Homily XXXII.

Matt. IX. 27-30.

“And when Jesus departed thence, two blind men followed Him, crying, and saying, Thou Son of David, have mercy on us.1320   [R.V. (and Chrysostom), “Have mercy on us, thou Son of David.”]And when He was come into the house, the blind men came to Him: and Jesus saith unto them, Believe ye that I am able to do this? They say unto Him, Yea, Lord. Then touched He their eyes, saying, According to your faith be it1321   [R.V., “be it done.”]unto you. And their eyes were opened.”

Wherefore can it be that He puts them off,1322   παρλκει.and they crying out? Here again teaching us utterly to repel the glory that cometh from the multitude. For because the house was near, He leads them thither to heal them in private. And this is evident from the fact, that He charged them moreover to tell no man.

But this is no light charge against the Jews; when these men, though their eyes were struck out, receive the faith by hearing alone, but they beholding the miracles, and having their sight to witness what was happening, do all just contrary. And see their earnestness also, both by their cry, and by their prayer itself. For they did not merely approach Him, but with loud cries, and alleging nought else but “mercy.”

And they called Him “Son of David,” because the name was thought to be honorable. In many passages, for instance, did the prophets1323   Perhaps Isa. xxxvii. 35.likewise so call the kings, whom they wished to honor, and to declare great.

And having brought them into the house, He puts to them a further question. For in many cases He made a point of healing on entreaty, lest any should suppose Him to be rushing1324   ἑπιπδν.upon these miracles through vainglory: and not on this account alone, but to indicate also that they deserve healing, and that no one should say, “If it was of mere mercy that He saved, all men ought to be saved.” For even His love to man hath a kind of proportion; depending on the faith of them that are healed. But not for these causes only doth He require faith of them, but forasmuch as they called Him “Son of David,” He to lead them up to what is higher, and to teach them to entertain the imaginations they ought of Himself, saith, “Believe ye that I am able to do this?” He did not say, “Believe ye that I am able to entreat my Father, that I am able to pray” but, “that I am able to do this?”

What then is their word? “Yea, Lord.” They call Him no more Son of David, but soar higher, and acknowledge His dominion.

And then at last He for His part lays His hand upon them, saying, “According to your faith be it unto you.” And this He doth to confirm their faith, and to show that they are participators in the good work, and to witness that their words were not words of flattery. For neither did He say, “Let your eyes be opened,” but, “According to your faith be it unto you;” which He saith to many of them that came unto Him; before the healing of their bodies, hastening to proclaim the faith in their soul; so as both to make them more approved, and to render others more serious.

Thus with respect to the sick of the palsy also; for there too before giving nerve to the body, He raises up the fallen soul, saying, “Son, be of good cheer, thy sins be forgiven thee.”1325   Matt. ix. 2. [“Thy sins are forgiven.” Comp. Homily XXIX. 1.—R.] And the young damsel too, when He had raised her up, He detained, and by the food taught her her Benefactor; and in the case of the centurion also He did in like manner, leaving the whole to his faith; and as to His disciples again, when delivering them from the storm on the sea, He delivered them first from their want of faith. Just so likewise in this case: He knew indeed, even before their cry, the secrets of their mind; but that He might lead on others also to the same earnestness, He makes them known to the rest as well, by the result of their cure proclaiming their hidden faith.

Then after their cure He commands them to tell no man; neither doth He merely command them, but with much strictness.

“For Jesus,” it is said, “straitly charged them, saying, See that no man know it. But they, when they were departed, spread abroad His fame in all that country.”1326   Matt. ix. 30, 31.

They however did not endure this, but became preachers, and evangelists; and when bidden to hide what had been done, they endured it not.

And if in another place we find Him saying, “Go thy way, and declare the glory of God,”1327   Mark v. 19; Luke viii. 39.that is not contrary to this, but even highly in agreement herewith. For He instructs us to say nothing ourselves, concerning ourselves, but even to forbid them that would eulogise us: but if the glory be referred to God, then not only not to forbid, but to command men to do this.

2. “And as they went out,” it is said, “behold, they brought unto Him a dumb man possessed with a devil.”1328   Matt. ix. 32. [“Demon” is more correct, here and throughout the passage.—R.]

For the affliction was not natural, but the device of the evil spirit; wherefore also he needs others to bring him. For he could neither make entreaty himself, being speechless, nor supplicate others, when the evil spirit had bound his tongue, and together with his tongue had fettered his soul.

For this cause neither doth He require faith of him, but straightway heals the disease.

“For when the devil was cast out,” it saith, “the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.”1329   Matt. ix. 33.

Now this especially vexed the Pharisees, that they preferred Him to all, not only that then were, but that had ever been. And they preferred Him, not for His healing, but for His doing it easily and quickly, and to diseases innumerable and incurable.

And thus the multitude; but the Pharisees quite contrariwise; not only disparaging the works, but saying things contradictory to themselves, and not ashamed. Such a thing is wickedness. For what say they?

“He casteth out devils through the prince of the devils.”1330   Matt. ix. 34. [R.V., “By (or, in) the prince of the devils (Greek, demons) he casteth out devils.”]

What can be more foolish than this? For in the first place, as He also saith further on, it is impossible that a devil should cast out a devil, for that being is wont to repair what belongs to himself, not to pull it down. But He did not cast out devils only, but also cleansed lepers, and raised the dead, and curbed the sea, and remitted sins, and preached the kingdom, and brought men unto the Father; things which a demon would never either choose, or at any time be able to effect. For the devils bring men to idols, and withdraw them from God, and persuade them to disbelieve the life to come. The devil doth not bestow kindness when he is insulted; forasmuch as even when not insulted, he harms those that court and honor him.

But He doeth the contrary. For after these their insults and revilings,

3. “He went about,” it is said, “all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease.”1331   Matt. ix. 35. [R.V., “all manner of disease and all manner of sickness.” In the Homily, as in the best New Testament mss. ἐυ τ λα is not found.—R.]

And so far from punishing them for their insensibility, He did not even simply rebuke them; at once both evincing His meekness, and so refuting the calumny; and at the same time minded also by the signs which followed to exhibit His proof more completely: and then to adduce also the refutation by words. He went about therefore both in cities, and in countries, and in their synagogues; instructing us to requite our calumniators, not with fresh calumnies, but with greater benefits. Since, if not for man’s sake, but God’s, thou doest good to thy fellow-servants; whatsoever they may do, leave not thou off doing them good, that thy reward may be greater; since he surely, who upon their calumny leaves off his doing good, signifies that for their praise’ sake, not for God’s sake, he applies himself to that kind of virtue.

For this cause Christ, to teach us that of mere goodness He had entered on this, so far from waiting for the sick to come to Him, of Himself hastened unto them, bearing them two of the greatest blessings; one, the gospel of the kingdom; another, the perfect cure of all their diseases. And not a city did He overlook, not a village did He hasten by, but visited every place.

4. And not even at this doth He stop, but He exhibits also another instance of His forethought. That is,

“When He saw,” it is said, “the multitudes, He was moved with compassion on them, because they were troubled,1332   ἐσκυλμνοι, vexati, the reading of the Vulgate, and of most mss. and Fathers: adopted by Griesbach into the text. [The R.V. renders this “distressed.”]and scattered abroad, as sheep having no shepherd. Then saith He unto His disciples, The harvest truly is plenteous, but the laborers are few, pray ye therefore the Lord of the harvest, that He will send forth laborers into His harvest.”1333   Matt. ix. 36–38. [“will” is unnecessary.—R.]

See again His freedom from vainglory. That He may not draw all men unto Himself, He sends out His disciples.

And not with this view only, but that He might also teach them, after practising in Palestine, as in a sort of training-school, to strip themselves for their conflicts with the world. For this purpose then He makes the exercises even more serious than the actual conflicts, so far as pertained to their own virtue; that they might more easily engage in the struggles that were to ensue; as it were a sort of tender nestlings whom He was at length leading out to fly. And for the present He makes them physicians of bodies, dispensing to them afterwards the cure of the soul, which is the principal thing.

And mark how He points out the facility and necessity of the thing. For what saith He? “The harvest truly is plenteous, but the laborers are few.” That is, “not to the sowing,” saith He, “but to the reaping do I send you.” Which in John He expressed by, “Other men labored, and ye are entered into their labors.”1334   John iv. 38.

And these things he said, at once repressing their pride, and preparing them to be of good courage, and signifying that the greater part of the labor came first.

And contemplate Him here too beginning from love to man, not with any requital. “For He had compassion, because they were troubled and scattered abroad as sheep having no shepherd.” This is His charge against the rulers of the Jews, that being shepherds they acted the part of wolves. For so far from amending the multitude, they even marred their progress. For instance, when they were marvelling and saying, “It was never so seen in Israel:” these were affirming the contrary, “He casteth out devils through the prince of the devils.”1335   Matt. xii. 23, 24. [See on verse 34, in sec. 2.]

But of what laborers doth He speak here? Of the twelve disciples. What then? whereas He had said, “But the laborers are few,” did He add to their number? By no means, but He sent them out alone. Wherefore then did He say, “Pray ye the Lord of the harvest, that He would1336   [Omit “would.”]send forth laborers into His harvest;” and made no addition to their number? Because though they were but twelve, He made them many from that time forward, not by adding to their number, but by giving them power.

Then to signify how great the gift is, He saith, “Pray ye the Lord of the harvest;” and indirectly declares it to be His own prerogative. For after having said, “Pray ye the Lord of the harvest;” when they had not made any entreaty nor prayer, He Himself at once ordains them, reminding them also of the sayings of John,1337   Matt. iii. 12.of the threshing floor, and of the Person winnowing, and of the chaff, and of the wheat. Whence it is evident that Himself is the husbandman, Himself the Lord of the harvest, Himself the master and owner of the prophets. For if He sent them to reap, clearly it was not to reap what belongs to another, but what Himself had sown by the prophets.

But not in this way only was He indirectly encouraging them, in calling their ministry a harvest; but also by making them able for the ministry.

“And when He had called unto Him,” it saith, “His twelve disciples, He gave them power against1338   [R.V., “authority over.”]unclean spirits, to cast them out, and to heal all manner of sickness, and all manner of disease.”1339   Matt. x. 1. [“Sickness” and “disease” should be transposed. Comp. on chap. ix. 35, and R.V.—R.]

Still the Spirit was not yet given. For “there was not yet,” it saith, “a Spirit, because that Jesus was not yet glorified.”1340   John vii. 39. [Chrysostom accepts the reading sustained by our best authorities; but the literal rendering given above does not represent his view. In Homily LI., in John, he distinctly says: “For the Holy Ghost was not yet, that is, ‘was not yet given.’”—R.] How then did they cast out the spirits? By His command, by His authority.

And mark, I pray thee, also, how well timed was the mission. For not at the beginning did He send them; but when they had enjoyed sufficiently the advantage of following Him, and had seen a dead person raised, and the sea rebuked, and devils expelled, and a paralytic new-strung, and sins remitted, and a leper cleansed, and had received a sufficient proof of His power, both by deeds and words, then He sends them forth: and not to dangerous acts, for as yet there was no danger in Palestine, but they had only to stand against evil speakings. However, even of this He forewarns them, I mean of their perils; preparing them even before the time, and making them feel as in conflict by His continual predictions of that sort.

5. Then, since He had mentioned to us two pairs of apostles, that of Peter, and that of John, and after those had pointed out the calling of Matthew, but had said nothing to us either of the calling or of the name of the other apostles; here of necessity He sets down the list of them, and their number, and makes known their names, saying thus:

“Now the names of the twelve apostles are these; first, Simon, who is called Peter.”1341   Matt. x. 2.

Because there was also another Simon, the Canaanite; and there was Judas Iscariot, and Judas the brother of James; and James the son of Alphæus, and James the son of Zebedee.

Now Mark doth also put them according to their dignity; for after the two leaders, He then numbers Andrew; but our evangelist not so, but without distinction; or rather He sets before himself even Thomas who came far short of him.

But let us look at the list of them from the beginning.

“First, Simon, who is called Peter, and Andrew his brother.”

Even this is no small praise. For the one he named from his virtue, the other from his high kindred, which was in conformity to his disposition.

Then, “James the son of Zebedee, and John his brother.”

Seest thou how He arranges them not according to their dignity. For to me John seems to be greater, not only than the others, but even than his brother.

After this, when he had said, “Philip, and Bartholomew,” he added, “Thomas, and Matthew the Publican.”1342   Matt. x. 3.

But Luke not so, but in the opposite order, and he puts him before Thomas.

Next, “James the son of Alphæus.” For there was, as I have already said, the son of Zebedee also. Then after having mentioned “Lebbæus, whose surname was Thaddæus,”1343   [R.V., “Thaddæus.” The longer reading arose quite early. Tischendorf accepts “Lebbæus,” though it is not strongly supported, mainly because Mark has “Thaddæus.”—R.]and “Simon” Zelotes, whom he calls also “the Canaanite,” he comes to the traitor. And not as a sort of enemy or foe, but as one writing a history, so hath he described him. He saith not, “the unholy, the all unholy one,” but hath named him from his city, “Judas Iscariot.” Because there was also another Judas, “Lebbæus, whose surname was Thaddæus,” who, Luke saith, was the brother of James, saying, “Judas the brother of James.”1344   Luke vi. 16. Therefore to distinguish him from this man, it saith, “Judas Iscariot, who also betrayed Him.”1345   Matt. x. 4. And he is not ashamed to say, “who also betrayed Him.” So far were they from ever disguising aught even of those things that seem to be matters of reproach.

And first of all, and leader of the choir,1346   κορυφαο.is the “unlearned, the ignorant man.”1347   Acts iv. 13.

But let us see whither, and to whom, He sends them.

“These twelve,” it is said, “Jesus sent forth.”1348   Matt. x. 5.

What manner of men were these? The fishermen, the publicans: for indeed four were fishermen and two publicans, Matthew and James, and one was even a traitor. And what saith He to them? He presently charges them, saying,

“Go not into the way1349   [R.V., “any way.”]of the Gentiles, and into any city of the Samaritans enter ye not; but go rather to the lost sheep of the house of Israel.”1350   Matt. x. 5, 6.

