Homily XXXIV.

John iv. 28, 29

“The woman then left her water pot, and went her way into the city, and saith to the men, Come, see a Man which told me all things that ever I did; is not this the Christ?”

[1.] We require much fervor and uproused zeal, for without these it is impossible to obtain the blessings promised to us. And to show this, Christ at one time saith, “Except a man take888   ὃ ς οὐ λαμβάνει κ.τ.λ. G. T. up his cross and follow Me, he is not worthy of Me” ( Matt. x. 38 ); at another, “I am come to send fire upon the earth, and what will I if it be already kindled?” ( Luke xii. 49 ); by both these desiring to represent to us a disciple full of heat and fire, and prepared for every danger. Such an one was this woman. For so kindled was she by His words, that she left her water pot and the purpose for which she came, ran into the city, and drew all the people to Jesus. “Come,” she saith, “see a Man which told me all things that ever I did.”

Observe her zeal and wisdom. She came to draw water, and when she had lighted upon the true Well, she after that despised the material one; teaching us even by this trifling instance when we are listening to spiritual matters to overlook the things of this life, and make no account of them. For what the Apostles did, that, after her ability, did this woman also.889   Ben. “in a higher degree.” They when they were called, left their nets; she of her own accord, without the command of any, leaves her water pot, and winged by joy890   al. “by grace.” performs the office of Evangelists. And she calls not one or two, as did Andrew and Philip, but having aroused a whole city and people, so brought them to Him.

Observe too how prudently she speaks; she said not, “Come and see the Christ,” but with the same condescension891   i.e. to their infirmity. by which Christ had netted her she draws the men to Him; “Come,” she saith, “see a Man who told me all that ever I did.” She was not ashamed to say that He “told me all that ever I did.” Yet she might have spoken otherwise, “Come, see one that prophesieth”; but when the soul is inflamed with holy fire, it looks then to nothing earthly, neither to glory nor to shame, but belongs to one thing alone, the flame which occupieth it.

“Is not this the Christ?” Observe again here the great wisdom of the woman; she neither declared the fact plainly, nor was she silent, for she desired not to bring them in by her own assertion, but to make them to share in this opinion by hearing Him; which rendered her words more readily acceptable to them. Yet He had not told all her life to her, only from what had been said she was persuaded (that He was informed) as to the rest. Nor did she say, “Come, believe,” but, “Come, see”; a gentler892   al. “more fearful.” expression than the other, and one which more attracted them. Seest thou the wisdom of the woman? She knew, she knew certainly that having but tasted that Well, they would be affected in the same manner as herself. Yet any one of the grosser sort would have concealed the reproof which Jesus had given; but she parades her own life, and brings it forward before all men, so as to attract and capture all.

Ver. 31. “In the mean time His disciples asked893   ἠ ρώτων. E.V. prayed: Ben and ms. in Bodl. ἠ ρώτων ἐνταῦθα παρεκαλοῦν ἐστὶ, τῇ ἐγχωρίῳ αὐτῶν φωνῇ Him, saying, Master, eat.” “Asked,” here is “besought,” in their native language; for seeing Him wearied with the journey, and the oppressive heat, they entreated Him; for their request concerning food proceeded not from hastiness, but from loving affection for their Teacher? What then saith Christ?

Ver. 32, 33. “I have meat to eat that ye know not of. Therefore” (saith the Evangelist) “said the disciples one to another, Hath any man brought Him aught to eat?”

Why now wonderest thou that the woman when she heard of “water,” still imagined mere water to be meant, when even the disciples are in the same case, and as yet suppose nothing spiritual, but are perplexed? though they still show their accustomed modesty and reverence toward their Master, conversing one with the other, but not daring to put any question to Him. And this they do in other places, desiring to ask Him, but not asking. What then saith Christ?

Ver. 34. “My meat is to do the will of Him that sent Me, and to finish His work.”

