Homily XXVI.

Acts XII. 1, 2

“Now at that time Herod the King stretched forth his hands to vex certain of the Church. And he killed James the brother of John with the sword. And because he saw it pleased the Jews, he proceeded further to take Peter also. Then were the days of unleavened bread.”

“At that time,” of course meaning the time immediately following: for611    The modern text (E. D. F. Edd.) “But here it is said in this sense, elsewhere in a different sense. For when Matthew says, ‘In those days cometh John preaching,’ he speaks it not as meaning the days immediately following, but ‘those’ in which the things he relates were about to take place. For it is the custom of Scripture to use this mode of speech, and at one time to expound in their sequence the things successively taking place, at another to relate as in immediate succession the things about to take place afterwards. And he well says that Herod the king did this, for this was not he of Christ’s time:” as if Chrys. meant, He does right to call him king, for this was not the tetrarch of the Gospel history. But this is merely a parenthetic remark: the point to which the καλῶς λέγει refers is this—that the persecution is now raised by a king, not by the Jews: “he does well to designate Herod as the king, thereby showing that the trial here was of a different kind, more severe, as the power wielded against them was greater.” this is the custom of Scripture. And he well says that Herod “the king” (did this): this was not he of Christ’s time. Lo, a different sort of trial—and mark what I said in the beginning, how things are blended, how rest and trouble alternate in the whole texture of the history—not now the Jews, nor the Sanhedrim, but the king. Greater the power, the warfare more severe, the more it was done to obtain favor with the Jews. “And,” it says, “he slew James the brother of John with the sword:” (taking him) at random and without selection. But, should any raise a question, why God permitted this, we shall say, that it was for the sake of these (Jews) themselves: thereby, first, convincing them, that even when slain (the Apostles) prevail, just as it was in the case of Stephen: secondly, giving them opportunity, after satiating their rage, to recover from their madness; thirdly, showing them that it was by His permission this was done. “And when he saw,” it says, “that it pleased the Jews, he proceeded further to seize Peter also. O excessive wickedness! On whose behalf was it, that he gratified them by doing murders thus without plan or reason? “And it was the day of unleavened bread.” Again, the idle preciseness of the Jews: to kill indeed they forbade not, but612    ἐν δὲ καιρῷ τοιούτῳ τοιαῦτα ἔπραττον. So mss. and Edd. But the Catena has ἐν δὲ καιρῷ τοιούτῳ πράττειν οὐκ ἤθελον. “They had no objection to killing, but they had rather not do it at such a time.” at such a time they did such things! “Whom having arrested, he put in ward, having delivered him to four quaternions of soldiers.” (v. 4.) This was done both of rage, and of fear. “He slew,” it says, “James the brother of John with the sword.” Do you mark their courage? For, that none may say that without danger or fear of danger they brave death, as being sure of God’s delivering them, therefore he permits some to be put to death, and chief men too, Stephen and James, thereby convincing their slayers themselves, that not even these things make them fall away, and hinder them. “Peter therefore was kept in prison: but prayer was made without ceasing of the Church unto God for him.” (v. 5.) For the contest was now for life and death: both the slaying of the one made them fearful, and the casting of the other into prison. “And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains; and the keepers before the door kept the prison. And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands.” (v. 6, 7.) In that night He delivered him. “And a light shined in the prison,” that613    This seems more suitable to the clause, “And his chains fell off from his hands:” but see below in the recapitulation, p. 170. he might not deem it fancy: and none saw the light, but he only. For if, notwithstanding this was done, he thought it a fancy, because of its unexpectedness; if this had not been, much more would he have thought this: so614    i.e. so unexpected was it, so entirely had he made up his mind that he was to be put to death, that he thought it all a dream. prepared was he for death. For his having waited there many days and not being saved caused this. Why then, say you, did He not suffer him to fall into the hands of Herod,615    i.e. on the morrow, to be led out to execution, and then and there deliver him. and then deliver him? Because that would have brought people into astonishment, whereas this was credible:616    τοῦτο δὲ πιστὸν ἐγένετο. That would have astonished: this was calculated to obtain belief. E. D. F. Edd. τοῦτο δὲ ὑπὲρ αὐτῶν εγένετο. “But this was done for their sakes for they would not have been counted human beings, if he had done all after the manner of God, εἰ θεοπρεπῶς πάντα ἐποίει.” and they would not even have been thought human beings. But in the case of Stephen, what did He not do? Did He not show them his face as it had been the face of an angel? But what in short did He leave undone here also? “And the angel said to him, Gird thyself, and bind on thy sandals.” (v. 8.) Here again it shows, that it was not done of craft: for one that is in haste and wishes to break out (of prison), is not so particular as to take his sandals, and gird himself. “And he did so. And he said unto him, Put on thy cloak, and follow me. And he went out, and followed him; and wist not that it was true which was done by the Angel; but thought he saw a vision. When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of its own accord.” (v. 9, 10.) Behold, a second miracle. “And they went out, and passed on through one street; and forthwith the angel departed from him. And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent His Angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.” (v. 10, 11.) When the angel departed, then Peter understood: “Now I perceive,” says he, not then. But why is this so, and why is Peter not sensible of the things taking place, although he had already experienced a like deliverance when all were released? (ch. v. 18.) (The Lord) would have the pleasure come to him all at once, and that he should first be at liberty, and then be sensible of what had happened. The circumstance also of the chains having fallen off from his hands, is a strong argument of his not having fled.617    In the old text this sentence and the next are transposed. The mod. text has restored the true order, but for ἡδονὴν has ἀπαλλαγὴν, “his deliverance to come to him all at once.”—The connection may be thus supplied, “When he came to himself, he found himself there at large, and with his hands no longer chained. And this circumstance again is a strong evidence that he had not fled.” “And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.” (v. 12.) Observe how Peter does not immediately withdraw, but first brings the good tidings to his friends. “And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda. And when she knew Peter’s voice, she opened not the gate for gladness,”—Mark even the servant-girls, how full of piety they are,—“but ran in, and told how Peter stood before the gate.” (v. 13–15.) But they, though it was so, shook their heads (incredulously): “And they said unto her, Thou art mad. But she constantly affirmed that it was even so. And they said, It is his angel. “But Peter continued knocking: and when they had opened the door, and saw him, they were astonished. But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go show these things unto James, and to the brethren. And he departed, and went into another place.” (v. 16, 17.) But let us review the order of the narrative.

(Recapitulation.) “At that time,” it says, “Herod the king stretched forth his hands to afflict certain of the Church.” (v. 1.) Like a wild beast, he attacked all indiscriminately and without consideration. This is what Christ said: “My cup indeed ye shall drink, and with the baptism wherewith I am baptized, shall ye be baptized.” (Mark x. 39.) (b) “And618    The order in mss. and Edd. is a, b, c. Αὕτη, in the beginning of (c) evidently refers to τῆς παραινέσεως τῆς Γαμ. in (a). he killed James the brother of John.” (v. 2.) For there was also another James, the brother of the Lord: therefore to distinguish him, he says, “The brother of John.”619    James the brother of John was the son of Zebedee, commonly called the “elder” James. He was the first of the apostles to suffer martyrdom. The other James, called “the Lord’s brother” (Gal. i, 19.) mentioned in v. 17 (cf. Acts xv. 13; xxi. 18) was the Bishop of Jerusalem, a man of much importance and influence in the apostolic church, whom Paul reckons among the “pillars” (Gal. ii. 9). Chrys. gives no opinion here concerning him. Three views have prevailed in the church: (1) that he was the same as the apostle, James the son of Alphæus and is called the “brother” of Jesus in the loose sense of that word in which it is taken as equivalent to “relative.” (2) That he was the son of Joseph by a former marriage. (3) That he was the son of Joseph and Mary—the real brother of Jesus and is called an apostle in Gal. i. 19, in the more comprehensive sense which that word acquired according to which it was applied also to Paul and Barnabas (Acts xiv. 14). This view seems to me the correct one. There were also other brothers (Matt. xii. 46; Matt xiii. 55, 56) Joses, Simon and Judas, and sisters who are not personally named. Chrys. seems to have held view (2) in his earlier writings, but to have adopted view (1), following Jerome. (Cf. Lightfoot on Galatians, pp. 289, 290).