“For think not at all,” saith He, “because they insult me, and call me demoniac, that I hate them and turn away from them. Nay, as I sought earnestly to amend them in the first place, so keeping you away from all the rest, to them do I send you as teachers and physicians. And I not only forbid you to preach to others before these, but I do not suffer you so much as to touch upon the road that leads thither, nor to enter into such a city.” Because the Samaritans too are in a state of enmity with the Jews. And yet it was an easier thing to deal with them, for they were much more favorably disposed to the faith; but the case of these was more difficult. But for all this, He sends them on the harder task, indicating his guardian care of them, and stopping the mouths of the Jews, and preparing the way for the teaching of the apostles, that people might not hereafter blame them for “entering in to men uncircumcised,”1351   Acts xi. 3.and think they had a just cause for shunning and abhorring them. And he calls them “lost,” not “stray,” “sheep,” in every way contriving how to excuse them, and winning their mind to himself.

6. “And as ye go,” saith He, “preach, saying, The kingdom of Heaven is at hand.”1352   Matt. x. 7.

Seest thou the greatness of their ministry? Seest thou the dignity of apostles? Of nothing that is the object of sense are they commanded to speak, nor such as Moses spake of, and the prophets before them, but of some new and strange things. For while the former preached no such things, but earth, and the good things in the earth, these preached the kingdom of Heaven, and whatever is there.

And not from this circumstance only were these the greater, but also from their obedience: in that they shrink not, nor are they backward, like those of old;1353   See Exod. iv. 10–14; Jerem. i. 6.but, warned as they are of perils, and wars, and of those insupportable evils, they receive with great obedience His injunctions, as being heralds of a kingdom.

“And what marvel,” saith one, “if having nothing to preach that is dismal or grievous, they readily obeyed?” What sayest thou? nothing grievous enjoined them? Dost thou not hear of the prisons, the executions, the civil wars, the hatred of all men? all which, He said a little while after, they must undergo. True, as to other men, He sent them to be procurers and heralds of innumerable blessings: but for themselves, He said and proclaimed beforehand, that they were to suffer terrible and incurable ills.

After this, to make them trustworthy,1354   [ἀξιοπστου, worthy of the confidence of those to whom they preached.—R.] He saith,

“Heal the sick, cleanse the lepers,1355   Matt. x. 8. “Raise the dead,” is added in our copies. [There is some authority for omitting this clause in the New Testament, but recent critical editors retain it.—R.]cast out devils: freely ye have received, freely give.”

See how He provides for their conduct, and that no less than for their miracles, implying that the miracles without this are nothing. Thus He both quells their pride by saying, “Freely ye have received, freely give;” and takes order for their being clear of covetousness. Moreover, lest it should be thought their own work,1356   κατρθωμα; nearly answering, perhaps, both here and in other places, to meritum.and they be lifted up by the signs that were wrought, He saith, “freely ye have received.” “Ye bestow no favor on them that receive you, for not for a price did ye receive these things, nor after toil: for the grace is mine. In like manner therefore give ye to them also, for there is no finding a price worthy of them.”

7. After this plucking up immediately the root of the evils,1357   1 Tim vi. 10. He saith,

“Provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet a staff.”1358   Matt. x. 9, 10. [R.V., “Get you no gold nor silver, nor brass in your purses (Greek, girdles); no wallet for your journey, neither two coats, nor shoes, nor staff.”]

He said not, “take them not with you,” but, “even if you can obtain them from another, flee the evil disease.” And you see that hereby He was answering many good pur poses; first setting His disciples above suspicion; secondly, freeing them from all care, so that they might give all their leisure to the word; thirdly, teaching them His own power. Of this accordingly He quite speaks out to them afterwards, “Lacked ye anything, when I sent you naked and unshod?”1359   Luke xxii. 35. [The passage is paraphrased by Chrysostom.—R.]

He did not at once say, “Provide not,” but when He had said, “Cleanse the lepers, cast out devils,” then He said, “Provide nothing; freely ye have received, freely give;” by His way of ordering things consulting at once for their interest, their credit, and their ability.

But perhaps some one may say, that the rest may not be unaccountable, but “not to have a scrip for the journey, neither two coats, nor a staff, nor shoes,” why did He enjoin this? Being minded to train them up unto all perfection; since even further back, He had suffered them not to take thought so much as for the next day. For even to the whole world He was to send them out as teachers. Therefore of men He makes them even angels (so to speak); releasing them from all worldly care, so that they should be possessed with one care alone, that of their teaching; or rather even from that He releases them, saying, “Take no thought how or what ye shall speak.”1360   Matt. x. 19. [R.V., “Be not anxious,” etc.]

And thus, what seems to be very grievous and galling, this He shows to be especially light and easy for them. For nothing makes men so cheerful as being freed from anxiety and care; and especially when it is granted them, being so freed, to lack nothing, God being present, and becoming to them instead of all things.

Next, lest they should say, “whence then are we to obtain our necessary food?” He saith not unto them, “Ye have heard that I have told you before, ‘Behold the fowls of the air;’”1361   Matt. vi. 26.(for they were not yet able to realise1362   ἐπιδεξασθαι.this commandment in their actions); but He added what came far short of this, saying, “For the workman is worthy of his meat;”1363   Matt. x. 10. [R.V., “For the laborer is worthy of his food.”]declaring that they must be nourished by their disciples, that neither they might be high minded towards those whom they were teaching, as though giving all and receiving nothing at their hands; nor these again break away, as being despised by their teachers.

After this, that they may not say, “Dost thou then command us to live by begging?” and be ashamed of this, He signifies the thing to be a debt, both by calling them “workmen,” and by terming what was given, “hire.”1364   See Luke x. 7. For “think not,” saith He, “because the labor is in words, that the benefit conferred by you is small; nay, for the thing hath much toil; and whatsoever they that are taught may give, it is not a free gift which they bestow, but a recompence which they render: “for the workman is worthy of his meat.” But this He said, not as declaring so much to be the worth of the apostles’ labors, far from it; God forbid: but as both making it a law for them to seek nothing more, and as convincing the givers, that what they do is not an act of liberality, but a debt.

8. “And into whatsoever city or town ye shall enter, inquire who in it is worthy: and there abide till ye go thence.”1365   Matt. x. 11. [R.V., “Search out who,” etc.]

That is, “it follows not,” saith He, “from my saying, ‘The workman is worthy of his meat,’ that I have opened to you all men’s doors: but herein also do I require you to use much circumspection. For this will profit you both in respect of your credit, and for your very maintenance. For if he is worthy, he will surely give you food; more especially when ye ask nothing beyond mere necessaries.”

And He not only requires them to seek out worthy persons, but also not to change house for house, whereby they would neither vex him that is receiving them, nor themselves get the character of gluttony and self-indulgence.1366   εκολα. For this He declared by saying, “There abide till ye go thence.” And this one may perceive from the other evangelists also.1367   Luke x. 7.

Seest thou how He made them honorable by this also, and those that received them careful; by signifying that they rather are the gainers, both in honor, and in respect of advantage?

Then pursuing again the same subject, He saith,

“And when ye come into an house, salute it. And if the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you.”1368   Matt. x. 12, 13.

Seest thou how far He declines not to carry His injunctions? And very fitly. For as champions of godliness, and preachers to the whole world, was He training them. And in that regard disposing them to practise moderation, and making them objects of love, He saith,

“And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say unto you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.”1369   Matt. x. 14, 15.

That is, “do not,” saith He, “because ye are teachers, therefore wait to be saluted by others, but be first in showing that respect.” Then, implying that this is not a mere salutation, but a blessing, He saith, “If the house be worthy, it shall come upon it,” but if it deal insolently, its first punishment will be, not to have the benefit of your peace; and the second, that it shall suffer the doom of Sodom.” “And what,” it will be said, “is their punishment to us?” Ye will have the houses of such as are worthy.

But what means, “Shake off the dust of your feet?” It is either to signify their having received nothing of them, or to be a witness to them of the long journey, which they had travelled for their sake.

But mark, I pray thee, how He doth not even yet give the whole to them. For neither doth He as yet bestow upon them foreknowledge, so as to learn who is worthy, and who is not so; but He bids them inquire, and await the trial. How then did He Himself abide with a publican? Because he was become worthy by his conversion.

And mark, I pray thee, how when He had stripped them of all, He gave them all, by suffering them to abide in the houses of those who became disciples, and to enter therein, having nothing. For thus both themselves were freed from anxiety, and they would convince the others, that for their salvation only are they come; first by bringing in nothing with them, then by requiring no more of them than necessaries, lastly, by not entering all their houses without distinction.

Since not by the signs only did He desire them to appear illustrious, but even before the signs, by their own virtue. For nothing so much characterizes strictness of life,1370   φιλοσοφαν .as to be free from superfluities, and so far as may be, from wants. This even the false apostles knew. Wherefore Paul also said, “That wherein they glory, they may be found even as we.”1371   2 Cor. xi. 12.

But if when we are in a strange country, and are going unto persons unknown to us, we must seek nothing more than our food for the day, much more when abiding at home.

9. These things let us not hear only, but also imitate. For not of the apostles alone are they said, but also of the saints afterwards. Let us therefore become worthy to entertain them. For according to the disposition of the entertainers this peace both comes and flies away again. For not only on the courageous speaking of them that teach, but also on the worthiness of them that receive, doth this effect follow.

Neither let us account it a small loss, not to enjoy such peace. For this peace the prophet also from of old proclaims, saying, “How beautiful are the feet of them that bring good tidings of peace.”1372   Isa. lii. 7; Rom. x. 15. Then to explain the value thereof he added, “That bring good tidings of good things.”

This peace Christ also declared to be great, when He said, “Peace I leave with you, my peace I give unto you.”1373   John xiv. 27. And we should do all things, so as to enjoy it, both at home and in church. For in the very church too the presiding minister gives peace.1374   See Bingham 13, 10, 8, quoting St. Chrys. Hom. in eos qui primum Pascha jejunant, P. vi. 383. Sav. “There is nothing like peace and harmony. Therefore our Father (the Bishop) mounts not up to this throne, until he have invoked peace upon you all: nor when he stands up, doth he begin his instruction to you, until he have given peace to all; and the priests, when about to consecrate, first make this prayer for you, and so begin the blessing: and the deacon also, when he bids you pray, joins this with the rest as matter of your prayer, that you should ask for the angel of peace, and that all the things set before you should be for your peace: also in dismissing you from this assembly, this is what he implores for you, saying, ‘Depart in peace.’ And in a word, we may not say or do any thing without this peace.” See also Bingham, 14, 4, 6; 4, 14; 15, 3, 1, 2; and the authors quoted by him, especially St. Chrysostom in various places: from which it is evident that “the table” here means the holy table, and that his argument is, “We should receive our brethren’s salutations as home and elsewhere with a brotherly mind, that we may be fit to impart to him the kiss of peace in the holy mysteries: the one is a type of, and a preparation for, the other: as was the salutation here enjoined to the apostles. Especially ought we to be ready and attentive at the many salutations which the ministers offer to us in the earlier part of the service, that we may lose none of the benefit of that mysterious salutation which we know will come in the end and most awful part of it.” And this which we speak of is a type of that. And you should receive it with all alacrity, in heart1375   [τ γνμ.]before the actual communion.1376   τ Τραπζη. For if not to impart it after the communion1377   i.e., to refuse the kiss of peace, which was always a part of the altar service.be disgusting, how much more disgusting to repel from you him that pronounces it!

For thee the presbyter sits, for thee the teacher stands, laboring and toiling. What plea then wilt thou have, for not affording him so much welcome as to listen to Him? For indeed the church is the common home of all, and when ye have first occupied it, we enter in, strictly observing the type which they exhibited. For this cause we also pronounce “peace” in common to all, directly as we enter, according to that law.

Let no one therefore be careless, no one inattentive,1378   μετωρο.when the priests have entered in and are teaching; for there is really no small punishment appointed for this. Yea, and I for one would rather enter into any of your houses ten thousand times, and find myself baffled, than not be heard when I speak here. This latter is to me harder to bear than the other, by how much this house is of greater dignity; our great possessions being verily laid up here, here all the hopes we have. For what is here, that is not great and awful? Thus both this table is far more precious and delightful than the other,1379   i.e., than the common tables in your own houses.and this candlestick than the candlestick there. And this they know, as many as have put away diseases by anointing themselves with oil1380   See James v. 14, 15. Tertull. ad Scapul. c. 4. “Severus sought out one Proculus, a Christian, who had cured him at a certain time with oil, and kept him in his court until he died.” St. Jerome, vit. St. Hilarion, c. 32. “Very many, wounded by serpents, having had recourse to Hilarion, indeed all the husbandmen and shepherds, upon touching their wounds with consecrated oil, recovered lasting health.” Other cases occur in church history, and illustrate the importance which the early writers attribute to the sacred oil in the church ritual, and the account of the miracle of St. Narcissus in Euseb. E. H. vi. 9. This statement of St. Chrysostom should be borne in mind, as qualifying what he so often seems to affirm or imply, that miraculous gifts had been withdrawn.in faith and in due season. And this coffer too is far better and more indispensable than that other chest; for it hath not clothes but alms shut up in it; even though they be few that own them. Here too is a couch better than that other; for the repose of the divine Scriptures is more delightful than any couch.

