Homily XXIX.

John iii. 22

“And He came and His disciples into the land of Judæa, and there He tarried with them (and baptized).”

[1.] Nothing can be clearer or mightier than the truth, just as nothing is weaker than falsehood, though it be shaded by ten thousand veils. For even so it is easily detected, it easily melts away. But truth stands forth unveiled for all that will behold her beauty; she seeks no concealment, dreads no danger, trembles at no plots, desires not glory from the many, is accountable to no mortal thing, but stands above them all, is the object of ten thousand secret plots, yet remaineth unconquerable, and guards as in a sure fortress these who fly to her by her own exceeding might, who avoids secret lurking places, and setteth what is hers before all men. And this Christ conversing with Pilate declared, when He said, “I ever taught openly, and in secret have I said nothing.” ( c. xviii. 20.) As He spake then, so He acted now, for, “After this,” saith the Evangelist, “He went forth and His disciples into the land of Judæa, and there He tarried with them and baptized.” At the feasts He went up to the City to set forth in the midst of them His doctrines, and the help of His miracles; but after the feasts were over, He often went to Jordan, because many ran together there. For He ever chose the most crowded places, not from any love of show or vainglory, but because He desired to afford His help to the greatest number.

Yet the Evangelist farther on says, that “Jesus baptized not, but His disciples”; whence it is clear that this is his meaning here also. And why did Jesus not baptize? The Baptist had said before, “He shall baptize you with the Holy Spirit and with fire.” Now he had not yet given the Spirit, and it was therefore with good cause that he did not baptize. But His disciples did so, because they desired to bring many to the saving doctrine.

“And why, when the disciples of Jesus were baptizing, did not John cease to do so? why did he continue to baptize, and that even until he was led to prison? for to say,

Ver. 23. ‘John also was baptizing in Ænon’; and to add,

Ver. 24. ‘John was not yet cast into prison,’ was to declare that until that time he did not cease to baptize. But wherefore did he baptize until then? For he would have made the disciples of Jesus seem more reverend had he desisted when they began. Why then did he baptize?” It was that he might not excite his disciples to even stronger rivalry, and make them more contentious still. For if, although he ten thousand times proclaimed Christ, yielded to Him the chief place, and made himself so much inferior, he still could not persuade them to run to Him; he would, had he added this also, have made them yet more hostile. On this account it was that Christ began to preach more constantly when John was removed. And moreover, I think that the death of John was allowed, and that it happened very quickly, in order that the whole attention739   διάθεσιν of the multitude might be shifted to Christ, and that they might no longer be divided in their opinions concerning the two.

Besides, even while he was baptizing, he did not cease continually to exhort them, and to show them the high and awful nature of Jesus. For He baptized them, and told them no other thing than that they must believe on Him that came after him. Now how would a man who acted thus by desisting have made the disciples of Christ seem worthy of reverence? On the contrary, he would have been thought to do so through envy and passion. But to continue preaching gave a stronger proof; for he desired not glory for himself, but sent on his hearers to Christ, and wrought with Him not less, but rather much more than Christ’s own disciples, because his testimony was unsuspected and he was by all men far more highly esteemed than they. And this the Evangelist implies, when he says, “all Judæa and the country around about Jordan went out to him and were baptized.” ( Matt. iii. 5.) Even when the disciples were baptizing, yet many did not cease to run to him.

If any one should enquire, “And in what was the baptism of the disciples better than that of John?” we will reply, “in nothing”; both were alike without the gift of the Spirit, both parties alike had one reason for baptizing, and that was, to lead the baptized to Christ. For in order that they might not be always running about to bring together those that should believe, as in Simon’s case his brother did, and Philip to Nathanael, they instituted baptism, in order by it to bring all men to them easily, and to prepare a way for the faith which was to be. But that the baptisms had no superiority one over the other, is shown by what follows. What is that?

Ver. 25. “There arose,” saith the Evangelist, “a question (between some) of John’s disciples and the Jews about purifying.”

For the disciples of John being ever jealously disposed towards Christ’s disciples and Christ Himself, when they saw them baptizing, began to reason with those who were baptized, as though their baptism was in a manner superior to that of Christ’s disciples; and taking one of the baptized, they tried to persuade him of this; but persuaded him not. Hear how the Evangelist has given us to understand that it was they who attacked him, not he who set on foot the question. He doth not say, that “a certain Jew questioned with them,” but that, “there arose a questioning from the disciples of John with a certain Jew,740   ̓ Ιουδαίου τινός. This reading is found in the Complut. and in most of the Greek commentators: the plural in G. T., Vulgate, and Latin writers. concerning purification.”

[2.] And observe, I pray you, the Evangelist’s inoffensiveness. He does not speak in the way of invective, but as far as he is able softens the charge, merely saying, that “a question arose”; whereas the sequel (which he has also set down in an inoffensive manner) makes it plain that what was said was said from jealousy.

Ver. 26. “They came,” saith he, “unto John, and said unto him, Rabbi, He that was with thee beyond Jordan, to whom thou barest witness, behold the same baptizeth, and all men come to Him.”

That is, “He whom thou didst baptize”; for this they imply when they say, “to whom thou barest witness,” as though they had said, “He whom thou didst point out as illustrious, and make remarkable, dares to do the same as thou.” Yet they do not say, “He whom thou didst baptize” baptizeth; (for then they would have been obliged to make mention of the Voice that came down from heaven, and of the descent of the Spirit;) but what say they? “He that was with thee beyond Jordan, to whom thou barest witness”; that is, “He who held the rank of a disciple, who was nothing more than we, this man hath separated himself, and baptizeth.” For they thought to make him jealous,741   παρακνίζειν not only by this, but by asserting that their own reputation was now diminishing. “All,” say they, “come to Him.” Whence it is evident, that they did not get the better of the Jew with whom they disputed; but they spoke these words because they were imperfect in disposition, and were not yet clear from a feeling of rivalry. What then doth John? He did not rebuke them severely, fearing lest they should separate themselves again from him, and work some other mischief. What are his words?742   Morel. “but he speaks in a manner reservedly.”

Ver. 27. “A man can receive nothing, except it be given him from above.”

