Homily XXIV.

John ii. 23

“Now when He was in Jerusalem at the Passover, in the feast, many believed on Him.”

[1.] Of the men of that time some clung to their error, others laid hold on the truth, while of these last, some having retained it for a little while again fell off from it. Alluding to these, Christ compared them to seeds not deeply sown, but having their roots upon the surface of the earth; and He said that they should quickly perish. And these the Evangelist has here pointed out to us, saying,

“When He was in Jerusalem, at the Passover, in the feast, many believed on Him,610   εἰς τὸ ὄνομα αὐτοῦ, G. T. when they saw the miracles which He did.”

Ver. 24. “But Jesus did not commit Himself unto them.”

For they were the more perfect611   ἀ κριβέστεροι, al. ἀ σφαλέστεροι. among His disciples, who came to Him not only because of His miracles, but through His teaching also. The grosser sort the miracles attracted, but the better reasoners His prophecies and doctrines; and so they who were taken by His teaching were more steadfast than those attracted by His miracles. And Christ also called them “blessed,” saying, “Blessed are they that have not seen, and yet have believed.” ( c. xx. 29 .) But that these here mentioned were not real disciples, the following passage shows, for it saith, “Jesus did not commit Himself unto them.” Wherefore?

“Because He knew all things,”612   πάντα [πάντας, G. T.].

Ver. 25. “And needed not that any should testify of man, for He knew what was in man.”

The meaning is of this kind. “He who dwells in men’s hearts, and enters into their thoughts, took no heed of outward words; and knowing well that their warmth was but for a season, He placed not confidence in them as in perfect disciples, nor committed all His doctrines to them as though they had already become firm believers.” Now, to know what is in the heart of men belongs to God alone, “who hath fashioned hearts one by one” ( Ps. xxxiii. 15 , LXX.), for, saith Solomon, “Thou, even Thou only, knowest the hearts” ( 1 Kings viii. 39 ); He therefore needed not witnesses to learn the thoughts of His own creatures, and so He felt no confidence in them because of their mere, temporary belief. Men, who know neither the present nor the future, often tell and entrust all without any reserve to persons who approach them deceitfully and who shortly will fall off from them; but Christ did not so, for well He knew all their secret thoughts.

And many such now there are, who have indeed the name of faith, but are unstable,613   εὐρίπιστοι. and easily led away; wherefore neither now doth Christ commit Himself to them, but concealeth from them many things; and just as we do not place confidence in mere acquaintances but in real friends, so also doth Christ. Hear what He saith to His disciples, “Henceforth I call you not servants, ye are My friends.” ( c. xv. 14, 15.) Whence is this and why? “Because all things that I have heard of My Father I have made known unto you.” And therefore He gave no signs to the Jews who asked for them, because they asked tempting Him. Indeed the asking for signs is a practice of tempters both then and now; for even now there are some that seek them and say, “Why do not miracles take place also at this present time?” If thou art faithful, as thou oughtest to be, and lovest Christ as thou oughtest to love Him, thou hast no need of signs, they are given to the unbelievers. “How then,” asks one, “were they not given to the Jews?” Given they certainly were; and if there were times when though they asked they did not receive them, it was because they asked them not that they might be delivered from their unbelief, but in order the more to confirm their wickedness.

Chap. iii. 1, 2. “And there was a man of the Pharisees, named Nicodemus. The same came to Jesus by night.”

This man appears also in the middle of the Gospel, making defense for Christ; for he saith, “Our law judgeth no man614   μὴ ὁ νόμος ἡμῶν κ.τ.λ. G. T. before it hear him” ( c. vii. 51 ); and the Jews in anger replied to him, “Search and look, for out of Galilee ariseth no prophet.” Again after the crucifixion he bestowed great care upon the burial of the Lord’s body: “There came also,” saith the Evangelist, “Nicodemus, which came to the Lord615   ̓ Ιησοῦν, G. T. by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.” ( c. xix. 39.) And even now he was disposed towards Christ,616   περὶ τὸν Χ. but not as he ought, nor with proper sentiments respecting Him, for he was as yet entangled in Jewish infirmity. Wherefore he came by night, because he feared to do so by day. Yet not for this did the merciful God reject or rebuke him, or deprive him of His instruction, but even with much kindness conversed with him and disclosed to him very exalted doctrines, enigmatically indeed, but nevertheless He disclosed them. For far more deserving of pardon was he than those who acted thus through wickedness. They are entirely without excuse; but he, though he was liable to condemnation, yet was not so to an equal degree. “How then does the Evangelist say nothing of the kind concerning him?” He has said in another place, that “of the rulers also many believed on Him, but because of the Jews617   Φαρισαίους, G. T. they did not confess (Him), lest they should be put out of the synagogue” ( c. xii. 42 ); but here he has implied the whole by mentioning his coming “by night.” What then saith Nicodemus?

“Rabbi, we know that Thou art a Teacher come from God: for no man can do the miracles that Thou doest, except God be with him.”

[2.] Nicodemus yet lingers618   στρέφεται. below, has yet human thoughts concerning Him, and speaks of Him as of a Prophet, imagining nothing great from His miracles. “We know,” he says, “that Thou art a Teacher come from God.” “Why then comest thou by night and secretly, to Him that speaketh the things of God, to Him who cometh from God? Why conversest thou not with Him openly?” But Jesus said nothing like this to him, nor did He rebuke him; for, saith the Prophet, “A bruised reed shall He not break, and smoking flax shall he not quench; He shall not strive nor cry” ( Isa. xlii. 2, 3; as quoted Matt. xii. 19, 20 ): and again He saith Himself, “I came not to condemn the world, but to save the world.” ( c. xii. 47.)

“No man can do these miracles, except God be with him.”

