John Chrysostom, Homilies on the Gospel of Matthew

Wherefore said He not, “but he that doeth my will?” Because for the time it was a great gain1029 [ἀγαπητν; probably the sense is rather: “it must suffice them,” etc.—R.]for them to receive even this first; yea it was very great, considering their weakness. And moreover He intimated the one also by the other. And withal this may be mentioned, that in fact there is no other will of the Son besides that of the Father.

And here He seems to me to be censuring the Jews chiefly, laying as they did the whole stress upon the doctrines, and taking no care of practice. For which Paul also blames them, saying, “Behold thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest His will:”1030 Rom. ii. 17, 18. [R.V., “But if thou bearest the name of a Jew,” etc., following the reading ε δ, which is abundantly attested. Chrysostom has ἴδεἀγπη.—R.]“Who then are these men?” you ask. Many of them that believed received gifts such as he that was casting out devils,1031 Mark ix. 38; Luke ix. 49. [“Demons,” so in the New Testament passages.—R.]and was not with Him; such as Judas; for even he too, wicked as he was, had a gift. And in the Old Testament also this may be found, in that grace hath oftentimes wrought upon unworthy persons, that it might do good to others. That is, since all men were not meet for all things, but some were of a pure life, not having so great faith, and others just the contrary; by these sayings, while He urges the one to show forth much faith, the others too He was summoning by this His unspeakable gift to become better men. Wherefore also with great abundance did He bestow that grace. For “we wrought,” it is said, “many mighty works.” But “then will I profess unto them, I knew you not.” For “now indeed they suppose they are my friends; but then shall they know, that not as to friends did I give to them.”

And why marvel if He hath bestowed gifts on men that have believed on Him, though without life suitable to their faith, when even on those who have fallen from both these, He is unquestionably found working? For so Balaam was an alien both from faith and from a truly good life; nevertheless grace wrought on him for the service1032 οκονομαν.of other men. And Pharaoh too was of the same sort: yet for all that even to him He signified the things to come. And Nebuchadnezzar was very full of iniquity; yet to him again He revealed what was to follow after many generations.1033 Dan. iii. And again to the son of this last, though surpassing his father in iniquity, He signified the things to come, ordering a marvellous and great dispensation.1034 Dan. v. Accordingly because then also the beginnings of the gospel were taking place, and it was requisite that the manifestation of its power should be abundant, many even of the unworthy used to receive gifts. Howbeit, from those miracles no gain accrued to them; rather they are the more punished. Wherefore unto them did He utter even that fearful saying, “I never knew you:” there being many for whom His hatred begins already even here; whom He turns away from, even before the judgment.

Let us fear therefore, beloved; and let us take great heed to our life, neither let us account ourselves worse off, in that we do not work miracles now. For that will never be any advantage to us, as neither any disadvantage in our not working them, if we take heed to all virtue. Because for the miracles we ourselves are debtors, but for our life and our doings we have God our debtor.

3. Having now, you see, finished all, having discoursed accurately of all virtue, and pointed out the pretenders to it, of divers kinds, both such as for display fast and make prayers, and such as come in the sheep’s hide; and them too that spoil it, whom He also called swine and dogs: He proceeds to signify how great is the profit of virtue even here, and how great the mischief of wickedness, by saying,

“Whosoever therefore heareth these sayings of mine, and doeth them, shall be likened unto a wise man.”1035 Matt. vii. 24. [R.V., “Every one, therefore which beareth these words of mine, and doeth them, shall be likened.” The Greek text in the Homily is identical with that accepted in the R.V.—R.]

As thus: What they shall suffer who do not (although they work miracles), ye have heard; but ye should know also what such as obey all these sayings shall enjoy; not in the world to come only, but even here. “For whosoever,” saith He, “heareth these sayings of mine, and doeth them, shall be likened to a wise man.”

Seest thou how He varies His discourse; at one time saying, “Not every one that saith unto me, Lord, Lord,” and revealing Himself; at another time, “He that doeth the will of my Father;” and again, bringing in Himself as judge, “For many will say to me in that day, Lord, Lord, have we not prophesied in thy name, and I will say, I know you not.” And here again He indicates Himself to have the power over all, this being why He said, “Whosoever heareth these sayings of mine.”

Thus whereas all His discourse had been touching the future; of a kingdom, and an unspeakable reward and consolation, and the like; His will is, out of things here also to give them their fruits, and to signify how great is the strength of virtue even in the present life. What then is this her strength? To live in safety, to be easily subdued by no terror, to stand superior to all that despitefully use us. To this what can be equal? For this, not even he that wears the diadem can provide for himself, but that man who follows after virtue. For he alone is possessed of it in full abundance: in the ebb and flow1036 [ερπ, a strait, where the ebb and flow is great and frequent. See Liddell and Scott, Greek Lexicon.—R.]of the things present he enjoys a great calm. The truly marvellous thing being this, that not in fair weather, but when the storm is vehement, and the turmoil great, and the temptations continual, he cannot be shaken ever so little.

“For the rain descended,” saith He, “the floods came, the winds blew, and beat upon that house; and it fell not: for it was founded upon the rock.”1037 Matt. vii. 25.

By “rain” here, and “floods,” and “winds,” He is expressing metaphorically the calamities and afflictions that befall men; such as false accusations, plots, bereavements, deaths, loss of friends, vexations from strangers, all the ills in our life that any one could mention. “But to none of these,” saith He, “doth such a soul give way; and the cause is, it is founded on the rock.” He calls the stedfastness of His doctrine a rock; because in truth His commands are stronger than any rock, setting one above all the waves of human affairs. For he who keeps these things strictly, will not have the advantage of men only when they are vexing him, but even of the very devils plotting against him. And that it is not vain boasting so to speak, Job is our witness, who received all the assaults of the devil, and stood unmoveable; and the apostles too are our witnesses, for that when the waves of the whole world were beating against them, when both nations and princes, both their own people and strangers, both the evil spirits, and the devil, and every engine was set in motion, they stood firmer than a rock, and dispersed it all.

And now, what can be happier than this kind of life? For this, not wealth, not strength of body, not glory, not power, nor ought else will be able to secure, but only the possession of virtue. For there is not, nay there is not another life we may find free from all evils, but this alone. And ye are witnesses, who know the plots in king’s courts, the turmoils and the troubles in the houses of the rich. But there was not among the apostles any such thing.

What then? Did no such thing befall them? Did they suffer no evil at any man’s hand? Nay, the marvel is this above all things, that they were indeed the object of many plots, and many storms burst upon them, but their soul was not overset by them, nor thrown into despair, but with naked bodies they wrestled, prevailed, and triumphed.