—G.B.S. Do you mark that the sum of affairs rested in these three, especially Peter and James? (a) And how was it he did not kill Peter immediately? It mentions the reason: “it was the day of unleavened bread:” and he wished rather to make a display (ἐκπομπεὕσαι) with the killing of him. “And when he saw it pleased the Jews.” (v. 3.) For their own part, they now in consequence of Gamaliel’s advice, abstained from bloodshedding: and besides, did not even invent accusations; but by means of others they compassed the same results. (c) This (counsel of Gamaliel’s) above all was their condemnation: for the preaching was shown to be no longer a thing of men. “He proceeded further to kill Peter also.” (ch. v. 8.) In very deed was that fulfilled, “We are accounted as sheep for the slaughter.” (Psa. xliv. 13.) “Seeing,” it says, “it was a pleasing thing to the Jews.” (Rom. viii. 36.) A pleasing thing, bloodshed, and unrighteous bloodshed, wickedness, impiety!620    A. B. C. κακία, ἀσέβεια. Cat φονος ἄδικος κακίας;ἀσέβεια ταῖς κ. τ. λ. Mod. text substitutes for these two words, Πολλὴ ἡ ἄνοια τοῦ ῾Ηρώδου. He ministered to their senseless (ἀτόποις) lusts: for, whereas he ought to have done the contrary, to check their rage, he made them more eager, as if he were an executioner, and not a physician to their diseased minds. (And this) though he had numberless warnings in the case of both his grandfather and his father Herod, how the former in consequence of his putting the children to death suffered the greatest calamities, and the latter by slaying John raised up against himself a grievous war. But621    Καθὼς δὲ ᾤοντο A. B. C. Either this is out of its place, or the sentence is incomplete. The mod. text substitutes, “And when he had apprehended him, he put him in prison.” as they thought * * He feared lest Peter, in consequence of the slaying of James, should withdraw; and wishing to have him in safe keeping, he put him in prison: “and delivered him to four quaternions of soldiers” (v. 4): the stricter the custody, the more wondrous the display. “Peter therefore was kept in prison.” (v. 5.) But this was all the better for Peter, who was thereby made more approved, and evinced his own manly courage. And it says, “there was earnest prayer making.” It was the prayer of (filial) affection: it was for a father they asked, a father mild. “There was,” it says, “earnest prayer.” Hear how they were affected to their teachers. No factions, no perturbation:622    οὐκ ἐστασίασαν, οὐκ ἐθορυβήθησαν: alluding perhaps to the factious and turbulent proceedings, which in his time often ensued when a Bishop was removed or at the point of death. But possibly ἐστασ. is corrupt.—Below, Τοῦτο δὲ ἦν ὑπὲρ Πέτρου, etc. the meaning seems to be, “That Herod was permitted to do this, and that Peter was delivered into his hands, not withdrawing upon the death of James, was all the better for Peter: it gave fresh proof of his worth, it showed how courageous he was in himself, independently of supernatural aid.” but they betook them to prayer, to that alliance which is indeed invincible, to this they betook them for refuge. They did not say, “What? I, poor insignificant creature that I am, to pray for him!” for, as they acted of love, they did not give these things a thought. And observe, it was during the feast, that (their enemies) brought these trials upon them, that their worth might be the more approved. “And when Herod,” etc. (v. 6.) See Peter sleeping, and not in distress or fear! That same night, after which he was to be brought forth, he slept, having cast all upon God. “Between two soldiers, bound with two chains.” (comp. 1 Pet. v. 7.) Mark, how strict the ward! “And says, Arise.” (v. 7.) The guards were asleep with him, and therefore perceived nothing of what was happening. “And a light shined.” What was the light for? In order that Peter might see as well as hear, and not imagine it to be all fancy. And the command, “Arise quickly,623    A. B. C. Cat. καὶ τὸ “ἐν τάχει,” ὥστε μη ῥαθυμησαι· καὶ ἔπληξεν αὐτόν· (C. καὶ ἔκπληξις ἦν εἰς αὐτόν) οὕτω βαθέως ἐκάθευδεν. Perhaps C. has preserved the true reading, see on v. 11. If so, it should be transposed with the part marked (a), viz. “—by the Angel: and it was an amazement to him, so deeply did he sleep: but he thought he saw a vision.” The letters as usual denote the order of parts in the mss. Before (b), the clause, “And he passed the first and second ward,” is inserted. It is not easy to see what can be the reference of the question, Πῶς; ποῦ εἰσὶν οἱ αἱρετικοί; it can hardly be meant for the mention of the sandals and cloak, v. 8, for the persons who objected to the Christians, that, according to Christ’s command, they ought to have no shoes, nor two coats, etc. were not heretics, but heathens: see Hom. in illud, Salutate Prisc. et Aq. t. iii. 181. and Hom. ix. in Philip. t. xi. 272 (the latter cited in the Catena here).” that he may not be remiss. He also smote him; so deeply did he sleep. (a) “Rise,” says he, “quickly:” this is not to hurry him (θορυβοὕντος) but to persuade him not to delay. (c) “And” immediately “his chains fell off from his hands.” (b) How? answer me: where are the heretics?—let them answer. “And the Angel said unto him,” etc. (v. 8) by this also convincing him that it is no fancy: to this end he bids him gird himself and put on his shoes, that he may shake off his sleep, and know that it is real. (a) (e) “And he wist not that it was true that was done by the Angel, but thought he saw a vision” (v. 9): (e) well he might, by reason of the excessive greatness (ὑπερβολὴν) of the things taking place. Do you mark what a thing it is for a miracle to be excessive (ὑπερβολὴ σημείου)? how it amazes (ἐκπλήττει) the beholder? how it will not let the thing be believed?624    A. B. C. Cat. ἀπιστηθῆναι, “be disbelieved?” But this is evidently corrupt. For if Peter “thought he saw a vision,” though he had girded himself and put on his shoes, what would have been the case with another? “And,” it says, “when they had passed the first and the second ward, they came to the iron gate, which opened unto them of its own accord” (v. 10): and yet the things that had happened within (the prison) were more marvellous: but this was now more after the manner of man. “And having gone out, they went along one street and immediately (all ‘until’) the Angel departed from him.” (v. 11.) When there was no hindrance, then the Angel departed. For Peter would not have gone along (προἥλθεν), there being so many hindrances. “And when he came to himself:” for in very truth, it was indeed an amazement (ἔκπληξις). “Now,” saith he, “I know”—now, not then, when I was in the prison,—“that the Lord hath sent His Angel, and hath delivered me out of the hand of Herod and from all the expectation of the people of the Jews. And when he had considered” (v. 12), it says: viz. where he was, or, that he must not without more ado depart but requite his Benefactor: “he came to the house of Mary the mother of John.” Who is this John? Probably625    ἵσως ἐκεῖνος ὁ ἀεὶ αὐτοῖς συνών. Œcumen. may have read οὐκ ἐκεῖνος, for he has, ἵνα δείξῃ ὅτι οὐ τοῦ ἀεὶ συνόντος αὐτοῖς ᾽Ιωάννου τὴν μήτερα φησίν: “to show that he does not mean the mother of John (the Apostle) who was always with them, he adds his distinctive name.” he that was always with them: for this is why he adds his distinctive name (τὸ παράσημον), “whose surname was Mark.” But observe, “praying” in the night, how much they got by it: what a good thing affliction is; how wakeful it made them! Do you see how great the gain resulting from the death of Stephen? do you see how great the benefit accruing from this imprisonment? For it is not by taking vengeance upon those who wronged them that God shows the greatness of the Gospel: but in the wrong-doers themselves,626    ἐν αὐτοῖς τοῖς ἀδικοῦσιν. Perhaps it may mean, He brings it home to the conviction of the wrong-doers themselves, etc. ᾽Εκείνων, i.e. the enemies. But ἀδικουμένοις would suit the meaning better than ἀδικοῦσιν, and then ἐκείνων would be right: otherwise it should be αὐτῶν. without any harm happening to those, he shows what a mighty thing the afflictions in themselves are, that we may not seek in any wise deliverance from them, nor the avenging of our wrongs. And mark how the very servant-girls were henceforth upon an equality with them. “For joy,” it says, “she opened not.” (v. 13, 14.) This too is well done, that they likewise may not be amazed by seeing him at once, and that they may be incredulous, and their minds may be exercised. “But ran in,” etc. just as we are wont to do, she was eager to be herself the bringer of the good tidings, for good news it was indeed. “And they said unto her, Thou art mad: but she constantly affirmed that it was even so: then said they, It is his Angel.” (v. 15.) This is a truth, that each man has an Angel.627    The interpretation of Chrys. regarding the idea of the company assembled in Mary’s house expressed by: “It is his angel,” is doubtless correct. Others interpret: “It is his messenger”—a messenger sent by Peter to them, but it is said that Rhoda recognized Peter’s voice (14). Others understand angel in the sense of spirit—a view which is not sanctioned by linguistic usage. Their idea was that Peter’s guardian angel who had taken on his form and appearance was before the door. The belief in guardian angels attending individuals was common in later Jewish theology as well as in the Greek and Roman religions. It was doubtless stimulated in the early church by the saying of Jesus concerning children: “In heaven their angels do always behold the face of my Father who is in heaven” (Matt. xvii. 10), which seems to sanction the idea (cf. Heb. i. 14).—G.B.S. And what would the Angel?628    καὶ τὶ βουλεται ὁ ἄγγελος; A. B. C. Cat. The mod. text substitutes, “And whence did it come into their minds at that time to surmise that it was an Angel?” It was from the time (of night) that they surmised this. But when he “continued knocking, and when they had opened, and saw him, they were astonished. But he beckoning to them with his hand” (v. 16, 17), made them keep quiet, to hear all that had happened to him. He was now an object of more affectionate desire to the disciples, not only in consequence of his being saved, but by his sudden coming in upon them and straightway departing. Now, both his friends learn all clearly; and the aliens also learn, if they had a mind, but they had not. The same thing happened in the case of Christ. “Tell these things,” he says, “to James, and to the brethren.” How free from all vainglory! Nor did he say, Make known these things to people everywhere, but, “to the brethren. And he withdrew to another place:” for he did not tempt God, nor fling himself into temptation: since, when they were commanded to do this, then they did it. “Go,” it was said, “speak in the temple to the people.” (ch. v. 20.) But this the Angel said not (here); on the contrary, by silently removing him and bringing him out by night, he gave him free permission to withdraw—and this too is done, that we may learn that many things are providentially brought about after the manner of men—so that he should not again fall into peril.—For that they may not say, “It was his Angel,”629    i.e. It was so ordered (ᾠκονόμητο) that the notion of its being his Angel came into their minds before they saw him, in order that it might not be possible for them to think this after he was gone. after he was gone, they say this first, and then they see himself overthrowing their notion of the matter. Had it been the Angel, he would have knocked at the door, would not have retired to another place. And630    Πιστοῦται δὲ αὐτοὺς καὶ τὸ ἐν ἡμέρα γενόμενον. i.e. “When it was day there was no small stir among the soldiers,” etc. v. 18. The innovator, not perceiving the meaning, substitutes καὶ τὸ μὴ ἐν ἡμέρᾳ γενεσθαι, “And its not happening by day, confirms their belief.” what followed in the day, make them sure.