Still here Nicodemus speaks like the heretics, in saying, that He hath a power working within Him,619   ἐ νεργούμενον αὐτὸν. and hath need of the aid of others to do as He did. What then saith Christ? Observe His exceeding condescension. He refrained for a while from saying, “I need not the help of others, but do all things with power, for I am the Very Son of God, and have the same power as My Father,” because this would have been too hard for His hearer; for I say now what I am always saying, that what Christ desired was, not so much for a while to reveal His own Dignity, as to persuade men that He did nothing contrary to His Father. And therefore in many places he appears in words confined by limits,620   μετριάζων. but in His actions He doth not so. For when He worketh a miracle, He doth all with power, saying, “I will, be thou clean.” ( Matt. viii. 3.) “Talitha, arise.” ( Mark v. 41 ; not verbally quoted.) “Stretch forth thy hand.” ( Mark iii. 5.) “Thy sins be forgiven thee.” ( Matt. ix. 2.) “Peace, be still.” ( Mark iv. 39.) “Take up thy bed, and go unto thine house.” ( Matt. ix. 6.) “Thou foul spirit, I say unto thee, come out of him.” ( Mark ix. 25 ; not verbally quoted.) “Be it unto thee even as thou wilt.” ( Matt. xv. 28.) “If any one say (aught) unto you, ye shall say, The Lord hath need of him.” ( Mark xi. 3.) “This day shalt thou be with Me in Paradise.” ( Luke xxiii. 43 .) “Ye have heard that it was said by them of old time, Thou shalt not kill; but I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment.” ( Matt. v. 21, 22.) “Come ye after Me, and I will make you fishers of men.” ( Mark i. 17.) And everywhere we observe that His authority is great; for in His actions no one could find fault with what was done. How was it possible? Had His words not come to pass, nor been accomplished as He commanded, any one might have said that they were the commands of a madman; but since they did come to pass, the reality of their accomplishment stopped men’s mouths even against their will. But with regard to His discourses, they might often in their insolence charge Him with madness. Wherefore now in the case of Nicodemus, He utters nothing openly, but by dark sayings leads him up from his low thoughts, teaching him, that He has sufficient power in Himself to show forth miracles; for that His Father begat Him Perfect and All-sufficient, and without any imperfection.

But let us see how He effects this. Nicodemus saith, “Rabbi, we know that Thou art a Teacher come from God, for no man can do the miracles that Thou doest, except God be with him.” He thought he had said something great when he had spoken thus of Christ. What then saith Christ? To show that he had not yet set foot even on the threshold of right knowledge, nor stood in the porch, but was yet wandering somewhere without the palace, both he and whoever else should say the like, and that he had not so much as glanced towards true knowledge when he held such an opinion of the Only-Begotten, what saith He?

Ver. 3. “Verily, verily, I say unto thee, Except a man be born again, he cannot see the Kingdom of God.”

That is, “Unless thou art born again and receivest the right doctrines, thou art wandering somewhere without, and art far from the Kingdom of heaven.” But He does not speak so plainly as this. In order to make the saying less hard to bear, He does not plainly direct it at him, but speaks indefinitely, “Except a man be born again”: all but saying, “both thou and any other, who may have such opinions concerning Me, art somewhere without the Kingdom.” Had He not spoken from a desire to establish this, His answer would have been suitable to what had been said. Now the Jews, if these words had been addressed to them, would have derided Him and departed; but Nicodemus shows here also his desire of instruction.621   al. “of truth.” And this is why in many places Christ speaks obscurely, because He wishes to rouse His hearers to ask questions, and to render them more attentive. For that which is said plainly often escapes the hearer, but what is obscure renders him more active and zealous. Now what He saith, is something like this: “If thou art not born again, if thou partakest not of the Spirit which is by the washing622   or, “laver.” of Regeneration, thou canst not have a right opinion of Me, for the opinion which thou hast is not spiritual, but carnal.”623   ψυχικὴ, “belonging to the natural life,” opposed in N.T. to πνευματική. ( Tit. iii. 5.) But He did not speak thus, as refusing to confound624   or, “strike.” one who had brought such as he had, and who had spoken to the best of his ability; and He leads him unsuspectedly up to greater knowledge, saying, “Except a man be born again.” The word “again,”625   ἄ νωθεν (“again,” or “from above”). in this place, some understand to mean “from heaven,” others, “from the beginning.” “It is impossible,” saith Christ, “for one not so born to see the Kingdom of God”; in this pointing to Himself, and declaring that there is another beside the natural sight, and that we have need of other eyes to behold Christ. Having heard this,

Ver. 4. “Nicodemus saith, How can a man be born when he is old?”

Callest thou Him “Master,” sayest thou that He is “come from God,” and yet receivest thou not His words, but usest to thy Teacher a manner of speaking which expresses626   lit. “introduces.” much perplexity? For the “How,” is the doubting question of those who have no strong belief, but who are yet of the earth. Therefore Sarah laughed when she had said, “How?” And many others having asked this question, have fallen from the faith.

[3.] And thus heretics continue in their heresy, because they frequently make this enquiry, saying, some of them, “How was He begotten?” others, “How was He made flesh?” and subjecting that Infinite Essence to the weakness of their own reasonings.627   Ben. transposes the clauses. Knowing which, we ought to avoid this unseasonable curiosity, for they who search into these matters shall, without learning the “How,” fall away from the right faith. On this account Nicodemus, being in doubt, enquires the manner in which this can be, (for he understood that the words spoken referred to himself,) is confused, and dizzy,628   ἰ λιγγιᾷ. and in perplexity, having come as to a man, and hearing more than man’s words, and such as no one ever yet had heard; and for a while he rouses himself at the sublimity of the sayings, but yet is in darkness, and unstable, borne about in every direction, and continually falling away from the faith. And therefore he perseveres in proving the impossibility, so as to provoke Him to clearer teaching.

“Can a man,” he saith, “enter into his mother’s womb, and be born?”

Seest thou how when one commits spiritual things to his own reasonings, he speaks ridiculously, seems to be trifling, or to be drunken, when he pries into what has been said beyond what seems good to God, and admits not the submission of faith? Nicodemus heard of the spiritual Birth, yet perceived it not as spiritual, but dragged down the words to the lowness of the flesh, and made a doctrine so great and high depend upon physical consequence. And so he invents frivolities, and ridiculous difficulties. Wherefore Paul said, “The natural629   ψυχικὸς. man receiveth not the things of the Spirit.” ( 1 Cor. ii. 14.) Yet even in this he preserved his reverence for Christ, for he did not mock at what had been said, but, deeming it impossible, held his peace. There were two difficulties; a Birth of this kind, and the Kingdom; for neither had the name of the Kingdom ever been heard among the Jews, nor of a Birth like this. But he stops for a while at the first, which most astonished 630   lit. “shook.” his mind.