Thou then likewise, if thou be willing to perform these things exactly, shall laugh all ills to scorn. Yea, for if thou be but strengthened with such philosophy as is in these admonitions, nothing shall be able to hurt thee. Since in what is he to harm thee, who is minded to lay plots? Will he take away thy money? Well, but before their threatening thou wast commanded to despise it, and to abstain from it so exceedingly, as not so much as even to ask any such thing of thy Lord. But doth he cast thee into prison? Why, before thy prison, thou wast enjoined so to live, as to be crucified even to all the world. But doth he speak evil? Nay, from this pain also Christ hath delivered thee, by promising thee without toil a great reward for the endurance of evil, and making thee so clear from the anger and vexation hence arising, as even to command thee to pray for them. But doth he banish thee and involve thee in innumerable ills? Well, he is making the crown more glorious for thee. But doth he destroy and murder thee? Even hereby he profits thee very greatly, procuring for thee the rewards of the martyrs, and conducting thee more quickly into the untroubled haven, and affording thee matter for a more abundant recompence, and contriving for thee to make a gain of the universal penalty.1038 τν κοινν δικν πραγματεεσθα σε παρασκευζωνπραγματεεσθαι. [The verb means “to engage in business,” and it is an easy transition to the successful result of trading. The Latin rendering of Montfaucon is: ac tibi providens, ut a communi illa reddenda ratione te expedias —R.] Which thing indeed is most marvellous of all, that the plotters, so far from injuring at all, do rather make the objects of their despite more approved. To this what can be comparable? I mean, to the choice of such a mode of life as this, and no other, is.

Thus whereas He had called the way strait and narrow; to soothe our labors on this side also, He signifies the security thereof to be great, and great the pleasure; even as of the opposite course great is the unsoundness, and the detriment. For as virtue even from things here was signified by Him to have her rewards, so vice also her penalties. For what I am ever saying, that I will say now also: that in both ways He is everywhere bringing about the salvation of His hearers on the one hand by zeal for virtue, on the other by hatred of vice. Thus, because there would be some to admire what He said, while they yield no proof of it by their works, He by anticipation awakens their fears, saying, Though the things spoken be good, hearing is not sufficient for security, but there is need also of obedience in actions, and the whole lies chiefly in this. And here He ends His discourse, leaving the fear at its height in them.

For as with regard to virtue, not only from the things to come did He urge them (speaking of a kingdom, and of Heaven, and an unspeakable reward, and comfort, and the unnumbered good things): but also from the things present, indicating the firm and immoveable quality of the Rock; so also with respect to wickedness, not from the expected things only doth He excite their fears (as from the tree that is cut down, and the unquenchable fire, and the not entering into the kingdom, and from His saying, “I know you not”): but also from the things present, the downfall, I mean, in what is said of the house.

4. Wherefore also He made His argument more expressive, by trying its force1039 γυμνζων.in a parable; for it was not the same thing to say, “The virtuous man shall be impregnable, but the wicked easily subdued,” as to suppose a rock, and a house, and rivers, and rain, and wind, and the like.

“And every one,” saith He, “that heareth these sayings of mine, and doeth them not, shall be likened to a foolish man, which built his house upon the sand.”1040 Matt. vii. 26. [R.V., “these words.”—R.]

And well did He call this man “foolish”: for what can be more senseless than one building a house on the sand, and while he submits to the labor, depriving himself of the fruit and refreshment, and instead thereof undergoing punishment? For that they too, who follow after wickedness, do labor, is surely manifest to every one: since both the extortioner, and the adulterer, and the false accuser, toil and weary themselves much to bring their wickedness to effect; but so far from reaping any profit from these their labors, they rather undergo great loss. For Paul too intimated this when he said, “He that soweth to his flesh, shall of his flesh reap corruption.”1041 Gal. vi. 8. To this man are they like also, who build on the sand; as those that are given up to fornication, to wantonness, to drunkenness, to anger, to all the other things.

Such an one was Ahab, but not such Elijah (since when we have put virtue and vice along side of one another, we shall know more accurately the difference): for the one had built upon the rock, the other on the sand; wherefore though he were a king, he feared and trembled at the prophet, at him that had only his sheepskin. Such were the Jews but not the apostles; and so though they were few and in bonds, they exhibited the steadfastness of the rock; but those, many as they were, and in armor, the weakness of the sand. For so they said, “What shall we do to these men?”1042 Acts iv. 16. Seest thou those in perplexity, not who are in the hands of others, and bound, but who are active in holding down and binding? And what can be more strange than this? Hast thou hold of the other, and art yet in utter perplexity? Yes, and very naturally. For inasmuch as they had built all on the sand, therefore also were they weaker than all. For this cause also they said again, “What do ye, seeking to bring this man’s blood upon us?”1043 Acts v. 28. What saith he? Dost thou scourge, and art thou in fear? entreatest thou despitefully, and art in dismay? Dost thou judge, and yet tremble? So feeble is wickedness.

But the Apostles not so, but how? “We cannot but speak the things which we have seen and heard.”1044 Acts iv. 20. Seest thou a noble spirit? seest thou a rock laughing waves to scorn? seest thou a house unshaken? And what is yet more marvellous; so far from turning cowards themselves at the plots formed against them, they even took more courage, and cast the others into greater anxiety. For so he that smites adamant, is himself the one smitten; and he that kicks against the pricks, is himself the one pricked, the one on whom the severe wounds fall: and he who is forming plots against the virtuous, is himself the one in jeopardy. For wickedness becomes so much the weaker, the more it sets itself in array against virtue. And as he who wraps up fire in a garment, extinguishes not the flame, but consumes the garment; so he that is doing despite to virtuous men, and oppressing them, and binding them, makes them more glorious, but destroys himself.1045 [ἑαυτν δ φνισε, “but obliterates himself.”—R.] For the more ills thou sufferest, living righteously, the stronger art thou become; since the more we honor self-restraint, the less we need anything; and the less we need anything, the stronger we grow, and the more above all. Such a one was John; wherefore him no man pained, but he caused pain to Herod; so he that had nothing prevailed against him that ruled; and he that wore a diadem, and purple, and endless pomp, trembles, and is in fear of him that is stripped of all, and not even when beheaded could he without fear see his head. For that even after his death he had the terror of him in full strength, hear what He saith, “This is John, whom I slew.”1046 Matt. xiv. 2; Luke ix. 9. [The verb ἀνελον, which occurs here, is not found in the New Testament accounts of Herod’s language.—R.] Now the expression, “I slew,” is that of one not exulting, but soothing his own terror, and persuading his troubled soul to call to mind, that he himself slew him. So great is the force of virtue, that even after death it is more powerful than the living. For this same cause again, when he was living, they that possessed much wealth came unto him, and said, “What shall we do?”1047 Luke iii. 10, 14. Is so much yours, and are ye minded to learn the way of your prosperity from him that hath nothing? the rich from the poor? the soldiers from him that hath not even a house?

Such an one was Elias too: wherefore also with the same freedom did he discourse to the people. For as the former said, “Ye generation of vipers;”1048 Matt. iii. 7.so this latter, “How long will ye halt upon both your hips?”1049 1 Kings xviii. 21, LXX. And the one said, “Hast thou killed, and inherited?”1050 1 Kings xxi. 19, LXX.the other, “It is not lawful for thee to have thy brother Philip’s wife.”1051 Mark vi. 18.

Seest thou the rock? Seest thou the sand; how easily it sinks down, how it yields to calamities? how it is overthrown, though it have the support of royalty, of number, of nobility? For them that pursue it, it makes more senseless than all.

And it doth not merely fall, but with great calamity: for “great indeed,” He saith, “was the fall of it.” The risk not being of trifles, but of the soul, of the loss of Heaven, and those immortal blessings. Or rather even before that loss, no life so wretched as he must live that follows after this; dwelling with continual despondencies, alarms, cares, anxieties; which a certain wise man also was intimating when he said, “The wicked fleeth, when no man is pursuing.”1052 Prov. xxviii. 1. For such men tremble at their shadows, suspect their friends, their enemies, their servants, such as know them, such as know them not; and before their punishment, suffer extreme punishment here. And to declare all this, Christ said, “And great was the fall of it;” shutting up these good commandments with that suitable ending, and persuading even by the things present the most unbelieving to flee from vice.

