶ πάλιν, Οὕτω στήκετε ἐν Κυρίῳ: καὶ πάλιν, Ὁ δοκῶν ἑστάναι, βλεπέτω μὴ πέσῃ: καὶ πάλιν, Ἵνα δυνηθῆτε πάντα κατεργασάμενοι στῆναι. Οὐκ ἄρα ἁπλῶς τινα στάσιν φησὶν, ἀλλ' εὔτακτον: καὶ ὅσοι πολέμων εἰσὶν ἔμπειροι, ἴσασιν ὅσον ἐστὶ τὸ εἰδέναι ἑστάναι. Εἰ γὰρ ἐπὶ τῶν πυκτευόντων καὶ παλαιόντων τοῦτο πρὸ τῶν ἄλλων ὁ παιδοτρίβης παρεγγυᾷ, τὸ ἑστάναι, πολλῷ μᾶλλον ἐν τοῖς πολέμοις καὶ τοῖς στρατιωτικοῖς πράγμασιν. Ὁ ἑστὼς ὀρθὸς, ἕστηκεν οὐ διακεχυμένος, οὐκ ἐπικλινόμενός τινι: ἡ ἀκριβὴς ὀρθότης ἐν τῇ στάσει φαίνεται. Ὥστε οἱ ὄντως ὀρθοὶ, οὗτοι ἑστήκασιν: οἱ δὲ μὴ ἑστῶτες, οὐκ ἂν εἶεν ὀρθοὶ, ἀλλὰ διαλελυμένοι καὶ διακεχυμένοι. Ὁ τρυφῶν οὐχ ἕστηκεν ὀρθὸς, ἀλλὰ κέκλιται, ὁ λάγνος, ὁ φιλοχρήματος. Ὁ ἑστάναι εἰδὼς, ἀπ' αὐτῆς τῆς στάσεως, ὥσπερ ἀπό τινος θεμελίου πάντα εὐμαρῆ ἕξει τὰ τῆς πάλης. Στῆτε οὖν, φησὶ, περιζωσάμενοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθείᾳ. Οὐ περὶ αἰσθητῆς ζώνης φησί: πάντα γὰρ τὰ ἐν τῷ χωρίῳ τούτῳ νοητῶς λέγει. Καὶ ὅρα πῶς ὁδῷ προβαίνει. Πρῶτον ἀναζώννυσι τὸν στρατιώτην. Τί δὴ τοῦτό ἐστι; Διαῤῥέοντα καὶ διακεχυμένον ταῖς ἐπιθυμίαις, καὶ χαμαὶ τοὺς λογισμοὺς ἔχοντα συρομένους ἀναστέλλει διὰ τῆς ζώνης, οὐκ ἐῶν αὐτὸν ἐμποδίζεσθαι ὑπὸ τῶν ἱματίων συμπλεκομένων ταῖς κνημῖσιν, ἀλλ' εὐλύτοις τοῖς ποσὶν ἀφεὶς τρέχειν. Στῆτε οὖν περιζωσάμενοι, φησὶ, τὴν ὀσφὺν ὑμῶν. Ὀσφὺν δὲ ἐνταῦθά φησι: καθάπερ ἐπὶ τῶν νηῶν ἡ τρόπις, οὕτω καὶ ἐφ' ἡμῶν ἡ ὑπόθεσις παντὸς τοῦ σώματος ἡ ὀσφύς ἐστιν: ὥσπερ γὰρ θεμέλιόν ἐστι, καὶ ἐπ' αὐτῷ τὸ πᾶν οἰκοδομεῖται, καθάπερ ἰατρῶν παῖδές φασι. Τὴν τοίνυν ψυχὴν ἡμῶν συσφίγγει, ζωννύων τὴν ὀσφύν: οὐ γὰρ δὴ ταύτην τὴν ὀσφύν φησιν, ἀλλὰ νοητῶς διαλέγεται. Καὶ ὥσπερ τῶν κάτω, καὶ τῶν ἄνω ἡ ὀσφὺς θεμέλιός ἐστιν, οὕτω καὶ ἐπὶ τῆς νοητῆς ὀσφύος, Οἱ γοῦν πολλάκις ἀποκαμόντες, καθάπερ εἴς τινα θεμέλιον ἐκεῖ τὰς χεῖρας θέντες, οὕτως ἑαυτοὺς διαβαστάζουσι: καὶ ἡ ζώνη διὰ τοῦτο γίνεται ἐν τοῖς πολέμοις, ἵνα συγκρατῇ καὶ συνέχῃ τὸν θεμέλιον τὸν ἐν ἡμῖν. Διὰ τοῦτο καὶ τρέχοντες ζωννύμεθα: ἐκείνη ἀσφαλίζεται τὸ ἐν ἡμῖν ἰσχυρόν. Τοῦτο τοίνυν, φησὶ, καὶ ἐπὶ τῆς ψυχῆς γινέσθω, καὶ πᾶν ὁτιοῦν ποιοῦντες, ἰσχυροὶ ἐσόμεθα. Μάλιστα γὰρ τοῖς στρατιώταις τὸ πρᾶγμα πρέπον ἐστί. Ναὶ, φησὶν, ἀλλὰ ταύτην τὴν ὀσφὺν ἱμάντι δερματίνῳ ζωννύμεθα: ἡμεῖς δὲ τίνι; Τῷ κεφαλαίῳ τῶν λογισμῶν ἡμῶν, λέγω δὲ τῇ ἀληθείᾳ. Περιεζωσμένοι, φησὶ, τὴν ὀσφὺν ἡμῶν ἐν ἀληθείᾳ. Οὐκοῦν μηδὲν ψεῦδος ἀγαπῶμεν, πάντα τὰ πράγματα μετίωμεν ἐν ἀληθείᾳ, μὴ ψευδώμεθα εἰς ἀλλήλους: κἂν δόξα ᾖ, τὸ ἀληθὲς ζητῶμεν: κἂν βίος ᾖ, τὸν ἀληθῆ. Ἂν τούτῳ ἑαυτοὺς περιφράξωμεν, ἂν τῇ ἀληθείᾳ ζωσώμεθα, οὐδεὶς ἡμῶν περιέσται. Ὁ δόγμα ἀληθείας ζητῶν, οὐ καταπεσεῖται εἰς τὴν γῆν. Ὅτι γὰρ τὰ μὴ ἀληθῆ ἀπὸ τῆς γῆς ἐστι, δῆλον ἐξ ὧν τοῖς πάθεσι δουλεύουσι πάντες οἱ ἔξωθεν, τοῖς οἰκείοις λογισμοῖς κατακολουθοῦντες. Διὸ ἐὰν νήφωμεν, ἐν τοῖς τῶν Ἑλλήνων λόγοις οὐ διδασκαλίας δεησόμεθα. Ὁρᾷς πῶς εἰσιν ἐκεῖνοι μαλακοὶ καὶ χαῦνοι, οὐδὲν αὐστηρὸν, οὐδὲν ὑπὲρ τὸν ἀνθρώπινον λογισμὸν περὶ Θεοῦ δέξασθαι δυνάμενοι; οὐ γάρ εἰσιν ἐζωσμένοι ἐν ἀληθείᾳ. Διόπερ αὐτῶν ἡ ὀσφὺς ἐκλέλυται, τὸ δεκτικὸν τῶν γεννητικῶν σπερμάτων, καὶ τῶν λογισμῶν τὸ ἰσχυρόν. Οὐδὲν οὖν τούτων ἀσθενέστερον. βʹ. Μανιχαίους δὲ ὁρᾷς πάλιν, πῶς πάντα ἀπὸ τῶν οἰκείων λογισμῶν τολμῶσι φθέγγεσθαι; Οὐκ ἠδύνατο, φησὶν, ὁ Θεὸς ἄνευ ὕλης ποιῆσαι τὸν κόσμον. Πόθεν τοῦτο δῆλον; Χαμόθεν ταῦτα λέγουσι καὶ ἀπὸ τῆς γῆς καὶ ἀπὸ τῶν παρ' ἡμῖν. Ὅτι ἄνθρωπος, φησὶν, οὐ δύναται ἑτέρως ποιῆσαι. Πάλιν Μαρκίων ὅρα τί φησιν: Οὐκ ἠδύνατο ὁ Θεὸς σάρκα ἀναλαβὼν μεῖναι καθαρός. Πόθεν τοῦτο δῆλον; Ὅτι οὐδὲ οἱ ἄνθρωποι, φησί. Καίτοι ἄνθρωποι