And had we attained to excellence in respect of concord, then had we no other home beside this. And that there is nothing over-burdensome in this saying, the “three thousand,”1381   Acts ii. 41.bear witness, and the “five thousand,”1382   Acts iv. 4.who had but one home, one table, one soul; for “the multitude of them that believed,” we read, “were of one heart and of one soul.”1383   Acts iv. 32. But since we fall far short of their virtue, and dwell scattered in our several homes, let us at least, when we meet here, be earnest in so doing. Because though in all other things we be destitute and poor, yet in these we are rich. Wherefore here at least receive us with love when we come in unto you. And when I say, “Peace be unto you,”1384   See St. Chrys. on Coloss. Hom. III. (as quoted by Mr. Field). “When the bishop enters the church, immediately he says, ‘Peace be to all;’ when he exhorts, ‘Peace to all;’ when he consecrates, ‘Peace to all,’ when he enjoins the salutation, ‘Peace to all;’ when the sacrifice is ended, ‘Peace to all;’ and at intervals again, ‘Grace to you and Peace.’”and ye say, “And with thy spirit,” say it not with the voice only, but also with the mind; not in mouth, but in understanding also. But if, while here thou sayest, “Peace also to thy spirit,” out of doors thou art mine enemy, spitting at and calumniating me, and secretly aspersing me with innumerable reproaches; what manner of peace is this?

For I indeed, though thou speak evil of me ten thousand times, give thee that peace with a pure heart, with sincerity of purpose, and I can say nothing evil at any time of thee; for I have a father’s bowels. And if I rebuke thee at any time, I do it out of concern for thee. But as for thee, by thy secret carping at me, and not receiving me in the Lord’s house, I fear lest thou shouldest in return add to my despondency; not for thine insulting me, not for thy casting me out, but for thy rejecting our peace, and drawing down upon thyself that grievous punishment.

For though I shake not off the dust, though I turn not away, what is threatened remains unchanged. For I indeed oftentimes pronounce peace to you, and will not cease from continually speaking it; and if, besides your insults, ye receive me not, even then I shake not off the dust; not that I am disobedient to our Lord, but that I vehemently burn for you. And besides, I have suffered nothing at all for you; I have neither come a long journey, nor with that garb and that voluntary poverty am I come (therefore we first blame ourselves), nor without shoes and a second coat; and perhaps this is why ye also fail of your part. However, this is not a sufficient plea for you; but while our condemnation is greater, to you it imparts no excuse.

10. Then the houses were churches, but now the church is become a house. Then one might say nothing worldly in a house, now one may say nothing spiritual in a church, but even here ye bring in the business from the market place, and while God is discoursing, ye leave off listening in silence to His sayings, and bring in the contrary things, and make discord. And I would it were your own affairs, but now the things which are nothing to you, those ye both speak and hear.

For this I lament, and will not cease lamenting. For I have no power to quit this house, but here we must needs remain until we depart from this present life. “Receive us”1385   2 Cor. vii. 2.therefore, as Paul commanded. For his language in that place related not to a meal, but to the temper and mind. This we also seek of you, even love, that fervent and genuine affection. But if ye endure not even this, at least love yourselves, and lay aside your present remissness. This is sufficient for our consolation, if we see you approving yourselves, and becoming better men. So will I also myself show forth increased love, even “though the more abundantly I love you, the less I be loved.”1386   2 Cor. xii. 15. [R.V., “Am I loved the less?” The reading accepted by Chrysostom agrees better with this interpretation.]

For indeed there are many things to bind us together. One table is set before all, one Father begat us, we are all the issue of the same throes, the same drink hath been given to all; or rather not only the same drink, but also to drink out of one cup. For our Father desiring to lead us to a kindly affection, hath devised this also, that we should drink out of one cup; a thing which belongs to intense love.

But “there is no comparison between the apostles and us.” I confess it too, and would never deny it. For I say not, to themselves, but not even to their shadows are we comparable.

But nevertheless, let your part be done. This will have no tendency to disgrace you but rather to profit you the more. For when even to unworthy persons ye show so much love and obedience, then shall ye receive the greater reward.

For neither are they our own words which we speak, since ye have no teacher at all on earth; but what we have received, that we also give, and in giving we seek for nothing else from you, but to be loved only. And if we be unworthy even of this, yet by our loving you we shall quickly be worthy. Although we are commanded to love not them only that love us, but even our enemies. Who then is so hardhearted, who so savage, that after having received such a law, he should abhor and hate even them that love him, full as he may be of innumerable evils?

We have partaken of a spiritual table, let us be partakers also of spiritual love. For if robbers, on partaking of salt, forget their character; what excuse shall we have, who are continually partaking of the Lord’s body, and do not imitate even their gentleness? And yet to many, not one table only, but even to be of one city, hath sufficed for friendship; but we, when we have the same city, and the same house, and table, and way, and door, and root, and life, and head, and the same shepherd, and king, and teacher, and judge, and maker, and father, and to whom all things are common; what indulgence can we deserve, if we be divided one from another?

11. But the miracles, perhaps, are what ye seek after, such as they wrought when they entered in; the lepers cleansed, the devils driven out, and the dead raised? Nay, but this is the great indication of your high birth, and of your love, that ye should believe God without pledges. And in fact this, and one other thing, were the reasons why God made miracles to cease. I mean, that if when miracles are not performed, they that plume themselves on other advantages,—for instance, either on the word of wisdom, or on show of piety,—grow vainglorious, are puffed up, are separated one from another; did miracles also take place, how could there but be violent rendings? And that what I say is not mere conjecture, the Corinthians bear witness, who from this cause were divided into many parties.

Do not thou therefore seek signs, but the soul’s health. Seek not to see one dead man raised; nay, for thou hast learnt that the whole world is arising. Seek not to see a blind man healed, but behold all now restored unto that better and more profitable sight; and do thou too learn to look chastely, and amend thine eye.

For in truth, if we all lived as we ought, workers of miracles would not be admired so much as we by the children of the heathen. For as to the signs, they often carry with them either a notion of mere fancy, or another evil suspicion, although ours be not such. But a pure life cannot admit of any such reproach; yea, all men’s mouths are stopped by the acquisition of virtue.

Let virtue then be our study: for abundant are her riches, and great the wonder wrought in her. She bestows the true freedom, and causes the same to be discerned even in slavery, not releasing from slavery, but while men continue slaves, exhibiting them more honorable than freemen; which is much more than giving them freedom: not making the poor man rich, but while he continues poor, exhibiting him wealthier than the rich.

But if thou wouldest work miracles also, be rid of transgressions, and thou hast quite accomplished it. Yea, for sin is a great demon, beloved; and if thou exterminate this, thou hast wrought a greater thing than they who drive out ten thousand demons. Do thou listen to Paul, how he speaks, and prefers virtue to miracles. “But covet earnestly,” saith he, “the best gifts: and yet show I unto you a more excellent way.”1387   1 Cor. xii. 31. And when he was to declare this “way,” he spoke not of raising the dead, not of cleansing of lepers, not of any other such thing; but in place of all these he set charity. Hearken also unto Christ, saying, “Rejoice not that the demons obey you, but that your names are written in Heaven.”1388   Luke x. 20. And again before this, “Many will say to me in that day, Have we not prophesied in Thy name, and cast out devils, and done many mighty works, and then I will profess unto them, I know you not.”1389   Matt. vii. 22, 23. And when He was about to be crucified, He called His disciples, and said unto them, “By this shall all men know that ye are my disciples,” not “if ye cast out devils,” but “if ye have love one to another.”1390   John xiii. 35. And again, “Hereby shall all men know that Thou hast sent me;” not “if these men raise the dead,” but, “if they be one.”1391   John xvii. 23, 22.

For, as to miracles, they oftentimes, while they profited another, have injured him who had the power, by lifting him up to pride and vainglory, or haply in some other way: but in our works there is no place for any such suspicion, but they profit both such as follow them, and many others.

These then let us perform with much diligence. For if thou change from inhumanity to almsgiving, thou hast stretched forth the hand that was withered. If thou withdraw from theatres and go to the church, thou hast cured the lame foot. If thou draw back thine eyes from an harlot, and from beauty not thine own, thou hast opened them when they were blind. If instead of satanical songs, thou hast learnt spiritual psalms, being dumb, thou hast spoken.

These are the greatest miracles, these the wonderful signs. If we go on working these signs, we shall both ourselves be a great and admirable sort of persons through these, and shall win over all the wicked unto virtue, and shall enjoy the life to come; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