For although the argument from what is to come be vaster, yet is this of more power to restrain the grosser sort, and to withdraw them from wickedness. Wherefore also he ended with it, that the profit thereof might make its abode in them.

Conscious therefore of all these things, both the present, and the future, let us flee from vice, let us emulate virtue, that we may not labor fruitlessly and at random, but may both enjoy the security here, and partake of the glory there: unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be the glory and the might forever and ever. Amen.

ΟΜΙΛΙΑ ΚΔʹ. Οὐ πᾶς ὁ λέγων μοι, Κύριε, Κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλ' ὁ ποιῶν τὸ θέ λημα τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς. αʹ. Διὰ τί μὴ εἶπεν, Ἀλλ' ὁ ποιῶν τὸ θέλημα τὸ ἐμόν; Ὅτι τέως ἀγαπητὸν ἦν καὶ τοῦτο πρότερον δέξασθαι: καὶ γὰρ πολὺ μέγα ἦν πρὸς τὴν ἀσθένειαν τὴν ἐκείνων. Ἄλλως δὲ καὶ τοῦτο δι' ἐκείνου ᾐνίξατο. Μετὰ δὲ τούτων κἀκεῖνο ἔστιν εἰπεῖν, ὅτι οὐδέ ἐστιν ἕτερον θέλημα τοῦ Υἱοῦ παρὰ τὸ τοῦ Πατρός. Ἐνταῦθα δέ μοι τῶν Ἰουδαίων μάλιστα καθάπτεσθαι δοκεῖ, ἐν τοῖς δόγμασι τιθεμένων τὸ πᾶν, καὶ τοῦ βίου πρόνοιαν οὐδεμίαν ποιουμένων. Διὸ καὶ ὁ Παῦλος αὐτοῖς ἐγκαλεῖ λέγων: Ἴδε σὺ Ἰουδαῖος ἐπονομάζῃ, καὶ ἐπαναπαύῃ τῷ νόμῳ, καὶ καυχᾶσαι ἐν Θεῷ, καὶ γινώσκεις τὸ θέλημα: ἀλλ' οὐδέν σοι πλέον ἐντεῦθεν, ὅταν ἡ τοῦ βίου καὶ τῶν ἔργων ἐπίδειξις μὴ παρῇ. Αὐτὸς δὲ οὐ μέχρι τούτων ἔστη, ἀλλὰ καὶ τὸ πολλῷ πλέον εἶπε. Πολλοὶ γὰρ ἐροῦσί μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ: Κύριε, Κύριε, οὐ τῷ σῷ ὀνόματι προεφητεύσαμεν; Οὐ γὰρ δὴ μόνον, φησὶν, ὁ πίστιν ἔχων, τοῦ βίου ἠμελημένου, τῶν οὐρανῶν ἐκβάλλεται, ἀλλὰ κἂν μετὰ τῆς πίστεως σημεῖα πολλὰ πεποιηκὼς ᾖ, καὶ οὐδὲν ἀγαθὸν ἐργασάμενος, καὶ οὗτος ὁμοίως τῶν ἱερῶν εἴργεται προθύρων ἐκείνων. Πολλοὶ γὰρ ἐροῦσί μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ: Κύριε, Κύριε, οὐ τῷ σῷ ὀνόματι προεφητεύσαμεν; Ὁρᾷς πῶς λανθανόντως ἑαυτὸν συνεισάγει λοιπὸν, ἐπειδὴ τὴν πᾶσαν ἀπήρτισε δημηγορίαν, καὶ δείκνυσιν ἑαυτὸν ὄντα κριτήν; Ὅτι μὲν γὰρ κόλασις ἐκδέξεται τοὺς ἁμαρτάνοντας, ἐν τοῖς ἔμπροσθεν ἔδειξε: τίς δὲ καὶ ὁ κολάζων, ἐνταῦθα λοιπὸν ἐκκαλύπτει. Καὶ οὐκ εἶπε φανερῶς, ὅτι Ἐγώ εἰμι: ἀλλὰ Πολλοὶ ἐροῦσί μοι, τὸ αὐτὸ τοῦτο πάλιν κατασκευάζων. Εἰ γὰρ μὴ αὐτὸς ἦν ὁ κριτὴς, πῶς ἂν πρὸς αὐτοὺς εἶπε: Καὶ τότε ὁμολογήσω αὐτοῖς: Ἀποχωρεῖτε ἀπ' ἐμοῦ, οὐδέποτε ἔγνων ὑμᾶς; Οὐχὶ μόνον ἐν τῷ καιρῷ τῆς κρίσεως, ἀλλ' οὐδὲ τότε, ἡνίκα ἐθαυματουργεῖτε, φησί. Διὰ τοῦτο καὶ τοῖς μαθηταῖς ἔλεγε: Μὴ χαίρετε, ὅτι τὰ δαιμόνια ὑμῖν ὑποτάσσεται, ἀλλ' ὅτι τὰ ὀνόματα ὑμῶν γέγραπται ἐν τοῖς οὐρανοῖς. Καὶ πανταχοῦ πολλὴν κελεύει τοῦ βίου σπουδὴν ποιεῖσθαι. Οὐ γὰρ ἔστιν ἄνθρωπον ὀρθῶς βιοῦντα, καὶ πάντων ἀπηλλαγμένον τῶν παθῶν, περιοφθῆναί ποτε: ἀλλὰ κἂν πλανώμενος τύχῃ, ταχέως αὐτὸν ὁ Θεὸς πρὸς τὴν ἀλήθειαν ἐπισπάσεται. Ἀλλ' εἰσί τινες οἵ φασιν, ὅτι ψευδόμενοι οὗτοι ταῦτα ἔλεγον: διόπερ οὐδὲ ἐσώθησαν, φησίν. Οὐκοῦν τὸ ἐναντίον οὗ βούλεται κατασκευάζει. Καὶ γὰρ βούλεται ἐνταῦθα δεῖξαι, ὅτι ἡ πίστις οὐδὲν ἰσχύει χωρὶς ἔργων. Εἶτα ἐπιτείνων αὐτὰ, προσέθηκε καὶ τὰ σημεῖα: δηλῶν ὅτι οὐ μόνον ἡ πίστις, ἀλλ' οὐδὲ ἡ τῶν σημείων ἐπίδειξις ὀνίνησί τι τὸν θαυματουργοῦντα