He here calleth the salvation of men “meat,” showing what an earnest desire He hath of providing for us;894   ms. in Bodl. “our salvation.” for as we long for food, so He that we may be saved. And hear how in all places He revealeth not all off-hand, but first throweth the hearer into perplexity, in order that having begun to seek the meaning of what has been said, and then being perplexed and in difficulty, he may when what he sought appears, receive it the more readily, and be made more attentive to listening. For wherefore said He not at once, “My meat is to do the will of My Father?” (though not even this would have been clear, yet clearer than the other.) But what saith He? “I have meat to eat that ye know not of”; for He desireth, as I said, first to make them more attentive through their uncertainty, and by dark sayings like these to accustom them to listen to His words. But what is “the will of the Father”? He next speaketh of this, and explaineth.

Ver. 35. “Say ye not, that there are yet four months, and then cometh harvest? Behold, I say unto you, Lift up your eyes, and look upon the fields, for they are white already to harvest.”

[2.] Behold, He again by familiar words leadeth them up to the consideration of greater matters; for when He spoke of “meat,” He signified nothing else than the salvation of the men who should come to Him; and again, the “field” and the “harvest” signify the very same thing, the multitude of souls prepared for the reception of the preaching; and the “eyes” of which He speaketh are those both of the mind and of the body; (for they now beheld the crowd of Samaritans advancing;) and the readiness of their will He calleth, “fields already white.” For as the ears of corn, when they have become white, and are ready for reaping, so these, He saith, are prepared and fitted for salvation.

And wherefore instead of calling them “fields” and “harvest,” did He not plainly say, that “the men were coming to believe and were ready to receive the Word, having been instructed by the Prophets; and now bringing forth fruit”? What mean these figures used by Him? for this He doth not here only, but through all the Gospel; and the Prophets also employ the same method, saying many things in a metaphorical manner. What then may be the cause of this? for the grace of the Spirit did not ordain it to be so without a reason, but why and wherefore? On two accounts; one, that the discourse may be more vivid, and bring what is said more clearly before our eyes. For the mind when it has laid hold on a familiar image of the matters in hand, is more aroused, and beholding them as it were in a picture, is occupied by them to a greater degree. This is one reason; the other is, that the statement may be sweetened, and that the memory of what is said may be more lasting. For assertion does not subdue and bring in an ordinary hearer so much as narration by objects, and the representation of experience.895   i.e. given by means of things which are objects of experience. ὑ πογραφὴ πείρας, al. πείρα Which one may here see most wisely effected by the parable.

Ver. 36. “And he that reapeth receiveth wages, and gathereth fruit unto life eternal.”

For the fruit of an earthly harvest profiteth not to life eternal, but to this which is for a time; but the spiritual fruit to that which hath neither age nor death. Seest thou that the expressions are of sense, but the thoughts spiritual, and that by the very words themselves He divideth things earthly from heavenly? For when in discoursing of water He made this the peculiar property of the heavenly Water, that “he who drinketh it shall never thirst,” so He doth here also when He saith, “that this fruit is gathered unto eternal life.”

“That both he that soweth and he that reapeth may rejoice together.”

Who is “he that soweth”? Who “he that reapeth”? The Prophets are they that sowed but they reaped not, but the Apostles. “Yet not on this account are they deprived of the pleasure and recompense of their labors, but they rejoice and are glad with us, although they reap not with us. For harvest is not such work as sowing. I therefore have kept you for that in which the toil is less and the pleasure greater, and not for sowing because in that there is much hardship and toil. In harvest the return is large, the labor not so great; nay there is much facility.”896   εὐκολία, al. ῥ αστώνη By these arguments He here desireth to prove, that “the wish of the Prophets is, that all men should come to Me.” This also the Law was engaged in effecting; and for this they sowed, that they might produce this fruit.897   al. “by this.” He showeth moreover that He sent them also, and that there was a very intimate connection between the New Covenant and the Old, and all this He effecteth at once by this parable. He maketh mention also of a proverbial expression generally circulated.

Ver. 37. “Herein,” He saith, “is that saying true, One soweth and another reapeth.”