δύνανται. Οὐαλεντῖνος πάλιν χαμαὶ συρομένους ἔχων τοὺς λογισμοὺς, ἀπὸ τῆς γῆς φθέγγεται: ὁμοίως καὶ Παῦλος ὁ Σαμοσατεὺς, καὶ Ἄρειος. Τί γάρ φησιν; Οὐκ ἠδύνατο ὁ Θεὸς γεννῶν, γεννῆσαι ἀπαθῶς. Πόθεν τοῦτο τολμᾷς λέγειν, ὦ Ἄρειε; Ἀπὸ τῶν παρ' ἡμῖν. Ὁρᾷς πάντων χαμαὶ συρομένους τοὺς λογισμοὺς, πάντων κεχαλασμένους, τῆς γῆς πνέοντας; Καὶ δογμάτων μὲν ἕνεκα, οὕτω: βίου δὲ πάλιν, οἱ πόρνοι, οἱ χρημάτων ἐρῶντες, οἱ δόξης, οἱ τῶν ἄλλων ἁπάντων, χαμαὶ σύρονται: οὐκ ἔχουσιν ἑστηκυῖαν αὐτὴν τὴν ὀσφὺν, ὥστε καμόντες ἐπαναπαύεσθαι, ἀλλ' ἐὰν κάμωσιν, οὐ τιθέασι τὴν χεῖρα καὶ ἑστήκασιν, ἀλλὰ διαλύονται. Ὁ μέντοι ἐζωσμένος τῇ ἀληθείᾳ, πρῶτον μὲν οὐδέποτε καμεῖται: δεύτερον δὲ, κἂν κάμῃ, εἰς αὐτὴν ἐπαναπαύσεται τὴν ἀλήθειαν. Τί γὰρ, εἰπέ μοι; πενία αὐτὸν καμεῖν ποιήσει; Οὐδαμῶς: ἐπαναπαύεται γὰρ ἐπὶ τὸν ὄντως πλοῦτον, καὶ διὰ τῆς πενίας εἴσεται τὴν ὄντως πενίαν. Ἀλλὰ δουλεία ποιήσει αὐτὸν καμεῖν; Οὐδαμῶς: οἶδε γὰρ τὴν ὄντως δουλείαν. Ἀλλὰ νόσος; Ἀλλ' οὐδὲ τοῦτο: Αἱ ὀσφύες ὑμῶν, φησὶν ὁ Χριστὸς, ἔστωσαν ἐζωσμέναι, καὶ οἱ λύχνοι καιόμενοι, ὥστε τὸ φῶς ἔχειν ἄσβεστον. Τοῦτο καὶ οἱ ἐξ Αἰγύπτου ἐξιόντες ποιεῖν ἐπετάττοντο, καὶ ἐζωσμένοι τὸ πάσχα ἤσθιον. Καὶ τίνος ἕνεκεν, φησὶν, οὕτως ἤσθιον; Βούλει μαθεῖν τὴν ὑπόθεσιν ἅπασαν καθ' ἱστορίαν, ἢ κατὰ ἀναγωγήν; Ἐγὼ μὲν οὖν ἀμφότερα ἐρῶ: ὑμεῖς δὲ κατέχετε. Οὐ γὰρ ἁπλῶς, ἵνα μόνον εἴπω τὴν λύσιν, ποιοῦμαι, ἀλλ' ἵνα καὶ ἔργον ἐν ὑμῖν γένηται τὰ ἡμέτερα ῥήματα. Ἦσαν, φησὶν, ἐζωσμένοι, καὶ αἱ βακτηρίαι αὐτῶν ἐν ταῖς χερσὶ, καὶ τὰ ὑποδήματα ἐν τοῖς ποσὶ, καὶ οὕτως ἤσθιον τὸ πάσχα. Φρικτὰ καὶ φοβερὰ τὰ μυστήρια, καὶ πολὺ τὸ βάθος ἔχοντα. Εἰ δὲ ἐν τοῖς τύποις οὕτω φοβερὰ, πολλῷ μᾶλλον ἐν τῇ ἀληθείᾳ. Ἐξ Αἰγύπτου ἐξέρχονται, τὸ πάσχα ἐσθίουσι. Πρόσεχε, τὸ σχῆμα ὁδοιπορούντων ἐστί: τὸ γὰρ ὑποδήματα ἔχειν, καὶ ῥάβδους ἐν ταῖς χερσὶ, καὶ ἑστῶτας ἐσθίειν, οὐδὲν ἕτερον ἢ τοῦτο δηλοῖ. Βούλεσθε τὴν ἱστορίαν ἀκοῦσαι πρῶτον, ἢ τὴν ἀναγωγήν; Τὴν ἱστορίαν ἄμεινον. Τί οὖν ἡ ἱστορία βούλεται; Ἀγνώμονες ἦσαν οἱ Ἰουδαῖοι, καὶ συνεχῶς τοῦ Θεοῦ ἐπελανθάνοντο τῶν εὐεργεσιῶν. Βουλόμενος οὖν καὶ ἄκοντας εἰς μνήμην αὐτῶν ἔρχεσθαι, τὸν τρόπον τῆς βρώσεως τοῦ πάσχα τοῦτον νομοθετεῖ. Τί δήποτε; Ἵνα καθ' ἕκαστον χρόνον ἔχοντες ἀνάγκην τὴν νομοθεσίαν τηρεῖν, μνημονεύωσιν ἀναγκαίως καὶ τοῦ αὐτοὺς ἐξαγαγόντος Θεοῦ. Οὐκ ἄρα οὖν τῷ χρόνῳ μόνον κατέδησεν αὐτοῦ τὰς εὐεργεσίας ὁ Θεὸς, ἀλλὰ καὶ τῷ σχήματι τῶν ἐσθιόντων. Διὰ τοῦτο γὰρ ἐζωσμένοι καὶ ὑποδεδεμένοι ἐσθίουσιν, ἵνα ἐρωτώμενοι λέγωσιν, ὅτι Πρὸς ὁδοιπορίαν ἦμεν ἕτοιμοι, καὶ ὅτι Ἐμέλλομεν ἐξιέναι ἐκ τῆς Αἰγύπτου ἐπὶ τὴν γῆν τῆς ἐπαγγελίας. Τοῦτο μὲν ὁ καθ' ἱστορίαν τύπος: ἡ δὲ ἀλήθεια, αὕτη. Καὶ ἡμεῖς ἐσθίομεν πάσχα, τὸν Χριστόν: Τὸ γὰρ πάσχα ἡμῶν ἐτύθη Χριστὸς, φησίν. Ἄρα καὶ ἡμεῖς πάσχα ἐσθίομεν πολὺ τοῦ νομικοῦ κρεῖττον. Οὐκοῦν καὶ ὑποδεδεμένοι καὶ ἐζωσμένοι ὀφείλομεν ἐσθίειν. Διὰ τί; Ἵνα καὶ ἡμεῖς ἕτοιμοι ὦμεν πρὸς τὴν ἔξοδον, πρὸς τὴν ἐντεῦθεν ἀποδημίαν. Μηδεὶς τῶν τὸ πάσχα τοῦτο ἐσθιόντων πρὸς Αἴγυπτον βλεπέτω, ἀλλὰ πρὸς τὸν οὐρανὸν, πρὸς τὴν ἄνω Ἱερουσαλήμ. Διὰ τοῦτο ἐζωσμένος, διὰ τοῦτο ὑποδεδεμένος ἐσθίεις, ἵνα μάθῃς ὅτι ἅμα τῷ ἄρξασθαι ἐσθίειν τὸ πάσχα, ἀποδημεῖν ὀφείλεις καὶ ὁδεύειν. Δύο δὲ αἰνίττεται: καὶ τὸ δεῖν ἐξιέναι ἀπὸ Αἰγύπτου, καὶ τὸ μένοντας, ὡς εἰς ἀλλοτρίαν λοιπὸν μένειν: Ἡμῶν γὰρ, φησὶ, τὸ πολίτευμα ἐν οὐρανοῖς, καὶ τὸ πάντα τὸν βίον ἀεὶ ἐμπαρασκεύους εἶναι, ὥστε κληθέντας μὴ ἀναβάλλεσθαι, ἀλλὰ λέγειν: Ἑτοίμη ἡ καρδία ἡμῶν. Ἀλλὰ τοῦτο μὲν Παῦλος ἠδύνατο λέγειν, ὁ μηδὲν ἑαυτῷ συνειδώς: ἐγὼ δὲ ὁ πολλοῦ χρόνου δεόμενος εἰς μετάνοιαν, οὐ δύναμαι εἰπεῖν. Ὅτι δὲ τὸ ἐζῶσθαι γρηγορούσης ψυχῆς, ἄκουε τοῦ Θεοῦ λέγοντος τῷ δικαίῳ ἐκείνῳ: Μὴ, ἀλλὰ ζῶσαι ὥσπερ ἀνὴρ τὴν ὀσφύν σου: ἐρωτήσω δέ σε, σὺ δέ μοι ἀποκρίθητι. Τοῦτο καὶ πρὸς πάντας ἁγίους φησὶ, τοῦτο δὲ καὶ πρὸς τὸν Μωϋσέα. Καὶ αὐτὸς δὲ φαίνεται ἐζωσμένος ἐν τῷ Ἰεζεκιήλ: μᾶλλον δὲ καὶ οἱ ἄγγελοι ἡμῖν ἐζωσμένοι φαίνονται, ἅτε στρατιῶται ὄντες. Ἀπὸ τοῦ περιζώσασθαι. τὸ στῆναι γίνεται γενναίως, ὥσπερ ἀπὸ τοῦ στῆναι, τὸ ζώσασθαι. Οὐκοῦν καὶ ἑαυτοὺς περιζώσωμεν: καὶ γὰρ καὶ ἡμεῖς ἐξιέναι μέλλομεν, καὶ πολλὰ μεταξὺ τὰ χαλεπά. Ὅταν τὸ πεδίον τοῦτο διέλθωμεν, ὁ διάβολος ἐφέστηκεν εὐθέως, πάντα ποιῶν καὶ μηχανώμενος, ὥστε τοὺς ἐξ Αἰγύπτου σωθέντας, ὥστε τοὺς τὴν Ἐρυθρὰν θάλασσαν διαβάντας, τοὺς ἀπὸ τῶν δαιμόνων καὶ τῶν μυρίων πληγῶν ἅμα ἀπολυομένους, τούτους λαβὼν ἀπολέσαι. Ἀλλ', ἐὰν νήφωμεν, ἔχομεν καὶ ἡμεῖς στῦλον πυρὸς, τὴν τοῦ Πνεύματος χάριν: ὁ αὐτὸς καὶ φωτίζει, καὶ σκιάζει: ἔχομεν μάννα: μᾶλλον δὲ οὐ μάννα, ἀλλὰ πολλῷ πλέον τοῦ μάννα ἔχομεν: πόμα πνευματικὸν, οὐχ ὕδωρ ἀπὸ πέτρας ἔξεισιν. Ἔχομεν καὶ παρεμβολὴν, τὴν ἔρημον οἰκοῦντες καὶ νῦν. Ὄντως γὰρ, ὄντως ἔρημος καὶ νῦν τῆς ἀρετῆς ἡ γῆ γέγονε, καὶ μᾶλλον ἢ ἐκείνη. Διὰ τί ἐκείνη ἡ ἔρημος φευκτὴ ἦν; ἆρ' οὐχ ὅτι σκορπίους εἶχεν ἐν ἑαυτῇ καὶ ἔχεις; ἐν ᾗ, φησὶν, οὐ διῆλθεν ἄνθρωπος. Ἀλλ' οὐκ ἔστιν, οὐκ ἔστιν οὕτως ἄφορος ἐκείνη καρπῶν, ὡς ἡ ἀνθρωπίνη φύσις. γʹ. Νῦν πόσοι σκορπίοι, πόσαι ἔχεις κατὰ τὴν ἔρημον ταύτην, πόσοι ὄφεις, πόσοι γεννήματα ἐχιδνῶν οὗτοι, οὓς νῦν διήλθομεν; Ἀλλὰ μὴ φοβηθῶμεν: τῆς γὰρ ἐξόδου ταύτης στρατηγεῖ, οὐ Μωϋσῆς, ἀλλὰ Ἰησοῦς. Πῶς οὖν μὴ τὰ αὐτὰ πάθωμεν; Μὴ τὰ αὐτὰ δράσωμεν, καὶ οὐ πεισόμεθα τὰ αὐτά. Ἐκεῖνοι ἐγόγγυζον, ἐκεῖνοι ἀγνώμονες ἦσαν: μὴ τοίνυν ταῦτα πάθωμεν ἡμεῖς. Πῶς ἔπεσον ἐκεῖνοι πάντες; Ἐξουθένησαν τὴν γῆν τὴν ἐπιθυμητήν. Πῶς ἐξουθένησαν; καὶ μὴν ἐθαύμαζον. Τῷ μαλακισθῆναι, καὶ μὴ θελῆσαι πόνους ὑπὲρ αὐτῆς ἀναδέξασθαι. Μὴ τοίνυν ἡμεῖς ἐξουθενήσωμεν τὸν οὐρανόν: τοῦτο ἐξουθένησίς ἐστιν. Ἠνέχθη καὶ παρ' ἡμῖν καρπὸς ἀπὸ τοῦ οὐρανοῦ, οὐκ ἐν ἀμφορεῦσι βασταζόμενος βότρυς, ἀλλ' ὁ ἀῤῥαβὼν τοῦ Πνεύματος, τὸ πολίτευμα τὸ ἐν τοῖς οὐρανοῖς, ὃ Παῦλος ἐπαίδευσε, ὃ πᾶς τῶν ἀποστόλων χορὸς, οἱ θαυμάσιοι γεωργοί. Οὐ Χάληβ ὁ τοῦ Ἰεφονῆ, οὐδὲ Ἰησοῦς ὁ τοῦ Ναυῆ τοὺς καρποὺς ἤνεγκε τούτους, ἀλλ' ὁ Ἰησοῦς ὁ τοῦ Πατρὸς τῶν οἰκτιρμῶν, ὁ τοῦ ὄντως Θεοῦ Υἱὸς, ἤνεγκε πᾶσαν τὴν ἀρετήν, πάντας τοὺς ἐκεῖθεν καρποὺς ἡμῖν κατήνεγκεν, τοὺς ὕμνους λέγω τοὺς ἐπουρανίους. Ἃ γὰρ τὰ Χερουβὶμ ἄνω λέγει, ταῦτα καὶ ἡμῖν προσέταξε λέγειν, Ἅγιος, ἅγιος, ἅγιος. Ἤνεγκεν ἡμῖν τῶν ἀγγέλων τὴν πολιτείαν: Οὐ γαμοῦσιν, οὐδὲ γαμίζονται οἱ ἄγγελοι: τοῦτο καὶ ἐνταῦθα ἐφύτευσε τὸ καλόν: χρημάτων οὐκ ἐρῶσιν, οὐδὲ τῶν ἄλλων ἐκεῖνοι: καὶ τοῦτο ἡμῖν ἐγκατέσπειρεν: οὐκ ἀποθνήσκουσιν ἐκεῖνοι: τοῦτο καὶ ἡμῖν ἐχαρίσατο: οὐκέτι γὰρ θάνατος ὁ θάνατος, ἀλλ' ὕπνος. Ἄκουε γὰρ αὐτοῦ λέγοντος: Λάζαρος ὁ φίλος ἡμῶν κεκοίμηται. Εἶδες τοὺς καρποὺς τῆς ἄνω Ἱερουσαλήμ; Καὶ τὸ δὴ θαυμαστότερον, ὅτι οὔπω ὁ πόλεμος ἐκρίθη, ἀλλὰ πρὸ τῆς ἐπαγγελίας πάντα ταῦτα ἡμῖν δεδώρηται. Ἐκεῖνοι μὲν γὰρ καὶ εἰς τὴν γῆν τῆς ἐπαγγελίας ἐλθόντες, ἐπόνουν: μᾶλλον δὲ οὐκ ἐπόνουν: εἰ γὰρ ἐβούλοντο πείθεσθαι τῷ Θεῷ, χωρὶς ὅπλων καὶ παρατάξεως πάσας ἂν εἷλον τὰς πόλεις: τὴν γοῦν Ἱεριχὼ, χορευόντων μᾶλλον ἢ πολεμούντων τὸ σχῆμα ἔχοντες, ἐτροπώσαντο. Ἡμεῖς δὲ οὐ πολεμοῦμεν μετὰ τὸ εἰσελθεῖν εἰς τὴν γῆν ἐπαγγελίας, τουτέστιν, εἰς τὸν οὐρανὸν, ἀλλ' ἕως ἂν ὦμεν ἐν τῇ ἐρήμῳ, τουτέστιν, ἐν τῷ παρόντι βίῳ. Ὁ γὰρ εἰσελθὼν εἰς τὴν κατάπαυσιν αὑτοῦ, κατέπαυσεν ἀπὸ τῶν ἔργων αὑτοῦ, ὥσπερ ἀπὸ τῶν ἰδίων ὁ Θεός. Μὴ τοίνυν ἀποκάμωμεν τὸ καλὸν ποιοῦντες: καιρῷ γὰρ ἰδίῳ θερίσομεν, μὴ ἐκλυόμενοι. Ὁρᾷς πῶς καθάπερ ἐκείνους ἤγαγεν, οὕτω καὶ ἡμᾶς; Ἐκεῖ ἐπὶ τοῦ μάννα καὶ τῆς ἐρήμου, φησὶν, Ὁ τὸ πολὺ, οὐκ ἐπλεόνασε: καὶ ὁ τὸ ὀλίγον, οὐκ ἠλαττόνησε. Καὶ ἡμεῖς τοῦτο προστετάγμεθα, μὴ θησαυρίζειν ἐπὶ τῆς γῆς. Ἂν δὲ θησαυρίζωμεν, οὐκέτι σκώληξ ὁ αἰσθητὸς λυμαίνεται, καθάπερ ἐπὶ τοῦ μάννα, ἀλλ' ὁ τῷ πυρὶ συνδιαιωνίζων. Πάντα οὖν κατεργασώμεθα, ἵνα μὴ τῷ σκώληκι τροφὴν εὐτρεπίσωμεν: Ὁ τὸ πολὺ γὰρ, φησὶν, οὐκ ἐπλεόνασε. Καὶ τοῦτο γὰρ καὶ ἐφ' ἡμῖν γίνεται ἐφ' ἑκάστης: πάντες γὰρ τὸ αὐτὸ μέτρον πληροῦμεν τῆς γαστρός: τὸ δὲ περιττὸν, προσθήκη φροντίδων ἀνοήτων ἐστίν. Ὅπερ γὰρ ἔμελλε μετὰ ταῦτα παραδιδόναι, λέγων, Ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς, τοῦτο ἄνωθεν ἤδη ἐπαίδευσε, καὶ οὐδὲ οὕτως ἐδέξαντο. Ἀλλ' ἡμεῖς μὴ ἄπληστοι ὦμεν, μὴ ἀγνώμονες, μὴ οἰκίας ζητῶμεν λαμπράς: ὁδεύομεν γὰρ, οὐκ οἰκοῦμεν. Ὥστε εἴ τις οἶδεν ὅτι ὁ παρὼν βίος ὁδός τίς ἐστι καὶ στρατεία, καὶ ὡς ἂν εἴποι τις τὸ λεγόμενον παρ' αὐτοῖς φωσσάτον, οὐ ζητήσει οἰκοδομὰς λαμπράς. Τίς γὰρ, εἰπέ μοι, κἂν σφόδρα εὔπορος ᾖ, αἱρήσεται ἐπὶ τοῦ λεγομένου φωσσάτου οἰκοδομεῖν οἰκίας λαμπράς; Οὐδὲ εἷς: κατάγελως γὰρ ἔσται, καὶ τοῖς ἐχθροῖς οἰκοδομήσει, καὶ μᾶλλον αὐτοὺς ἐπισπάσεται: ὥστε ἐὰν νήφωμεν, οὐδὲ ἡμεῖς. Οὐδὲν στρατείας καὶ φωσσάτου ὁ παρὼν βίος διενήνοχε. Διὸ παρακαλῶ, πάντα πράττωμεν, ὥστε μηδὲν ἐνταῦθα θησαυρίζειν: ἂν γὰρ ἔλθῃ ὁ κλέπτων, ταχέως ἀπαναστησόμεθα. Γρηγορεῖτε, φησὶν, ὅτι οὐκ οἴδατε ποίᾳ ὥρᾳ ὁ κλέπτης ἔρχεται: τὸν θάνατον οὕτω καλῶν. Πρὶν ἢ τοίνυν ἔλθῃ, πάντα ἀποπέμπωμεν εἰς τὴν πατρίδα τὴν ἡμετέραν. Ὧδε δὲ εὔζωνοι ὦμεν, ἵνα δυνηθῶμεν περιγενέσθαι τῶν ἐχθρῶν: ὧν γένοιτο περιγεγονότας ἡμᾶς κατὰ τὴν ἡμέραν τῶν στεφάνων τῆς ἀφθάρτου δόξης ἀξιωθῆναι, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι, καὶ τὰ ἑξῆς.