Marvel not, if he speak of Christ in a lowly strain; it was impossible to teach all at once, and from the very beginning, men so pre-occupied by passion. But he desires to strike them for a while with awe and terror, and to show them that they warred against none other than God Himself, when they warred against Christ. And here he secretly establishes that truth, which Gamaliel asserted, “Ye cannot overthrow it, lest haply ye be found even to fight against God.” ( Acts v. 39.) For to say, “None can receive anything, except it be given him from heaven,” was nothing else than declaring that they were attempting impossibilities, and so would be found to fight against God. “Well, but did not Theudas and his followers ‘receive’ from themselves?” They did, but they straightway were scattered and destroyed, not so what belonged to Christ.

By this also he gently consoles them, showing them that it was not a man, but God, who surpassed them in honor; and that therefore they must not wonder if what belonged to Him was glorious, and if “all men came unto Him”: for that this was the nature of divine things, and that it was God who brought them to pass, because no man ever yet had power to do such deeds. All human things are easily seen through, and rotten, and quickly melt away and perish; these were not such, therefore not human. Observe too how when they said, “to whom thou barest witness,” he turned against themselves that which they thought they had put forward to lower Christ, and silences them after showing that Jesus’ glory came not from his testimony; “A man cannot,” he saith, “receive anything of himself, except it be given him from heaven.” “If ye hold at all to my testimony, and believe it to be true, know that by that testimony ye ought to prefer not me to Him, but Him to me. For what was it that I testified? I call you yourselves to witness.”

Ver. 28. “Ye yourselves bear me witness that I said, I am not the Christ, but that I am sent before Him.”

“If then ye hold to my testimony, (and ye even now produce it when ye say, ‘to whom thou barest witness,’) He is not only not diminished by receiving my witness, but rather is increased by it; besides, the testimony was not mine, but God’s. So that if I seem to you to be trustworthy, I said this among other things, that ‘I am sent before Him.’” Seest thou how he shows little by little that this Voice was divine? For what he saith is of this kind: “I am a servant, and say the words of Him that sent me, not flattering Christ through human favor, but serving His Father who sent me. I gave not the testimony as a gift,743   ἐ χαρισάμην but what I was sent to speak, I spake. Do not then because of this suppose that I am great, for it shows that He is great. He is Lord of all things.” This he goes on to declare, and says,

Ver. 29. “He that hath the bride is the bridegroom; but the friend of the bridegroom which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice.”

“But how doth he who said, ‘whose shoe’s latchet I am not worthy to unloose,’744    c. i. 27 now call himself His ‘friend’?” It is not to exalt himself, nor boastingly, that he saith this, but from desire to show that he too most forwards this, (i.e. the exaltation of Christ,) and that these things come to pass not against his will or to his grief, but that he desires and is eager for them, and that it was with a special view to them that all his actions had been performed; and this he has very wisely shown by the term “friend.” For on occasions like marriages, the servants of the bridegroom are not so glad and joyful as his “friends.” It was not from any desire to prove equality of honor, (away with the thought,) but only excess of pleasure, and moreover from condescension to their weakness that he calleth himself “friend.” For his service he before declared745   al. “implied.” by saying, “I am sent before Him.” On this account, and because they thought that he was vexed at what had taken place, he called himself the “friend of the Bridegroom,” to show that he was not only not vexed, but that he even greatly rejoiced. “For,” saith he, “I came to effect this, and am so far from grieving at what has been done, that had it not come to pass, I should then have been greatly grieved. Had the bride not come to the Bridegroom, then I should have been grieved, but not now, since my task has been accomplished. When His servants746   or “affairs.” are advancing, we are they who gain the honor; for that which we desired hath come to pass, and the bride knoweth the Bridegroom, and ye are witnesses of it when ye say, ‘All men come unto Him.’ This I earnestly desired, I did all to this end; and now when I see that it has come to pass, I am glad, and rejoice, and leap for joy.”

[3.] But what meaneth, “He which standeth and heareth Him rejoiceth greatly, because of the Bridegroom’s voice”? He transfers the expression from the parable to the subject in hand; for after mentioning the bridegroom and the bride, he shows how the bride is brought home, that is, by a “Voice” and teaching. For thus the Church is wedded to God; and therefore Paul saith, “Faith cometh by hearing, and hearing by the word of God.” ( Rom. x. 17 .) “At this ‘Voice,’” saith he, “I rejoice.” And not without a cause doth he put “who standeth,” but to show that his office had ceased, that he had given over to Him “the Bride,” and must for the future stand and hear Him; that he was a servant and minister; that his good hope and his joy was now accomplished. Therefore he saith,

“This my joy therefore is fulfilled.”

That is to say, “The work is finished which was to be done by me, for the future I can do nothing more.” Then, to prevent increase of jealous feeling, not then only, but for the future, he tells them also of what should come to pass, confirming this too by what he had already said and done.747   So Savile and mss. Morel.’s reading has the same sense, but is less clear and concise. Therefore he continues,

Ver. 30. “He must increase, but I must decrease.”

That is to say, “What is mine has now come to a stand, and has henceforth ceased, but what is His increaseth; for that which ye fear shall not be now only, but much more as it advances. And it is this especially which shows what is mine the brighter; for this end I came, and I rejoice that what is His hath made so great progress, and that those things have come to pass on account of which all that I did was done.” Seest thou how gently and very wisely he softened down their passion, quenched their envy, showed them that they were undertaking impossibilities, a method by which wickedness is best checked? For this purpose it was ordained, that these things should take place while John was yet alive and baptizing, in order that his disciples might have him as a witness of the superiority of Christ, and that if they should not believe,748   or, “obey.” they might be without excuse. For John came not to say these words of his own accord, nor in answer to other enquirers, but they asked the question themselves, and heard the answer. For if he had spoken of himself, their belief would not have been equal to the self-condemning749   i.e. “if they believed not.” judgment which they received when they heard him answer to their question; just as the Jews also, in that they sent to him from their homes, heard what they did, and yet would not believe, by this especially deprived themselves of excuse.