ἀρετῆς χωρίς. Εἰ δὲ μὴ ἐποίησαν, πῶς ἂν ἐδυνήθη τοῦτο συστῆναι ἐνταῦθα; Ἄλλως δὲ οὐδ' ἂν ἐτόλμησαν, τῆς κρίσεως παρούσης, πρὸς αὐτὸν ταῦτα εἰπεῖν. Καὶ αὑτὴ δὲ ἡ ἀπόκρισις, καὶ τὸ κατ' ἐρώτησιν λέγειν, δείκνυσιν αὐτοὺς πεποιηκότας. Ἐπειδὴ γὰρ ἐναντίον τῇ προσδοκίᾳ τὸ τέλος εἶδον, καὶ ἐνταῦθα μὲν θαυμαστοὶ ἦσαν παρὰ πᾶσι θαυματουργοῦντες, ἐκεῖ δὲ ὁρῶσιν ἑαυτοὺς λοιπὸν κολαζομένους, ὡς ἐκπληττόμενοι καὶ θαυμάζοντες λέγουσι: Κύριε, οὐχὶ ἐν τῷ σῷ ὀνόματι προεφητεύσαμεν; πῶς οὖν ἡμᾶς ἀποστρέφῃ νῦν; τί βούλεται τὸ ξένον καὶ παράδοξον τοῦτο τέλος; Ἀλλ' ἐκεῖνοι μὲν θαυμάζουσιν, ὅτι τοιαῦτα θαυματουργήσαντες ἐκολάσθησαν: σὺ δὲ μὴ θαύμαζε. Ἡ γὰρ χάρις πᾶσα τῆς τοῦ δεδωκότος δωρεᾶς: ἐκεῖνοι δὲ οὐδὲν παρ' ἑαυτῶν εἰσήνεγκαν: διὸ καὶ κολάζεσθαι δίκαιοι, ὅτι περὶ τὸν οὕτω τιμήσαντα, ὡς καὶ ἀναξίοις δοῦναι τὴν χάριν, ἀγνώμονες γεγόνασι καὶ ἀναίσθητοι. Τί οὖν, φησὶν, ἐργαζόμενοι τὴν ἀνομίαν, τοιαῦτα ἐποίουν; Τινὲς μέν φασιν, ὅτι οὐκ ἐν τῷ καιρῷ, ἐν ᾧ ταῦτα ἐθαυματούργουν, καὶ ἠνόμουν, ἀλλ' ὕστερον μετεβάλοντο, καὶ τὴν ἀνομίαν ἐποίουν. Ἀλλ' ἐὰν τοῦτο ᾖ, πάλιν τὸ σπουδαζόμενον οὐχ ἵσταται. Ὃ γὰρ δεῖξαι ἐσπούδακε, τοῦτό ἐστιν: ὅτι οὔτε πίστις, οὔτε θαύματα ἰσχύει, βίου μὴ παρόντος: ὅπερ οὖν καὶ ὁ Παῦλος ἔλεγεν: Ἐὰν ἔχω πίστιν, ὥστε ὄρη μεθιστάνειν, καὶ εἰδῶ τὰ μυστήρια πάντα καὶ πᾶσαν τὴν γνῶσιν, ἀγάπην δὲ μὴ ἔχω, οὐδέν εἰμι. Τίνες οὖν εἰσιν οὗτοι; φησί. Πολλοὶ τῶν πιστευσάντων ἔλαβον χαρίσματα, οἷος ἦν ὁ τὰ δαιμόνια ἐκβάλλων, καὶ οὐκ ὢν μετ' αὐτοῦ, οἷος ἦν ὁ Ἰούδας: καὶ γὰρ καὶ οὗτος, πονηρὸς ὢν, χάρισμα εἶχε. Καὶ ἐν τῇ Παλαιᾷ δὲ τοῦτο εὕροι τις ἂν, εἰς ἀναξίους τὴν χάριν ἐνεργήσασαν πολλάκις, ἵνα ἑτέρους εὐεργετήσῃ. Ἐπειδὴ γὰρ οὐ πάντες πρὸς πάντα ἐπιτηδείως εἶχον, ἀλλ' οἱ μὲν ἦσαν βίου καθαροῦ, πίστιν δὲ οὐ τοσαύτην εἶχον, οἱ δὲ τοὐναντίον: κἀκείνους διὰ τούτων προτρέπει, ὥστε πολλὴν ἐπιδείξασθαι πίστιν, καὶ τούτους διὰ τῆς ἀφάτου ταύτης δωρεᾶς ὥστε γενέσθαι βελτίους ἐξεκαλεῖτο. βʹ. Διὸ καὶ μετὰ πολλῆς τῆς δαψιλείας τὴν χάριν ἐδίδου. Δυνάμεις γὰρ, φησὶ, πολλὰς ἐποιήσαμεν. Ἀλλ' ὁμολογήσω αὐτοῖς τότε, ὅτι Οὐκ οἶδα ὑμᾶς. Νῦν μὲν γὰρ νομίζουσιν εἶναί μοι φίλοι: τότε δὲ εἴσονται, ὅτι οὐχ ὡς φίλοις ἔδωκα. Καὶ τί θαυμάζεις εἰ ἀνδράσι πεπιστευκόσι μὲν εἰς αὐτὸν, βίον δὲ οὐκ ἔχουσι τῇ πίστει συμβαίνοντα, χαρίσματα δέδωκεν, ὅπου γε καὶ εἰς τοὺς ἀμφοτέρων τούτων ἐκπεπτωκότας εὑρίσκεται ἐνεργῶν; Καὶ γὰρ ὁ Βαλαὰμ καὶ πίστεως καὶ πολιτείας ἀρίστης ἀλλότριος ἦν: ἀλλ' ὅμως ἐνήργησεν εἰς αὐτὸν ἡ χάρις διὰ τὴν ἑτέρων οἰκονομίαν. Καὶ ὁ Φαραὼ τοιοῦτος: ἀλλ' ὅμως κἀκείνῳ τὰ μέλλοντα ἔδειξε. Καὶ ὁ Ναβουχοδονόσορ παρανομώτατος, καὶ τούτῳ πάλιν τὰ μετὰ πολλὰς ὕστερον ἐσόμενα γενεὰς ἀπεκάλυψε. Καὶ τῷ παιδὶ πάλιν τῷ ἐκείνου νικῶντι τὸν πατέρα τῇ παρανομίᾳ, τὰ μέλλοντα ἔδειξε, θαυμαστὰ καὶ μεγάλα οἰκονομῶν πράγματα. Ἐπεὶ οὖν καὶ τότε ἀρχὰς τὸ κήρυγμα εἶχε, καὶ πολλὴν ἔδει γενέσθαι τῆς δυνάμεως αὐτοῦ τὴν ἐπίδειξιν, πολλοὶ καὶ τῶν ἀναξίων δῶρα ἐλάμβανον. Ἀλλ' ὅμως ἀπὸ τῶν σημείων τούτων οὐδὲν ἐκέρδαναν ἐκεῖνοι, ἀλλὰ καὶ μᾶλλον κολάζονται. Διὸ καὶ τὸ φοβερὸν ἐκεῖνο ῥῆμα εἶπεν αὐτοῖς: Οὐδέποτε ἔγνων ὑμᾶς. Πολλοὺς γὰρ καὶ ἐντεῦθεν ἤδη μισεῖ, καὶ πρὸ τῆς κρίσεως ἀποστρέφεται. Φοβηθῶμεν τοίνυν, ἀγαπητοὶ, καὶ πολλὴν ἐπιμέλειαν ποιησώμεθα βίου, μηδὲ νομίζωμεν