“So Peter was kept in the prison,” etc. (v. 5.) They, being at large, were at prayer: he, bound, was in sleep. “And he wist not that it was true.” (v. 9.) If he thought it was true that was happening, he would have been astonished, he would not have remembered631    ἐμνημονευσεν. i.e. astonishment would have deprived him of the power of remembering, and afterwards relating the circumstances, v. 17. (all the circumstances): but now, seeming to be in a dream, he was free from perturbation. “When,” it says, “they were past the first and the second ward”—see also how strong the guard was—“they came unto the iron gate.” (v. 10.) “Now know I that the Lord hath sent His Angel.” (v. 11.) Why is not this effected by themselves?632    Here, and on former occasion, v. 19. Hence the plural δἱ εαυτῶν. (I answer,) By this also the Lord honors them, that by the ministry of His Angels he rescues them. Then why was it not so in the case of Paul? There with good reason, because the jailer was to be converted, whereas here, it was only that the Apostle should be released. (ch. xvi. 25.) And God disposes all things in divers ways. And there too, it is beautiful, that Paul sings hymns, while here Peter was asleep. “And when he had considered, he came to the house of Mary,” etc. (v. 12.) Then let us not hide God’s marvels, but for our own good let us study to display these abroad for the edifying of the others. For as he deserves to be admired for choosing to be put into bonds, so is he worthy of more admiration, that he withdrew not until he had reported all to his friends. “And he said, Tell James and the brethren.” (v. 17.) That they may rejoice: that they may not be anxious. Through these633    διὰ τούτων (the persons assembled in the house of Mary) ἐκεῖνοι (James and the brethren), οὐκ ἐκεῖνοι διὰ τούτου. This is corrupt, but the meaning is, James and the more important of the brethren learn the particulars through these inferior persons, not these through those, but through Peter himself. Mod. text, ἵνα διὰ τούτων ἐκεῖνοι μανθάνωσιν, οὐκ αὐτοὶ δἰ ἐκείνων those learn, not those through him: such thought had he for the humbler part!—

Truly, nothing better than affliction not above measure (συμμέτρου). What think you must have been their state of mind—how full of delight! Where now are those women, who sleep the whole night through? Where are those men, who do not even turn themselves in their bed? Seest thou the watchful soul? With women, and children, and maid-servants, they sang hymns to God, made purer than the sky by affliction. But now, if we see a little danger, we fall back. Nothing ever was more splendid than that Church. Let us imitate these, let us emulate them. Not for this was the night made, that we should sleep all through it and be idle. To this bear witness the artisans, the carriers, and the merchants (to this), the Church of God rising up in the midst of the night. Rise thou up also, and behold the quire of the stars, the deep silence, the profound repose: contemplate with awe the order (οἰκονομίαν) of thy Master’s household. Then is thy soul purer: it is lighter, and subtler, and soaring disengaged: the darkness itself, the profound silence, are sufficient to lead thee to compunction. And if also thou look to the heavens studded with its stars, as with ten thousand eyes,634    Mod. text adds, “thou wilt enjoy all pleasure, being led forthwith to reflect on the Creator.” if thou bethink thee that all those multitudes who in the daytime are shouting, laughing, frisking, leaping, wronging, grasping, threatening, inflicting wrongs without number, lie all one as dead, thou wilt condemn all the self-willedness of man. Sleep hath invaded and defeated (ἡλεγξεν) nature: it is the image of death, the image of the end of all things. If635    ῍Αν διακύψῃς εἰς τὸν στενωπόν. The στενωποὶ, angiportus or vici are the lanes or alleys in the quarters formed by intersection of the broad streets, πλατεῖαι. thou (look out of window and) lean over into the street, thou wilt not hear even a sound: if thou look into the house, thou wilt see all lying as it were in a tomb. All this is enough to arouse the soul, and lead it to reflect on the end of all things.

Here indeed my discourse is for both men and women. Bend thy knees, send forth groans, beseech thy Master to be merciful: He is more moved by prayers in the night, when thou makest the time for rest a time for mourning. Remember what words that king uttered: “I have been weary with my groaning: every night will I wash my bed, I will water my couch with my tears.” (Ps. vi. 6.) However delicate a liver thou mayest be, thou art not more delicate than he: however rich thou mayest be, thou art not richer than David. And again the same Psalmist saith, “At midnight I rose to give thanks unto Thee for the judgments of Thy righteousness.” (Ps. cxix. 62.) No vainglory then intrudes upon thee: how can it, when all are sleeping, and not looking at thee? Then neither sloth nor drowsiness invades thee: how can they, when thy soul is aroused by such great things? After such vigils come sweet slumbers and wondrous revelations. Do this, thou also the man, not the woman only. Let the house be a Church, consisting of men and women. For think not because thou art the only man, or because she is the only woman there, that this is any hindrance. “For where two,” He saith, “are gathered together in My Name, there am I in the midst of them.” (Matt. xviii. 20.) Where Christ is in the midst, there is a great multitude. Where Christ is, there needs must Angels be, needs must Archangels also and the other Powers be there. Then ye are not alone, seeing ye have Him Who is Lord of all. Hear again the prophet also saying, “Better is one that doeth the will of the Lord, than ten thousand transgressors.” (comp. Ecclus. xvi. 3.) Nothing more weak than a multitude of unrighteous men, nothing more strong than one man who lives according to the law of God. If thou hast children wake up them also, and let thy house altogether become a Church through the night: but if they be tender, and cannot endure the watching, let them stay for the first or second prayer, and then send them to rest: only stir up thyself, establish thyself in the habit. Nothing is better than that storehouse which receives such prayers as these. Hear the Prophet speaking: “If I remembered Thee upon my bed, I thought upon Thee in the dawn of the morning.” (Ps. lxiii. 7.) But you will say: I have labored much during the day, and I cannot. Mere pretext this and subterfuge. For however much thou hast labored, thou wilt not toil like the smith, who lets fall such a heavy hammer from a great height upon the (metal flying off in) sparks, and takes in the smoke with his whole body: and yet at this work he spends the greater part of the night. Ye know also how the women, if there is need for us to go into the country, or to go forth unto a vigil, watch through the whole night. Then have thou also a spiritual forge, to fashion there not pots or cauldrons, but thine own soul, which is far better than either coppersmith or goldsmith can fashion. Thy soul, waxen old in sins, cast thou into the smelting-furnace of confession: let fall the hammer from on high: that is, the condemnation of thy words (τὥν ῥημάτων τὴν κατάγνωσιν): light up the fire of the Spirit. Thou hast a far mightier craft (than theirs). Thou art beating into shape not vessels of gold, but the soul, which is more precious than all gold, even as the smith hammers out his vessel. For it is no material vessel that thou art working at, but thou art freeing thy soul from all imaginations belonging to this life. Let a lamp be by thy side, not that one which we burn, but that which the prophet had, when he said, “Thy law is a lamp unto my feet.” (Ps. cxix. 105.) Bring thy soul to a red heat, by prayer: when thou seest it hot enough, draw it out, and mould it into what shape thou wilt. Believe me, not fire so effectual to burn off rust, as night prayer to remove the rust of our sins. Let the night-watchers, if no one else, shame us. They, by man’s law, go their rounds in the cold, shouting loudly, and walking through lanes (στενωπὥν) and alleys, oftentimes drenched with rain and (all) congealed with cold, for thee and for thy safety, and the protection of thy property. There is he taking such care for thy property, while thou takest none even for thy soul. And yet I do not make thee go thy rounds in the open air like him, nor shout loudly and rend thy sides: but in thy closet itself, or in thy bedchamber, bend thy knees, and entreat thy Lord. Why did Christ Himself pass a whole night on the mountain? Was it not, that He might be an ensample to us? Then is it that the plants respire, in the night, I mean: and then also does the soul take in the dew even more than they. What the sun has parched by day becomes cool again at night. More refreshing than all dew, the tears of the night descend upon our lusts and upon all heat and fever of the soul, and do not let it be affected in any such way. But if it do not enjoy the benefit of that dew, it will be burnt up in the daytime. But God forbid (it should be so636    Mod. text ἀλλὰ μὴ γένοιτο μηδένα ὑμῶν ὑπέκκαυμα τοῦ πυρὸς ἐκείνου γενέσθαι: “God forbid that any of you should become the fuel of that fire.”)! Rather, may we all, being refreshed, and enjoying the mercy of God, be freed from the burden of our sins, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father together with the Holy Spirit be glory, might, honor, now and ever, world without end. Amen.

ΟΜΙΛΙΑ ΚϚʹ. Κατ' ἐκεῖνον δὲ τὸν καιρὸν ἐπέβαλεν Ἡρώδης ὁ βασιλεὺς τὰς χεῖρας κακῶσαί τινας τῶν ἀπὸ τῆς Ἐκκλησίας. Ἀνεῖλε δὲ Ἰάκωβον τὸν ἀδελφὸν Ἰωάννου μαχαίρᾳ. Καὶ ἰδὼν ὅτι ἀρεστόν ἐστι τοῖς Ἰουδαίοις, προσέθετο συλλαβεῖν καὶ Πέ τρον. Ἦσαν δὲ αἱ ἡμέραι τῶν Ἀζύμων. αʹ. Ποῖον ἐκεῖνον λέγει καιρόν; Πάντως τὸν ἐφεξῆς. Ἀλλ' ἐνταῦθα μὲν οὕτως, ἀλλαχοῦ δὲ ἑτέρως. Ὅταν γὰρ ὁ Ματθαῖος λέγῃ: Ἐν ταῖς ἡμέραις ἐκείναις παραγίνεται Ἰωάννης κηρύσσων, οὐ τὰς ἐφεξῆς ἡμέρας δηλῶν λέγει, ἀλλ' ἐκείνας, ἐν αἷς ἔμελλε γίνεσθαι ἅπερ διηγεῖται. Ἔθος γὰρ τῇ Γραφῇ τούτῳ κεχρῆσθαι τῷ τρόπῳ, καὶ ποτὲ δὲ τὰ ὕστερον συμβαίνειν μέλλοντα ἐκτιθέναι, ποτὲ δὲ τὰ ὕστερον συμβαίνειν μέλλοντα ὡς ἐφεξῆς ἀπαγγέλλειν. Καλῶς δὲ λέγει, ὅτι Ἡρώδης ὁ βασιλεύς: οὗτος γὰρ οὐκ ἦν ὁ ἐπὶ τοῦ Χριστοῦ. Ἰδοὺ πειρασμὸς ἕτερος. Καὶ ὅρα, ὅπερ ἐξ ἀρχῆς εἶπον, πῶς τὰ πράγματα πλέκεται, πῶς δι' ἀνέσεως καὶ θλίψεως πάντα ὑφαίνεται. Οὐκ ἔτι Ἰουδαῖοι, οὐδὲ τὸ συνέδριον: ἀλλ' ὁ βασιλεὺς ἐπιβάλλει τὰς χεῖρας εἰς τὸ κακῶσαι. Μείζων ἡ ἐξουσία, χαλεπώτερος ὁ πόλεμος, ὅσῳ καὶ πρὸς χάριν ἐγίνετο τοῖς Ἰουδαίοις. Ἀνεῖλε δὲ Ἰάκωβον τὸν ἀδελφὸν Ἰωάννου μαχαίρᾳ. Ἁπλῶς καὶ ὡς ἔτυχεν. Εἰ δέ τις ζητοίη, διὰ τί συνεχώρησεν ὁ Θεός; ἐροῦμεν, ὅτι ὑπὲρ αὐτῶν τούτων: πρῶτον μὲν, πείθων αὐτοὺς, ὅτι καὶ ἀναιρούμενοι κρατοῦσιν, ὅπερ καὶ ἐπὶ Στεφάνου γέγονε: δεύτερον δὲ, διδοὺς αὐτοῖς μετὰ τὸ ἐμπλῆσαι τὸν θυμὸν ἀνενεγκεῖν ἀπὸ τῆς μανίας: καὶ τρίτον, δεικνὺς, ὅτι κατὰ συγχώρησιν αὐτοῦ γέγονε τοῦτο. Ἰδὼν δὲ, ὅτι ἀρεστόν ἐστι τοῖς Ἰουδαίοις, προσέθετο συλλαβεῖν καὶ Πέτρον. Ὢ τῆς μιαρίας τῆς πολλῆς! Ὑπὲρ τίνων αὐτοῖς ἐχαρίζετο, φόνους ποιῶν ἁπλῶς καὶ εἰκῆ; Ἦν δὲ ἡμέρα τῶν Ἀζύμων. Πάλιν ἡ περιττὴ τῶν Ἰουδαίων ἀκριβολογία: ἀνελεῖν μὲν οὐκ ἐκώλυον, ἐν δὲ καιρῷ τοιούτῳ τοιαῦτα ἔπραττον. Ὃν καὶ πιάσας ἔθετο εἰς φυλακὴν, παραδοὺς τέσσαρσι τετραδίοις στρατιωτῶν. Καὶ τοῦ θυμοῦ τοῦτο ἦν καὶ τοῦ δέους. Ἀνεῖλε, φησὶ, Ἰάκωβον τὸν ἀδελφὸν Ἰωάννου μαχαίρᾳ. Εἶδες αὐτῶν τὴν ἀνδρείαν; Ἵνα γὰρ μηδεὶς λέγῃ, ὅτι διὰ τοῦτο ἀκινδύνως καὶ ἀδεῶς κατατολμῶσι τοῦ θανάτου, ἅτε ἐξαρπάζοντος αὐτοὺς τοῦ Θεοῦ, διὰ τοῦτο ἀναιρεθῆναι συγχωρεῖ, καὶ τοὺς κορυφαίους μάλιστα, πείθων αὐτοὺς τοὺς ἀναιροῦντας, ὅτι οὐδὲ ταῦτα ἀφίστησιν αὐτοὺς καὶ κωλύει. Ὁ μὲν οὖν Πέτρος ἐτηρεῖτο ἐν τῇ φυλακῇ: προσευχὴ δὲ ἦν ἐκτενὴς γινομένη ὑπὸ τῆς Ἐκκλησίας πρὸς τὸν Θεὸν ὑπὲρ αὐτοῦ. Περὶ τὰ καίρια λοιπὸν ἦν ὁ ἀγών. Καὶ τὸ ἐκεῖνον γὰρ ἀναιρεθῆναι, περιδεεῖς ἐποίει, καὶ τὸ τοῦτον ἐμβεβλῆσθαι. Ὅτε δὲ ἔμελλε προάγειν αὐτὸν ὁ Ἡρώδης, τῇ νυκτὶ ἐκείνῃ ἦν ὁ Πέτρος κοιμώμενος μεταξὺ δύο στρατιωτῶν δεδεμένος ἁλύσεσι δυσί: φύλακές τε πρὸ τῆς θύρας ἐτήρουν τὴν φυλακήν. Καὶ ἰδοὺ ἄγγελος Κυρίου ἐπέστη, καὶ φῶς ἔλαμψεν ἐν τῷ οἰκήματι. Πατάξας τὴν πλευρὰν τοῦ Πέτρου ἤγειρεν αὐτὸν, λέγων, Ἀνάστα ἐν τάχει. Καὶ ἐξέπεσον αὐτοῦ αἱ ἁλύσεις ἐκ τῶν χειρῶν. Ὅρα, κατ' ἐκείνην τὴν νύκτα αὐτὸν ἐξήρπασε. Καὶ φῶς ἔλαμψεν ἐν τῷ οἰκήματι, ἵνα μὴ νομίσῃ φαντασίαν εἶναι: καὶ τὸ φῶς οὐδεὶς εἶδε πλὴν ἐκείνου. Εἰ γὰρ καὶ τοῦτο γέγονε, καὶ ὅμως ἐνόμιζε φαντασίαν εἶναι διὰ τὸ ἀπροσδόκητον: εἰ μὴ τοῦτο γέγονε, πολλῷ πλέον: οὕτω παρετάττετο πρὸς τὸν θάνατον. Τὸ γοῦν πολλὰς ἡμέρας ἐκεῖ μείναντα μὴ σωθῆναι, τοῦτο ἐποίει. Καὶ διὰ τί, φησὶν, οὐκ ἀφῆκεν αὐτὸν εἰς τὰς χεῖρας ἐμπεσεῖν Ἡρώδου, καὶ τότε ἐξήρπασεν; Ὅτι ἐκεῖνο μὲν εἰς ἔκπληξιν ἤγαγεν ἄν: τοῦτο δὲ ὑπὲρ αὐτῶν ἐγένετο. Οὐκ ἂν γὰρ ἐνομίσθησαν ἄνθρωποι εἶναι, εἰ θεοπρεπῶς πάντα ἐποίει. Ἐπὶ δὲ τοῦ Στεφάνου τί οὐκ ἐποίησεν; οὐχ ὡς ἀγγέλου τὸ πρόσωπον αὐτοῖς ἔδειξε; Τί δὲ ὅλως ἐνέλιπε καὶ ἐνταῦθα; Εἶπέ τε ὁ ἄγγελος πρὸς αὐτόν: Περίζωσαι καὶ ὑπόδησαι τὰ σανδάλιά σου. Πάλιν ἐνταῦθα δείκνυσιν, ὅτι οὐ κακουργίᾳ γέγονεν: οὐδεὶς γὰρ ἐπειγόμενος καὶ διορύξαι βουλόμενος, τοσαύτην ποιεῖται σπουδὴν, ὥστε καὶ τὰ σανδάλια αὐτοῦ λαβεῖν, ὥστε καὶ ζώσασθαι. Ἐποίησε δὲ οὕτω. Καὶ λέγει αὐτῷ: Περιβαλοῦ τὸ ἱμάτιόν σου, καὶ ἀκολούθει μοι. Καὶ ἐξελθὼν ἠκολούθει αὐτῷ: καὶ οὐκ ᾔδει, ὅτι ἀληθές ἐστι τὸ γινόμενον ὑπὸ τοῦ ἀγγέλου: ἐδόκει δὲ ὅραμα βλέπειν. Διελθόντες δὲ πρώτην φυλακὴν καὶ δευτέραν, ἦλθον ἐπὶ τὴν πύλην τὴν σιδηρᾶν τὴν φέρουσαν εἰς τὴν πόλιν, ἥτις αὐτομάτη ἠνοίχθη αὐτοῖς. Ἰδοὺ δεύτερον σημεῖον. Ὅτε ἀπέστη ὁ ἄγγελος, τότε ἐνόησεν ὁ Πέτρος. Καὶ ἐξελθόντες προῆλθον ῥύμην μίαν, καὶ εὐθέως ὁ ἄγγελος ἀπ' αὐτοῦ ἀπέστη. Καὶ ὁ Πέτρος γενόμενος ἐν ἑαυτῷ, εἶπε: Νῦν οἶδα, ὅτι ἀληθῶς ἐξαπέστειλεν ὁ Κύριος τὸν ἄγγελον αὐτοῦ, καὶ ἐξείλετό με ἐκ χειρὸς Ἡρώδου καὶ πάσης τῆς προσδοκίας τοῦ λαοῦ τῶν Ἰουδαίων. Νῦν ἔγνων, φησὶν, οὐ τότε. Διὰ τί δὲ γίνεται τοῦτο, καὶ οὐκ ἔστιν ὁ Πέτρος ἐν αἰσθήσει τῶν γινομένων, καίτοι ἤδη τοιαύτης ἀπολαύσας ἀπαλλαγῆς, ὅτε οἱ πάντες ἀπελύθησαν; Ἀθρόον βούλεται τὴν ἀπαλλαγὴν αὐτῷ γενέσθαι, καὶ μετὰ τὸ ἀπαλλαγῆναι τότε τὴν αἴσθησιν λαβεῖν. Τὸ τὰς ἁλύσεις δὲ ἀπὸ τῶν χειρῶν πεσεῖν, μέγα τεκμήριον τοῦ μὴ φυγεῖν. Συνιδών τε ἦλθεν ἐπὶ τὴν οἰκίαν Μαρίας τῆς μητρὸς Ἰωάννου τοῦ ἐπικαλουμένου Μάρκου, οὗ ἦσαν ἱκανοὶ συνηθροισμένοι καὶ προσευχόμενοι. Κρούσαντος δὲ τοῦ Πέτρου τὴν θύραν τοῦ πυλῶνος, προσῆλθε παιδίσκη ὑπακοῦσαι, ὀνόματι Ῥόδη. Καὶ ἐπιγνοῦσα τὴν φωνὴν τοῦ Πέτρου, ἀπὸ τῆς χαρᾶς οὐκ ἤνοιξε τὸν πυλῶνα. Ὅρα τὸν Πέτρον οὐκ εὐθέως ἀναχωροῦντα, ἀλλὰ πρότερον εὐαγγελιζόμενον τοὺς αὐτοῦ. Εἰσδραμοῦσα δὲ ἀπήγγειλεν ἑστάναι τὸν Πέτρον πρὸ τοῦ πυλῶνος. Οἱ δὲ πρὸς αὐτήν: Μαίνῃ. Ἡ δὲ διισχυρίζετο οὕτως ἔχειν. βʹ. Ὅρα καὶ τὰς παιδίσκας εὐλαβείας γεμούσας. Ἀπὸ τῆς χαρᾶς οὐκ ἤνοιξε τὸν πυλῶνα: ἐκεῖνοι δὲ καὶ τούτου γενομένου ἀνένευσαν. Ἡ μὲν, φησὶ, διισχυρίζετο οὕτως ἔχειν: οἱ δὲ ἔλεγον: Ὁ ἄγγελος αὐτοῦ ἐστιν. Ὁ δὲ Πέτρος ἐπέμενε κρούων. Ἀνοίξαντες δὲ εἶδον αὐτὸν, καὶ ἐξέστησαν. Κατασείσας δὲ αὐτοῖς τῇ χειρὶ σιγᾷν, διηγήσατο αὐτοῖς, πῶς ὁ Κύριος αὐτὸν ἐξήγαγεν ἐκ τῆς φυλακῆς. Εἶπε δέ: Ἀπαγγείλατε Ἰακώβῳ καὶ τοῖς ἀδελφοῖς ταῦτα. Καὶ ἐξελθὼν ἐπορεύθη εἰς ἕτερον τόπον. Ἴδωμεν οὖν ἄνωθεν τὴν ἀκολουθίαν τῶν εἰρημένων. Κατ' ἐκεῖνον τὸν καιρὸν, φησὶν, ἐπέβαλε τὰς χεῖρας ὁ βασιλεὺς Ἡρώδης κακῶσαί τινας ἀπὸ τῆς Ἐκκλησίας. Καθάπερ θηρίον ἁπλῶς καὶ ἀλογίστως πᾶσιν ἐπῄει. Τοῦτό ἐστιν ὁ ἔλεγεν ὁ Χριστός: Τὸ μὲν ποτήριον, ὃ μέλλω πίνειν, πίεσθε, καὶ τὸ βάπτισμα, ὃ ἐγὼ βαπτίζομαι, βαπτισθήσεσθε. Ἀνεῖλε δὲ, φησὶ, Ἰάκωβον τὸν ἀδελφὸν Ἰωάννου μαχαίρᾳ. Καὶ πῶς, φησὶ, τὸν Πέτρον οὐκ εὐθέως ἀνεῖλεν; Εἶπε τὴν αἰτίαν ὁ συγγραφεύς: Ἡμέραι γὰρ, φησὶν, ἦσαν τῶν Ἀζύμων: καὶ μᾶλλον αὐτοῦ ἐμπομπεῦσαι ἐβούλετο τῇ σφαγῇ. Αὐτοὶ μὲν οὖν ἀπὸ τῆς παραινέσεως τῆς Γαμαλιήλου ἐπεῖχον λοιπὸν ἑαυτοὺς τῶν φόνων: ἄλλως δὲ οὐδὲ αἰτίας εὕρισκον: δι' ἑτέρων δὲ αὐτὰ κατεσκεύαζον. Ἐπεὶ δὲ καὶ ἕτερος Ἰάκωβος ἦν, ὁ ἀδελφὸς τοῦ Κυρίου, διὰ τοῦτο ἐπεσημήνατο εἰπών: Τὸν ἀδελφὸν Ἰωάννου. Ὁρᾷς, ὅτι τὸ κεφάλαιον ἐν τούτοις ἦν τοῖς τρισὶ, μάλιστα δὲ Πέτρου καὶ Ἰακώβου; Τοῦτο μάλιστα κατάκρισις αὐτῶν ἦν: Οὐκ ἔτι γὰρ ἀνθρώπινον τὸ κήρυγμα ἐδείκνυτο, καὶ ὄντως ἐκεῖνο ἐπληροῦτο, ὅτι Ἐλογίσθημεν ὡς πρόβατα σφαγῆς. Ἰδὼν δὲ, ὅτι ἀρεστόν ἐστι, φησὶ, τοῖς Ἰουδαίοις, προσέθετο συλλαβεῖν καὶ Πέτρον. Ἀρεστὸν φόνος, καὶ φόνος ἄδικος. Πολλὴ ἡ ἄνοια τοῦ Ἡρώδου: ταῖς ἐπιθυμίαις αὐτῶν ταῖς ἀτόποις ὑπηρετεῖτο. Δέον γὰρ τοὐναντίον ποιεῖν, καὶ ἐγκόπτειν αὐτῶν τὴν ὁρμήν: ὁ δὲ ἐπέτεινε, καθάπερ τις δήμιος ὢν τῶν νοσούντων, ἀλλ' οὐκ ἰατρός: καίτοι μυρία παραδείγματα ἔχων καὶ τοῦ πάππου καὶ τοῦ πατρὸς Ἡρώδου, καὶ πῶς ἐκεῖνος μὲν διὰ τὴν ἀναίρεσιν τῶν παιδίων μέγιστα ἔπαθε κακὰ, οὗτος δὲ Ἰωάννην ἀνελὼν πόλεμον ἤγειρε χαλεπόν. Ὃν καὶ πιάσας, φησὶν, ἔθετο εἰς φυλακήν. Ἐφοβεῖτο, μὴ διὰ τὸν φόνον τοῦ Ἰακώβου ἀναχωρήσῃ ὁ Πέτρος, καὶ βουλόμενος ἔχειν αὐτὸν ἐν ἀσφαλεῖ, ἐνέβαλε τῷ δεσμωτηρίῳ. Ὅσῳ ἀκριβεστέρα ἡ φρουρὰ, τοσούτῳ θαυμασιωτέρα ἡ ἐπίδειξις. Τοῦτο δὲ ἦν ὑπὲρ Πέτρου, δοκιμωτέρου μᾶλλον ἐντεῦθεν γενομένου, καὶ τὴν ἀνδρείαν τὴν οἰκείαν ἐπιδεικνῦντος. Προσευχὴ δὲ ἦν, φησὶν, ἐκτενὴς γινομένη. Φιλοστοργίας δεῖγμα ἡ προσευχή. Πατέρα πάντες ἐζήτουν, πατέρα ἥμερον. Ἐκτενὴς, φησὶν, ἦν προσευχὴ γινομένη ὑπὲρ αὐτοῦ. Ἀκούσατε, πῶς διέκειντο περὶ τοὺς διδασκάλους. Οὐκ ἐστασίασαν, οὐκ ἐθορυβήθησαν, ἀλλ' ἐπὶ εὐχὴν ἐτράπησαν, τὴν ὄντως συμμαχίαν τὴν ἄμαχον, ἐπ' αὐτὴν κατέφυγον. Οὐκ ἔλεγον: Ὁ ταπεινὸς ἐγὼ καὶ οὐδαμινὸς ὑπὲρ ἐκείνου εὔχομαι! ἐπειδὴ γὰρ ἀγάπῃ ἐποίουν, οὐδὲν τούτων ἐλογίζοντο. Βούλει μαθεῖν πόσα εἰργάσαντο καὶ ἄκοντες; Ἐκείνους δοκιμωτέρους ἀπέδειξαν, τούτους σπουδαιοτέρους ἐποίησαν. Καὶ ὅρα ἐν τῇ ἑορτῇ τοὺς πειρασμοὺς ἐπαγομένους, ἵνα δοκιμώτεροι φανῶσιν οὗτοι. Ὅτε δὲ ἔμελλεν αὐτὸν προάγειν ὁ Ἡρώδης, φησὶ, τῇ νυκτὶ ἐκείνῃ ἦν ὁ Πέτρος καθεύδων. Ὅρα τὸν Πέτρον καθεύδοντα, καὶ οὐκ ὄντα ἐν ἀγωνίᾳ οὐδὲ ἐν φόβῳ. Αὐτῇ τῇ νυκτὶ, ᾗ προάγεσθαι ἔμελλεν, ἐκάθευδε, τὸ πᾶν ῥίψας ἐπὶ τὸν Θεόν. Οὐχ ἁπλῶς δὲ ἐκάθευδεν, ἀλλὰ μέσον στρατιωτῶν καὶ δεδεμένος. Μεταξὺ γὰρ, φησὶ, δύο στρατιωτῶν κοιμώμενος ἦν, δεδεμένος ἁλύσεσι δυσίν. Ὁρᾷς, πῶς ἀκριβὴς ἡ φυλακή; Καὶ ἰδοὺ ἄγγελος Κυρίου ἐπέστη, φησὶ, λέγων: Ἀνάστα ἐν τάχει. Συγκαθεύδοντες ἦσαν οἱ φύλακες: διὸ καὶ τῶν γινομένων οὐδὲν ἐπαισθάνονται. Φῶς δὲ ἔλαμψεν, ὥστε καὶ ἰδεῖν καὶ ἀκοῦσαι τὸν Πέτρον, καὶ μὴ νομίσαι φαντασίαν εἶναι. Ὡς ἂν δὲ μὴ ῥᾳθυμήσῃ, καὶ τὴν πλευρὰν πατάσσεται. Καὶ οὐχ ἁπλῶς ἀκούει: Ἀνάστα: ἀλλ', Ἐν τάχει, μετὰ προσθήκης: οὕτω βαθέως ἐκάθευδεν. Ἐδόκει δὲ ὅραμα βλέπειν, φησί. Διῆλθε δὲ πρώτην καὶ δευτέραν φυλακήν. Ποῦ νῦν εἰσιν οἱ αἱρετικοί; Πῶς διῆλθεν, εἰπάτωσαν ἡμῖν: ἀλλ' οὐκ ἂν ἔχοιεν. Καίτοι διὰ τοῦτο αὐτὸν καὶ ζώσασθαι κελεύει καὶ ὑποδήσασθαι, καὶ τούτῳ πείθων αὐτὸν, ὅτι οὐκ ἔστι φάντασμα: καὶ ἵνα ἀποτινάξηται τὸν ὕπνον, καὶ γνῷ, ὅτι ἀληθές ἐστι. Διὰ τοῦτο καὶ εὐθέως ἀπέπεσον αὐτοῦ αἱ ἁλύσεις ἀπὸ τῶν χειρῶν, καὶ, Ἀνάστα ἐν τάχει, ἀκούει. Οὐ θορυβοῦντος δέ ἐστι τοῦτο, ἀλλὰ πείθοντος μὴ ἀναβάλλεσθαι. Καὶ οὐκ ᾔδει, φησὶν, ὅτι ἀληθές ἐστι τὸ γινόμενον διὰ τοῦ ἀγγέλου: ἐδόκει δὲ ὅραμα βλέπειν. Εἰκότως, διὰ τὴν ὑπερβολὴν τῶν γινομένων. γʹ. Ὁρᾷς πόσον ἐστὶν ὑπερβολὴ σημείου; πῶς ἐκπλήττει τὸν ὁρῶντα; πῶς οὐκ ἀφίησι πιστευθῆναι; Εἰ γὰρ Πέτρος ἐδόκει ὅραμα βλέπειν ἐν τοσούτῳ χρόνῳ, καίτοι αὐτὸς ζωσάμενος καὶ ὑποδησάμενος: τί ἕτερος μὴ ἔπαθεν ἄν; Διελθόντες δὲ, φησὶ, πρώτην φυλακὴν καὶ δευτέραν, ἦλθον ἐπὶ τὴν πύλην τὴν σιδηρᾶν: καὶ ἐξελθόντες προῆλθον ῥύμην μίαν, καὶ εὐθέως ἀπέστη ὁ ἄγγελος ἀπ' αὐτοῦ. Τὰ μέντοι ἔνδον γενόμενα θαυμασιώτερα ἦν: τοῦτο δὲ λοιπὸν ἀνθρωπινώτερον. Ὅτε οὐδὲν κώλυμα ἦν, τότε ἀπέστη ὁ ἄγγελος. Οὐ γὰρ ἂν προῆλθεν ὁ Πέτρος τοσούτων ὄντων κωλυμάτων: ὄντως γὰρ, ὄντως ἔκπληξις ἦν. Νῦν ἔγνων, φησὶν, ὅτι ἀληθῶς ἀπέστειλεν ὁ Κύριος τὸν ἄγγελον αὐτοῦ, καὶ ἐξείλετό με ἐκ χειρὸς Ἡρώδου καὶ πάσης τῆς προσδοκίας τοῦ λαοῦ τῶν Ἰουδαίων. Νῦν, οὐχὶ τότε, ὅτε ἐν τῷ δεσμῷ ἤμην. Συνιδών τε ἦλθεν ἐπὶ τὴν οἰκίαν Μαρίας τῆς μητρὸς Ἰωάννου, φησί. Τί ἐστι, Συνιδών; Λογισάμενος ὅπου ἐστίν. Ἢ τοίνυν τοῦτο συνεῖδεν: ἢ ὅτι οὐχ ἁπλῶς ἀπελθεῖν δεῖ, ἀλλ' ἀμείψασθαι τὸν εὐεργέτην: ὃ καὶ συνιδὼν ἦλθεν ἐπὶ τὴν οἰκίαν Μαρίας. Τίς ἐστιν οὗτος ὁ Ἰωάννης; Ἴσως ἐκεῖνος ὁ ἀεὶ αὐτοῖς συνών: διὰ γὰρ τοῦτο καὶ τὸ παράσημον αὐτοῦ ἔθηκεν. Ὅρα ὅσον ἐστὶν ἀγαθὸν ἡ θλῖψις, πόσον εὐχόμενοι ἐν νυκτὶ ἤνυον, πῶς διεγηγερμένους αὐτοὺς εἰργάσατο. Εἶδες τοῦ φόνου Στεφάνου ὅσον τὸ κέρδος; εἶδες τοῦ δεσμωτηρίου τούτου ὅση ἡ ὠφέλεια; Οὐ γὰρ δὴ ἐπεξιὼν ὁ Θεὸς τοῖς ἀδικοῦσιν αὐτοὺς, μέγα δείκνυσιν τὸ Εὐαγγέλιον: ἀλλ' ἐν αὐτοῖς τοῖς ἀδικοῦσιν, οὐδὲν ἐκείνων πασχόντων δεινὸν, αὐτὰς καθ' ἑαυτὰς τὰς θλίψεις δείκνυσι μέγα οὔσας, ἵνα μὴ τὴν ἀπαλλαγὴν αὐτῶν πάντως ζητῶμεν, μηδὲ τὴν ἐκδικίαν. Σκόπει δὲ πῶς καὶ αἱ παιδίσκαι αὐτῶν λοιπὸν ὁμότιμοι αὐτοῖς ἦσαν. Ἀπὸ τῆς χαρᾶς, φησὶν, οὐκ ἤνοιξε. Καλῶς καὶ τοῦτο γέγονε, ἵνα μὴ καὶ ἐκεῖνοι ἐκπλαγῶσιν εὐθέως ἰδόντες, καὶ ἀπιστήσωσιν, ἀλλ' ἐγγυμνασθῇ αὐτῶν ἡ διάνοια. Καὶ ὅπερ ἔθος ἡμῖν ποιεῖν, εὑρέθη πράττουσα καὶ αὐτή: ἵνα γὰρ αὐτὴ τὰ εὐαγγέλια κομίσῃ ἐσπούδαζεν: ὄντως γὰρ εὐαγγέλια ἦν. Οἱ δὲ εἶπον πρὸς αὐτήν: Μαίνῃ: ἡ δὲ διισχυρίζετο οὕτως ἔχειν: οἱ δὲ εἶπον, ὅτι Ἄγγελος αὐτοῦ ἐστιν. Ἐκ τούτου ἀληθὲς, ὅτι ἕκαστος ἡμῶν ἄγγελον ἔχει. Καὶ πόθεν ἐπῆλθεν αὐτοῖς ἄγγελον εἶναι τότε ὑπονοῆσαι; Ἀπὸ τοῦ καιροῦ τοῦτο ὑπώπτευσαν. Ὡς δὲ ἐπέμενε κρούων, φησὶν, ἀνοίξαντες εἶδον αὐτὸν, καὶ ἐξέστησαν. Ὁ δὲ κατασείσας τῇ χειρὶ, ἡσυχίαν πολλὴν ἐποίησεν, ὥστε ἀκοῦσαι τὰ παρ' αὐτοῦ. Ποθεινότερος πολλῷ λοιπὸν ἦν τοῖς μαθηταῖς, οὐ τῷ σωθῆναι μόνον, ἀλλὰ καὶ τῷ ἐπιστῆναι καὶ εὐθέως ἐπελθεῖν. Μανθάνουσι λοιπὸν καὶ οἱ οἰκεῖοι πάντα σαφῶς: μανθάνουσι καὶ οἱ ἀλλότριοι, εἴ γε ἤθελον πιστεῦσαι: ἀλλ' οὐκ ἠθέλησαν. Τοῦτο καὶ ἐπὶ τοῦ Χριστοῦ γέγονεν. Ἀπαγγείλατε, φησὶν, Ἰακώβῳ καὶ τοῖς ἀδελφοῖς ταῦτα. Ὅρα, πῶς οὐκ ἔστι κενόδοξος. Οὐ γὰρ εἶπε: Τοῖς ἁπανταχοῦ δῆλα ποιήσατε ταῦτα: ἀλλὰ, Τοῖς ἀδελφοῖς. Καὶ ἀνεχώρησεν εἰς ἕτερον τόπον. Οὐ γὰρ ἐπείραζε τὸν Θεὸν, οὐδὲ εἰς πειρασμοὺς ἐνέβα[λ]λεν ἑαυτόν: ἐπεὶ ὅτε καὶ τοῦτο ἐκελεύσθησαν, ἐποίησαν. Εἰσελθόντες γὰρ, φησὶν, ἐν τῷ ἱερῷ λαλεῖτε τῷ λαῷ. Ἤκουσαν, καὶ εὐθέως ἐπείσθησαν. Τοῦτο δὲ οὐκ εἶπεν ὁ ἄγγελος, ἀλλὰ τῷ σιγῇ ἀποστῆναι καὶ νυκτὸς ἐξαγαγεῖν ἔδωκεν ἐξουσίαν ἀναχωρῆσαι. Καὶ τοῦτο δὲ γίνεται, ἵνα μάθωμεν ὅτι καὶ ἀνθρωπίνως πολλὰ ᾠκονόμηται, ὥστε μὴ περιπεσεῖν πάλιν αὐτόν. Ἵνα γὰρ μὴ εἴπωσιν, ὅτι ὁ ἄγγελος αὐτοῦ ἐστι μετὰ τὸ ἀπελθεῖν, πρότερον τοῦτο λέγουσι: καὶ τότε αὐτὸν ὁρῶσιν ἀνατρέποντα τὴν δόξαν ἐκείνην. Ὁ ἄγγελος εἰ ἦν, οὐκ ἂν ἔκρουσε τὴν θύραν, οὐκ ἂν ἀνεχώρησεν εἰς ἕτερον τόπον. Πιστοῦται δὲ αὐτοὺς καὶ τὸ μὴ ἐν ἡμέρᾳ γενέσθαι. Οἱ μὲν λελυμένοι ἐν εὐχαῖς ἦσαν: ὁ δὲ δεδεμένος ἐν ὕπνῳ, εἰ ἐνόμιζεν ἀληθὲς εἶναι τὸ γινόμενον, κἂν ἐξεπλάγη, κἂν οὐκ ἐμνημόνευσε: νῦν δὲ ὡς ἐν ὀνείρῳ ὁρῶν, ἀτάραχος ἦν. Ἦλθον, φησὶν, ἐπὶ τὴν πύλην τὴν σιδηρᾶν. Ὅρα καὶ πῶς ἰσχυρὰ ἦν. Διελθόντες δὲ, φησὶ, πρώτην φυλακὴν καὶ δευτέραν, ἦλθον ἐπὶ τὴν πύλην τὴν σιδηρᾶν. Καὶ διὰ τί μὴ δι' ἑαυτῶν, φησὶ, τοῦτο γίνεται; Διὰ τί; Ὅτι καὶ τούτῳ τιμᾷ αὐτοὺς ὁ Θεὸς, τῷ δι' ἀγγέλων αὐτοὺς ἐξαρπάζειν. Τί οὖν; ἐπὶ Παύλου οὐχ οὕτω γέγονεν; Ἐκεῖ δικαίως, ὅτι πιστεῦσαι ἔδει τὸν δεσμοφύλακα, ἐνταῦθα δὲ ἀπαλλαγῆναι τὸν Ἀπόστολον μόνον: ἄλλως δὲ καὶ διαφόρως ἅπαντα ὁ Θεὸς οἰκονομεῖ. Ἐκεῖ μὲν Παῦλος ὑμνεῖ, ἐνταῦθα δὲ Πέτρος ἐκάθευδε. Μὴ τοίνυν κρύπτωμεν τὰ θαύματα τοῦ Θεοῦ, ἀλλὰ καὶ ὑπὲρ τῆς ἡμετέρας ὠφελείας ταῦτα σπουδάζωμεν ἐκπομπεύειν, καὶ εἰς τὴν τῶν ἄλλων οἰκοδομήν. Ὥσπερ γάρ ἐστι θαυμαστὸς ἑλόμενος δεσμευθῆναι, οὕτω θαυμαστότερος μὴ πρότερον ἀναχωρήσας, ἕως ὅτε τοῖς οἰκείοις πάντα ἀπήγγειλε. Καὶ εἶπε, φησίν: Εἴπατε Ἰακώβῳ καὶ τοῖς ἀδελφοῖς. Τί δήποτε κελεύει εἰπεῖν; Ἵνα χαρῶσιν, ἵνα μὴ μεριμνῶσιν, ἵνα διὰ τούτων ἐκεῖνοι μανθάνωσιν, οὐκ αὐτοὶ δι' ἐκείνων: οὕτω τοῦ ταπεινοτέρου μέρους ἐφρόντιζεν. Οὐδὲν ἄρα θλίψεως συμμέτρου βέλτιον. Ποίαν οἴει τὴν ἐκείνων εἶναι τότε ψυχήν; πόσης ἡδονῆς γέμειν; Ποῦ νῦν αἱ γυναῖκες αἱ διὰ πάσης καθεύδουσαι νυκτός; ποῦ δὲ οἱ ἄνδρες οἱ μηδὲ μεταστρεφόμενοι ἐπὶ τῆς κλίνης; Ὁρᾷς νήφουσαν ψυχήν; Μετὰ γυναικῶν καὶ παίδων καὶ παιδισκῶν τὸν Θεὸν ὕμνουν, καθαρώτεροι τοῦ οὐρανοῦ τῇ θλίψει γενόμενοι. Νῦν δὲ, ἂν μικρὸν ἴδωμεν κίνδυνον, ἀναπίπτομεν. Οὐδὲν τῆς ἐκκλησίας ἐκείνης λαμπρότερον ἦν. Μιμησώμεθα τούτους, ζηλώσωμεν. Οὐ διὰ τοῦτο γέγονεν ἡ νὺξ, ἵνα διαπαντὸς καθεύδωμεν καὶ ἀργῶμεν. Καὶ τοῦτο μαρτυροῦσιν οἱ χειροτέχναι, οἱ ὀνηλάται, οἱ ἔμποροι, ἡ Ἐκκλησία τοῦ Θεοῦ ἐκ μέσων ἀνισταμένη νυκτῶν. Ἀνάστηθι καὶ σὺ, καὶ ἴδε τῶν ἄστρων τὴν χορείαν, τὴν βαθεῖαν σιγὴν, τὴν ἡσυχίαν τὴν πολλήν: ἐκπλάγηθι τοῦ Δεσπότου σου τὴν οἰκονομίαν. Καθαρωτέρα τότε ἐστὶν ἡ ψυχή: κουφοτέρα καὶ λεπτοτέρα μᾶλλόν ἐστι, μετέωρος καὶ κούφη: τὸ σκότος αὐτὸ, ἡ σιγὴ ἡ πολλὴ εἰς κατάνυξιν ἀγαγεῖν ἱκανά. Ἂν δὲ καὶ τὸν οὐρανὸν ἴδῃς τοῖς ἄστροις ὥσπερ τισὶ μυρίοις κατεστιγμένον ὀφθαλμοῖς, πᾶσαν ἡδονὴν καρπώσῃ, ἔννοιαν λαβὼν εὐθὺς τοῦ Δημιουργοῦ. Ἂν ἐννοήσῃς, ὅτι οἱ μεθ' ἡμέραν κράζοντες, γελῶντες, σκιρτῶντες, πηδῶντες, ἀδικοῦντες, πλεονεκτοῦντες, ἀπειλοῦντες, μυρία ἐπανατεινόμενοι δεινὰ, οὗτοι νῦν τῶν νεκρῶν οὐδὲν διαφέρουσι, καταγνώσῃ τῆς ἀνθρωπίνης αὐθαδείας ἁπάσης. Ὕπνος ἐπῆλθε, καὶ τὴν φύσιν ἤλεγξεν: εἰκών ἐστι θανάτου, εἰκών ἐστι συντελείας. Ἂν διακύψῃς εἰς τὸν στενωπὸν, οὐκ ἀκούσῃ οὐδὲ φωνῆς: ἂν ἴδῃς εἰς τὴν οἰκίαν, πάντας ὄψει καθάπερ ἐν τάφῳ κειμένους. Ταῦτα πάντα ἱκανά ἐστι διαναστῆσαι ψυχὴν, καὶ εἰς ἔννοιαν συντελείας ἀγαγεῖν. δʹ. Οὗτος δή μοι καὶ πρὸς ἄνδρας καὶ πρὸς γυναῖκας ὁ λόγος. Κάμψον τὰ γόνατα, στέναξον, παρακάλεσόν σου τὸν Δεσπότην ἵλεων γενέσθαι: μᾶλλον ἐπικάμπτεται ἐν νυκτεριναῖς εὐχαῖς, ὅταν τὸν καιρὸν τῆς ἀναπαύσεως σὺ θρήνων ποιῇ καιρόν. Ἀναμνήσθητι τοῦ βασιλέως οἷα ῥήματα ἔλεγεν: Ἐκοπίασα ἐν τῷ στεναγμῷ μου, λούσω καθ' ἑκάστην νύκτα τὴν κλίνην μου, ἐν δάκρυσί μου τὴν στρωμνήν μου βρέξω. Ὅσον ἂν ᾖς τρυφηλὸς, οὐκ εἶ τρυφηλότερος ἐκείνου: ὅσον ἂν ᾖς πλούσιος, οὐκ εἶ πλουσιώτερος τοῦ Δαυΐδ. Καὶ πάλιν ὁ αὐτός φησι: Μεσονύκτιον ἐξηγειρόμην τοῦ ἐξομολογεῖσθαί σοι ἐπὶ τὰ κρίματα τῆς δικαιοσύνης σου. Τότε οὐ κενοδοξία παρενοχλεῖ: πῶς γὰρ, πάντων καθευδόντων καὶ οὐχ ὁρώντων; τότε οὐ ῥᾳθυμία καὶ χάσμη ἐπιτίθεται: πῶς γὰρ ὑπὸ τοσούτων τῆς ψυχῆς διεγειρομένης; Μετὰ τὰς τοιαύτας παννυχίδας καὶ ὕπνοι ἡδεῖς καὶ ἀποκαλύψεις θαυμασταί. Τοῦτο ποίησον καὶ σὺ ὁ ἀνὴρ, μὴ μόνη ἡ γυνή. Ἔστω ἐκκλησία ἡ οἰκία ἐξ ἀνδρῶν καὶ γυναικῶν συνεστηκυῖα. Μὴ γὰρ ὅτι σὺ μόνος εἶ ὁ ἀνὴρ, μηδὲ ὅτι αὕτη μόνη ἐστὶν ἡ γυνὴ, νομίσῃς κώλυμα εἶναι. Ὅπου γάρ εἰσι δύο εἰς τὸ ἐμὸν ὄνομα, φησὶ, συνηγμένοι, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν. Ὅπου ὁ Χριστὸς μέσος, πολὺ πλῆθός ἐστιν: ὅπου ὁ Χριστὸς, ἀνάγκη καὶ ἀγγέλους εἶναι, ἀνάγκη καὶ ἀρχαγγέλους καὶ τὰς ἄλλας δυνάμεις. Οὐκ ἄρα μόνοι ἐστὲ τὸν πάντων ἔχοντες Δεσπότην. Καὶ πάλιν ἄκουε τοῦ προφήτου λέγοντος: Κρείσσων εἷς ποιῶν τὸ θέλημα Κυρίου, ἢ μυρίοι παράνομοι. Οὐδὲν ἀσθενέστερον πολλῶν παρανόμων, οὐδὲν ἰσχυρότερον ἑνὸς κατὰ νόμον Θεοῦ ζῶντος. Εἴ σοι καὶ παιδία ἐστὶ, διανάστησον καὶ τὰ παιδία, καὶ γενέσθω διὰ πάντων ἡ οἰκία ἐκκλησία διὰ τῆς νυκτός: ἂν δὲ ἁπαλὰ ᾖ, καὶ μὴ φέρῃ τὴν ἀγρυπνίαν, μέχρι μιᾶς εὐχῆς καὶ δευτέρας, καὶ κατάπαυσον: μόνον διανάστηθι, μόνον ἐν συνηθείᾳ κατάστησον σαυτόν. Οὐδὲν τοῦ ταμείου βέλτιον ἐκείνου τοῦ τοιαύτας εὐχὰς δεχομένου. Ἄκουε τοῦ προφήτου λέγοντος: Εἰ ἐμνημόνευόν σου ἐπὶ τῆς στρωμνῆς μου, ἐν τοῖς ὄρθροις ἐμελέτων εἰς σέ. Ἀλλὰ κέκμηκα, φησὶ, μεθ' ἡμέραν πολλὰ, καὶ οὐ δύναμαι. Σκῆψις ταῦτα καὶ πρόφασις: ὅσα γὰρ ἂν κάμῃς, οὐ πονήσεις ὡς ὁ χαλκοτύπος σφῦραν οὕτω βαρεῖαν καταφέρων ἀπὸ πολλοῦ τοῦ ὕψους ἐπὶ τοὺς σπινθῆρας, καὶ τὸν καπνὸν ὅλῳ δεχόμενος τῷ σώματι: καὶ ὅμως τὸ πλέον ἐκεῖνος τῆς νυκτὸς εἰς τοῦτο ἀναλίσκει. Ἴστε καὶ γυναῖκες, εἴποτε εἰς ἀγρὸν ἡμῖν γέγονεν ἀνάγκη βαδίσαι, ἢ εἰς παννυχίδα προελθεῖν, πῶς δι' ὅλης τῆς νυκτὸς ἀγρυπνοῦσι. Καί σοι τοίνυν χαλκεῖον ἔστω πνευματικὸν, οὐχ ὥστε χύτρας οὐδὲ λέβητας, ἀλλὰ τὴν ψυχὴν κατασκευάσαι τὴν σὴν, ἣ καὶ χαλκοτύπου καὶ χρυσοχόου πολλῷ βελτίων. Τὴν παλαιὰν γενομένην τοῖς ἁμαρτήμασιν εἰσάγαγε εἰς τὸ χωνευτήριον τῆς ἐξομολογήσεως: τὴν σφῦραν κατένεγκαι ἀπὸ πολλοῦ τοῦ ὕψους: τουτέστι, τῶν ῥημάτων τὴν κατάγνωσιν: ἄναψον τὸ πῦρ τοῦ Πνεύματος. Πολλῷ μείζονα τέχνην ἔχεις. Οὐ χρυσᾶ σκεύη ῥυθμίζεις, ἀλλὰ τὴν παντὸς χρυσίου τιμιωτέραν ψυχὴν, καθάπερ ὁ χαλκεὺς τὸ σκεῦος. Οὐ γὰρ σωματικὸν σκεῦος ῥυθμίζεις, ἀλλὰ τὴν ψυχὴν ἀπαλλάττεις τῆς φαντασίας πάσης τῆς βιωτικῆς. Παρακείσθω σοι λύχνος, οὐχ οὗτος ὁ καιόμενος, ἀλλ' ὃν ὁ προφήτης λέγων εἶχε: Λύχνος γὰρ τοῖς ποσί μου ὁ νόμος σου. Πύρωσον διὰ τῆς εὐχῆς τὴν ψυχήν: ἂν ἴδῃς ἱκανῶς ἔχουσαν, ἐξάγαγε, τύπωσον πρὸς ὅπερ ἂν θέλῃς. Πίστευσόν μοι, οὐχ οὕτω τὸ πῦρ τὸν ἰὸν ἀποκαθαίρειν εἴωθεν, ὡς εὐχὴ νυκτερινὴ τὸν ἰὸν τῶν ἁμαρτημάτων τῶν ἡμετέρων. Αἰδεσθῶμεν, εἰ μηδένα ἄλλον, τοὺς νυκτερινοὺς φύλακας. Ἐκεῖνοι δι' ἀνθρώπινον νόμον περιΐασιν ἐν κρυμῷ βοῶντες μεγάλα, καὶ διὰ τῶν στενωπῶν βαδίζοντες, βρεχόμενοι πολλάκις, πεπηγότες, διὰ σὲ καὶ τὴν σωτηρίαν τὴν σὴν, καὶ τὴν τῶν χρημάτων τῶν σῶν φυλακήν. Ἐκεῖνος ὑπὲρ τῶν χρημάτων σου τοσαύτην ποιεῖται πρόνοιαν: σὺ δὲ οὐδὲ ὑπὲρ τῆς ψυχῆς τῆς σῆς. Καὶ μὴν ἐγὼ οὐκ ἀναγκάζω αἴθριον περιϊέναι καθάπερ ἐκεῖνος, οὐδὲ μεγάλα βοᾷν καὶ διαῤῥήγνυσθαι: ἀλλ' ἐν αὐτῷ τῷ ταμείῳ ὢν, ἐν αὐτῷ τῷ κοιτῶνι, κάμψον τὰ γόνατα, παρακάλεσον τὸν Δεσπότην. Διὰ τί αὐτὸς ὁ Χριστὸς διενυκτέρευεν ἐν τῷ ὄρει; οὐχ ἵνα τύπος ἡμῖν γένηται; Τότε ἀναπνεῖ τὰ φυτὰ, ἐν τῇ νυκτὶ λέγω: τότε καὶ ψυχὴ μάλιστα μᾶλλον ἐκείνων δρόσον δέχεται. Ἅπερ μεθ' ἡμέραν ὁ ἥλιος κατέκαυσε, ταῦτα ἐν τῇ νυκτὶ καταψύχεται. Πάσης δρόσου μᾶλλον τὰ τῆς νυκτὸς δάκρυα καὶ κατὰ τῶν ἐπιθυμιῶν καὶ κατὰ πάσης φλεγμονῆς καὶ καύσωνος καθίεται, καὶ οὐκ ἀφίησι χαλεπόν τι παθεῖν. Ἂν δὲ μὴ τῆς δρόσου ἀπολαύσῃ ἐκείνης, μεθ' ἡμέραν κατακαυθήσεται. Ἀλλὰ μὴ γένοιτο μηδένα ὑμῶν ὑπέκκαυμα τοῦ πυρὸς ἐκείνου γενέσθαι, ἀλλὰ ἀναψύξαντας καὶ τῆς παρὰ τοῦ Θεοῦ φιλανθρωπίας ἀπολαύσαντας, οὕτω πάντας ἡμᾶς ἐλευθερωθῆναι τοῦ φορτίου τῶν ἁμαρτημάτων, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.