What then are we taught by this? That a mad desire of glory750   al. “vainglory.” is the cause of all evils; this led them to jealousy, and when they had ceased for a little, this roused them to it again. Wherefore they come to Jesus, and say, “Why do thy disciples fast not?” ( Matt. ix. 14.) Let us then, beloved, avoid this passion; for if we avoid this we shall escape hell. For this vice specially kindles the fire of hell, and everywhere extends751   Ben. “so does it everywhere extend.” its role, and tyrannically occupies every age and every rank.752   ἀ ξίαν This hath turned churches upside down, this is mischievous in state matters, hath subverted houses, and cities, and peoples, and nations. Why marvelest thou? It hath even gone forth into the desert, and manifested even there its great power. For men who have bidden an entire farewell to riches and all the show of the world, who converse with no one, who have gained the mastery over the more imperious desires after the flesh, these very men, made captives by vainglory, have often lost all. By reason of this passion, one who had labored much went away worse off than one who had not labored at all, but on the contrary had committed ten thousand sins; the Pharisee than the Publican. However, to condemn the passion is easy enough, (all agree in doing that,) but the question is, how to get the better of it. How can we do this? By setting honor against honor. For as we despise the riches of earth when we look to the other riches, as we contemn this life when we think of that far better than this, so we shall be enabled to spit on this world’s glory, when we know of another far more august than it, which is glory indeed. One is a thing vain and empty, has the name without the reality; but that other, which is from heaven, is true, and has to give its praise Angels, and Archangels, and the Lord of Archangels, or rather I should say that it has men as well. Now if thou lookest to that theater, learnest what crowns are there, transportest thyself into the applauses which come thence, never will earthly things be able to hold thee, nor when they come wilt thou deem them great, nor when they are away seek after them. For even in earthly palaces none of the guards who stand around the king, neglecting to please him that wears the diadem and sits upon the throne, troubles himself about the voices of daws, or the noise of flies and gnats flying and buzzing about him; and good report from men is no better than these. Knowing then the worthlessness of human things,753   al. “of men.” let us collect our all into treasuries that cannot be spoiled, let us seek that glory which is abiding and immovable; which may we all attain, through the grace and loving-kindness of our Lord Jesus Christ, by whom, and with whom to the Father and the Holy Spirit be glory, now and ever, and world without end. Amen.

ΟΜΙΛΙΑ ΚΘʹ. Ἦλθε δὲ εἰς τὴν Ἰουδαίαν γῆν αὐτὸς καὶ οἱ μα θηταὶ αὐτοῦ, καὶ ἐκεῖ διέτριβε μετ' αὐτῶν, καὶ ἐβάπτιζεν. αʹ. Οὐδὲν τῆς ἀληθείας φανερώτερον, οὐδὲ ἰσχυρότερον γένοιτ' ἂν, ὥσπερ τοῦ ψεύδους οὐδὲν ἀσθενέστερον, κἂν μυρίοις παραπετάσμασι συσκιάζηται. Εὐφώρατόν τε γὰρ καὶ οὕτω γίνεται, καὶ καταῤῥεῖ ῥᾳδίως. Ἡ δὲ ἀλήθεια γυμνὴ πρόκειται πᾶσι τοῖς βουλομένοις αὐτῆς τὴν ὥραν περισκοπεῖν: καὶ οὔτε λανθάνειν βούλεται, οὔτε κίνδυνον δέδοικεν, οὐκ ἐπιβουλὰς τρέμει, οὐ δόξης ἐφίεται τῆς παρὰ τῶν πολλῶν, οὐκ ἄλλῳ τινὶ τῶν ἀνθρωπίνων ἐστὶν ὑπεύθυνος: ἀλλὰ πάντων ἕστηκεν ἀνωτέρω, δεχομένη μὲν μυρίας ἐπιβουλὰς, μένουσα δὲ ἀκαταγώνιστος, καὶ τοὺς πρὸς αὐτὴν καταφεύγοντας, ὥσπερ ἐν ἀσφαλεῖ τειχίῳ φυλάττουσα, τῇ τῆς οἰκείας δυνάμεως ὑπερβολῇ, καὶ τὰς μὲν λαθραίους ἐκτρεπομένη καταδύσεις, πᾶσι δὲ εἰς τὸ μέσον προτιθεῖσα τὰ παρ' ἑαυτῆς. Τοῦτο γοῦν καὶ ὁ Χριστὸς τῷ Πιλάτῳ διαλεγόμενος ἐδήλου λέγων: Ἐγὼ πάντοτε παῤῥησίᾳ ἐδίδαξα, καὶ ἐν κρυφῇ ἐλάλησα οὐδέν. Τοῦτο καὶ τότε εἶπε, καὶ νῦν ἔπραξεν. Μετὰ ταῦτα ἦλθεν εἰς τὴν Ἰουδαίαν γῆν αὐτὸς καὶ οἱ μαθηταὶ αὐτοῦ, καὶ ἐκεῖ διέτριβε, καὶ ἐβάπτιζεν. Ἐν μὲν γὰρ ταῖς ἑορταῖς εἰς τὴν πόλιν ἀνῄει, ὥστε ἐν μέσοις αὐτοῖς προτιθέναι τὰ δόγματα, καὶ τὴν ἀπὸ τῶν θαυμάτων ὠφέλειαν: μετὰ δὲ τὸ λυθῆναι τὰς ἑορτὰς, ἐπὶ τὸν Ἰορδάνην πολλάκις ἤρχετο, ἐπειδὴ καὶ ἐνταῦθα πολλοὶ συνέτρεχον. Τοὺς δὲ πολυοχλοῦντας ἀεὶ κατελάμβανε τόπους, οὐκ ἐπιδεικνύμενος οὐδὲ φιλοτιμούμενος, ἀλλὰ πλείοσι τὴν παρ' ἑαυτοῦ παρέχειν ὠφέλειαν σπουδάζων. Καίτοι προϊών φησιν ὁ Εὐαγγελιστὴς, ὅτι Ἰησοῦς οὐκ ἐβάπτιζεν, ἀλλ' οἱ μαθηταὶ αὐτοῦ: ὅθεν δῆλον, ὅτι καὶ ἐνταῦθα τοῦτο λέγει, ὅτι αὐτοὶ ἐβάπτιζον μόνοι. Καὶ τίνος ἕνεκεν, φησὶν, οὐκ ἐβάπτιζεν; Προλαβὼν Ἰωάννης εἶπεν, ὅτι Αὐτὸς ὑμᾶς βαπτίσει ἐν Πνεύματι ἁγίῳ, καὶ πυρί: Πνεῦμα δὲ οὔπω ἦν δεδωκώς. Εἰκότως οὖν οὐκ ἐβάπτιζεν: οἱ δὲ μαθηταὶ τοῦτο ἔπραττον, βουλόμενοι πολλοὺς προσάγειν τῇ σωτηριώδει διδασκαλίᾳ. Καὶ τί δήποτε, τῶν μαθητῶν τοῦ Ἰησοῦ βαπτιζόντων, οὐκ ἐπαύσατο Ἰωάννης τοῦτο ποιῶν, ἀλλὰ μεμένηκε καὶ αὐτὸς βαπτίζων, καὶ μέχρι τῆς εἰς τὸ δεσμωτήριον εἰσαγωγῆς τοῦτο ἔπραττε; Τὸ γὰρ εἰπεῖν, Ἦν δὲ καὶ Ἰωάννης βαπτίζων ἐν Αἰνών: καὶ ἐπαγαγεῖν, Οὔπω γὰρ ἦν βεβλημένος εἰς τὴν φυλακὴν, δηλοῦντος ἦν, ὅτι ἕως τότε οὐκ ἐπαύσατο τοῦτο ποιῶν. Καὶ τίνος, φησὶν, ἕνεκεν ἕως τότε ἐβάπτιζε; καίτοι γε σεμνοτέρους ἂν ἀπέφηνε τοὺς μαθητὰς τοῦ Ἰησοῦ, εἴ γε ἐκείνων ἀρξαμένων αὐτὸς ἐπαύσατο. Τίνος οὖν ἕνεκεν ἐβάπτιζεν; Ἵνα μὴ τοὺς ἑαυτοῦ μαθητὰς εἰς πλείονα ζῆλον ἐμβάλῃ, καὶ φιλονεικοτέρους ἐργάσηται. Εἰ γὰρ μυριάκις βοῶν, καὶ τῶν πρωτείων ἀεὶ τῷ Χριστῷ παραχωρῶν, καὶ τοσοῦτον ἑαυτὸν ἐλαττῶν, οὐκ ἔπεισεν αὐτοὺς αὐτῷ προσδραμεῖν: εἰ καὶ τοῦτο προσέθηκε, πολλῷ φιλονεικοτέρους ἂν ἐποίησε. Διὰ τοῦτο καὶ ὁ Χριστὸς τότε μάλιστα ἤρξατο κηρύττειν, ὅτε ἐκποδὼν ὁ Ἰωάννης ἐγένετο. Οἶμαι δὲ καὶ διὰ τοῦτο συγχωρηθῆναι τὴν τελευτὴν Ἰωάννου καὶ ταχίστην αὐτῷ γενέσθαι, ὥστε πᾶσαν τοῦ πλήθους τὴν διάθεσιν ἐπὶ τὸν Χριστὸν μετελθεῖν, καὶ μηκέτι ταῖς περὶ ἀμφοτέρων ἑαυτοὺς σχίζεσθαι γνώμαις. Χωρὶς δὲ τούτων, καὶ ἐν τῷ βαπτίζειν οὐκ ἐπαύσατο συνεχῶς παραινῶν, καὶ μεγάλα καὶ σεμνὰ δεικνὺς τὰ τοῦ Ἰησοῦ. Ἐβάπτιζε δι' οὐδὲν ἕτερον, ἢ μόνον εἰς τὸν ἐρχόμενον μετ' αὐτὸν, ἵνα πιστεύσωσιν. Ὁ τοίνυν τοῦτο κηρύττων, πῶς ἂν σεμνοὺς ἀπέφηνε τοὺς μαθητὰς τοῦ Χριστοῦ; Παυσάμενος γὰρ, τοὐναντίον ἂν ἔδοξε ζήλῳ ἢ ὀργῇ τοῦτο ποιεῖν: τῷ δὲ ἐπιμεῖναι κηρύττων, ἰσχυρότερα ταῦτα ἀπέφηνε. Οὐ γὰρ ἑαυτῷ τὴν δόξαν ἐκτᾶτο, ἀλλὰ τῷ Χριστῷ παρέπεμπε τοὺς ἀκροωμένους, καὶ οὐχ ἧττον τῶν μαθητῶν αὐτῷ συνέπραττεν, ἀλλὰ καὶ πολλῷ μᾶλλον, ὅσῳ καὶ ἀνύποπτος αὐτοῦ ἡ μαρτυρία ἦν, καὶ πολλῷ μείζονα δόξαν παρὰ πᾶσιν εἶχεν ἐκείνων. Ὅπερ οὖν καὶ ὁ Εὐαγγελιστὴς αἰνιττόμενος ἔλεγεν, ὅτι Ἐξήρχοντο, καὶ ἐβαπτίζοντο πρὸς αὐτὸν πᾶσα ἡ Ἰουδαία καὶ ἡ περίχωρος τοῦ Ἰορδάνου. Καὶ τῶν μαθητῶν δὲ βαπτιζόντων, οὐ διέλιπον πολλοὶ πρὸς αὐτὸν τρέχοντες. Εἰ δέ τις ἐξετάζοι, καὶ τί πλέον εἶχε τὸ τῶν μαθητῶν βάπτισμα, τοῦ Ἰωάννου; ἐροῦμεν, ὅτι οὐδέν. Ἑκάτερα γὰρ ὁμοίως τῆς ἐκ τοῦ Πνεύματος χάριτος ἄμοιρα ἦν, καὶ αἰτία μία ἀμφοτέροις ἦν τοῦ βαπτίζειν, τὸ τῷ Χριστῷ προσάγειν τοὺς βαπτιζομένους. Ἵνα γὰρ μὴ ἀεὶ περιτρέχοντες οὕτω συνάγωσι τοὺς ὀφείλοντας πιστεύειν, ὅπερ ἐπὶ τοῦ Σίμωνος ὁ ἀδελφὸς ἐποίησε, καὶ ἐπὶ τοῦ Ναθαναὴλ ὁ Φίλιππος, τὸ βαπτίσαι ἐνεστήσαντο, ὥστε δι' αὐτοῦ ἅπαντας ἐπάγεσθαι ἀπονητὶ, καὶ τῇ μελλούσῃ προοδοποιεῖν πίστει. Ὅτι δὲ οὐδὲν πλέον εἶχεν ἀλλήλων τὰ βαπτίσματα, τὰ ἐχόμενα δηλοῖ. Ποῖα δὴ ταῦτα; Ἐγένετο, φησὶ, ζήτησις ἐκ τῶν μαθητῶν Ἰωάννου μετὰ Ἰουδαίου περὶ καθαρισμοῦ. Ζηλοτύπως γὰρ ἔχοντες ἀεὶ πρὸς τοὺς τοῦ Χριστοῦ μαθητὰς οἱ μαθηταὶ Ἰωάννου, καὶ πρὸς αὐτὸν δὲ τὸν Χριστὸν, ἐπειδὴ εἶδον αὐτοὺς βαπτίζοντας, ἤρξαντο διαλέγεσθαι πρὸς τοὺς βαπτιζομένους, ὡς τοῦ παρ' αὐτοῖς βαπτίσματος πλέον τι τοῦ τῶν μαθητῶν τοῦ Χριστοῦ ἔχοντος. Καὶ λαβόντες ἕνα τῶν βαπτισθέντων, ἐπεχείρουν τοῦτον πείθειν, ἀλλ' οὐκ ἔπειθον. Ὅτι γὰρ αὐτοὶ οἱ ἐπιδραμόντες εἰσὶν, ἀλλ' οὐκ ἐκεῖνος ἐζήτησεν, ἄκουσον πῶς τοῦτο ὁ Εὐαγγελιστὴς ᾐνίξατο. Οὐ γὰρ εἶπεν, ὅτι Ἰουδαῖός τις μετ' αὐτῶν ἐζήτησεν, ἀλλ' ὅτι ζήτησις ἐκ τῶν μαθητῶν Ἰωάννου ἐγένετο μετὰ Ἰουδαίου τινὸς περὶ καθαρισμοῦ. βʹ. Σκόπει δέ μοι καὶ τὸ ἀνεπαχθὲς τοῦ Εὐαγγελιστοῦ. Οὐ γὰρ καταφορικῶς ἐχρήσατο τῷ λόγῳ: ἀλλ' ὅση δύναμις, παραμυθεῖται τὸ ἔγκλημα, ζήτησιν γενέσθαι ἁπλῶς λέγων: ἐπεὶ ὅτι γε ἀπὸ ζηλοτυπίας ἐλέγετο τὰ λεγόμενα, τὰ ἑξῆς δηλοῖ, ἃ καὶ αὐτὰ ἀνεπαχθῶς τέθεικεν. Ἦλθον γὰρ, φησὶ, πρὸς τὸν Ἰωάννην, καὶ εἶπον αὐτῷ: Ῥαββὶ, ὃς ἦν μετὰ σοῦ πέραν τοῦ Ἰορδάνου, ᾧ σὺ μεμαρτύρηκας, ἴδε οὗτος βαπτίζει, καὶ πάντες ἔρχονται πρὸς αὐτόν: τουτέστιν, ὃν ἐβάπτισας σύ. Τοῦτο γὰρ αἰνίττονται λέγοντες, Ὧ| σὺ μεμαρτύρηκας: οἷον, ὃν σὺ λαμπρὸν ἔδειξας, καὶ περίβλεπτον ἐποίησας, τὰ αὐτά σοι τολμᾷ. Ἀλλ' οὐκ εἶπον, ὃν σὺ ἐβάπτισας: ἦ γὰρ ἂν ἠναγκάσθησαν καὶ τῆς φωνῆς ἀναμνῆσαι τῆς ἄνωθεν κατενεχθείσης, καὶ τῆς τοῦ Πνεύματος ἐπιφοιτήσεως: ἀλλὰ τί; Ὃς ἦν μετὰ σοῦ πέραν τοῦ Ἰορδάνου, ᾧ σὺ μεμαρτύρηκας: τουτέστιν, ὃς μαθητοῦ τάξιν ἐπεῖχεν, ὃς ἡμῶν πλέον εἶχεν οὐδὲν, οὗτος ἑαυτὸν ἀποσχίσας βαπτίζει. Οὐ τούτῳ δὲ μόνον ᾤοντο παρακνίζειν αὐτὸν, ἀλλὰ καὶ τῷ τὰ αὐτῶν παρευδοκιμεῖσθαι λοιπόν: Πάντες γὰρ, φησὶν, ἔρχονται πρὸς αὐτόν. Ὅθεν δῆλον, ὅτι οὔτε τοῦ Ἰουδαίου περιεγένοντο, μεθ' οὗ τὴν ζήτησιν ἔσχον. Ταῦτα δὲ ἔλεγον, ἀτελέστερον