ἔλαττον ἔχειν, ἐπειδὴ σημεῖα οὐ ποιοῦμεν νῦν. Οὐδὲν γὰρ ἐκ τούτου πλέον ἔσται ἡμῖν ποτε, ὥσπερ οὖν οὐδὲ ἔλαττον ἐκ τοῦ μὴ ποιεῖν, ἐὰν ἀρετῆς ἐπιμελώμεθα πάσης. Τῶν μὲν γὰρ σημείων αὐτοὶ ὀφειλέται ἐσμὲν, τοῦ δὲ βίου καὶ τῶν πράξεων τὸν Θεὸν ἔχομεν ὀφειλέτην. Ἐπειδὴ τοίνυν πάντα ἀπήρτισε, καὶ περὶ ἀρετῆς διελέχθη μετὰ ἀκριβείας ἁπάσης, καὶ τοὺς ὑποκρινομένους αὐτὴν ἔδειξε διαφόρους ὄντας, τούς τε νηστεύοντας πρὸς ἐπίδειξιν καὶ εὐχομένους, τούς τε ἐν δορᾷ προβάτων παραγενομένους, τούς τε λυμαινομένους αὐτὴν, οὓς καὶ χοίρους καὶ κύνας ἐκάλεσε, δεικνὺς λοιπὸν πόσον μὲν τῆς ἀρετῆς καὶ ἐνταῦθα τὸ κέρδος, πόσον δὲ τῆς κακίας τὸ βλάβος, φησί: Πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους τούτους, καὶ ποιεῖ αὐτοὺς, ὁμοιωθήσεται ἀνδρὶ φρονίμῳ. Ἃ μὲν γὰρ οἱ μὴ ποιοῦντες, κἂν σημεῖα ἐργάζωνται, πείσονται, ἀκηκόατε: δεῖ δὲ ὑμᾶς εἰδέναι, καὶ τίνων οἱ πειθόμενοι τοῖς εἰρημένοις ἅπασιν ἀπολαύσονται, οὐκ ἐν τῷ μέλλοντι αἰῶνι μόνον, ἀλλὰ καὶ ἐνταῦθα. Πᾶς γὰρ, φησὶν, ὅστις ἀκούει μου τοὺς λόγους τούτους, καὶ ποιεῖ αὐτοὺς, ὁμοιωθήσεται ἀνδρὶ φρονίμῳ. Εἶδες πῶς ποικίλλει τὸν λόγον, ποτὲ μὲν λέγων, Οὐ πᾶς ὁ λέγων μοι, Κύριε, Κύριε, καὶ ἑαυτὸν ἐκκαλύπτων: ποτὲ δὲ λέγων, Ὁ ποιῶν τὸ θέλημα τοῦ Πατρός μου: καὶ πάλιν κριτὴν ἑαυτὸν εἰσάγων: Πολλοὶ γὰρ ἐροῦσί μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ, Κύριε, Κύριε, οὐ τῷ σῷ ὀνόματι προεφητεύσαμεν; Καὶ ἐρῶ: Οὐκ οἶδα ὑμᾶς. Καὶ ἐνταῦθα πάλιν δείκνυσιν ἑαυτὸν τὴν ἐξουσίαν ἔχοντα τοῦ παντός: διὸ καὶ ἔλεγεν: Ὅστις ἀκούει μου τοὺς λόγους τούτους. Ἐπειδὴ γὰρ πάντα περὶ τῶν μελλόντων διελέχθη, καὶ βασιλείαν λέγων, καὶ μισθὸν ἄφατον, καὶ παράκλησιν, καὶ ὅσα τοιαῦτα, βούλεται καὶ ἐντεῦθεν αὐτοῖς δοῦναι τοὺς καρποὺς, καὶ δεῖξαι πόση καὶ κατὰ τὸν παρόντα βίον ἡ ἰσχὺς τῆς ἀρετῆς. Τίς οὖν ἐστιν ἡ ἰσχύς; Τὸ μετὰ ἀσφαλείας ζῇν, τὸ μηδενὶ τῶν δεινῶν εὐχείρωτον εἶναι, τὸ πάντων ἀνώτερον ἑστάναι τῶν ἐπηρεαζόντων: οὗ τί γένοιτ' ἂν ἴσον; Τοῦτο γὰρ οὐδὲ αὐτὸς ὁ τὸ διάδημα περικείμενος ἑαυτῷ κατασκευάσαι δύναιτ' ἂν, ἀλλ' ὁ ἀρετὴν μετιών. Αὐτὸς γὰρ μόνος μετὰ πολλῆς κέκτηται τῆς περιουσίας, ἐν τῷ τῶν παρόντων εὐρίπῳ πραγμάτων πολλῆς ἀπολαύων γαλήνης. Τὸ γὰρ δὴ θαυμαστὸν τοῦτό ἐστιν, ὅτι οὐκ εὐδίας οὔσης, ἀλλὰ σφοδροῦ τοῦ χειμῶνος, καὶ πολλῆς τῆς ταραχῆς, καὶ συνεχῶν τῶν πειρασμῶν, αὐτὸς οὐδὲ μικρὸν σαλευθῆναι δύναται. Κατέβη γὰρ ἡ βροχὴ, φησὶν, ἦλθον οἱ ποταμοὶ, ἔπνευσαν οἱ ἄνεμοι, καὶ προσέπεσον τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσε: τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν: βροχὴν ἐνταῦθα καὶ ποταμοὺς καὶ ἀνέμους μεταφορικῶς τὰς ἀνθρωπίνας λέγων συμφορὰς καὶ δυσπραγίας, οἷον συκοφαντίας, ἐπιβουλὰς, πένθη, θανάτους, οἰκείων ἀποβολὰς, ἀλλοτρίων ἐπηρείας, πάντα ὅσα ἂν εἴποι τις τὰ ἐν τῷ βίῳ κακά. Ἀλλ' οὐδενὶ εἴκει, φησὶν, ἡ τοιαύτη ψυχή: τὸ δὲ αἴτιον, ὅτι ἐπὶ τῆς πέτρας τεθεμελίωται. Πέτραν δὲ τὴν ἀσφάλειαν τῆς ἑαυτοῦ διδασκαλίας καλεῖ. Καὶ γὰρ πέτρας ἰσχυρότερα τὰ προστάγματα, ὑψηλότερον πάντων ποιοῦντα τῶν ἀνθρωπίνων κυμάτων. Ὁ γὰρ ταῦτα μετὰ ἀκριβείας φυλάττων, οὐκ ἀνθρώπων περιέσται μόνον ἐπηρεαζόντων, ἀλλὰ καὶ αὐτῶν τῶν δαιμόνων ἐπιβουλευόντων αὐτῷ. γʹ. Καὶ ὅτι οὐ κόμπος τὰ εἰρημένα, μάρτυς ἡμῖν ὁ Ἰὼβ, πάσας δεξάμενος τοῦ διαβόλου τὰς προσβολὰς, καὶ μείνας ἀκίνητος: μαρτυρήσειαν δ' ἂν καὶ οἱ ἀπόστολοι, τῶν κυμάτων τῆς οἰκουμένης προσρηγνυμένων αὐτοῖς, καὶ δήμων καὶ τυράννων, καὶ οἰκείων καὶ ἀλλοτρίων, καὶ δαιμόνων καὶ διαβόλου, καὶ πάσης μηχανῆς κινηθείσης, πέτρας στεῤῥότερον στάντες, καὶ ταῦτα πάντα διαλύσαντες. Τί τοίνυν τοῦ βίου τούτου μακαριώτερον γένοιτ' ἄν; Τοῦτο γὰρ οὐ πλοῦτος, οὐ σώματος ἰσχὺς, οὐ δόξα, οὐ δυναστεία, οὐκ ἄλλο οὐδὲν ὑποσχέσθαι δυνήσεται, ἀλλ' ἡ τῆς ἀρετῆς κτῆσις μόνη. Οὐ γὰρ ἔστιν, οὐκ ἔστι βίον εὑρεῖν ἕτερον κακῶν ἐλεύθερον ἁπάντων, ἀλλ' ἢ τοῦτον μόνον. Καὶ μάρτυρες ὑμεῖς, οἱ τὰς ἐν τοῖς βασιλείοις εἰδότες ἐπιβουλὰς, οἱ τοὺς θορύβους καὶ τὰς ταραχὰς τὰς ἐν ταῖς τῶν πλουτούντων οἰκίαις. Ἀλλ' οὐκ ἐν τοῖς ἀποστόλοις τοιοῦτον οὐδέν. Τί οὖν; οὐδὲν γέγονε τοιοῦτον, οὐδὲ ἔπαθόν τι δεινὸν παρ' οὐδενὸς ἐκεῖνοι; Τὸ γὰρ θαυμαστὸν τοῦτο μάλιστα πάντων ἐστὶν, ὅτι πολλὰς μὲν ὑπέμειναν ἐπιβουλὰς, καὶ πολλοὶ κατεῤῥάγησαν ἐπ' αὐτῶν οἱ χειμῶνες, τὴν δὲ ψυχὴν αὐτῶν οὐ περιέτρεψαν, οὐδὲ εἰς ἀθυμίαν ἐνέβαλον: ἀλλὰ γυμνοῖς σώμασι παλαίοντες ἐκράτησαν καὶ περιεγένοντο. Καὶ σὺ τοίνυν, ἐὰν θέλῃς ταῦτα ποιεῖν μετὰ ἀκριβείας, πάντων καταγελάσῃ. Κἂν γὰρ ᾖς ὠχυρωμένος τῇ τῶν παραινέσεων τούτων φιλοσοφίᾳ, οὐδέν σε λυπῆσαι δυνήσεται. Τί γάρ σε βλάψει ὁ βουλόμενος ἐπιβουλεύειν; Χρήματά σου ἀφαιρήσεται; Ἀλλὰ καὶ πρὸ τῆς ἀπειλῆς τῆς ἐκείνου ἐκελεύσθης αὐτῶν καταφρονεῖν, καὶ μετὰ τοσαύτης ἀπέχεσθαι τῆς ὑπερβολῆς, ὡς μηδὲ παρὰ τοῦ Δεσπότου τί ποτε τοιοῦτον αἰτεῖν. Ἀλλ' εἰς δεσμωτήριον ἐμβάλλει; Ἀλλὰ πρὸ τοῦ δεσμωτηρίου οὕτω ζῇν ἐκελεύσθης, ὡς καὶ παντὶ ἐσταυρῶσθαι τῷ κόσμῳ. Ἀλλὰ λέγει κακῶς; Ἀλλὰ καὶ ταύτης ἀπήλλαξέ σε τῆς ὀδύνης ὁ Χριστὸς, πολύν σοι ἀπονητὶ τῆς ἀνεξικακίας ἐπαγγελλόμενος μισθὸν, καὶ οὕτω σε καθαρὸν τῆς ἐντεῦθεν ὀργῆς καὶ λύπης ποιήσας, ὡς καὶ κελεῦσαι ὑπὲρ ἐχθρῶν εὔχεσθαι. Ἀλλ' ἐλαύνει καὶ μυρίοις σε περιβάλλει κακοῖς; Ἀλλὰ λαμπρότερόν σοι ποιεῖ τὸν στέφανον. Ἀλλ' ἀναιρεῖ καὶ κατασφάττει; Καὶ διὰ τοῦτο τὰ μέγιστά σε ὠφελεῖ πάλιν, τὰ τῶν μαρτύρων σοι ἔπαθλα κατασκευάζων, καὶ ταχύτερον εἰς τὸν ἀκύμαντον λιμένα παραπέμπων, καὶ μείζονος ἀμοιβῆς ὑπόθεσίν σοι παρέχων, καὶ τὴν κοινὴν δίκην πραγματεύεσθαί σε παρασκευάζων. Ὃ δὴ καὶ μάλιστα πάντων ἐστὶ θαυμαστότερον: ὅτι οὐ μόνον οὐδὲν παραβλάπτουσιν οἱ ἐπιβουλεύοντες, ἀλλὰ καὶ εὐδοκιμωτέρους ποιοῦσι τοὺς ἐπηρεαζομένους. Οὗ τί γένοιτ' ἂν ἴσον, τοιοῦτον ἑλέσθαι βίον, οἷος μόνος οὗτός ἐστιν; Ἐπειδὴ γὰρ εἶπε στενὴν καὶ τεθλιμμένην τὴν ὁδὸν, κἀντεῦθεν παραμυθούμενος τοὺς πόνους, δείκνυσι πολλὴν αὐτῆς οὖσαν τὴν ἀσφάλειαν, πολλὴν τὴν ἡδονὴν, ὥσπερ οὖν καὶ τῆς ἐναντίας πολλὴν τὴν σαθρότητα καὶ τὴν ζημίαν. Καθάπερ γὰρ τῆς ἀρετῆς κἀντεῦθεν ἔδειξε τὰ ἔπαθλα, οὕτω καὶ τῆς κακίας τὰ ἐπίχειρα. Καὶ γὰρ ὅπερ ἀεὶ λέγω, τοῦτο καὶ νῦν ἐρῶ, δι' ἀμφοτέρων πανταχοῦ κατασκευάζει τῶν ἀκροατῶν τὴν σωτηρίαν, διά τε τοῦ ζήλου τῆς ἀρετῆς, διά τε τοῦ τῆς κακίας μίσους. Ἐπειδὴ γὰρ ἔμελλόν τινες εἶναι, τὰ μὲν λεγόμενα θαυμάζοντες, τὴν δὲ διὰ τῶν ἔργων οὐ παρέχοντες ἐπίδειξιν, προκαταλαμβάνων αὐτοὺς φοβεῖ λέγων, ὅτι εἰ καὶ καλὰ τὰ εἰρημένα, οὐκ ἀρκεῖ εἰς ἀσφάλειαν ἡ ἀκρόασις, ἀλλὰ δεῖ καὶ τῆς διὰ τῶν ἔργων ὑπακοῆς, καὶ τὸ πᾶν ἐν τούτῳ μάλιστά ἐστι. Καὶ ἐνταῦθα καταλύει τὸν λόγον, τὸν φόβον αὐτοῖς ἐνακμάζοντα ἀφείς. Ὥσπερ γὰρ ἐπὶ τῆς ἀρετῆς οὐκ ἀπὸ τῶν μελλόντων προέτρεψε μόνον, βασιλείαν εἰπὼν, καὶ οὐρανοὺς, καὶ μισθὸν ἄφατον, καὶ παράκλησιν, καὶ τὰ μυρία ἀγαθὰ ἀλλὰ καὶ ἀπὸ τῶν παρόντων, τὸ στεῤῥὸν καὶ ἀκίνητον ἐνδειξάμενος τῆς πέτρας: οὕτω καὶ ἐπὶ τῆς κακίας οὐκ ἀπὸ τῶν προσδοκωμένων φοβεῖ μόνον, οἷον τοῦ κοπτομένου δένδρου, καὶ τοῦ πυρὸς τοῦ ἀσβέστου, καὶ τοῦ μὴ εἰσελθεῖν εἰς τὴν βασιλείαν, καὶ τοῦ λέγειν, Οὐκ οἶδα ὑμᾶς: ἀλλὰ καὶ ἀπὸ τῶν παρόντων, τῆς πτώσεως λέγω τῆς κατὰ τὴν οἰκίαν. Διὸ καὶ ἐμφαντικώτερον τὸν λόγον ἐποίησεν, ἐπὶ παραβολῆς αὐτὸ γυμνάζων. Οὐδὲ γὰρ ἦν εἰπεῖν ἴσον, ὅτι ἀχείρωτος ἔσται ὁ ἐνάρετος, καὶ εὐάλωτος ὁ πονηρὸς, καὶ πέτραν θεῖναι, καὶ οἰκίαν, καὶ ποταμοὺς, καὶ βροχὴν, καὶ ἄνεμον, καὶ ὅσα τοιαῦτα. Καὶ πᾶς ὁ ἀκούων μου τοὺς λόγους τούτους, φησὶ, καὶ μὴ ποιῶν αὐτοὺς, ὁμοιωθήσεται ἀνδρὶ μωρῷ, ὅστις ᾠκοδόμησε τὴν οἰκίαν αὐτοῦ ἐπὶ τὴν ψάμμον. Καλῶς δὲ μωρὸν ἐκάλεσε τοῦτον. Τί γὰρ ἂν γένοιτο ἀνοητότερον τοῦ οἰκίαν οἰκοδομοῦντος ἐπὶ τῆς ψάμμου, καὶ τὸν μὲν πόνον ὑπομένοντος, τοῦ δὲ καρποῦ καὶ τῆς ἀναπαύσεως ἀποστερουμένου, καὶ ἀντὶ τούτου κόλασιν ὑπομένοντος; Ὅτι γὰρ καὶ οἱ κακίαν μετιόντες κάμνουσι, παντί που δῆλόν ἐστι: καὶ γὰρ καὶ ὁ ἅρπαξ, καὶ ὁ μοιχὸς, καὶ ὁ συκοφάντης πολλὰ πονοῦσι καὶ ταλαιπωροῦνται, ὥστε τὴν αὐτῶν κακίαν εἰς τέλος ἀγαγεῖν: ἀλλ' οὐ μόνον οὐδὲν ἀπὸ τῶν πόνων τούτων καρποῦνται τὸ κέρδος, ἀλλὰ καὶ πολλὴν ὑπομένουσι τὴν ζημίαν. Ἐπεὶ καὶ ὁ Παῦλος τοῦτο αἰνιττόμενος ἔλεγεν: Ὁ σπείρων εἰς τὴν σάρκα αὐτοῦ, ἐκ τῆς σαρκὸς αὐτοῦ θερίσει φθοράν. Τούτῳ ἐοίκασι καὶ οἱ ἐπὶ τῆς ψάμμου οἰκοδομοῦντες: οἷον οἱ ἐπὶ πορνείᾳ, οἱ ἐπὶ ἀσελγείᾳ, οἱ ἐπὶ μέθῃ, οἱ ἐπὶ θυμῷ, οἱ ἐπὶ τοῖς ἄλλοις ἅπασι. δʹ. Τοιοῦτος ἦν ὁ Ἀχαὰβ, ἀλλ' οὐ τοιοῦτος ὁ Ἠλίας. Καὶ γὰρ παράλληλα θέντες τὴν ἀρετὴν καὶ τὴν κακίαν, ἀκριβέστερον εἰσόμεθα τὸ διάφορον. Ὁ μὲν γὰρ ἐπὶ τῆς πέτρας ᾠκοδόμησεν, ὁ δὲ ἐπὶ τῆς ψάμμου: διὸ καὶ βασιλεὺς ὢν ἐδεδοίκει καὶ ἔτρεμε τὸν προφήτην, τὸν τὴν μηλωτὴν ἔχοντα μόνον. Τοιοῦτοι οἱ Ἰουδαῖοι, ἀλλ' οὐχ οἱ ἀπόστολοι: διὸ καὶ ὀλίγοι ὄντες καὶ δεδεμένοι, τῆς πέτρας ἐνεδείκνυντο τὸ στεῤῥόν: ἐκεῖνοι δὲ καὶ πολλοὶ καὶ ὡπλισμένοι, τῆς ψάμμου τὸ ἀσθενές. Καὶ γὰρ ἔλεγον: Τί ποιήσομεν τοῖς ἀνθρώποις τούτοις; Ὁρᾷς ἐν ἀπορίᾳ ὄντας, οὐ τοὺς ὑποχειρίους καὶ δεδεμένους, ἀλλὰ τοὺς κατέχοντας καὶ δεσμεύοντας; οὗ τί γένοιτ' ἂν καινότερον; Σὺ κατέχεις καὶ διαπορεῖς; Καὶ μάλα εἰκότως. Ἐπειδὴ γὰρ ἐπὶ τῆς ψάμμου πάντα ᾠκοδόμησαν, διὰ τοῦτο καὶ ἀσθενέστεροι πάντων ἦσαν. Διὰ τοῦτο καὶ πάλιν ἔλεγον: Τί ποιεῖτε βουλόμενοι ἐπαγαγεῖν ἐφ' ἡμᾶς τὸ αἷμα τοῦ ἀνθρώπου τούτου; Τί φησι; Σὺ μαστίζεις, καὶ σὺ φοβῇ; σὺ ἐπηρεάζεις, καὶ σὺ δέδοικας; σὺ κρίνεις, καὶ σὺ τρέμεις; Οὕτως ἀσθενὴς ἡ κακία. Ἀλλ' οὐχ οἱ ἀπόστολοι οὕτως: ἀλλὰ πῶς; Οὐ δυνάμεθα ἡμεῖς ἃ εἴδομεν καὶ ἠκούσαμεν μὴ λαλεῖν. Εἶδες φρόνημα ὑψηλόν; εἶδες πέτραν κυμάτων καταγελῶσαν; εἶδες οἰκίαν ἄσειστον; Καὶ τὸ δὴ θαυμαστότερον, ὅτι οὐ μόνον οὐδὲ ἐγίνοντο αὐτοὶ δειλοὶ δι' ὧν ἐπεβουλεύοντο, ἀλλ' ὅτι καὶ πλεῖον ἐλάμβανον θάρσος, κἀκείνους εἰς μείζονα ἐνέβαλον ἀγωνίαν. Καὶ γὰρ ὁ τὸν ἀδάμαντα πλήττων, αὐτός ἐστιν ὁ πληττόμενος: καὶ ὁ τὰ κέντρα λακτίζων, αὐτός ἐστιν ὁ κεντούμενος, καὶ τὰ χαλεπὰ δεχόμενος τραύματα: καὶ ὁ τοῖς ἐναρέτοις ἐπιβουλεύων, αὐτός ἐστιν ὁ κινδυνεύων. Ἡ γὰρ κακία τοσούτῳ μᾶλλον ἀσθενεστέρα γίνεται, ὅσῳπερ ἂν πρὸς τὴν ἀρετὴν παρατάττηται. Καὶ καθάπερ ὁ πῦρ ἐν ἱματίῳ δεσμῶν, τὴν μὲν φλόγα οὐκ ἔσβεσε, τὸ δὲ ἱμάτιον ἐδαπάνησεν: οὕτως ὁ τοῖς ἐναρέτοις ἐπηρεάζων, καὶ κατέχων, καὶ δεσμεύων, ἐκείνους μὲν λαμπροτέρους εἰργάσατο, ἑαυτὸν δὲ ἠφάνισε. Καὶ γὰρ ὅσα ἂν δεινὰ πάθῃς ἐπιεικῶς ζῶν, τοσούτῳ γέγονας ἰσχυρότερος: ὅσῳ γὰρ τιμῶμεν φιλοσοφίαν, τοσούτῳ μᾶλλον οὐδενὸς δεησόμεθα: καὶ ὅσῳ ἂν μηδενὸς δεηθῶμεν, τοσούτῳ μᾶλλον ἰσχυροὶ γινόμεθα καὶ πάντων ἀνώτεροι. Τοιοῦτος ἦν ὁ Ἰωάννης: διὸ ἐκεῖνον μὲν οὐδεὶς ἐλύπει, αὐτὸς δὲ ἐλύπει τὸν Ἡρώδην: καὶ ὁ μὲν μηδὲν ἔχων, κατεξανέστη τοῦ κρατοῦντος: ὁ δὲ διάδημα καὶ ἁλουργίδα καὶ μυρίαν φαντασίαν περιβεβλημένος, τρέμει καὶ δέδοικε τὸν πάντων γεγυμνωμένον, καὶ οὐδὲ ἀποτετμημένον τὴν κεφαλὴν ἀδεῶς ἰδεῖν ἐδύνατο. Ὅτι γὰρ καὶ μετὰ τελευτὴν ἀκμάζοντα εἶχε τὸν φόβον, ἄκουσον τί φησιν: Οὗτός ἐστιν ὁ Ἰωάννης, ὃν ἀνεῖλον ἐγώ. Τὸ δὲ, Ἀνεῖλον, οὐκ ἐπαιρομένου ἦν, ἀλλὰ τὸν φόβον παραμυθουμένου, καὶ πείθοντος τὴν ψυχὴν τὴν ταραττομένην ἀναμνησθῆναι, ὅτι αὐτὸς αὐτὸν ἔσφαξε. Τοσαύτη τῆς ἀρετῆς ἡ ἰσχὺς, ὅτι καὶ μετὰ τελευτὴν τῶν ζώντων ἐστὶ δυνατωτέρα. Διὰ δὴ τοῦτο καὶ ἡνίκα ἔζη, οἱ τὰ πολλὰ κεκτημένοι χρήματα πρὸς αὐτὸν ἐρχόμενοι ἔλεγον: Τί ποιήσομεν; Τοσαῦτα ἔχετε, καὶ παρὰ τοῦ μηδὲν ἔχοντος βούλεσθε μαθεῖν τῆς ὑμετέρας εὐημερίας τὴν ὁδόν; παρὰ τοῦ πένητος οἱ πλουτοῦντες; παρὰ τοῦ μηδὲ οἰκίαν ἔχοντος οἱ στρατευόμενοι; Τοιοῦτος καὶ ὁ Ἠλίας ἦν: διὸ καὶ μετὰ τῆς αὐτῆς παῤῥησίας τῷ δήμῳ διελέγετο. Ὁ μὲν γὰρ ἔλεγε, Γεννήματα ἐχιδνῶν: οὗτος δὲ, Ἕως πότε χωλανεῖτε ἐπ' ἀμφοτέραις ταῖς ἰγνύαις ὑμῶν; Καὶ ὁ μὲν ἔλεγεν, Ἐφόνευσας καὶ ἐκληρονόμησας: ὁ δὲ ἔλεγεν, Οὐκ ἔξεστί σοι ἔχειν τὴν γυναῖκα Φιλίππου τοῦ ἀδελφοῦ σου. Εἶδες τὴν πέτραν; εἶδες τὴν ψάμμον; πῶς εὐκόλως καταπίπτει; πῶς εἴκει ταῖς συμφοραῖς; πῶς περιτρέπεται, κἂν μετὰ βασιλέως, κἂν μετὰ πλήθους ᾖ, κἂν μετὰ δυναστείας; Ἁπάντων γὰρ τοὺς μετιόντας αὐτὴν ἀναισθητοτέρους ποιεῖ. Καὶ οὐδὲ ἁπλῶς καταπίπτει, ἀλλὰ μετὰ πολλῆς τῆς συμφορᾶς. Καὶ γὰρ ἦν, φησὶν, ἡ πτῶσις αὐτῆς μεγάλη. Οὐδὲ γὰρ ὑπὲρ τῶν τυχόντων ὁ κίνδυνος. ἀλλ' ὑπὲρ ψυχῆς, ὑπὲρ ἐκπτώσεως οὐρανῶν καὶ τῶν ἀθανάτων ἐκείνων ἀγαθῶν. Μᾶλλον δὲ καὶ πρὸ ἐκείνων, πάντων ἀθλιώτερον ὁ ταύτην διώκων βιώσεται βίον, ἀθυμίαις διηνεκέσι, δειλίαις, φροντίσιν, ἀγωνίαις συζῶν: ὅπερ οὖν καί τις σοφὸς αἰνιττόμενος ἔλεγε: Φεύγει ἀσεβὴς, οὐδενὸς διώκοντος. Οἱ γὰρ τοιοῦτοι τὰς σκιὰς τρέμουσι, τοὺς φίλους ὑποπτεύουσι, τοὺς ἐχθροὺς, τοὺς οἰκέτας, τοὺς εἰδότας, τοὺς οὐκ εἰδότας αὐτοὺς, καὶ πρὸ τῆς κολάσεως ἐνταῦθα τὴν ἐσχάτην τίνουσι κόλασιν. Καὶ ταῦτα πάντα δηλῶν ὁ Χριστὸς ἔλεγε: Καὶ ἦν ἡ πτῶσις αὐτῆς μεγάλη: εἰς τὸ προσῆκον τέλος κατακλείων τὰ καλὰ ταῦτα παραγγέλματα, καὶ τοὺς σφόδρα ἀπίστους πείθων καὶ ἀπὸ τῶν παρόντων φεύγειν κακίαν. Εἰ γὰρ καὶ μείζων ὁ περὶ τῶν μελλόντων λόγος, ἀλλὰ τοὺς παχυτέρους οὗτος μᾶλλον ἱκανὸς κατασχεῖν, καὶ ἀπαγαγεῖν τῆς πονηρίας. Διὸ καὶ εἰς αὐτὸ κατέληξεν, ὥστε ἔναυλον εἶναι τὴν ὠφέλειαν αὐτοῖς. Πάντα τοίνυν ταῦτα συνειδότες, καὶ τὰ παρόντα καὶ τὰ μέλλοντα, φύγωμεν κακίαν, ζηλώσωμεν ἀρετὴν, ἵνα μὴ μάτην μηδὲ εἰκῆ κάμνωμεν, ἀλλὰ καὶ τῆς ἐνταῦθα ἀπολαύσωμεν ἀσφαλείας, καὶ τῆς ἐκεῖ μετάσχωμεν δόξης: ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.