ΟΜΙΛΙΑ ΛΒʹ. Καὶ παράγοντι ἐκεῖθεν τῷ Ἰησοῦ ἠκολούθησαν δύο τυφλοὶ κράζοντες, καὶ λέγοντες: Ἐλέησον ἡμᾶς, υἱὲ Δαυΐδ. Καὶ ἐλθόντος αὐτοῦ εἰς τὴν οἰκίαν, προσῆλθον αὐτῷ οἱ τυφλοὶ, καὶ λέγει αὐτοῖς ὁ Ἰησοῦς: «Πιστεύετε ὅτι δύναμαι τοῦτο ποιῆσαι;» Λέγουσιν αὐτῷ: «Ναὶ, Κύριε.» Τότε ἥψατο τῶν ὀφθαλμῶν αὐτῶν, λέγων: «Κατὰ τὴν πίστιν ὑμῶν γενηθήτω ὑμῖν.» Καὶ ἀνεῴχθησαν αὐτῶν οἱ ὀφ θαλμοί. αʹ. Τί δήποτε παρέλκει αὐτοὺς κράζοντας; Πάλιν ἐνταῦθα παιδεύων ἡμᾶς τὴν παρὰ τῶν πολλῶν διωθεῖσθαι δόξαν. Ἐπειδὴ γὰρ πλησίον ἦν ἡ οἰκία, ἄγει αὐτοὺς ἐκεῖ κατ' ἰδίαν θεραπεύσων. Καὶ τοῦτο δῆλον ἐξ ὧν καὶ παρήγγειλε μηδενὶ εἰπεῖν. Οὐ μικρὰ δὲ αὕτη τῶν Ἰουδαίων κατηγορία, ὅταν οὗτοι μὲν, τῶν ὀφθαλμῶν αὐτοῖς ἐκκεκομμένων, ἐξ ἀκοῆς μόνης τὴν πίστιν δέχωνται: ἐκεῖνοι δὲ θεωροῦντες τὰ θαύματα, καὶ τὴν ὄψιν μαρτυροῦσαν τοῖς γινομένοις ἔχοντες, τἀναντία πάντα ποιῶσιν. Ὅρα δὲ αὐτῶν καὶ τὴν προθυμίαν, καὶ ἀπὸ τῆς κραυγῆς, καὶ ἀπ' αὐτῆς τῆς ἐντεύξεως. Οὐδὲ γὰρ ἁπλῶς προσῆλθον, ἀλλὰ μεγάλα βοῶντες, καὶ οὐδὲν ἕτερον ἀλλ' ἢ ἔλεον προβαλλόμενοι. Υἱὸν δὲ Δαυῒδ ἐκάλουν, ἐπειδὴ τὸ ὄνομα τιμῆς ἐδόκει εἶναι. Πολλαχοῦ γοῦν καὶ οἱ προφῆται τοὺς βασιλέας, οὓς ἐβούλοντο τιμᾷν καὶ μεγάλους ἀποφαίνειν, οὕτως ἐκάλουν. Καὶ ἀγαγὼν αὐτοὺς εἰς τὴν οἰκίαν, δευτέραν ἐρώτησιν προσάγει. Πολλαχοῦ γὰρ ἐσπούδακεν ἱκετευόμενος ἰᾶσθαι, ἵνα μή τις νομίσῃ διὰ φιλοτιμίαν αὐτὸν τοῖς θαύμασι τούτοις ἐπιπηδᾶν: καὶ οὐ διὰ τοῦτο μόνον, ἀλλ' ἵνα δείξῃ, ὅτι καὶ ἄξιοι ἦσαν θεραπείας: καὶ ἵνα μή τις λέγῃ, ὅτι Εἰ ἐλέῳ μόνον ἔσωζε, πάντας σώζεσθαι ἔδει. Ἔχει γάρ τινα καὶ ἡ φιλανθρωπία λόγον, τὸν ἀπὸ τῆς πίστεως τῶν σωζομένων. Οὐ διὰ ταῦτα δὲ μόνον τὴν πίστιν αὐτοὺς ἀπαιτεῖ, ἀλλ' ἐπειδὴ εἶπον υἱὸν Δαυῒδ, ἀνάγων αὐτοὺς ἐπὶ τὸ ὑψηλότερον, καὶ παιδεύων, ἃ χρὴ, περὶ αὐτοῦ φαντάζεσθαι, φησί: Πιστεύετε ὅτι δύναμαι τοῦτο ποιῆσαι; Οὐκ εἶπεν, ὅτι Πιστεύετε ὅτι δύναμαι παρακαλέσαι τὸν Πατέρα μου, ὅτι δύναμαι εὔξασθαι, ἀλλ', Ὅτι ἐγὼ δύναμαι τοῦτο ποιῆσαι. Τί οὖν ἐκεῖνοι; Ναὶ, Κύριε. Οὐκέτι Δαυῒδ υἱὸν αὐτὸν καλοῦσιν, ἀλλ' ὑψηλότερον ἀνίπτανται, καὶ τὴν δεσποτείαν ὁμολογοῦσι. Καὶ τότε λοιπὸν καὶ αὐτὸς ἐπιτίθησι τὴν χεῖρα, λέγων: Κατὰ τὴν πίστιν ὑμῶν γενηθήτω ὑμῖν. Ποιεῖ δὲ τοῦτο, τὴν πίστιν αὐτῶν ῥωννὺς, καὶ δεικνὺς μεριστὰς ὄντας τοῦ κατορθώματος, καὶ μαρτυρῶν ὅτι οὐ κολακείας τὰ ῥήματα ἦν. Οὐδὲ γὰρ εἶπεν, Ἀνοιχθήτωσαν ὑμῶν οἱ ὀφθαλμοὶ, ἀλλὰ, Κατὰ τὴν πίστιν ὑμῶν γενηθήτω ὑμῖν: ὃ πολλοῖς τῶν προσελθόντων λέγει, πρὸ τῆς τῶν σωμάτων ἰατρείας τὴν ἐν τῇ ψυχῇ πίστιν προανακηρῦξαι σπεύδων, ὥστε καὶ ἐκείνους εὐδοκιμωτέρους ποιῆσαι, καὶ ἑτέρους σπουδαιοτέρους κατασκευάσαι. Οὕτω καὶ ἐπὶ τοῦ παραλυτικοῦ: καὶ γὰρ πρὸ τοῦ σφίγξαι τὸ σῶμα, τὴν ψυχὴν κειμένην ἀνίστησι, λέγων: Θάρσει, τέκνον, ἀφέωνταί σου αἱ ἁμαρτίαι: καὶ τὸ κοράσιον δὲ ἀναστήσας κατέσχε, καὶ διὰ τῆς τραπέζης ἐδίδαξεν αὐτὴν τὸν εὐεργέτην: καὶ ἐπὶ τοῦ ἑκατοντάρχου δὲ ὁμοίως ἐποίησε, τῇ πίστει τὸ πᾶν ἐπιτρέψας: καὶ τοὺς μαθητὰς δὲ ἀπαλλάττων τοῦ χειμῶνος τῆς θαλάσσης, τῆς ὀλιγοπιστίας πρῶτον ἀπήλλαττεν Οὕτω δὴ καὶ ἐνταῦθα: ᾔδει μὲν καὶ πρὸ τῆς ἐκείνων φωνῆς αὐτὸς τὰ ἀπόῤῥητα τῆς διανοίας: ἵνα δὲ καὶ ἑτέρους εἰς τὸν αὐτὸν ζῆλον ἀγάγῃ, καὶ τοῖς ἄλλοις καταδήλους αὐτοὺς ποιεῖ, διὰ τοῦ τέλους τῆς ἰατρείας τὴν κρυπτομένην αὐτῶν πίστιν ἀνακηρύττων. Εἶτα μετὰ τὴν ἰατρείαν κελεύει μηδενὶ εἰπεῖν: καὶ οὐχ ἁπλῶς κελεύει, ἀλλὰ μετὰ πολλῆς τῆς σφοδρότητος. Ἐνεβριμήσατο γὰρ αὐτοῖς ὁ Ἰησοῦς, φησὶ, λέγων: Ὁρᾶτε, μηδεὶς γινωσκέτω. Οἱ δὲ ἐξελθόντες, διεφήμισαν αὐτὸν ἐν ὅλῃ τῇ γῇ ἐκείνῃ. Οὐ μὴν ἠνέσχοντο ἐκεῖνοι, ἀλλ' ἐγένοντο κήρυκες καὶ εὐαγγελισταί: καὶ κελευόμενοι κρύπτειν τὸ γεγενημένον, οὐκ ἠνέσχοντο. Εἰ δὲ ἀλλαχοῦ φαίνεται λέγων: Ἄπελθε, καὶ διηγοῦ τὴν δόξαν τοῦ Θεοῦ: οὐκ ἔστιν ἐναντίον ἐκεῖνο τούτῳ, ἀλλὰ καὶ σφόδρα συμβαῖνον. Παιδεύει γὰρ ἡμᾶς αὐτοὺς μὲν περὶ ἑαυτῶν μηδὲν λέγειν, ἀλλὰ καὶ τοὺς βουλομένους ἡμᾶς ἐγκωμιάζειν κωλύειν: εἰ δὲ εἰς τὸν Θεὸν ἡ δόξα ἀναφέροιτο, μὴ μόνον μὴ κωλύειν, ἀλλὰ καὶ ἐπιτάττειν τοῦτο ποιεῖν. Αὐτῶν δὲ ἐξερχομένων, φησὶν, ἰδοὺ προσήνεγκαν αὐτῷ ἄνθρωπον κωφὸν, δαιμονιζόμενον. Οὐ γὰρ τῆς φύσεως ἦν τὸ πάθος, ἀλλὰ τοῦ δαίμονος ἡ ἐπιβουλή: διὸ καὶ ἑτέρων δεῖται τῶν προσαγόντων. Οὐδὲ γὰρ δι' ἑαυτοῦ παρακαλέσαι ἠδύνατο, ἄφωνος ὢν, οὐδὲ ἑτέρους ἱκετεῦσαι, τοῦ δαίμονος δήσαντος τὴν γλῶτταν, καὶ τὴν ψυχὴν μετὰ τῆς γλώττης πεδήσαντος. Διὰ τοῦτο οὐδὲ ἀπαιτεῖ πίστιν αὐτὸν, ἀλλ' εὐθέως διορθοῦται τὸ νόσημα. Ἐκβληθέντος γὰρ τοῦ δαίμονος, φησὶν, ἐλάλησεν ὁ κωφός. Οἱ δὲ ὄχλοι ἐθαύμασαν, λέγοντες: Οὐδέποτε ἐφάνη οὕτως ἐν τῷ Ἰσραήλ. Ὃ δὴ μάλιστα ἠνία τοὺς Φαρισαίους, ὅτι πάντων αὐτὸν προὐτίθεσαν, οὐ τῶν τότε ὄντων, ἀλλὰ καὶ τῶν πώποτε γενομένων: προὐτίθεσαν δὲ, οὐχ ὅτι ἐθεράπευεν, ἀλλ' ὅτι ῥᾳδίως, καὶ ταχέως, καὶ ἄπειρα νοσήματα, καὶ ἀνιάτως ἔχοντα. Καὶ ὁ μὲν δῆμος οὕτως. βʹ. Οἱ Φαρισαῖοι δὲ τοὐναντίον ἅπαν. Οὐ γὰρ μόνον διαβάλλουσι τὰ γεγενημένα, ἀλλὰ καὶ ἐναντία λέγοντες ἑαυτοῖς οὐκ αἰσχύνονται. Τοιοῦτον γὰρ ἡ πονηρία. Τί γάρ φασιν; Ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια: οὗ τί γένοιτ' ἂν ἀνοητότερον; Μάλιστα μὲν γὰρ, ὃ καὶ προϊών φησιν, ἀμήχανον δαίμονα ἐκβάλλειν δαίμονα: τὰ γὰρ ἑαυτοῦ συγκροτεῖν εἴωθεν, οὐ καταλύειν ἐκεῖνος. Αὐτὸς δὲ οὐχὶ δαίμονας ἐξέβαλε μόνον, ἀλλὰ καὶ λεπροὺς ἐκάθηρε, καὶ νεκροὺς ἤγειρε, καὶ θάλατταν ἐχαλίνου, καὶ ἁμαρτήματα ἔλυε, καὶ βασιλείαν ἐκήρυττε, καὶ τῷ Πατρὶ προσῆγεν: ἅπερ οὔτ' ἂν ἕλοιτό ποτε δαίμων, οὔτ' ἂν δυνηθείη ποτὲ ἐργάσασθαι. Οἱ γὰρ δαίμονες εἰδώλοις προσάγουσι, καὶ Θεοῦ ἀπάγουσι, καὶ τῇ μελλούσῃ ζωῇ ἀπιστεῖν πείθουσιν. Ὁ δαίμων ὑβριζόμενος οὐκ εὐεργετεῖ, ὅπου γε καὶ μὴ ὑβριζόμενος βλάπτει τοὺς θεραπεύοντας αὐτὸν καὶ τιμῶντας. Αὐτὸς δὲ τοὐναντίον ποιεῖ: μετὰ γὰρ τὰς ὕβρεις ταύτας καὶ τὰς λοιδορίας, Περιῆγε, φησὶ, τὰς πόλεις πάσας καὶ τὰς κώμας, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν, καὶ κηρύσσων τὸ Εὐαγγέλιον τῆς βασιλείας, καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. Καὶ οὐ μόνον αὐτοὺς οὐκ ἐκόλασεν ἀναισθητοῦντας, ἀλλ' οὐδὲ ἁπλῶς ἐπετίμησεν: ὁμοῦ τε τὴν πραότητα ἐπιδεικνύμενος, καὶ ταύτῃ τὴν κακηγορίαν ἐλέγχων: ὁμοῦ τε βουλόμενος διὰ τῶν ἑξῆς σημείων πλείονα παρασχεῖν τὴν ἀπόδειξιν, καὶ τότε καὶ τὸν ἀπὸ τῶν λόγων ἔλεγχον ἐπαγαγεῖν. Περιῆγε τοίνυν καὶ ἐν πόλεσι, καὶ ἐν χώραις, καὶ ἐν ταῖς συναγωγαῖς αὐτῶν: παιδεύων ἡμᾶς οὕτως ἀμείβεσθαι τοὺς κακηγόρους, οὐ κακηγορίαις ἑτέραις. ἀλλ' εὐεργεσίαις μείζοσιν. Εἰ γὰρ μὴ δι' ἀνθρώπους, ἀλλὰ διὰ τὸν Θεὸν εὐεργετεῖς τοὺς ὁμοδούλους, ὅσα ἂν ποιῶσι, μὴ ἀποστῇς εὐεργετῶν, ἵνα μείζων ὁ μισθὸς ᾖ: ὡς ὅ γε μετὰ τὴν κακηγορίαν ἀφιστάμενος τῆς εὐεργεσίας, δείκνυσιν ὅτι διὰ τὸν ἐκείνων ἔπαινον, ἀλλ' οὐ διὰ τὸν Θεὸν, τῆς τοιαύτης ἐπιλαμβάνεται ἀρετῆς. Διὰ τοῦτο ὁ Χριστὸς παιδεύων ἡμᾶς, ὅτι ἐξ ἀγαθότητος μόνης ἐπὶ τοῦτο ᾔει, οὐ μόνον οὐκ ἀνέμενε πρὸς αὐτὸν ἐλθεῖν τοὺς κάμνοντας, ἀλλὰ καὶ αὐτὸς πρὸς ἐκείνους ἠπείγετο, δύο τὰ μέγιστα αὐτοῖς κομίζων ἀγαθά: ἓν μὲν, τῆς βασιλείας τὸ Εὐαγγέλιον: ἕτερον δὲ, τὴν πάντων τῶν νοσημάτων διόρθωσιν. Καὶ οὐδὲ πόλιν παρεώρα, οὐ κώμην παρέτρεχεν, ἀλλὰ πάντα ἐπῄει τόπον. Καὶ οὐδὲ μέχρι τούτου ἵσταται, ἀλλὰ καὶ ἑτέραν πρόνοιαν ἐπιδείκνυται. Ἰδὼν γὰρ, φησὶ, τοὺς ὄχλους, ἐσπλαγχνίσθη περὶ αὐτῶν ὅτι ἦσαν ἐσκυλμένοι καὶ ἐῤῥιμμένοι, ὡς πρόβατα μὴ ἔχοντα ποιμένα. Τότε λέγει τοῖς μαθηταῖς αὐτοῦ: Ὁ μὲν θερισμὸς πολὺς, οἱ δὲ ἐργάται ὀλίγοι. Δεήθητε οὖν τοῦ Κυρίου τοῦ θερισμοῦ, ὅπως ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὐτοῦ. Ὅρα πάλιν τὸ ἀκενόδοξον. Ἵνα μὴ ἅπαντας πρὸς ἑαυτὸν ἐπισύρηται, ἐκπέμπει τοὺς μαθητάς. Οὐ διὰ τοῦτο δὲ μόνον, ἀλλ' ἵνα αὐτοὺς καὶ παιδεύσῃ, καθάπερ ἔν τινι παλαίστρᾳ τῇ Παλαιστίνῃ μελετήσαντας, οὕτω πρὸς τοὺς ἀγῶνας τῆς οἰκουμένης ἀποδύσασθαι. Διὰ δὴ τοῦτο καὶ μείζονα τὰ γυμνάσια τῶν ἀγώνων τίθησι, ὅσον εἰς τὴν αὐτῶν ἧκεν ἀρετὴν, ἵνα εὐκοπώτερον τῶν μετὰ ταῦτα ἀγώνων ἅψωνται, καθάπερ τινὰς νεοσσοὺς ἁπαλοὺς πρὸς τὸ πτῆναι προάγων ἤδη. Καὶ τέως αὐτοὺς ἰατροὺς σωμάτων ποιεῖ, ὕστερον ταμιευόμενος τὴν τῆς ψυχῆς διόρθωσιν τὴν προηγουμένην. Καὶ σκόπει πῶς εὔκολον τὸ πρᾶγμα δείκνυσι καὶ ἀναγκαῖον. Τί γάρ φησιν; Ὁ μὲν θερισμὸς πολὺς, οἱ δὲ ἐργάται ὀλίγοι. Οὐ γὰρ ἐπὶ τὸν σπόρον ὑμᾶς, φησὶν, ἀλλ' ἐπὶ τὸν ἀμητὸν πέμπω. Ὅπερ ἐν τῷ Ἰωάννῃ ἔλεγεν: Ἄλλοι κεκοπιάκασι, καὶ ὑμεῖς εἰς τὸν κόπον αὐτῶν εἰσεληλύθατε. Ταῦτα δὲ ἔλεγε, καὶ τὸ φρόνημα αὐτῶν καταστέλλων, καὶ θαῤῥεῖν παρασκευάζων, καὶ δεικνὺς ὅτι ὁ μείζων προέλαβε πόνος. Θέα δὲ καὶ ἐνταῦθα ἀπὸ φιλανθρωπίας ἀρχόμενον, οὐκ ἐξ ἀμοιβῆς τινος. Ἐσπλαγχνίσθη γὰρ, ὅτι ἦσαν ἐσκυλμένοι καὶ ἐῤῥιμμένοι, ὡς πρόβατα μὴ ἔχοντα ποιμένα. Αὕτη τῶν ἀρχόντων τῶν Ἰουδαίων ἡ κατηγορία, ὅτι ποιμένες ὄντες τὰ τῶν λύκων ἐπεδείκνυντο. Οὐ γὰρ μόνον οὐ διώρθουν τὸ πλῆθος, ἀλλὰ καὶ ἐλυμαίνοντο αὐτῶν τὴν προκοπήν. Ἐκείνων γοῦν θαυμαζόντων, καὶ λεγόντων, Οὐδέποτε ἐφάνη οὕτως ἐν τῷ Ἰσραήλ: οὗτοι τὰ ἐναντία ἔλεγον, ὅτι Ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια. Ἀλλὰ τίνας ἐργάτας ἐνταῦθά φησι; Τοὺς δώδεκα μαθητάς. Τί οὖν; εἰπὼν, Οἱ δὲ ἐργάται ὀλίγοι, προσέθηκεν αὐτοῖς; Οὐδαμῶς: ἀλλ' αὐτοὺς ἔπεμψε. Τίνος οὖν ἕνεκεν ἔλεγε, Δεήθητε τοῦ Κυρίου τοῦ θερισμοῦ, ἵνα ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὐτοῦ, καὶ οὐδένα αὐτοῖς προσέθηκεν; Ὅτι καὶ δώδεκα ὄντας πολλοὺς ἐποίησε λοιπὸν, οὐχὶ τῷ ἀριθμῷ προσθεὶς, ἀλλὰ δύναμιν χαρισάμενος. γʹ. Εἶτα δεικνὺς ἡλίκον τὸ δῶρόν ἐστι, φησὶ, Δεήθητε τοῦ Κυρίου τοῦ θερισμοῦ: καὶ λανθανόντως ἑαυτὸν ἐμφαίνει τὸν τὸ κῦρος ἔχοντα. Εἰπὼν γὰρ, Δεήθητε τοῦ Κυρίου τοῦ θερισμοῦ, οὐδὲν δεηθέντων αὐτῶν, οὐδὲ εὐξαμένων, αὐτὸς αὐτοὺς εὐθέως χειροτονεῖ, ἀναμιμνήσκων αὐτοὺς καὶ τῶν Ἰωάννου ῥημάτων, καὶ τῆς ἅλω, καὶ τοῦ λικμῶντος, καὶ τοῦ ἀχύρου, καὶ τοῦ σίτου. Ὅθεν δῆλον, ὅτι αὐτός ἐστιν ὁ γεωργὸς, αὐτὸς ὁ τοῦ θερισμοῦ Κύριος, αὐτὸς ὁ τῶν προφητῶν δεσπότης. Εἰ γὰρ θερίζειν ἔπεμψε, δῆλον ὅτι οὐ τὰ ἀλλότρια, ἀλλ' ἃ διὰ τῶν προφητῶν ἔσπειρεν. Οὐ ταύτῃ δὲ αὐτοὺς μόνον παρεθάῤῥυνε, τῷ θερισμὸν καλέσαι τὴν αὐτῶν διακονίαν, ἀλλὰ καὶ τῷ ποιῆσαι δυνατοὺς πρὸς τὴν διακονίαν. Καὶ προσκαλεσάμενος, φησὶ, τοὺς δώδεκα μαθητὰς αὐτοῦ, ἔδωκεν αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτων, ὥστε ἐκβάλλειν αὐτὰ, καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. Καίτοι οὔπω ἦν Πνεῦμα δεδομένον: Οὔπω γὰρ ἦν, φησὶ, Πνεῦμα, ἐπειδὴ Ἰησοῦς οὐδέπω ἐδοξάσθη. Πῶς οὖν ἐξέβαλλον τὰ πνεύματα; Ἀπὸ τῆς ἐπιταγῆς τῆς αὐτοῦ, ἀπὸ τῆς ἐξουσίας. Σκόπει δέ μοι καὶ τὸ εὔκαιρον τῆς ἀποστολῆς. Οὐ γὰρ ἐκ προοιμίων αὐτοὺς ἔπεμψεν, ἀλλ' ὅτε ἱκανῶς τῆς ἀκολουθήσεως ἦσαν ἀπολελαυκότες, καὶ εἶδον καὶ νεκρὸν ἐγερθέντα, καὶ θάλατταν ἐπιτιμηθεῖσαν, καὶ δαίμονας ἐλαθέντας, καὶ παραλυτικὸν σφιγέντα, καὶ ἁμαρτήματα λυθέντα, καὶ λεπρὸν καθαρθέντα, καὶ ἀρκοῦσαν αὐτοῦ τῆς δυνάμεως ἔλαβον ἀπόδειξιν, καὶ δι' ἔργων καὶ διὰ λόγων, τότε αὐτοὺς ἐκπέμπει: καὶ οὐκ εἰς ἐπικίνδυνα πράγματα (οὐδεὶς γὰρ ἐν Παλαιστίνῃ τέως κίνδυνος ἦν), ἀλλὰ πρὸς κακηγορίας ἔδει ἵστασθαι μόνον. Πλὴν καὶ τοῦτο αὐτοῖς προλέγει, τὸ περὶ τῶν κινδύνων, προπαρασκευάζων αὐτοὺς καὶ πρὸ τοῦ καιροῦ, καὶ ἐναγωνίους ποιῶν τῇ συνεχεῖ περὶ τούτων προῤῥήσει. Εἶτα, ἐπειδὴ δύο συζυγίας εἶπεν ἡμῖν ἀποστόλων, τὴν Πέτρου καὶ Ἰωάννου, καὶ μετ' ἐκείνας τὸν Ματθαῖον ἔδειξε κληθέντα, περὶ δὲ τῆς τῶν ἄλλων ἀποστόλων κλήσεώς τε καὶ προσηγορίας οὐδὲν ἡμῖν διελέχθη, ἐνταῦθα ἀναγκαίως τὸν κατάλογον αὐτῶν καὶ τὸν ἀριθμὸν τίθησι, καὶ τὰ ὀνόματα δῆλα ποιεῖ, λέγων οὕτως: Τῶν δώδεκα ἀποστόλων τὰ ὀνόματά ἐστι ταῦτα: Πρῶτος, Σίμων ὁ λεγόμενος Πέτρος. Καὶ γὰρ ἕτερος Σίμων ἦν, ὁ Κανανίτης: καὶ Ἰούδας ὁ Ἰσκαριώτης, καὶ Ἰούδας ὁ Ἰακώβου: καὶ Ἰάκωβος ὁ τοῦ Ἀλφαίου, καὶ Ἰάκωβος ὁ τοῦ Ζεβεδαίου. Ὁ μὲν οὖν Μάρκος καὶ κατὰ τὴν ἀξίαν αὐτοὺς τίθησι: μετὰ γὰρ τοὺς δύο κορυφαίους τότε τὸν Ἀνδρέαν ἀριθμεῖ: οὗτος δὲ οὐχ οὕτως, ἀλλ' ἀδιαφόρως, μᾶλλον δὲ καὶ Θωμᾶν τὸν πολὺ καταδεέστερον ἑαυτοῦ προτίθησιν. Ἀλλ' ἴδωμεν αὐτῶν ἄνωθεν τὸν κατάλογον. Πρῶτος, Σίμων ὁ λεγόμενος Πέτρος, καὶ Ἀνδρέας ὁ ἀδελφὸς αὐτοῦ. Οὐ μικρὸν καὶ τοῦτο ἐγκώμιον: τὸν μὲν γὰρ ἀπὸ τῆς ἀρετῆς, τὸν δὲ ἀπὸ τῆς εὐγενείας τῆς κατὰ τὸν τρόπον ὠνόμασεν. Εἶτα Ἰάκωβος ὁ τοῦ Ζεβεδαίου, καὶ Ἰωάννης ὁ ἀδελφὸς αὐτοῦ. Ὁρᾷς πῶς οὐ κατὰ τὴν ἀξίαν τίθησιν; Ἐμοὶ γὰρ δοκεῖ ὁ Ἰωάννης οὐχὶ τῶν ἄλλων μόνον, ἀλλὰ καὶ τοῦ ἀδελφοῦ μείζων εἶναι. Εἶτα εἰπὼν, Φίλιππος καὶ Βαρθολομαῖος, ἐπήγαγε: Θωμᾶς, καὶ Ματθαῖος ὁ τελώνης. Ἀλλ' οὐχ ὁ Λουκᾶς οὕτως: ἀλλ' ἀντιστρόφως, καὶ προτίθησιν αὐτὸν τοῦ Θωμᾶ, Εἶτα Ἰάκωβος ὁ τοῦ Ἀλφαίου. Ἦν γὰρ, ὡς ἔφθην εἰπὼν, καὶ ὁ τοῦ Ζεβεδαίου. Εἶτα εἰπὼν Λεββαῖον τὸν ἐπικληθέντα Θαδδαῖον, καὶ Σίμωνα τὸν ζηλωτὴν, ὃν καὶ Κανανίτην καλεῖ, ἐπὶ τὸν προδότην ἔρχεται: καὶ οὐχ ὡς ἐχθρός τις καὶ πολέμιος, ἀλλ' ὡς ἱστορίαν γράφων οὕτω διηγήσατο. Οὐκ εἶπεν, Ὁ μιαρὸς καὶ παμμίαρος, ἀλλ' ἀπὸ τῆς πόλεως αὐτὸν ἐκάλεσεν, Ἰούδας ὁ Ἰσκαριώτης. Ἦν γὰρ καὶ ἕτερος Ἰούδας ὁ Λεββαῖος, ὁ ἐπικληθεὶς Θαδδαῖος, ὃν Ἰακώβου φησὶν ὁ Λουκᾶς εἶναι λέγων, Ἰούδας Ἰακώβου. Ἀπὸ τούτου τοίνυν διαιρῶν αὐτὸν, φησίν: Ἰούδας ὁ Ἰσκαριώτης, ὁ καὶ παραδοὺς αὐτόν. Καὶ οὐκ αἰσχύνεται λέγων: Ὁ καὶ παραδοὺς αὐτόν. Οὕτως οὐδὲν οὐδέποτε οὐδὲ τῶν δοκούντων ἐπονειδίστων εἶναι ἀπέκρυπτον. Πρῶτος δὲ πάντων καὶ κορυφαῖος, ὁ ἀγράμματος, ὁ ἰδιώτης. Ἀλλ' ἴδωμεν ποῦ καὶ πρὸς τίνας αὐτοὺς πέμπει. Τούτους τοὺς δώδεκα, φησὶν, ἀπέστειλεν ὁ Ἰησοῦς. Ποίους τούτους; Τοὺς ἁλιέας, τοὺς τελώνας: καὶ γὰρ τέσσαρες ἦσαν ἁλιεῖς, καὶ δύο τελῶναι, Ματθαῖος καὶ Ἰάκωβος: ὁ δὲ εἷς καὶ προδότης. Καὶ τί πρὸς αὐτούς φησιν; Εὐθέως παραγγέλλει αὐτοῖς λέγων: Εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε, καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε: πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. Μὴ γὰρ δὴ νομίσητε, φησὶν, ἐπειδή με ὑβρίζουσι, καὶ δαιμονῶντα καλοῦσιν, ὅτι μισῶ αὐτοὺς καὶ ἀποστρέφομαι. Καὶ γὰρ πρώτους αὐτοὺς διορθῶσαι ἐσπούδακα, καὶ πάντων ὑμᾶς ἀπάγων τῶν ἄλλων, τούτοις πέμπω διδασκάλους καὶ ἰατρούς. Καὶ οὐ μόνον πρὸ τούτων ἄλλοις καταγγεῖλαι κωλύω, ἀλλ' οὐδὲ ὁδοῦ ἅψασθαι τῆς ἐκεῖ φερούσης ἐπιτρέπω, οὐδὲ εἰς πόλιν τοιαύτην εἰσελθεῖν. δʹ. Καὶ γὰρ καὶ οἱ Σαμαρεῖται ἐναντίως πρὸς Ἰουδαίους διάκεινται. Καίτοιγε εὐκολώτερα τὰ ἐκείνων ἦν: πολλῷ γὰρ ἐπιτηδειότερον πρὸς τὴν πίστιν εἶχον: τὰ δὲ τούτων χαλεπώτερα. Ἀλλ' ὅμως ἐπὶ τὰ δυσκολώτερα πέμπει, τὴν κηδεμονίαν τὴν περὶ αὐτοὺς ἐνδεικνύμενος, καὶ τὰ στόματα τῶν Ἰουδαίων ἐμφράττων, καὶ προοδοποιῶν τῇ διδασκαλίᾳ τῶν ἀποστόλων, ἵνα μὴ πάλιν ἐγκαλῶσιν, ὅτι πρὸς ἀκροβύστους εἰσῆλθον, καὶ δικαίαν δόξωσιν αἰτίαν ἔχειν τοῦ φυγεῖν αὐτοὺς καὶ ἀποστρέφεσθαι. Καὶ πρόβατα αὐτοὺς καλεῖ ἀπολωλότα, οὐκ ἀποπηδήσαντα, πανταχόθεν συγγνώμην αὐτοῖς ἐπινοῶν, καὶ ἐφελκόμενος αὐτῶν τὴν γνώμην. Πορευόμενοι δὲ, φησὶ, κηρύξατε λέγοντες, ὅτι Ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν. Εἶδες διακονίας μέγεθος; εἶδες ἀποστόλων ἀξίωμα; Οὐδὲν αἰσθητὸν κελεύονται λέγειν, οὐδὲ οἷον οἱ περὶ Μωϋσέα καὶ τοὺς προφήτας τοὺς ἔμπροσθεν, ἀλλὰ καινά τινα καὶ παράδοξα. Οὐ γὰρ τοιαῦτα ἐκήρυττον ἐκεῖνοι, ἀλλὰ γῆν, καὶ τὰ ἐν τῇ γῇ ἀγαθά: οἱ δὲ βασιλείαν οὐρανῶν, καὶ τὰ ἐκεῖ ἅπαντα. Οὐκ ἐντεῦθεν δὲ μόνον οὗτοι μείζους, ἀλλὰ καὶ ἐκ τῆς ὑπακοῆς. Οὐδὲ γὰρ ἀναδύονται, οὐδὲ ὀκνοῦσι, καθάπερ οἱ παλαιοί: ἀλλὰ, καίτοι κινδύνους καὶ πολέμους καὶ τὰ ἀφόρητα ἀκούοντες κακὰ, μετὰ πολλῆς δέχονται τῆς πειθοῦς τὰ ἐπιταττόμενα, ἅτε βασιλείας κήρυκες ὄντες. Καὶ τί θαυμαστὸν, φησὶν, εἰ μηδὲν σκυθρωπὸν κηρύττοντες καὶ χαλεπὸν, εὐκόλως ὑπήκουσαν; Τί λέγεις; οὐδὲν χαλεπὸν ἐπετάγησαν; Οὐκ ἀκούεις τῶν δεσμωτηρίων, τῶν ἀναγωγῶν, τῶν πολέμων τῶν ἐμφυλίων, τοῦ παρὰ πάντων μίσους, ἅπερ ἅπαντα μικρὸν ὕστερον αὐτοὺς ὑποστήσεσθαι ἔλεγεν; Ἑτέροις μὲν γὰρ μυρίων ἐσομένους ἀγαθῶν προξένους καὶ κήρυκας ἔπεμπεν αὐτοὺς δὲ ἀνήκεστα δεινὰ πείσεσθαι ἔλεγε καὶ προανεφώνει. Εἶτα ποιῶν αὐτοὺς ἀξιοπίστους, φησίν: Ἀσθενοῦντας θεραπεύετε, λεπροὺς καθαίρετε, δαιμόνια ἐκβάλλετε: δωρεὰν ἐλάβετε, δωρεὰν δότε. Ὅρα πῶς τῶν ἠθῶν ἐπιμελεῖται, καὶ οὐκ ἔλαττον ἢ τῶν σημείων, δεικνὺς ὅτι τὰ σημεῖα τούτων χωρὶς οὐδέν ἐστι. Καὶ γὰρ τὸ φρόνημα αὐτῶν καταστέλλει λέγων: Δωρεὰν ἐλάβετε, δωρεὰν δότε: καὶ φιλοχρηματίας καθαρεύειν παρασκευάζει. Εἶτα ἵνα μὴ νομισθῇ αὐτῶν εἶναι κατόρθωμα, καὶ ἐπαρθῶσιν ἀπὸ τῶν γινομένων σημείων, φησί: Δωρεὰν ἐλάβετε. Οὐδὲν χαρίζεσθε τοῖς δεχομένοις ὑμᾶς: οὐ γὰρ μισθοῦ ταῦτα ἐλάβετε, οὐδὲ πονέσαντες: ἐμὴ γὰρ ἡ χάρις. Οὕτως οὖν καὶ ἐκείνοις δότε: οὐδὲ γὰρ ἔστι τιμὴν αὐτῶν ἀξίαν εὑρεῖν. Εἶτα τὴν ῥίζαν τῶν κακῶν εὐθέως ἀνασπῶν, φησί: Μὴ κτήσησθε χρυσὸν, μηδὲ ἄργυρον, μηδὲ χαλκὸν εἰς τὰς ζώνας ὑμῶν, μὴ πήραν εἰς ὁδὸν, μηδὲ δύο χιτῶνας, μηδὲ ὑποδήματα, μηδὲ ῥάβδον. Οὐκ εἶπε, Μὴ λάβητε μεθ' ἑαυτῶν, ἀλλὰ, Κἂν ἑτέρωθεν ἐξῇ λαβεῖν, φύγε τὸ πονηρὸν νόσημα. Καὶ γὰρ πολλὰ διὰ τούτου κατώρθου: ἓν μὲν, ἀνυπόπτους ποιῶν τοὺς μαθητάς: δεύτερον δὲ, πάσης αὐτοὺς ἀπαλλάττων φροντίδος, ὥστε τὴν σχολὴν πᾶσαν τῷ λόγῳ παρέχειν: τρίτον, διδάσκων αὐτοὺς τὴν ἑαυτοῦ δύναμιν. Τοῦτο γοῦν αὐτοῖς καὶ λέγει μετὰ ταῦτα: Μή τινος ὑστερήσατε, ὅτε ἔπεμψα ὑμᾶς γυμνοὺς καὶ ἀνυποδέτους; Οὐκ εὐθέως εἶπε, Μὴ κτήσησθε: ἀλλ' ὅτε εἶπε, Λεπροὺς καθαίρετε, δαιμόνια ἐκβάλλετε, τότε εἶπε, Μηδὲν κτήσησθε: δωρεὰν ἐλάβετε, δωρεὰν δότε: καὶ τὸ συμφέρον διὰ τῶν πραγμάτων, καὶ τὸ πρέπον αὐτοῖς, καὶ τὸ δυνατὸν παρεχόμενος. Ἀλλ' ἴσως εἴποι τις ἂν, ὅτι Τὰ μὲν ἄλλα λόγον ἂν ἔχοι: τὸ δὲ μὴ πήραν ἔχειν εἰς ὁδὸν, μηδὲ δύο χιτῶνας, μηδὲ ῥάβδον, μηδὲ ὑποδήματα, τίνος ἕνεκεν ἐπέταξεν; Εἰς πᾶσαν αὐτοὺς ἀκρίβειαν ἀσκῆσαι βουλόμενος: ἐπεὶ καὶ ἀνωτέρω, οὐδὲ ὑπὲρ τῆς ἐπιούσης ἡμέρας μεριμνᾷν ἐπέτρεψε. Καὶ γὰρ καὶ τῇ οἰκουμένῃ διδασκάλους ἔμελλεν ἀποστέλλειν. Διὰ τοῦτο καὶ ἀγγέλους αὐτοὺς ἐξ ἀνθρώπων, ὡς εἰπεῖν, κατασκευάζει, πάσης ἀπολύων φροντίδος βιωτικῆς, ὥστε μιᾷ κατέχεσθαι φροντίδι μόνῃ, τῇ τῆς διδασκαλίας: μᾶλλον δὲ καὶ ἐκείνης αὐτοὺς ἀπολύει, λέγων: Μὴ μεριμνήσητε πῶς ἢ τί λαλήσητε. Ὥστε ὃ δοκεῖ σφόδρα φορτικὸν εἶναι καὶ ἐπαχθὲς, τοῦτο μάλιστα εὔκολον αὐτοῖς ἀποφαίνει καὶ ῥᾴδιον. Οὐδὲν γὰρ οὕτως εὐθυμεῖσθαι ποιεῖ, ὡς τὸ φροντίδος ἀπηλλάχθαι καὶ μερίμνης: καὶ μάλιστα ὅταν ἐξῇ ταύτης ἀπηλλαγμένους μηδενὸς ἐλαττοῦσθαι, τοῦ Θεοῦ παρόντος, καὶ ἀντὶ πάντων αὐτοῖς γινομένου. Εἶτα ἵνα μὴ λέγωσι, Πόθεν οὖν τῆς ἀναγκαίας τροφῆς ἀπολαύσομεν; οὐ λέγει αὐτοῖς, ὅτι Ἠκούσατε ὅτι εἶπον ὑμῖν ἔμπροσθεν: Ἐμβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ (οὔπω γὰρ ἦσαν δυνατοὶ τὸ ἐπίταγμα τοῦτο διὰ τῶν ἔργων ἐπιδείξασθαι): ἀλλὰ τὸ πολὺ τούτου καταδεέστερον ἐπήγαγε, λέγων: Ἄξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ ἐστι: δηλῶν ὅτι παρὰ τῶν μαθητῶν αὐτοὺς τρέφεσθαι ἔδει: ἵνα μήτε αὐτοὶ μέγα φρονῶσι κατὰ τῶν μαθητευομένων, ὡς πάντα παρέχοντες, καὶ μηδὲν λαμβάνοντες παρ' αὐτῶν: μήτε ἐκεῖνοι πάλιν ἀποῤῥαγῶσιν ὑπερορώμενοι παρὰ τούτων. εʹ. Εἶτα, ἵνα μὴ λέγωσι, Προσαιτοῦντας οὖν ἡμᾶς κελεύεις ζῇν; καὶ αἰσχύνωνται τοῦτο: δείκνυσι τὸ πρᾶγμα ὀφειλὴν ὂν, ἐργάτας τε αὐτοὺς καλῶν, καὶ τὸ διδόμενον μισθὸν ὀνομάζων. Μὴ γὰρ ἐπειδὴ ἐν λόγοις ἡ ἐργασία, φησὶ, νομίσητε μικρὰν εἶναι τὴν εὐεργεσίαν τὴν παρ' ὑμῶν: καὶ γὰρ πόνους ἔχει τὸ πρᾶγμα πολλούς: καὶ ὅπερ ἂν δῶσιν οἱ διδασκόμενοι, οὐ χαριζόμενοι παρέχουσιν, ἀλλ' ἀμοιβὴν ἀποδιδόντες: Ἄξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ ἐστι. Τοῦτο δὲ εἴρηκεν, οὐ τοσούτου τοὺς ἀποστολικοὺς ἀποφαίνων πόνους ἀξίους: ἄπαγε, μὴ γένοιτο: ἀλλὰ καὶ ἐκείνοις νομοθετῶν μηδὲν πλέον ζητεῖν, καὶ τοὺς παρέχοντας πείθων, ὅτι οὐ φιλοτιμία τὸ γινόμενον παρ' αὐτῶν ἐστιν, ἀλλ' ὀφειλή. Εἰς ἣν δ' ἂν πόλιν ἢ κώμην εἰσέλθητε, ἐξετάσατε τίς ἄξιος ἐν αὐτῇ ἐστι, κἀκεῖ μείνατε ἕως ἂν ἐξέλθητε. Οὐδὲ γὰρ ἐπειδὴ εἶπον, φησὶν, Ἄξιος ὁ ἐργάτης τῆς τροφῆς αὐτοῦ ἐστι, τὰς πάντων ὑμῖν θύρας ἀνέῳξα: ἀλλὰ καὶ ἐνταῦθα πολλὴν κελεύω ποιεῖσθαι τὴν ἀκρίβειαν. Τοῦτο γὰρ καὶ εἰς δόξαν ὑμᾶς ὠφελήσει, καὶ εἰς αὐτὸ τὸ τρέφεσθαι. Εἰ γὰρ ἄξιός ἐστι, πάντως δώσει τροφήν: καὶ μάλιστα ὅταν μηδὲν πλέον τῶν ἀναγκαίων αἰτῆτε. Οὐ μόνον δὲ ἀξίους κελεύει ζητεῖν, ἀλλὰ μηδὲ οἰκίαν ἐξ οἰκίας ἀμείβειν, ὥστε μήτε τὸν δεχόμενον λυπεῖν, μήτε αὐτοὺς δόξαν λαβεῖν γαστριμαργίας καὶ εὐκολίας. Τοῦτο γὰρ ἐδήλωσεν εἰπὼν, Ἐκεῖ μένετε ἕως ἂν ἐξέλθητε. Καὶ τοῦτο καὶ ἐκ τῶν ἄλλων εὐαγγελιστῶν ἔστι καταμαθεῖν. Εἶδες πῶς αὐτοὺς καὶ ταύτῃ σεμνοὺς ἐποίησε, καὶ τοὺς δεχομένους ἐναγωνίους, δείξας ὅτι αὐτοὶ μᾶλλόν εἰσιν οἱ κερδαίνοντες, καὶ εἰς δόξαν καὶ εἰς ὠφελείας λόγον; Εἶτα αὐτὸ τοῦτο πάλιν ἐπεξιών φησιν: Εἰσερχόμενοι δὲ εἰς τὴν οἰκίαν, ἀσπάσασθε αὐτήν. Καὶ ἐὰν μὲν ᾖ ἡ οἰκία ἀξία, ἐλθέτω ἡ εἰρήνη ὑμῶν ἐπ' αὐτήν: ἐὰν δὲ μὴ ᾖ ἀξία, ἡ εἰρήνη ὑμῶν ἐφ' ὑμᾶς ἐπιστραφήτω. Ὁρᾷς μέχρι τίνος οὐ παραιτεῖται διατάττεσθαι; Καὶ μάλα εἰκότως. Ἀθλητὰς γὰρ εὐσεβείας καὶ κήρυκας κατεσκεύαζε τῆς οἰκουμένης: καὶ ταύτῃ μετριάζειν αὐτοὺς παρασκευάζων, καὶ ἐπεράστους ποιῶν, φησί: Καὶ ὃς ἂν μὴ δέξηται ὑμᾶς, μηδὲ ἀκούσῃ τῶν λόγων ὑμῶν, ἐξερχόμενοι τῆς οἰκίας ἢ τῆς πόλεως ἐκείνης, ἐκτινάξατε τὸν κονιορτὸν τῶν ποδῶν ὑμῶν. Ἀμὴν λέγω ὑμῖν, ἀνεκτότερον ἔσται γῇ Σοδόμων καὶ Γομόῤῥας ἐν ἡμέρᾳ κρίσεως, ἢ τῇ πόλει ἐκείνῃ. Μὴ γὰρ ἐπειδὴ διδάσκετε, φησὶ, διὰ τοῦτο περιμένετε παρ' ἑτέρων ἀσπάζεσθαι, ἀλλὰ προηγεῖσθε τῇ τιμῇ. Εἶτα δεικνὺς ὅτι οὐκ ἀσπασμὸς τοῦτό ἐστι ψιλὸς, ἀλλ' εὐλογία, Ἐὰν ᾖ, φησὶν, ἀξία ἡ οἰκία, ἥξει ἐπ' αὐτήν: ἐὰν δὲ ὑβρίζῃ, πρώτη μὲν κόλασις, τὸ μὴ ἀπόνασθαι τῆς εἰρήνης: δευτέρα δὲ, ὅτι τὰ Σοδόμων πείσεται. Καὶ τί πρὸς ἡμᾶς, φησὶν, ἡ ἐκείνων κόλασις; Ἕξετε τὰς τῶν ἀξίων οἰκίας. Τί δὲ βούλεται τὸ Ἐκτινάξατε τὸν κονιορτὸν τῶν ποδῶν ὑμῶν; Ἢ ὥστε δεῖξαι ὅτι οὐδὲν ἔλαβον παρ' αὐτῶν, ἢ ὥστε εἰς μαρτύριον αὐτοῖς γενέσθαι τῆς μακρᾶς ὁδοιπορίας, ἣν ἐστείλαντο δι' αὐτούς. Σὺ δέ μοι σκόπει πῶς οὐδέπω τὸ πᾶν αὐτοῖς δίδωσιν. Οὐδὲ γὰρ πρόγνωσιν τέως αὐτοῖς χαρίζεται, ὥστε μαθεῖν τίς ἄξιος, καὶ τίς οὐ τοιοῦτος: ἀλλὰ περιεργάζεσθαι καὶ τὴν πεῖραν ἀναμένειν κελεύει. Πῶς οὖν αὐτὸς παρὰ τελώνῃ ἔμενεν; Ὅτι ἄξιος γέγονεν ἐκ τῆς μεταβολῆς. Σὺ δέ μοι σκόπει πῶς πάντων αὐτοὺς γυμνώσας, πάντα αὐτοῖς ἔδωκεν, ἐπιτρέψας ἐν ταῖς τῶν μαθητευομένων μένειν οἰκίαις, καὶ οὐδὲν ἔχοντας εἰσιέναι. Οὕτω γὰρ καὶ τῆς φροντίδος ἀπηλλάττοντο, κἀκείνους ἔπειθον, ὅτι διὰ τὴν αὐτῶν παραγεγόνασι σωτηρίαν μόνην, καὶ τῷ μηδὲν ἐπιφέρεσθαι, καὶ τῷ μηδὲν πλέον αὐτοὺς ἀπαιτεῖν τῶν ἀναγκαίων, καὶ τῷ μὴ πρὸς πάντας ἁπλῶς εἰσιέναι. Οὐδὲ γὰρ ἀπὸ τῶν σημείων αὐτοὺς ἐβούλετο φαίνεσθαι λαμπροὺς μόνον, ἀλλὰ καὶ πρὸ τῶν σημείων ἀπὸ τῆς οἰκείας ἀρετῆς. Οὐδὲν γὰρ οὕτω χαρακτηρίζει φιλοσοφίαν, ὡς τὸ ἀπέριττον, καὶ κατὰ τὸ ἐγχωροῦν ἀνενδεές. Τοῦτο καὶ οἱ ψευδαπόστολοι ᾔδεσαν, Διὰ τοῦτο καὶ Παῦλος ἔλεγεν: Ἵνα ἐν ᾧ καυχῶνται, εὑρεθῶσιν ὡς καὶ ἡμεῖς. Εἰ δὲ ἐπὶ ξένης ὄντας καὶ πρὸς ἀγνῶτας ἀπιόντας οὐδὲν δεῖ πλέον ζητεῖν τῆς ἐφημέρου τροφῆς, πολλῷ μᾶλλον οἴκοι μένοντας. Ϛʹ. Ταῦτα μὴ ἀκούωμεν μόνον, ἀλλὰ καὶ μιμώμεθα. Οὐ γὰρ περὶ τῶν ἀποστόλων εἴρηται μόνον, ἀλλὰ καὶ περὶ τῶν μετὰ ταῦτα ἁγίων. Γενώμεθα τοίνυν αὐτῶν ἄξιοι τῆς ὑποδοχῆς. Ἀπὸ γὰρ τῆς γνώμης τῶν ὑποδεχομένων καὶ ἡ εἰρήνη ἔρχεται αὕτη, καὶ ἀφίπταται πάλιν. Οὐδὲ γὰρ μόνον ἀπὸ τῆς τῶν διδασκόντων παῤῥησίας, ἀλλὰ καὶ ἀπὸ τῆς τῶν λαμβανόντων ἀξίας τοῦτο γίνεται. Μηδὲ μικρὰν νομίζωμεν εἶναι ζημίαν τὸ μὴ ἀπολαῦσαι τοιαύτης εἰρήνης. Ταύτην γὰρ καὶ ὁ προφήτης ἄνωθεν προαναφωνεῖ λέγων: Ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων εἰρήνην! Εἶτα αὐτῆς τὸ ἀξίωμα ἑρμηνεύων ἐπήγαγε, τῶν εὐαγγελιζομένων τὰ ἀγαθά. Ταύτην καὶ ὁ Χριστὸς μεγάλην οὖσαν ἀπέφηνεν εἰπών: Εἰρήνην ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν. Καὶ δεῖ πάντα ποιεῖν, ὥστε αὐτῆς ἀπολαύειν, καὶ ἐν οἰκίᾳ καὶ ἐν ἐκκλησίᾳ. Καὶ γὰρ καὶ ἐν τῇ ἐκκλησίᾳ ὁ προεστὼς δίδωσιν εἰρήνην. Καὶ τοῦτο ἐκείνου τύπος ἐστὶ, καὶ δεῖ μετὰ πάσης αὐτὸν δέχεσθαι προθυμίας, τῇ γνώμῃ πρὸ τῆς τραπέζης. Εἰ γὰρ τὸ ἀπὸ τῆς τραπέζης μὴ μεταδοῦναι φορτικὸν, τὸ τὸν λέγοντα διακρούεσθαι πόσῳ μᾶλλον ἂν φορτικώτερον; Διὰ σὲ κάθηται ὁ πρεσβύτερος, διὰ σὲ ἕστηκεν ὁ διδάσκαλος, πονῶν καὶ ταλαιπωρούμενος. Τίνα οὖν ἕξεις ἀπολογίαν, μηδὲ τὴν ἐκ τῆς ἀκροάσεως αὐτῷ παρέχων ὑποδοχήν; Καὶ γὰρ οἰκία κοινὴ πάντων ἐστὶν ἡ ἐκκλησία, καὶ προλαβόντων ὑμῶν εἴσιμεν ἡμεῖς, τὸν ἐκείνων τύπον διατηροῦντες. Διὰ τοῦτο καὶ κοινῇ πᾶσι τὴν εἰρήνην ἐπιλέγομεν εἰσιόντες εὐθέως, κατὰ τὸν νόμον ἐκεῖνον. Μηδεὶς τοίνυν ἔστω ῥᾴθυμος, μηδεὶς μετέωρος, εἰσελθόντων τῶν ἱερέων καὶ διδασκόντων: οὐδὲ γὰρ μικρὰ ἐπὶ τούτῳ κεῖται κόλασις. Καὶ γὰρ βουλοίμην ἂν ἔγωγε μυριάκις εἰς οἰκίαν τινὸς ὑμῶν εἰσελθὼν ἐξαπορηθῆναι, ἢ ἐνταῦθα λέγων μὴ ἀκουσθῆναι. Τοῦτο ἐμοὶ φορτικώτερον ἐκείνου, ἐπειδὴ καὶ κυριωτέρα αὕτη ἡ οἰκία. Καὶ γὰρ τὰ μεγάλα ἡμῶν ἐνταῦθα κεῖται κτήματα: ἐνταῦθα ἡμῶν αἱ ἐλπίδες πᾶσαι. Τί γὰρ οὐχὶ ἐνταῦθα μέγα καὶ φρικῶδες; Καὶ γὰρ ἡ τράπεζα αὕτη πολλῷ τιμιωτέρα καὶ ἡδίων, καὶ ἡ λυχνία τῆς λυχνίας. Καὶ ἴσασιν ὅσα μετὰ πίστεως καὶ εὐκαίρως ἐλαίῳ χρισάμενοι νοσήματα ἔλυσαν. Καὶ τὸ κιβώτιον δὲ τοῦτο ἐκείνου τοῦ κιβωτίου πολλῷ βέλτιον καὶ ἀναγκαιότερον: οὐ γὰρ ἱμάτια, ἀλλ' ἐλεημοσύνην ἔχει συγκεκλεισμένην, εἰ καὶ ὀλίγοι εἰσὶν κεκτημένοι. Ἐνταῦθα καὶ κλίνη ἐκείνης βελτίων: ἡ γὰρ τῶν θείων Γραφῶν ἀνάπαυσις πάσης κλίνης ἡδίων ἐστί. Καὶ εἰ καλῶς ἦν ἡμῖν [τὰ τῆς ὁμονοίας κατωρθωμένα], οὔτ' ἂν ἑτέραν ἔσχομεν παρὰ ταύτην οἰκίαν. Καὶ ὅτι οὐ φορτικὸν τὸ εἰρημένον, μαρτυροῦσιν οἱ τρισχίλιοι καὶ οἱ πεντακισχίλιοι, καὶ οἰκίαν καὶ τράπεζαν καὶ ψυχὴν ἐσχηκότες μίαν: Τοῦ γὰρ πλήθους τῶν πιστευσάντων, φησὶν, ἦν ἡ καρδία καὶ ἡ ψυχὴ μία. Ἐπειδὴ δὲ πολὺ τῆς ἐκείνων ἀποδέομεν ἀρετῆς, καὶ διῳκίσμεθα κατὰ τὰς οἰκίας, κἂν, ἡνίκα ἐνθάδε συλλεγόμεθα, μετὰ προθυμίας τοῦτο ποιῶμεν. Εἰ γὰρ ἐν τοῖς ἄλλοις πτωχοὶ καὶ πένητές ἐσμεν, [ἀλλ' ἐν τούτοις πλούσιοι. Διὸ] κἂν ἐνταῦθα δέξασθε μετὰ ἀγάπης εἰσιόντας ἡμᾶς πρὸς ὑμᾶς. Καὶ ὅταν εἴπω, Εἰρήνη ὑμῖν, εἶτα εἴπητε, Καὶ τῷ πνεύματί σου: μὴ τῇ φωνῇ μόνον, ἀλλὰ καὶ τῇ γνώμῃ λέγετε: μὴ τῷ στόματι, ἀλλὰ καὶ τῇ διανοίᾳ. Ἂν δὲ ἐνταῦθα μὲν λέγῃς, Εἰρήνη καὶ τῷ πνεύματί σου, ἔξω δέ μοι πολεμῇς διαπτύων καὶ κακηγορῶν, μυρίοις λάθρα πλύνων ὀνείδεσι, ποία εἰρήνη αὕτη; Ἐγὼ μὲν γὰρ, κἂν μυριάκις κακηγορήσῃς, μετὰ καθαρᾶς καρδίας τὴν εἰρήνην σοι δίδωμι, μετὰ εἰλικρινοῦς γνώμης, καὶ πονηρὸν οὐδὲν δύναμαί ποτε περὶ σοῦ εἰπεῖν: σπλάγχνα γὰρ ἔχω πατρικά. Κἂν ἐπιπλήξω ποτὲ, κηδόμενος τοῦτο ποιῶ. Σὺ δὲ λάθρα δάκνων, καὶ μὴ δεχόμενός με ἐν δεσποτικῇ οἰκίᾳ, δέδοικα μὴ πάλιν μοι τὴν ἀθυμίαν αὐξήσῃς: οὐκ ἐπειδὴ ὕβρισας, οὐδὲ ἐπειδὴ ἐξέβαλες, ἀλλ' ἐπειδὴ τὴν εἰρήνην ἀπεκρούσω, καὶ τὴν χαλεπὴν ἐκείνην ἐπεσπάσω κόλασιν. Κἂν γὰρ μὴ ἐκτινάξω τὸν κονιορτὸν ἐγὼ, κἂν μὴ ἀποστραφῶ, τὰ τῆς ἀπειλῆς ἀκίνητα μένει. Ἐγὼ μὲν γὰρ ἐπιλέγω πολλάκις ὑμῖν εἰρήνην, καὶ ἀεὶ τοῦτο λέγων οὐ παύσομαι: ἂν δὲ μετὰ τῶν ὕβρεων καὶ μὴ δέξησθε, οὐδὲ οὕτω τὸν κονιορτὸν ἐκτινάσσω: οὐκ ἐπειδὴ παρακούω τοῦ Δεσπότου, ἀλλ' ἐπειδὴ σφόδρα ὑμῶν ἐκκαίομαι. Ἄλλως δὲ οὐδὲ ἔπαθόν τι δι' ὑμᾶς: οὔτε μακρὰν ἦλθον ἀποδημίαν, οὐδὲ μετὰ τοῦ σχήματος ἐκείνου καὶ τῆς ἀκτημοσύνης ἦλθον (διὰ τοῦτο πρότερον ἑαυτοῖς ἐγκαλοῦμεν), οὐδὲ χωρὶς ὑποδημάτων καὶ δευτέρου χιτῶνος: διὰ τοῦτο τάχα καὶ τὰ παρ' ὑμῶν ἐλλιμπάνετε. Πλὴν ἀλλ' οὐκ ἀρκεῖ τοῦτο ὑμῖν εἰς ἀπολογίαν: ἀλλ' ἡμῖν μὲν τὸ κρίμα μεῖζον, ὑμῖν δὲ συγγνώμης οὐ μεταδίδωσι. ζʹ. Τότε αἱ οἰκίαι ἐκκλησίαι ἦσαν, νῦν