ἔτι διακείμενοι, καὶ οὐδέπω φιλοτιμίας ὄντες καθαροί. Τί οὖν ὁ Ἰωάννης; Οὐδὲ αὐτὸς αὐτοῖς σφοδρῶς ἐπιτιμᾷ, δεδοικὼς μὴ καὶ αὐτοῦ πάλιν ἀποσχισθέντες ἕτερόν τι κακὸν ἐργάσωνται: ἀλλὰ τί φησι; Οὐδεὶς δύναται ἀνθρώπων λαμβάνειν οὐδὲν, ἐὰν μὴ ᾖ δεδομένον αὐτῷ ἐκ τοῦ οὐρανοῦ. Εἰ δὲ ταπεινότερον φθέγγεται περὶ τοῦ Χριστοῦ, μὴ θαυμάσῃς: οὐ γὰρ ἦν τοιούτῳ πάθει προκατειλημμένους ἀθρόον καὶ ἐκ προοιμίων διδάξαι τὸ πᾶν: ἀλλὰ θέλει τέως αὐτοὺς καταπλῆξαι καὶ φοβῆσαι, καὶ δεῖξαι ὅτι οὐχ ἑτέρῳ, ἀλλ' ἢ τῷ Θεῷ πολεμοῦσιν, αὐτῷ πολεμοῦντες. Ὅπερ οὖν καὶ ὁ Γαμαλιὴλ ἔλεγεν: Οὐ δύνασθε καταλῦσαι αὐτὸ, μήποτε καὶ θεομάχοι εὑρεθῆτε: τοῦτο καὶ αὐτὸς λανθανόντως ἐνταῦθα κατασκευάζει. Τὸ γὰρ εἰπεῖν, Οὐδεὶς δύναται λαμβάνειν, ἐὰν μὴ ᾖ δεδομένον αὐτῷ ἐκ τοῦ οὐρανοῦ, ἐντεῦθεν οὐδὲν ἄλλο δηλοῦντός ἐστιν, ἢ ὅτι καὶ ἀδυνάτοις ἐπιχειροῦσι, καὶ ὅτι θεομάχοι ἐντεῦθεν πάλιν εὑρίσκονται. Τί οὖν; οἱ περὶ Θευδᾶν οὐκ ἔλαβον ἀφ' ἑαυτῶν; Ἔλαβον, ἀλλ' εὐθέως διελύθησαν καὶ ἀπώλοντο: τὰ δὲ τοῦ Χριστοῦ οὐ τοιαῦτα. Ἐντεῦθεν αὐτοὺς καὶ παραμυθεῖται ἠρέμα, δεικνὺς ὅτι οὐκ ἄνθρωπος, ἀλλὰ Θεός ἐστιν ὁ παρευδοκιμῶν αὐτούς. Ὅθεν εἰ καὶ λαμπρὰ τὰ ἐκείνου, καὶ πάντες πρὸς αὐτὸν ἔρχονται, θαυμάζειν οὐ χρή: τοιαῦτα γὰρ τὰ θεῖα, καὶ Θεός ἐστιν ὁ ταῦτα κατασκευάζων: οὐδὲ γὰρ τοσαῦτα ἴσχυσέ ποτε Τὰ μὲν οὖν ἀνθρώπινα ἅπαντα, εὐφώρατα καὶ σαθρὰ, καὶ καταῤῥεῖ ταχέως καὶ ἀπόλλυται: ταῦτα δὲ οὐ τοιαῦτα: οὐκ ἄρα ἀνθρώπινα. Καὶ ὅρα πῶς ὅτε εἶπον, Ὧ| σὺ μεμαρτύρηκας, τότε καὶ τοῦτο ὃ ᾤοντο προβαλέσθαι εἰς τὴν τοῦ Χριστοῦ καθαίρεσιν, εἰς αὐτοὺς αὐτὸ περιέτρεψεν. Καὶ γὰρ πρότερον δείξας ὅτι οὐ παρὰ τῆς αὐτοῦ μαρτυρίας τὸ λάμψαι αὐτῷ γέγονε, μετὰ ταῦτα ἐντεῦθεν αὐτοὺς ἐπιστομίζει, Οὐ δύναται, λέγων, ἄνθρωπος ἀφ' ἑαυτοῦ λαμβάνειν οὐδὲ ἓν, ἐὰν μὴ ᾖ δεδομένον αὐτῷ ἐκ τοῦ οὐρανοῦ. Τί ἐστι τοῦτο; Εἰ ὅλως ἔχεσθε τῆς ἐμῆς μαρτυρίας, φησὶ, καὶ ἀληθῆ ταύτην ἡγεῖσθε, μάθετε ὅτι διὰ ταύτην μάλιστα οὐκ ἐμὲ ἐκείνου, ἀλλ' ἐκεῖνον ἐμοῦ προτιμᾷν ἐχρῆν. Τί γὰρ ἐμαρτύρησα; Ὑμᾶς καλῶ τούτου μάρτυρας. Διὸ καὶ ἐπάγει: Αὐτοὶ ὑμεῖς μοι μαρτυρεῖτε, ὅτι εἶπον, ὅτι Οὐκ εἰμὶ ἐγὼ Χριστὸς, ἀλλ' ἀπεσταλμένος εἰμὶ ἔμπροσθεν ἐκείνου. Εἰ τοίνυν ἐχόμενοι τῆς ἐμῆς μαρτυρίας ταῦτα προτείνεσθέ μοι λέγοντες, Ὧ| σὺ μεμαρτύρηκας, οὐ μόνον οὐδὲν ἠλάττωται ἐκ τοῦ τὴν ἐμὴν δέξασθαι μαρτυρίαν, ἀλλὰ πλεονεκτεῖ μάλιστα ἐκ τούτου: ἄλλως τε οὐδὲ ἐμὴ ἡ μαρτυρία, ἀλλὰ τοῦ Θεοῦ ἦν. Ὥστε εἰ ἀξιόπιστος ὑμῖν εἶναι δοκῶ, μετὰ τῶν ἄλλων καὶ τοῦτο εἶπον, ὅτι Ἀπεσταλμένος εἰμὶ ἔμπροσθεν ἐκείνου. Ὁρᾷς πῶς δείκνυσι κατὰ μικρὸν θείαν τὴν φωνὴν οὖσαν; Ὃ γὰρ λέγει, τοιοῦτόν ἐστι: Διάκονός εἰμι, καὶ τὰ τοῦ πέμψαντος λέγω, οὐκ ἀνθρωπίνῃ χάριτι κολακεύων αὐτὸν, ἀλλὰ τῷ Πατρὶ αὐτοῦ τῷ πέμψαντί με διακονούμενος. Οὐκ ἄρα ἐχαρισάμην τὴν μαρτυρίαν, ἀλλ' ὅπερ ἀπεστάλην εἰπεῖν, εἶπον. Μὴ τοίνυν διὰ τοῦτο νομίσητε μέγαν εἶναι ἐμέ. Τοῦτο γὰρ ἐκεῖνον δείκνυσι μέγαν. Ὁ γὰρ Κύριος τῶν πραγμάτων ἐκεῖνός ἐστιν. Ὃ καὶ δηλῶν πάλιν ἐπάγει καὶ λέγει: Ὁ ἔχων τὴν νύμφην, νυμφίος ἐστίν: ὁ δὲ φίλος τοῦ νυμφίου ὁ ἑστηκὼς καὶ ἀκούων αὐτοῦ, χαρᾷ χαίρει διὰ τὴν φωνὴν τοῦ νυμφίου. Καὶ πῶς ὁ εἰπὼν, Οὐκ εἰμὶ ἄξιος λῦσαι αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος, φίλον αὐτοῦ νῦν φησιν ἑαυτὸν εἶναι; Οὐκ ἐπαίρων τὸ καθ' ἑαυτὸν, οὐδὲ κομπάζων ταῦτα λέγει, ἀλλὰ δεῖξαι βουλόμενος, ὅτι καὶ αὐτὸς τοῦτο μάλιστα σπεύδει, καὶ οὔτε ἄκοντος αὐτοῦ οὐδὲ λυπουμένου ταῦτα γίνεται, ἀλλ' ἐπιθυμοῦντος καὶ σπουδάζοντος, καὶ ὅτι ταῦτά ἐστιν ὑπὲρ ὧν μάλιστα πάντα ἔπραττεν: ἃ καὶ σφόδρα συνετῶς διὰ τῆς τοῦ φίλου προσηγορίας ἐδήλωσεν. Οὐ γὰρ οὕτως οἱ διάκονοι τοῦ νυμφίου, ὡς οἱ φίλοι χαίρουσι καὶ εὐφραίνονται ἐν τοῖς τοιούτοις. Οὐ τοίνυν τὸ ὁμότιμον: ἄπαγε: ἀλλὰ τὸ πολὺ τῆς ἡδονῆς παραστῆσαι βουλόμενος, ἅμα δὲ καὶ συγκαταβαίνων αὐτῶν τῇ ἀσθενείᾳ, φίλον ἑαυτὸν λέγει εἶναι. Ἐπεὶ καὶ τὴν διακονίαν ᾐνίξατο τῷ εἰπεῖν, ὅτι Ἀπεσταλμένος εἰμὶ ἔμπροσθεν ἐκείνου. Διὰ δὴ ταῦτα καὶ τὸ νομίζειν αὐτοὺς δάκνεσθαι τοῖς γινομένοις, φίλον ἑαυτὸν ἐκάλεσε τοῦ νυμφίου, δεικνὺς ὅτι οὐ μόνον οὐ δάκνεται, ἀλλὰ καὶ σφόδρα χαίρει. Ἐπεὶ τοίνυν τοῦτο παρεγενόμην ἀνύσαι, τοσοῦτον ἀπέχω τοῦ ἀλγῆσαι τοῖς πραττομένοις, ὅτι τότε μάλιστα ἂν ἤλγησα, εἰ μὴ τοῦτο ἐγένετο. Εἰ μὴ γὰρ προσῆλθεν ἡ νύμφη τῷ νυμφίῳ, τότε ἂν ἐδήχθην: ἀλλ' οὐχὶ νῦν, φησὶν, ὅταν τὰ ἡμέτερα ἤνυσται. Καὶ γὰρ τῶν ἐκείνου προκοπτόντων, ἡμεῖς ἐσμεν οἱ εὐδοκιμοῦντες: ὃ γὰρ ἐβουλόμεθα, γέγονε, καὶ ἐπιγινώσκει τὸν νυμφίον ἡ νύμφη. Καὶ ὑμεῖς δὲ μαρτυρεῖτε αὐτοὶ λέγοντες, ὅτι Πάντες ἔρχονται πρὸς αὐτόν. Τοῦτο γὰρ καὶ ἐσπούδαζον, καὶ διὰ τοῦτο πάντα ἔπραττον. Ὅθεν καὶ τοῦτο νῦν ἐκβεβηκὸς ὁρῶν, χαίρω καὶ ἀγάλλομαι καὶ σκιρτῶ. γʹ. Τί δέ ἐστιν, Ὁ ἑστηκὼς καὶ ἀκούων αὐτοῦ, χαρᾷ χαίρει διὰ τὴν φωνὴν τοῦ νυμφίου; Ἀπὸ τῆς παραβολῆς τὸν λόγον μετήγαγεν ἐπὶ τὸ προκείμενον. Ἐπειδὴ γὰρ νυμφίου καὶ νύμφης ἐμνημόνευσε, δείκνυσιν, ἡ νυμφαγωγία πῶς γίνεται, ὅτι διὰ φωνῆς καὶ διδασκαλίας. Οὕτω γὰρ καὶ ἡ Ἐκκλησία ἁρμόζεται τῷ Θεῷ. Διὸ καὶ Παῦλος ἔλεγεν: Ἡ πίστις ἐξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ῥήματος Θεοῦ. Διὰ ταύτην οὐκοῦν ἐγὼ χαίρω τὴν φωνήν. Καὶ τὸ Ὁ ἑστηκῶς δὲ, οὐχ ἁπλῶς τέθεικεν, ἀλλὰ δηλῶν ὅτι τὰ αὐτοῦ πέπαυται, καὶ ὅτι αὐτὸν λοιπὸν ἑστάναι χρὴ καὶ ἀκούειν, ἐκείνῳ παραδόντα τὴν νύμφην: καὶ ὅτι λειτουργός ἐστι καὶ διάκονος, καὶ τὰ τῆς χρηστῆς ἐλπίδος αὐτῷ καὶ τῆς εὐφροσύνης ἐξῆλθεν εἰς ἔργον. Διὸ καὶ ἐπάγει τοῦτο δεικνύς: Αὕτη οὖν ἡ ἐμὴ χαρὰ πεπλήρωται: τουτέστιν, ἤνυσται παρ' ἐμοῦ τὸ ἔργον, ὃ γενέσθαι ἔδει, καὶ πλέον οὐδὲν δυνάμεθα ἐργάσασθαι λοιπόν. Εἶτα οὐχὶ τὴν παροῦσαν μόνον, ἀλλὰ καὶ τὴν μέλλουσαν τοῦ πάθους αὔξησιν γίνεσθαι κωλύων, καὶ περὶ τῶν μελλόντων ἀποφαίνεται λέγων, ἀπὸ τῶν εἰρημένων τε καὶ γεγενημένων ἤδη καὶ ταῦτα πιστούμενος: διὸ ἐπάγει λέγων, Ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι: τουτέστι, τὰ μὲν ἡμέτερα ἔστη, καὶ ἐπαύσατο λοιπὸν, αὐξάνει δὲ τὰ ἐκείνου. Τοῦτο οὖν ὃ δεδοίκατε, οὐχὶ νῦν ἔσται μόνον, ἀλλὰ καὶ πολλῷ μᾶλλον προϊόν. Τοῦτο γάρ ἐστιν ὃ μάλιστα λαμπρὰ δείκνυσι τὰ ἡμέτερα. Διὰ τοῦτο δὴ καὶ ἦλθον, καὶ χαίρω ὅτι τὰ αὐτοῦ πολλὴν ἔλαβε τὴν ἐπίδοσιν, καὶ γέγονε ταῦτα δι' ἅπερ πάντα τὰ παρ' ἡμῶν ἐγένετο. Εἶδες πῶς ἠρέμα καὶ μετὰ πολλῆς τῆς σοφίας τό τε πάθος αὐτῶν κατεπράϋνε, καὶ τὴν βασκανίαν ἔσβεσε, καὶ ἀδυνάτοις ἐπιχειροῦντας ἔδειξεν, ᾧ μάλιστα παύεται κακία; Διὰ τοῦτο γὰρ καὶ ᾠκονομήθη, ἔτι ζῶντος αὐτοῦ καὶ βαπτίζοντος, ταῦτα γενέσθαι, ἵνα αὐτὸν μάρτυρα τῆς ὑπεροχῆς ἔχωσι, καὶ μηδεμίαν, εἰ μὴ πείθοιντο, ἀπολογίαν ἔχειν. Οὐδὲ γὰρ ἀφ' ἑαυτοῦ ἐπὶ τὸ ταῦτα εἰπεῖν ἦλθεν, οὔτε ἑτέρων ἐρωτησάντων: αὐτοὶ γὰρ ἦσαν καὶ οἱ πυθόμενοι καὶ οἱ ἀκούσαντες. Οὐδὲ γὰρ οὕτως ἀφ' ἑαυτοῦ λέγοντι ἐπείθοντο, ὡς αὐτοκατάκριτον τὴν ψῆφον εἶχον, μετὰ τὴν ἐρώτησιν ἀκούοντες ἀποκρινομένου: ὥσπερ οὖν καὶ Ἰουδαῖοι καὶ διὰ τοῦτο μάλιστα δὴ, τὸ οἴκοθεν ἀποστεῖλαι πρὸς αὐτὸν, καὶ ἀκοῦσαι ἅπερ ἤκουσαν, καὶ μὴ πεισθῆναι, πάσης ἑαυτοὺς ἀπολογίας ἐξέβαλον. Τί τοίνυν ἐντεῦθεν παιδευόμεθα; Ὅτι πάντων αἴτιον τῶν κακῶν ἡ κενοδοξία. Τοῦτο γὰρ αὐτοὺς ἐπὶ τὴν ζηλοτυπίαν ἤγαγε: τοῦτο πάλιν αὐτοὺς μικρὸν λωφήσαντας διήγειρε: διὸ καὶ προσελθόντες τῷ Ἰησοῦ λέγουσι: Διατί οἱ μαθηταί σου οὐ νηστεύουσι; Φύγωμεν τοίνυν, ἀγαπητοὶ, τὸ πάθος. Ἂν γὰρ τοῦτο φύγωμεν, τῆς γεέννης ἀπαλλαγησόμεθα. Τοῦτο γὰρ μάλιστα αὐτοῖς ἀνάπτει τὸ πῦρ: οὕτω πανταχοῦ τὴν ἀρχὴν ἐξέτεινε τὴν ἑαυτοῦ, καὶ ἡλικίαν πᾶσαν καὶ ἀξίαν κατέχει τυραννικῶς. Τοῦτο τὰς Ἐκκλησίας ἄνω καὶ κάτω πεποίηκε, τοῦτο καὶ τοῖς πολιτικοῖς λυμαίνεται πράγμασι, τοῦτο καὶ οἰκίας ὁλοκλήρους ἀνέτρεψε, καὶ πόλεις, καὶ δήμους καὶ ἔθνη. Καὶ τί θαυμάζεις, ὅπου γε καὶ εἰς τὴν ἔρημον ἐξῆλθε, καὶ πολλὴν αὐτοῦ κἀκεῖ τὴν δύναμιν ἐπεδείξατο; Οἱ γὰρ πολλὰ χρήμασι χαίρειν εἰπόντες, καὶ τῇ τοῦ κόσμου φαντασίᾳ πάσῃ. καὶ μηδενὶ συγγινόμενοι, καὶ τῆς τυραννικωτέρας τῶν σωμάτων κρατοῦντες ἐπιθυμίας, οὗτοι πολλάκις, ἁλόντες ὑπὸ κενοδοξίας, πάντα ἀπώλεσαν. Διὰ τοῦτο τὸ πάθος ὁ πολλὰ καμὼν τοῦ μηδὲν καμόντος, ἀλλὰ μυρία ἁμαρτόντος, ὁ Φαρισαῖος τοῦ Τελώνου, διὰ τοῦτο τὸ νόσημα, ἧττον ἔχων ἀπῆλθεν. Ἀλλὰ τὸ μὲν κατηγορεῖν τοῦ πάθους, οὐδὲν ἔργον ἐστὶ, (πάντες γὰρ τὰ αὐτὰ ψηφίζονται), τὸ δὲ ζητούμενον, ὅπως αὐτοῦ περιγενώμεθα. Πῶς οὖν αὐτοῦ περιγενώμεθα; Ἂν ἀντιστήσωμεν δόξαν δόξῃ. Ὥσπερ γὰρ τοῦ τῆς γῆς πλούτου καταφρονοῦμεν, ὅταν πρὸς ἕτερον ἴδωμεν πλοῦτον, καὶ τῆς ζωῆς ταύτης ὑπερορῶμεν, ὅταν ἐννοήσωμεν τὴν πολλῷ ταύτης ἀμείνω: οὕτω καὶ δόξαν τὴν ἐνταῦθα διαπτύσαι δυνησόμεθα, ὅταν τὴν ταύτης ἐννοήσωμεν μακρῷ σεμνοτέραν, τὴν ὄντως δόξαν. Ἡ μὲν γὰρ κενή τις ἐστὶ καὶ ματαία, ὄνομα ἔχουσα πράγματος ἔρημον: ἐκείνη δὲ ἀληθὴς, ἡ ἀπὸ τῶν οὐρανῶν, οὐκ ἀνθρώπους, ἀλλ' ἀγγέλους καὶ ἀρχαγγέλους, καὶ τὸν τῶν ἀρχαγγέλων Δεσπότην, μᾶλλον δὲ μετ' αὐτοῦ καὶ τοὺς ἀνθρώπους ἐπαινέτας ἔχουσα. Ἂν πρὸς ἐκεῖνο τὸ θέατρον ἴδῃς, ἂν τοὺς ἐκεῖ μάθῃς στεφάνους, ἂν πρὸς τὸν ἐκεῖθεν κρότον σεαυτὸν μεταθῇς, οὐδέποτέ σε δυνήσεται τὰ ἐνταῦθα κατασχεῖν, οὐδὲ γινόμενα ἡγήσῃ μεγάλα, οὐδὲ ἀπόντα ζητήσεις. Καὶ γὰρ ἐν τοῖς βασιλείοις τούτοις οὐδεὶς τῶν τῷ βασιλεῖ παρεστηκότων δορυφόρων, ἀφεὶς ἀρέσαι τῷ τὸ διάδημα ἔχοντι καὶ ἐπὶ τοῦ θρόνου καθημένῳ, κολοιῶν περιεργάζεται φωνὰς, ἢ μυιῶν καὶ κωνώπων περιιπταμένων καὶ βομβούντων θόρυβον: οὐδὲν γὰρ τούτων ἄμεινον αἱ τῶν ἀνθρώπων εὐφημίαι διάκεινται. Εἰδότες τοίνυν τῶν ἀνθρωπίνων τὴν εὐτέλειαν, πάντα εἰς τοὺς ἀσύλους συναγάγωμεν θησαυροὺς, καὶ τὴν μένουσαν καὶ ἀκίνητον δόξαν ἐπιζητῶμεν: ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς ἀτελευτήτους αἰῶνας τῶν αἰώνων. Ἀμήν.