Let us then, knowing this, not enquire into things relating to God by reasoning, nor bring heavenly matters under the rule of earthly consequences, nor subject them to the necessity of nature; but let us think of all reverently, believing as the Scriptures have said; for the busy and curious person gains nothing, and besides not finding what he seeks, shall suffer extreme punishment. Thou hast heard, that (the Father) begat (the Son): believe what thou hast heard; but do ask not, “How,” and so take away the Generation; to do so would be extreme folly. For if this man, because, on hearing of a Generation, not that ineffable Generation, but this which is by grace, he conceived nothing great concerning it, but human and earthly thoughts, was therefore darkened and in doubt, what punishment must they deserve, who are busy and curious about that most awful Generation, which transcends all reason and intellect? For nothing causes such dizziness631   al. “dreadful darkness.” as human reasoning, all whose words are of earth, and which cannot endure to be enlightened from above. Earthly reasonings are full of mud, and therefore need we streams from heaven, that when the mud has settled, the clearer portion may rise and mingle with the heavenly lessons; and this comes to pass, when we present an honest soul and an upright life. For certainly it is possible for the intellect to be darkened, not only by unseasonable curiosity, but also by corrupt manners; wherefore Paul hath said to the Corinthians, “I have fed you with milk, and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able, for ye are yet carnal; for whereas there is among you envying, and strife, and divisions, are ye not carnal?” ( 1 Cor. iii. 2.) And also in the Epistle to the Hebrews, and in many places, one may see Paul asserting that this is the cause of evil doctrines; for that the soul possessed by passions632   ἐ μπαθῆ. cannot behold anything great or noble, but as if darkened by a sort of film633   λήμης. suffers most grievous dimsightedness.

Let us then cleanse ourselves, let us kindle the light of knowledge, let us not sow among thorns. What the thorns are, ye know, though we tell you not; for often ye have heard Christ call the cares of this present life, and the deceitfulness of riches, by this name. ( Matt. xiii. 22.) And with reason. For as thorns are unfruitful, so are these things; as thorns tear those that handle them, so do these passions; as thorns are readily caught by the fire, and hateful by the husbandman, so too are the things of the world; as in thorns, wild beasts, and snakes, and scorpions hide themselves, so do they in the deceitfulness of riches. But let us kindle the fire of the Spirit, that we may consume the thorns, and drive away the beasts, and make the field clear for the husbandman; and after cleansing it, let us water it with the streams of the Spirit, let us plant the fruitful olive, that most kindly of trees, the evergreen, the light-giving, the nutritious, the wholesome. All these qualities hath almsgiving, which is, as it were, a seal on634   lit. “with.” those that possess it. This plant not even death when it comes causes to wither, but ever it stands enlightening the mind, feeding the sinews635   νεῦρα. of the soul, and rendering its strength mightier. And if we constantly possess it, we shall be able with confidence to behold the Bridegroom, and to enter into the bridal chamber; to which may we all attain, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.