δὲ ἡ ἐκκλησία οἰκία γέγονεν. Οὐδὲν ἦν τότε ἐν οἰκίᾳ λαλῆσαι βιωτικόν: οὐδέν ἐστι νῦν ἐν ἐκκλησίᾳ πνευματικὸν εἰπεῖν, ἀλλὰ καὶ ἐνταῦθα τὰ ἐκ τῆς ἀγορᾶς ἐπεισάγετε: καὶ τοῦ Θεοῦ διαλεγομένου, ἀφέντες τὸ σιγῇ τῶν λεγομένων ἀκούειν, τἀναντία φέροντες συμβάλλετε πράγματα: καὶ εἴθε τὰ ὑμέτερα: νυνὶ δὲ τὰ μηδὲν ὑμῖν προσήκοντα καὶ λέγετε καὶ ἀκούετε. Διὰ ταῦτα θρηνῶ, καὶ θρηνῶν οὐ παύσομαι. Οὐδὲ γάρ εἰμι κύριος τὴν οἰκίαν ἀμεῖψαι ταύτην, ἀλλ' ἐνταῦθα ἀνάγκη μένειν, ἕως ἂν ἐκ τοῦ παρόντος ἐξέλθωμεν βίου. Χωρήσατε τοίνυν ἡμᾶς, καθὼς ὁ Παῦλος ἐκέλευσεν. Οὐδὲ γὰρ περὶ τραπέζης ἐκεῖ τὸ εἰρημένον ἦν αὐτῷ, ἀλλὰ περὶ γνώμης καὶ διανοίας. Τοῦτο καὶ ἡμεῖς παρ' ὑμῶν ζητοῦμεν, τὴν ἀγάπην, τὴν φιλίαν τὴν θερμὴν ἐκείνην καὶ γνησίαν. Εἰ δὲ οὐδὲ τοῦτο ἀνέχεσθε, κἂν ὑμᾶς αὐτοὺς φιλήσατε, τὴν παροῦσαν ἀποτιθέμενοι ῥᾳθυμίαν. Ἀρκεῖ τοῦτο εἰς παραμυθίαν ἡμῖν, ἂν ἴδωμεν εὐδοκιμοῦντας καὶ γενομένους βελτίους ὑμᾶς. Οὕτω καὶ αὐτὸς μείζονα ἐπιδείξομαι τὴν ἀγάπην, Εἰ καὶ περισσότερον ἀγαπῶν, ἧττον ἀγαπῶμαι. Καὶ γὰρ πολλὰ ἡμᾶς ἐστι τὰ συνάγοντα: μία τράπεζα πρόκειται πᾶσιν, εἷς ἐγέννησεν ἡμᾶς Πατὴρ, τὰς αὐτὰ, πάντες ἐλύσαμεν ὠδῖνας, τὸ αὐτὸ ποτὸν ἅπασι δέδοται: μᾶλλον δὲ οὐ μόνον τὸ αὐτὸ ποτὸν, ἀλλὰ καὶ ἐξ ἑνὸς ποτηρίου πίνειν. Ὁ γὰρ Πατὴρ, βουλόμενος ἡμᾶς εἰς φιλοστοργίαν ἀγαγεῖν, καὶ τοῦτο ἐμηχανήσατο, ἐξ ἑνὸς ποτηρίου πίνειν ἡμᾶς: ὅπερ ἐπιτεταμένης ἐστιν ἀγάπης. Ἀλλ' οὐκ ἐσμὲν ἄξιοι τῶν ἀποστόλων ἡμεῖς. Ὁμολογῶ κἀγὼ, καὶ οὐκ ἄν ποτε ἀρνηθείην. Οὐ μόνον ἐκείνων, ἀλλ' οὐδὲ τῆς σκιᾶς ἄξιοι τῆς ἐκείνων ἡμεῖς. Ἀλλ' ὅμως τὰ παρ' ὑμῶν γινέσθω. Οὐδὲν ὑμᾶς τοῦτο καταισχῦναι δυνήσεται, ἀλλὰ καὶ ὠφελῆσαι μειζόνως. Ὅταν γὰρ καὶ περὶ ἀναξίους τοσαύτην ἐπιδείξησθε τὴν ἀγάπην καὶ τὴν ὑπακοὴν, τότε μείζονα λήψεσθε τὴν ἀνταπόδοσιν. Οὐδὲ γὰρ τὰ ἡμέτερα λέγομεν: ἐπεὶ μηδέ ἐστιν ὑμῖν διδάσκαλος ἐπὶ τῆς γῆς: ἀλλ' ἃ παρελάβομεν, καὶ διδόαμεν: καὶ διδόντες οὐδὲν πλέον ἐπιζητοῦμεν παρ' ὑμῶν, ἀλλ' ἢ τὸ φιλεῖσθαι μόνον. Εἰ δὲ ἀνάξιοι καὶ τούτου, ἀλλ' ἀπὸ τοῦ φιλεῖν ὑμᾶς ἄξιοι ταχέως ἐσόμεθα. Καίτοιγε προσετάγημεν, μὴ τοὺς φιλοῦντας φιλεῖν μόνον, ἀλλὰ καὶ τοὺς ἐχθρούς. Τίς οὖν οὕτως ἀπηνὴς, τίς οὕτως ἄγριος, ὃς τοιοῦτον δεξάμενος νόμον, καὶ τοὺς φιλοῦντας ἀποστραφήσεται καὶ μισήσει, κἂν μυρίων κακῶν ἀνάμεστος ᾖ; Ἐκοινωνήσαμεν τραπέζης πνευματικῆς: κοινωνήσωμεν καὶ ἀγάπης πνευματικῆς. Εἰ γὰρ λῃσταὶ, κοινωνοῦντες ἁλῶν, ἐπιλανθάνονται τοῦ τρόπου, τίνα ἕξομεν ἀπολογίαν ἡμεῖς, σώματος ἀεὶ Δεσποτικοῦ μετέχοντες, καὶ οὐδὲ τὴν ἐκείνων μιμούμενοι ἡμερότητα; Καίτοιγε πολλοῖς οὐχὶ τράπεζα μόνον, ἀλλὰ καὶ τὸ πόλεως εἶναι μιᾶς ἤρκεσεν εἰς φιλίαν: ἡμεῖς δὲ, ὅταν καὶ πόλιν τὴν αὐτὴν ἔχωμεν, καὶ οἰκίαν τὴν αὐτὴν, καὶ τράπεζαν, καὶ ὁδὸν, καὶ θύραν, καὶ ῥίζαν, καὶ ζωὴν, καὶ κεφαλὴν, καὶ ποιμένα τὸν αὐτὸν, καὶ βασιλέα, καὶ διδάσκαλον, καὶ κριτὴν, καὶ δημιουργὸν, καὶ πατέρα, καὶ πάντα ἡμῖν ᾖ κοινὰ, τίνος ἂν εἴημεν συγγνώμης ἄξιοι, ἀπ' ἀλλήλων διαιρούμενοι; Ἀλλὰ τὰ σημεῖα ἐπιζητεῖτε, ἅπερ εἰσιόντες ἐποίουν ἐκεῖνοι, τοὺς λεπροὺς τοὺς καθαιρομένους, καὶ τοὺς δαίμονας τοὺς ἐλαυνομένους, καὶ τοὺς ἐγειρομένους νεκρούς; Ἀλλὰ καὶ τοῦτο τῆς εὐγενείας ὑμῶν μέγιστον δεῖγμα, καὶ τῆς ἀγάπης, τὸ μὴ μετ' ἐνεχύρων πιστεύειν τῷ Θεῷ. Καὶ γὰρ καὶ διὰ τοῦτο καὶ δι' ἕτερον τὰ σημεῖα ἔπαυσεν ὁ Θεός. Εἰ γὰρ, οὐ γινομένων σημείων, οἱ πλεονεκτήμασιν ἑτέροις κομῶντες, οἷον ἢ λόγῳ σοφίας, ἢ εὐλαβείας ἐπιδείξει, κενοδοξοῦσιν, ἐπαίρονται, ἀπ' ἀλλήλων σχίζονται: εἰ καὶ σημεῖα ἐγένοντο, ποῦ οὐκ ἂν ἐγένετο ῥήγματα; Καὶ ὅτι οὐ στοχασμὸς τὸ εἰρημένον, μαρτυροῦσι Κορίνθιοι εἰς πολλὰ ἐντεῦθεν διαιρεθέντες μέρη. Μὴ δὴ σημεῖα ζήτει, ἀλλὰ ψυχῆς ὑγείαν. Μὴ ζήτει νεκρὸν ἕνα ἰδεῖν ἐγειρόμενον: καὶ γὰρ ἔμαθες ὅτι ὁλόκληρος ἡ οἰκουμένη ἀνίσταται. Μὴ ζήτει τυφλὸν ἰδεῖν θεραπευόμενον, ἀλλ' ὅρα πάντας ἀναβλέποντας νῦν τὴν βελτίω καὶ χρησιμωτέραν ἀνάβλεψιν: καὶ μάθε καὶ σὺ σωφρόνως ὁρᾷν, καὶ διόρθωσαί σου τὸν ὀφθαλμόν. Καὶ γὰρ εἰ πάντες ὡς ἐχρῆν ἐζῶμεν, μᾶλλον ἂν τῶν θαυματουργούντων ἐθαύμασαν ἡμᾶς Ἑλλήνων παῖδες. Τὰ μὲν γὰρ σημεῖα καὶ φαντασίας ὑπόνοιαν ἔχει πολλάκις, καὶ ἑτέραν πονηρὰν ὑποψίαν, εἰ καὶ τὰ ἡμέτερα οὐ τοιαῦτα: βίος δὲ καθαρὸς οὐδεμίαν τοιαύτην ἐπήρειαν δέξασθαι δύναται: ἀλλὰ πάντων ἐμφράττει τὰ στόματα τῆς ἀρετῆς ἡ κτῆσις. ηʹ. Ταύτης τοίνυν ἐπιμελώμεθα: πολὺς γὰρ αὐτῆς ὁ πλοῦτος, καὶ τὸ θαῦμα μέγα. Αὕτη τὴν ὄντως ἐλευθερίαν παρέχει, καὶ ἐν τῇ δουλείᾳ ταύτην θεωρεῖσθαι παρασκευάζει, οὐκ ἀπαλλάττουσα τῆς δουλείας, ἀλλὰ δούλους μένοντας ἐλευθέρων ἀποφαίνουσα σεμνοτέρους, ὃ τοῦ δοῦναι ἐλευθερίαν πολλῷ πλέον ἐστίν: οὐ ποιοῦσα πλούσιον τὸν πένητα, ἀλλὰ μένοντα πένητα τοῦ πλουσίου εὐπορώτερον ἀποφαίνουσα. Εἰ δὲ καὶ σημεῖα βούλει ποιεῖν, ἀπαλλάγηθι πλημμελημάτων, καὶ τὸ πᾶν ἤνυσας. Καὶ γὰρ μέγας δαίμων ἡ ἁμαρτία, ἀγαπητέ: κἂν ταύτην ἐξέλῃς, τῶν μυρίους δαίμονας ἐλαυνόντων μεῖζον εἰργάσω. Ἄκουσον Παύλου λέγοντος, καὶ τὴν ἀρετὴν τῶν θαυμάτων προτιθέντος: Ζηλοῦτε δὲ, φησὶ, τὰ χαρίσματα τὰ κρείττονα: καὶ ἔτι καθ' ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι: καὶ μέλλων λέγειν τὴν ὁδὸν ταύτην, οὐ νεκρῶν εἶπεν ἔγερσιν, οὐ κάθαρσιν λεπρῶν, οὐκ ἄλλο τῶν τοιούτων οὐδέν: ἀλλ' ἀντὶ πάντων τούτων τὴν ἀγάπην τέθεικεν. Ἄκουσον καὶ τοῦ Χριστοῦ λέγοντος: Μὴ χαίρετε, ὅτι τὰ δαιμόνια ὑμῖν ὑπακούει, ἀλλ' ὅτι τὰ ὀνόματα ὑμῶν γέγραπται ἐν τοῖς οὐρανοῖς. Καὶ πρὸ τούτου πάλιν: Ἐροῦσί μοι πολλοὶ ἐν ἐκείνῃ τῇ ἡμέρᾳ: Οὐ τῷ σῷ ὀνόματι προεφητεύσαμεν, καὶ δαιμόνια ἐξεβάλομεν, καὶ δυνάμεις πολλὰς ἐποιήσαμεν; καὶ τότε ὁμολογήσω αὐτοῖς, ὅτι Οὐκ οἶδα ὑμᾶς. Καὶ ὅτε ἔμελλε σταυροῦσθαι, καλέσας τοὺς μαθητὰς ἔλεγεν αὐτοῖς: Ἐν τούτῳ γνώσονται πάντες, ὅτι μαθηταί μού ἐστε, οὐκ ἐὰν δαιμόνια ἐκβάλλητε, ἀλλ' ἐὰν ἀγάπην ἔχητε ἐν ἀλλήλοις. Καὶ πάλιν: Ἐν τούτῳ γνώσονται πάντες, ὅτι σύ με ἀπέστειλας, οὐχὶ ἐὰν νεκροὺς ἐγείρωσιν οὗτοι, ἀλλ' ἐὰν ὦσιν ἕν. Τὰ μὲν γὰρ σημεῖα πολλάκις ἕτερον μὲν ὠφέλησε, τὸν δὲ ἔχοντα παρέβλαψεν, εἰς ἀπόνοιαν ἐπάραντα καὶ κενοδοξίαν, ἢ καὶ ἑτέρῳ τινὶ τρόπῳ: ἐπὶ δὲ τῶν ἔργων οὐδὲν τοιοῦτον ὑποπτεῦσαι ἔνι, ἀλλὰ καὶ τοὺς μετιόντας αὐτὰ, καὶ ἑτέρους πολλοὺς ὠφελεῖ. Ταῦτα τοίνυν μετὰ πολλῆς τῆς ἐπιμελείας ἐργασώμεθα. Ἂν γὰρ ἐξ ἀπανθρωπίας εἰς ἐλεημοσύνην μεταβάλῃς, ξηρὰν τὴν χεῖρα οὖσαν ἐξέτεινας. Ἂν θεάτρων ἀποστὰς ἐπὶ τὴν ἐκκλησίαν ἴῃς, χωλεύοντα τὸν πόδα διώρθωσας. Ἂν ἀποστήσῃς τοὺς ὀφθαλμούς σου ἀπὸ πόρνης καὶ κάλλους ἀλλοτρίου, τυφλοὺς ὄντας ἀνέῳξας. Ἐὰν ἀντὶ σατανικῶν ᾠδῶν μάθῃς ψαλμοὺς πνευματικοὺς, κωφὸς ὢν ἐλάλησας. Ταῦτα τὰ θαύματα μέγιστα: ταῦτα τὰ σημεῖα παράδοξα. Ἂν ταῦτα τὰ σημεῖα ποιοῦντες διατελῶμεν, καὶ αὐτοὶ μεγάλοι τινὲς καὶ θαυμαστοὶ διὰ τούτων ἐσόμεθα, καὶ τοὺς πονηροὺς ἐπισπασόμεθα ἅπαντας εἰς ἀρετὴν, καὶ τῆς μελλούσης ἀπολαυσόμεθα ζωῆς: ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.