ΟΜΙΛΙΑ ΚΔʹ. Ὡς δὲ ἦν ἐν τοῖς Ἱεροσολύμοις ἐν τῷ Πάσχα ἐν τῇ ἑορτῇ, πολλοὶ ἐπίστευσαν εἰς αὐτόν. αʹ. Τῶν ἀνθρώπων τῶν τότε οἱ μὲν τῇ πλάνῃ προσεῖχον, οἱ δὲ τῆς ἀληθείας ἀντείχοντο: ἀλλὰ καὶ τούτων ἔνιοι πρὸς ὀλίγον αὐτῆς ἀντιλαμβανόμενοι, πάλιν αὐτῆς ἐξέπιπτον. Τούτους καὶ ὁ Χριστὸς αἰνιττόμενος, σπέρμασι παρέβαλε τοῖς οὐ κατὰ βάθους κειμένοις, ἀλλὰ τὰς ῥίζας ὑπὲρ τῆς ἐπιφανείας τῆς γῆς ἔχουσιν, οὓς καὶ ταχέως ἀπολεῖσθαι ἔφη. Τούτους καὶ ὁ εὐαγγελιστὴς ἐνταῦθα ἡμῖν ἐδήλωσεν, οὕτω λέγων, ὅτι Ὡς ἦν ἐν τοῖς Ἱεροσολύμοις ἐν τῷ Πάσχα ἐν τῇ ἑορτῇ, πολλοὶ ἐπίστευσαν εἰς αὐτὸν, θεωροῦντες αὐτοῦ τὰ σημεῖα, ἃ ἐποίει. Αὐτὸς δὲ ὁ Ἰησοῦς οὐκ ἐπίστευεν ἑαυτὸν αὐτοῖς. Ἐκεῖνοι γὰρ ἀκριβέστεροι ἦσαν οἱ μαθηταὶ, ὅσοι μὴ ἀπὸ σημείων προσῄεσαν μόνον, ἀλλὰ καὶ ἀπὸ τῆς διδασκαλίας. Τοὺς μὲν γὰρ παχυτέρους τὰ σημεῖα ἐφείλκετο, τοὺς δὲ λογικωτέρους αἱ προφητεῖαι καὶ αἱ διδασκαλίαι. Ὅσοι γοῦν ἀπὸ διδασκαλίας κατεσχέθησαν, οὗτοι τῶν ἀπὸ σημείων ἦσαν βεβαιότεροι: οὓς καὶ ὁ Χριστὸς ἐμακάριζε λέγων, Μακάριοι οἱ μὴ ἰδόντες, καὶ πιστεύσαντες. Ὅτι δὲ οὐ τῶν γνησίων ἦσαν οὗτοι, δείκνυσι καὶ ἡ ἐπαγωγή: Αὐτὸς γὰρ, φησὶν, ὁ Ἰησοῦς οὐκ ἐπίστευεν ἑαυτὸν αὐτοῖς. Διατί; Διὰ τὸ γινώσκειν πάντα, καὶ ὅτι οὐ χρείαν εἶχεν, ἵνα τις μαρτυρήσῃ περὶ τοῦ ἀνθρώπου: αὐτὸς γὰρ ἐγίνωσκε τί ἦν ἐν τῷ ἀνθρώπῳ. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν: Οὐ προσεῖχε τοῖς ἔξωθεν ῥήμασι, ταῖς καρδίαις ἐμβατεύων αὐταῖς, καὶ πρὸς τὴν διάνοιαν εἰσιών: καὶ τὴν πρόσκαιρον αὐτῶν θερμότητα εἰδὼς σαφῶς, οὐκ ἐθάῤῥει αὐτοῖς ὡς μαθηταῖς ἀπηρτισμένοις, οὐκ ἐνεχείριζε πάντα τὰ δόγματα αὐτοῖς ὡς ἤδη βεβαίως πιστοῖς γενομένοις. Τὸ δὲ τὰ ἐν τῇ καρδίᾳ τῶν ἀνθρώπων εἰδέναι, τοῦ πλάσαντος κατὰ μόνας τὰς καρδίας ἐστὶ Θεοῦ. Σὺ γὰρ, φησὶν, ἐπίστασαι καρδίας μονώτατος. Οὐκ ἐδεῖτο τοίνυν μαρτύρων ὥστε τῶν οἰκείων πλασμάτων μαθεῖν τὴν διάνοιαν: ὅθεν οὐδὲ ἀπὸ τῆς προσκαίρου πίστεως αὐτοῖς ἐθάῤῥει. Ἄνθρωποι μὲν γὰρ οὔτε τὰ παρόντα, οὔτε τὰ μέλλοντα εἰδότες, πολλάκις καὶ τοῖς δολερῶς προσιοῦσι, καὶ τοῖς μικρὸν ὕστερον ἀποστησομένοις, ἅπαντα χωρίς τινος ὑποστολῆς καὶ λέγουσι καὶ ἐγχειρίζουσιν: ὁ δὲ Χριστὸς οὐχ οὕτως. Ἤ|δει γὰρ αὐτῶν τὰ ἀπόῤῥητα πάντα σαφῶς. Τοιοῦτοι πολλοὶ καὶ νῦν εἰσι, τὸ μὲν τῆς πίστεως ὄνομα ἔχοντες, εὐρίπιστοι δὲ καὶ εὐάγωγοι. Διὰ τοῦτο οὐδὲ νῦν ὁ Χριστὸς ἑαυτὸν ἐμπιστεύει, ἀλλὰ τὰ πλείονα ἀποκρύπτεται. Καθάπερ γὰρ ἡμεῖς οὐ τοῖς ἁπλῶς φίλοις, ἀλλὰ τοῖς γνησίοις θαῤῥοῦμεν: οὕτω καὶ ὁ Θεός. Ἄκουσον γοῦν τί φησι τοῖς μαθηταῖς ὁ Χριστός: Οὐκ ἔτι ὑμᾶς λέγω δούλους: ὑμεῖς γὰρ φίλοι μου ἐστέ. Πόθεν, καὶ διατί; Ὅτι πάντα, ὅσα ἤκουσα παρὰ τοῦ Πατρὸς, ἀπεκάλυψα ὑμῖν. Διὰ τοῦτο οὐδὲ τοῖς Ἰουδαίοις τὰ σημεῖα ἐδίδου αἰτοῦσιν, ὅτι πειράζοντες ᾔτουν. Ἆρα οὖν τὸ σημεῖα αἰτεῖν, πειραζόντων ἐστὶ καὶ τότε καὶ νῦν: Καὶ γὰρ καὶ νῦν εἰσιν οἱ ζητοῦντες καὶ λέγοντες: Διατί μὴ καὶ νῦν σημεῖα γίνεται; Εἰ γὰρ πιστὸς εἶ, ὡς εἶναι χρὴ, καὶ φιλεῖς τὸν Χριστὸν, ὡς φιλεῖν δεῖ, οὐ χρείαν ἔχεις σημείων: ταῦτα γὰρ τοῖς ἀπίστοις δίδοται. Πῶς οὖν Ἰουδαίοις οὐκ ἐδόθη, φησί; Μάλιστα μὲν ἐδόθη: εἰ δὲ ἔστιν ὅπου καὶ αἰτοῦντες οὐκ ἔλαβον, ἐπειδὴ οὐχ ὑπὲρ τοῦ τῆς ἀπιστίας ἀπαλλαγῆναι ταῦτα ᾔτουν, ἀλλ' ὑπὲρ τοῦ μᾶλλον αὐτῶν βεβαιῶσαι τὴν πονηρίαν. Καὶ ἦν ἄνθρωπος ἐκ τῶν Φαρισαίων, Νικόδημος ὄνομα αὐτῷ, ἄρχων τῶν Ἰουδαίων: οὗτος ἦλθε πρὸς αὐτὸν νυκτός. Οὗτος καὶ ἐν μέσῳ τῷ Εὐαγγελίῳ φαίνεται τὸν ὑπὲρ τοῦ Χριστοῦ ποιούμενος λόγον: λέγει γάρ: Ὁ νόμος ἡμῶν οὐδένα κρίνει, ἐὰν μὴ πρότερον ἀκούσῃ. Πρὸς τοῦτον καὶ Ἰουδαῖοι δυσχεραίνουσι λέγοντες: Ἐρώτησον καὶ ἴδε ὅτι προφήτης ἐκ τῆς Γαλιλαίας οὐκ ἐγήγερται. Καὶ μετὰ τὸν σταυρὸν δὲ πολλὴν τὴν ἐπιμέλειαν τῆς ταφῆς τοῦ Δεσποτικοῦ σώματος πεποίηται. Ἦλθε γὰρ, φησὶ, καὶ Νικόδημος ὁ ἐλθὼν πρὸς τὸν Κύριον νυκτὸς, φέρων μίγμα μύρου καὶ ἀλόης ὡς λίτρας ἑκατόν. Καὶ νῦν δὲ διέκειτο μὲν περὶ τὸν Χριστὸν, οὐχ ὡς ἐχρῆν δὲ, οὔτε μετὰ διανοίας τῆς προσηκούσης, ἀλλ' ἔτι ὑπὸ τῆς Ἰουδαϊκῆς κατείχετο ἀσθενείας. Διὰ τοῦτο καὶ νυκτὸς ἦλθε, δεδοικὼς ἐν ἡμέρᾳ τοῦτο ποιῆσαι. Ἀλλ' ὁ φιλάνθρωπος Θεὸς οὐδὲ οὕτως αὐτὸν ἀπώσατο, οὐδὲ διήλεγξεν, οὐδὲ τῆς αὐτοῦ διδασκαλίας ἀπεστέρησεν, ἀλλὰ καὶ μετὰ πολλῆς αὐτῷ τῆς ἐπιεικείας διαλέγεται, καὶ δόγματα αὐτῷ παρανοίγει τὰ σφόδρα ὑψηλὰ, αἰνιγματωδῶς μὲν, παρανοίγει δὲ ὅμως, Πολλῷ γὰρ μᾶλλον οὗτος συγγνώμης ἄξιος ἦν τῶν διὰ πονηρίαν τοῦτο ποιούντων. Ἐκεῖνοι μὲν γὰρ πάσης εἰσὶν ἀπολογίας ἐκτός: οὗτος δὲ καὶ αὐτὸς καταγνώσεως μὲν ὑπεύθυνος ἦν, οὐ μὴν τοσαύτης. Πῶς οὖν ὁ εὐαγγελιστὴς οὐδὲν τοιοῦτον εἶπε περὶ αὐτοῦ; Εἶπε μὲν οὖν ἀλλαχοῦ, ὅτι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπίστευσαν εἰς αὐτόν: διὰ δὲ τοὺς Ἰουδαίους οὐχ ὡμολόγουν, ἵνα μὴ ἀποσυνάγωγοι γένωνται: ἐνταῦθα δὲ τὸ πᾶν διὰ τῆς κατὰ τὴν νύκτα παρουσίας ᾐνίξατο. Τί οὖν οὗτός φησι; Ῥαββὶ, οἴδαμεν ὅτι ἀπὸ Θεοῦ ἐλήλυθας διδάσκαλος: οὐδεὶς γὰρ ταῦτα τὰ σημεῖα δύναται ποιῆσαι, ἃ σὺ ποιεῖς, ἐὰν μὴ ᾖ ὁ Θεὸς μετ' αὐτοῦ. βʹ. Ἔτι κάτω στρέφεται ὁ Νικόδημος, ἔτι ἀνθρωπίνην ἔχει περὶ αὐτοῦ διάνοιαν, καὶ ὡς περὶ προφήτου διαλέγεται, οὐδὲν μέγα ἀπὸ τῶν σημείων φανταζόμενος. Οἴδαμεν, φησὶν, ὅτι ἀπὸ Θεοῦ ἐλήλυθας διδάσκαλος. Τί οὖν νυκτὸς ἔρχῃ καὶ λανθάνων πρὸς τὸν τὰ τοῦ Θεοῦ λέγοντα; πρὸς τὸν ἐκεῖθεν ἥκοντα; τί μὴ μετὰ παῤῥησίας διαλέγῃ; Ἀλλ' οὐδὲ τοῦτο εἶπεν ὁ Ἰησοῦς, οὐδὲ διήλεγξεν αὐτόν: Κάλαμον γὰρ συντετριμμένον οὐ κατεάξει, φησὶν, καὶ λίνον τυφώμενον οὐ σβέσει. Καὶ αὐτὸς πάλιν, Οὐκ ἐρίσει, φησὶν, οὐδὲ κράξει: καὶ πάλιν, Οὐκ ἦλθον ἵνα κρίνω τὸν κόσμον, ἀλλ' ἵνα σώσω τὸν κόσμον. Οὐδεὶς δύναται ταῦτα τὰ σημεῖα ποιεῖν, ἐὰν μὴ ᾖ ὁ Θεὸς μετ' αὐτοῦ. Ἐκεῖνος μέντοι ἔτι κατὰ τοὺς αἱρετικοὺς φθέγγεται, ἐνεργούμενον αὐτὸν καὶ τῆς ἑτέρων βοηθείας δεόμενον ταῦτα πράττειν, ἅπερ ἔπραττε, λέγων. Τί οὖν ὁ Χριστός; Ὅρα συγκαταβάσεως ὑπερβολήν: οὐκ εἶπε μὲν, ὅτι Οὐδὲν δέομαι τῆς ἑτέρων βοηθείας, ἀλλὰ, Μετ' ἐξουσίας πάντα πράττω: καὶ γὰρ Υἱός εἰμι γνήσιος τοῦ Θεοῦ, καὶ τῆς αὐτῆς τῷ γεγεννηκότι δυνάμεως: παρῃτήσατο δὲ τέως διὰ τὸ πρόσαντες εἶναι τῷ ἀκούοντι. Ὅπερ γὰρ ἀεὶ λέγω, τοῦτο καὶ νῦν ἐρῶ, ὅτι τὸ σπουδαζόμενον ἦν τῷ Χριστῷ οὐχ οὕτω τέως τὴν ἀξίαν ἐκκαλύψαι τὴν ἑαυτοῦ, ὡς τὸ πεῖσαι ὅτι οὐδὲν ἐξ ἐναντίας ἔπραττε τῷ Πατρί. Διὰ τοῦτο ἐν μὲν τοῖς ῥήμασι πολλαχοῦ μετριάζων φαίνεται, ἐν δὲ τοῖς πράγμασιν οὐχ οὕτω ποιῶν. Ὅταν γὰρ θαυματουργῇ, μετ' ἐξουσίας πάντα ποιεῖ, λέγων: Θέλω, καθαρίσθητι. Ταλιθὰ, ἀνάστηθι. Ἔκτεινον τὴν χεῖρα. Ἀφέωνταί σοι αἱ ἁμαρτίαι. Σιώπα, πεφίμωσο. Ἆρον τὸν κράββατόν σου, καὶ ὕπαγε εἰς τὸν οἶκόν. σου Σοὶ λέγω, τὸ πονηρὸν δαιμόνιον, ἔξελθε ἀπ' αὐτοῦ. Γενηθήτω σοι ὡς θέλεις. Ἄν τις ὑμῖν εἴπῃ τι, ἐρεῖτε, τι Ὁ Κύριος αὐτοῦ χρείαν ἔχει. Σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ. Ἠκούσατε ὅτι ἐῤῥέθη τοῖς ἀρχαίοις, Οὐ φονεύσεις: ἐγὼ δὲ λέγω ὑμῖν, ὅτι ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ εἰκῆ, ἔνοχος ἔσται τῇ κρίσει. Δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων. Καὶ πανταχοῦ πολλὴν ὁρῶμεν τὴν αὐθεντίαν αὐτοῦ οὖσαν. Ἐν μὲν γὰρ τοῖς πράγμασιν οὐδεὶς ἂν ἐπελάβετο τῶν γινομένων. Πῶς γάρ; Εἰ μὲν γὰρ μὴ ἐξῄει τὰ λεγόμενα, μηδὲ τέλος ἐλάμβανεν οἷον ἐκέλευεν, εἶχεν ἄν τις εἰπεῖν ἐκείνων, ὅτι ἀπονοίας ἦν τὰ ἐπιτάγματα: ἐπειδὴ δὲ ἐξέβαινε, καὶ ἄκοντας αὐτοὺς ἐπεστόμιζεν ἡ τοῦ τέλους τῶν γινομένων ἀλήθεια. Ἐπὶ δὲ τῶν λόγων ἠδύναντο πολλάκις, κατὰ τὴν αὐτῶν ἀναισχυντίαν, ἀπόνοιαν ἐπισκήπτειν αὐτῷ. Ὃ καὶ ἐπὶ τοῦ Νικοδήμου νῦν, φανερῶς μὲν οὐδὲν ὑψηλὸν φθέγγεται, αἰνιγματωδῶς δὲ αὐτὸν ἀνάγει τῆς ταπεινότητος, διδάσκων ὅτι αὐτάρκης αὐτός ἐστιν ἑαυτῷ εἰς τὴν τῶν θαυμάτων ἐπίδειξιν. Τέλειον γὰρ αὐτὸν ἐγέννησεν ὁ Πατὴρ, καὶ αὐταρκοῦντα ἑαυτῷ, καὶ οὐδὲν ἀτελὲς ἔχοντα. Ἀλλ' ἴδωμεν δὲ πῶς αὐτὸ τοῦτο κατασκευάζει: Εἶπεν ἐκεῖνος: Ῥαββὶ, οἴδαμεν ὅτι ἀπὸ Θεοῦ ἐλήλυθας διδάσκαλος, καὶ ὅτι οὐδεὶς δύναται ποιεῖν ἃ σὺ ποιεῖς, ἐὰν μὴ ᾖ ὁ Θεὸς μετ' αὐτοῦ. Ἐνόμισε μεγάλα τινὰ εἰρηκέναι, ταῦτα εἰρηκὼς περὶ τοῦ Χριστοῦ. Τί οὖν ὁ Χριστός; Δεικνὺς ὅτι οὐδὲ τῶν προθύρων τῆς προσηκούσης γνώσεως ἐπέβη, οὐδὲ ἐν τοῖς προπυλαίοις ἔστη, ἀλλ' ἔξω που τῆς βασιλείας πλανᾶται ἔτι, καὶ αὐτὸς, καὶ ὅστις ἂν ἕτερος ταῦτα λέγῃ, καὶ οὐδέπω πρὸς τὴν ἀληθῆ παρέκυψε γνῶσιν, ὁ ταύτην περὶ τοῦ Μονογενοῦς ἔχων τὴν δόξαν: τί φησιν; Ἀμὴν, ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ Θεοῦ: τουτέστιν, Ἐὰν σὺ μὴ γεννηθῇς ἄνωθεν, καὶ τὴν τῶν δογμάτων παραλάβῃς ἀκρίβειαν, ἔξω που πλανᾶσαι, καὶ πόῤῥω τῆς βασιλείας εἶ τῶν οὐρανῶν. Ἀλλ' οὕτω μὲν σαφῶς οὔ φησιν: ἵνα δὲ ἀνεπαχθέστερον ποιήσῃ τὸν λόγον, οὐ πρὸς αὐτὸν ἀποτείνεται φανερῶς, ἀλλ' ἀορίστως λέγει: Ἐὰν μή τις γεννηθῇ: μονονουχὶ λέγων, ὅτι Κἂν σὺ, κἂν ὁστισοῦν ἕτερος ᾖ τοιαῦτα περὶ ἐμοῦ δοξάζων, ἔξω που τῆς βασιλείας ἐστίν: ἐπεὶ εἰ μὴ τοῦτο βουλόμενος κατασκευάσαι ταῦτα ἔλεγε, καὶ ἀνάρμοστος πρὸς τὰ εἰρημένα ἡ ἀπόκρισις ἦν. Ἰουδαῖοι μὲν οὖν εἰ ταῦτα ἤκουσαν, καταγελάσαντες ἀνεχώρησαν ἄν: οὗτος δὲ καὶ ἐν τούτῳ τὸ φιλομαθὲς δείκνυσι. Διὰ τοῦτο γὰρ καὶ ἀσαφῶς πολλαχοῦ φθέγγεται ὁ Χριστὸς, πρὸς τὴν ἐρώτησιν τοὺς ἀκούοντας διαναστῆσαι βουλόμενος, καὶ προσεκτικωτέρους ἐργάσασθαι. Τὸ μὲν γὰρ σαφῶς λεχθὲν, πολλάκις καὶ παρατρέχει τὸν ἀκροατήν: τὸ δὲ ἀσαφὲς περιεργότερον αὐτὸν ποιεῖ καὶ σπουδαῖον. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν: Ἐὰν μὴ γεννηθῇς ἄνωθεν, ἐὰν μὴ μετάσχῃς Πνεύματος τοῦ διὰ λουτροῦ παλιγγενεσίας, οὐ δύνασαι περὶ ἐμοῦ δόξαν λαβεῖν τὴν προσήκουσαν. Αὕτη γὰρ οὐ πνευματικὴ ἡ δόξα, ἀλλὰ ψυχική. Ἀλλ' οὕτω μὲν οὐκ εἶπε παραιτούμενος αὐτὸν πλῆξαι, τὰ παρ' ἑαυτοῦ συνεισενεγκόντα καὶ ὅσον ἐγχωρεῖ φθεγξάμενον, ἀνάγει δὲ ἀνυπόπτως ἐπὶ τὴν μείζονα γνῶσιν αὐτὸν, λέγων: Ἐὰν μή τις γεννηθῇ ἄνωθεν. Τὸ Ἄνωθεν ἐνταῦθα, οἱ μὲν ἐκ τοῦ οὐρανοῦ φασιν, οἱ δὲ ἐξ ἀρχῆς. Τὸν γὰρ μὴ οὕτω γεννηθέντα, οὐ δυνατὸν ἰδεῖν, φησὶ, τὴν βασιλείαν τοῦ Θεοῦ: ἑαυτὸν ἐνταῦθα δεικνὺς, καὶ δηλῶν ὅτι οὐ τοῦτό ἐστι τὸ ὁρώμενον μόνον, ἀλλ' ἑτέρων ἡμῖν ὀφθαλμῶν δεῖ, ὥστε ἰδεῖν τὸν Χριστόν. Ταῦτα ἀκούσας ὁ Νικόδημος, φησίν: Πῶς δύναται ἄνθρωπος γεννηθῆναι γέρων ὤν; Ῥαββὶ αὐτὸν καλεῖς, καὶ ἀπὸ Θεοῦ ἐληλυθέναι λέγεις, καὶ οὐ δέχῃ τὰ λεγόμενα, ἀλλὰ τὴν πολλοὺς θορύβους ἐπεισάγουσαν λέξιν φθέγγῃ πρὸς τὸν διδάσκαλον; Τὸ γὰρ, Πῶς, τοῦτο, τῶν οὐ σφόδρα πιστευόντων ἐστὶν ἐπαπόρησις, τῶν ἀπὸ γῆς ὄντων ἔτι. Ἐπεὶ καὶ ἡ Σάῤῥα διὰ τοῦτο ἐγέλασεν, ἐπειδὴ τὸ Πῶς εἶπε: καὶ ἄλλοι πολλοὶ τοῦτο ζητήσαντες, τῆς πίστεως ἐξέπεσον. γʹ. Οὕτω καὶ αἱρετικοὶ μένουσιν ἐπὶ τῆς αἱρέσεως, ταύτην πολλαχοῦ τὴν λέξιν ἐπιζητοῦντες: οἱ μὲν λέγοντες, Πῶς ἐσαρκώθη; οἱ δὲ λέγοντες, Πῶς ἐγεννήθη; καὶ τῇ τῶν οἰκείων λογισμῶν ἀσθενείᾳ τὴν ἄπειρον ἐκείνην ὑποβάλλοντες οὐσίαν. Ἅπερ οὖν εἰδότας φεύγειν χρὴ τὴν ἄκαιρον ταύτην πολυπραγμοσύνην. Οὔτε γὰρ τὸ Πῶς εἴσονται καὶ οἱ ταῦτα ζητοῦντες, καὶ πίστεως ἐκπεσοῦνται τῆς ὀρθῆς. Διὰ τοῦτο καὶ οὗτος διαπορῶν, τὸν τρόπον ἐπιζητεῖ (καὶ γὰρ συνῆκεν ὅτι καὶ πρὸς αὐτὸν λέγεται τὸ λεγόμενον), καὶ θορυβεῖται, καὶ ἰλιγγιᾷ, καὶ ἐν ἀμηχανίᾳ ἐστὶν, ἐλθὼν μὲν ὡς εἰς ἄνθρωπον, ἀκούων δὲ μείζονα ἢ παρὰ ἀνθρώπου, καὶ ἃ μηδεὶς ἤκουσε πώποτε: καὶ διανίσταται μὲν πρὸς τὸ ὕψος τῶν λεγομένων τέως, σκοτοῦται δὲ, καὶ οὐχ ἵσταται, πανταχοῦ περιφερόμενος καὶ συνεχῶς ἐκπίπτων τῆς πίστεως. Διὸ καὶ ἐπιμένει κατασκευάζων τὸ ἀδύνατον, ὥστε εἰς σαφεστέραν αὐτὸν ἐκκαλέσασθαι διδασκαλίαν. Μὴ δύναται γὰρ, φησὶν, ἄνθρωπος εἰς τὴν κοιλίαν τῆς μητρὸς αὐτοῦ δεύτερον εἰσελθεῖν καὶ γεννηθῆναι; Ὁρᾶτε πῶς, ὅταν τοῖς οἰκείοις λογισμοῖς ἐπιτρέψῃ τις τὰ πνευματικὰ, καὶ καταγέλαστα φθέγγεται, καὶ ληρεῖν δοκεῖ καὶ μεθύειν, ὅταν περιεργάζηται παρὰ τὸ τῷ Θεῷ δοκοῦν τὰ εἰρημένα, καὶ μὴ δέχηται τὴν τῆς πίστεως συγκατάθεσιν; Ἤκουσε γεννήσεως πνευματικῆς, καὶ οὐκ ἐνόησε πνευματικὴν, ἀλλ' εἰς τὴν ταπεινότητα τῆς σαρκὸς καθείλκυσε τὸ εἰρημένον, καὶ μέγα δόγμα οὕτω καὶ ὑψηλὸν τῆς φυσικῆς ἀκολουθίας ἐξήρτησεν. Διὰ τοῦτο ληρωδίας πλάττει λοιπὸν, καὶ ἀπορίας καταγελάστους. Διὸ καὶ ὁ Παῦλος ἔλεγεν, ὅτι Ψυχικὸς ἄνθρωπος οὐ δέχεται τὰ τοῦ Πνεύματος. Πλὴν ἀλλὰ καὶ ἐν τούτῳ τὴν αἰδὼ τὴν ἐν τῷ Χριστῷ φυλάττει. Οὐ γὰρ ἔσκωψε τὸ λεχθὲν, ἀλλ' ἀδύνατον εἶναι νομίζων, ἐσίγησεν. Δύο γὰρ ἦν τὰ ἄπορα, ἥ τε γέννησις ἡ τοιαύτη, ἤ τε βασιλεία. Οὔτε γὰρ βασιλείας ὄνομα ἠκούσθη παρὰ Ἰουδαίοις ποτὲ, οὔτε γεννήσεως τοιαύτης. Ἀλλὰ τέως περὶ τὸ πρότερον ἵσταται, ὃ μάλιστα αὐτοῦ τὴν διάνοιαν κατέσεισε. Ταῦτ' οὖν εἰδότες μὴ λογισμῷ τὰ περὶ Θεοῦ ζητῶμεν, μηδὲ ὑπὸ τὴν ἀκολουθίαν τὴν παρ' ἡμῖν ἄγωμεν τὰ ἐκεῖθεν, μηδὲ ἀνάγκῃ φύσεως ὑποβάλλωμεν: ἀλλ' εὐσεβῶς πάντα νοῶμεν, πιστεύοντες ὡς εἶπον αἱ Γραφαί. Ὁ γὰρ περίεργος καὶ πολυπράγμων κερδαίνει μὲν οὐδὲν, πρὸς δὲ τῷ τὸ ζητούμενον μὴ εὑρεῖν καὶ δίκην δώσει τὴν ἐσχάτην. Ἤκουσας ὅτι ἐγέννησεν: πίστευσον ὅπερ ἤκουσας: τὸ δὲ πῶς, μὴ ζήτει: μηδὲ διὰ τοῦτο ἀνέλῃς τὴν γέννησιν. Ἀγνωμοσύνης γὰρ ταῦτα ἐσχάτης. Εἰ γὰρ οὗτος ἀκούσας γέννησιν, οὐκ ἐκείνην τὴν ἀπόῤῥητον, ἀλλὰ ταύτην τὴν κατὰ χάριν, ἐπειδὴ μηδὲν μέγα περὶ αὐτῆς ὑπώπτευσεν, ἀλλὰ ἀνθρώπινα καὶ γεώδη, διὰ τοῦτο ἐσκοτώθη καὶ ἠπόρησεν: οἱ τὴν φρικωδεστάτην ἐκείνην καὶ πάντα ὑπερβαίνουσαν καὶ λόγον καὶ νοῦν περιεργαζόμενοι καὶ πολυπραγμονοῦντες, πόσης ἂν εἶεν ἄξιοι τιμωρίας; Οὐδὲν γὰρ οὕτω ποιεῖ σκοτόδινον, ὡς ἀνθρώπινος λογισμὸς, ἀπὸ τῆς γῆς πάντα φθεγγόμενος, καὶ μὴ ἀνεχόμενος φωτίζεσθαι ἄνωθεν. Πολλὴν γὰρ ἔχει τὴν ἰλὺν τὸ γεῶδες τῶν λογισμῶν. Διὰ τοῦτο τῶν ἄνωθεν ἡμῖν ναμάτων χρεία, ἵνα τῆς ἰλύος ὑφιζανούσης, ὅσον αὐτοῦ καθαρὸν, τοῦτο ἄνω φέρηται καὶ τοῖς ἐκεῖσε διδάγμασιν ἀναμιγνύηται. Γίνεται δὲ τοῦτο, ὅταν καὶ ψυχὴν εὐγνώμονα καὶ ὀρθὸν ἐπιδειξώμεθα βίον. Ἔστι γὰρ, ἔστι καὶ ἀπὸ τρόπων διεφθαρμένων, οὐκ ἀπὸ πολυπραγμοσύνης μόνον ἀκαίρου, σκοτωθῆναι τὴν διάνοιαν. Διὸ καὶ ὁ Παῦλος Κορινθίοις ἔλεγεν: Γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα. Οὔπω γὰρ ἠδύνασθε, ἀλλ' οὐδὲ ἔτι νῦν δύνασθε: ἔτι γὰρ σαρκικοί ἐστε. Ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρεις καὶ διχοστασίαι, οὐχὶ σαρκικοί ἐστε; Καὶ ἐν τῇ πρὸς Ἑβραίους δὲ, καὶ πολλαχοῦ τῶν πονηρῶν δογμάτων ταύτην ἴδοι τις ἂν τὸν Παῦλον τὴν αἰτίαν εἶναι λέγοντα: τὴν γὰρ ἐμπαθῆ ψυχὴν οὐ δύνασθαι μέγα τι γενναῖον ἰδεῖν, ἀλλ' ὥσπερ ὑπό τινος λήμης θολουμένην, ἀμβλυωπίαν ὑπομένειν τὴν χαλεπωτάτην. Ἐκκαθάρωμεν οὖν ἑαυτοὺς, φωτίσωμεν φῶς γνώσεως, μὴ σπείρωμεν ἐπ' ἀκάνθαις. Τί δὲ τὸ τῶν ἀκανθῶν πλῆθος, ἴστε, κἂν ἡμεῖς μὴ λέγωμεν. Καὶ γὰρ πολλάκις ἠκούσατε τοῦ Χριστοῦ, τὴν μέριμναν τοῦ παρόντος βίου καὶ τὴν ἀπάτην τοῦ πλούτου τῷ τῶν ἀκανθῶν καλοῦντος ὀνόματι: καὶ εἰκότως. Καθάπερ γὰρ ἐκεῖναι ἄκαρποι, οὕτω καὶ ταῦτα: καθάπερ ἐκεῖναι τοὺς ἁπτομένους σπαράττουσιν, οὕτω καὶ ταῦτα τὰ πάθη: καὶ ὥσπερ εὐάλωτοι τῷ πυρὶ, καὶ μισηταὶ τῷ γεωργοῦντι αἱ ἄκανθαι, οὕτω καὶ τὰ τοῦ κόσμου πράγματα: καὶ ὥσπερ ἐν ταῖς ἀκάνθαις θηρία κρύπτονται, καὶ ἔχεις καὶ σκορπίοι, οὕτω καὶ ἐν τῇ ἀπάτῃ τοῦ πλούτου. Ἀλλ' ἐπαφῶμεν τὸ πῦρ τοῦ Πνεύματος, ἵνα καὶ τὰς ἀκάνθας δαπανήσωμεν, καὶ τὰ θηρία φυγαδεύσωμεν, ἵνα καθαρὰν παράσχωμεν τῷ γεωργῷ τὴν ἄρουραν, καὶ μετὰ τὸ καθᾶραι τοῖς πνευματικοῖς αὐτὴν ἀρδεύσωμεν νάμασι. Φυτεύσωμεν τὴν κατάκαρπον ἐλαίαν, τὸ ἡμερώτατον φυτὸν, τὸ ἀειθαλὲς, τὸ φωτιστικὸν, τὸ θρεπτικὸν, τὸ ὑγιείας ποιητικόν. Ταῦτα πάντα ἡ ἐλεημοσύνη ἔχει, ὡς σφραγὶς οὖσα μετὰ τῶν κεκτημένων αὐτήν. Τοῦτο οὐδὲ θάνατος ἐπελθὼν ξηραίνει τὸ φυτὸν, ἀλλ' ἕστηκεν ἀεὶ φωτίζον τὴν διάνοιαν, τρέφον τὰ νεῦρα τῆς ψυχῆς, τὴν ἰσχὺν δυνατωτέραν ἐργαζόμενον. Ἂν ταύτην ἔχωμεν διηνεκῶς, δυνησόμεθα μετὰ παῤῥησίας καὶ τὸν νυμφίον ἰδεῖν, καὶ εἰς τὸν νυμφῶνα εἰσελθεῖν: οὗ γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.