These words the many used whenever one party had supplied toil and another had reaped the fruits; and He saith, “that the proverb is in this instance especially true, for the Prophets labored, and ye reap the fruits of their labors.” He said not “the rewards,” (for neither did their great labor go unrewarded,) but “the fruits.” This also Daniel did, for he too makes mention of a proverb, “Wickedness proceedeth from the wicked”; and David in his lamenting makes mention of a similar proverb.898   There is no authority for a different reading, but it seems to be rightly conjectured by Savile and Ben. that the names “Daniel” and “David” should be transposed. The proverb is that used by David, 1 Sam. xxiv. 13 , and the other passage alluded to may be Dan. xii. 10 , “the wicked shall do wickedly.” ms. in Bodl. reads, ἀ νομία ἐκ βαβυλῶνος for ἐ ξ ἀνόμων πλημμελεία Therefore He said beforehand, “that both he that soweth and he that reapeth may rejoice together.” For since He was about to declare, that “one hath sowed and another reapeth,” lest any one should deem that the Prophets were deprived of their reward, He asserteth something strange and paradoxical, such as never chanceth in sensual things, but is peculiar to spiritual only. For in things of sense, if it chance that one sow and another reap, they do not “rejoice together,” but those who sowed are sad, as having labored for others, and those who reap alone rejoice. But here it is not so, but those who reap not what they sowed rejoice alike with those who reap; whence it is clear that they too share the reward.

Ver. 38. “I sent you to reap that whereon ye bestowed no labors; other men labored, and ye are entered into their labors.”

By this He the more encourageth them; for when it seemed a very hard matter to go through all the world and preach the Gospel, He showeth them that it is even most899   al. “more.” easy. The very difficult work was that other, which required great labor, the putting in the seed, and introducing the uninitiated soul to the knowledge of God. But wherefore uttereth He these sayings? It is that when He sendeth them to preach they may not be confounded, as though sent on a difficult task. “For that of the Prophets,” He saith, “was the more difficult, and the fact witnesseth to My word, that ye are come to what is easy; because as in harvest time the fruits are collected with ease, and in one moment the floor is filled with sheaves, which await900   al. “awaits.” not the revolutions of the seasons, and winter, and spring, and rain, so it is now. The facts proclaim it aloud.” While He was in the midst of saying these things, the Samaritans came forth, and the fruit was at once gathered together. On this account901   ms. in Bodl. “alluding to these.” He said, “Lift up your eyes, and look on the fields, that they are white.” Thus He spake, and the fact was clear, and the words seen (true) by the event. For saith St. John,

Ver. 39. “Many of the Samaritans of that city believed on Him for the saying of the woman which testified, He told me all that ever I did.”

They perceived902   ms. in Bodl. “as soon as they heard the woman they believed, for they,” &c. that the woman would not from favor have admired One who had rebuked her sins, nor to gratify another have paraded her own course of life.

[3.] Let us then also imitate this woman, and in the case of our own sins not be ashamed of men, but fear, as is meet, God who now beholdeth what is done, and who hereafter punisheth those who do not now repent. At present we do the opposite of this, for we fear not Him who shall judge us, but shudder at those who do not in anything hurt us, and tremble at the shame which comes from them. Therefore in the very thing which we fear, in this do we incur punishment. For he who now regards only the reproach of men, but when God seeth is not ashamed to do anything unseemly, and who will not repent and be converted, in that day will be made an example, not only before one or two, but in the sight of the whole world. For that a vast assembly is seated there to behold righteous actions as well as those which are not such, let the parable of the sheep and the goats teach thee, as also the blessed Paul when He saith, “For we must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” ( 2 Cor. v. 10 ), and again, “Who will bring to light the hidden things of darkness.” ( 1 Cor. iv. 5.) Hast thou done or imagined any evil thing, and dost thou hide it from man? yet from God thou hidest it not. But for this thou careth nothing; the eyes of men, these are thy fear. Think then that thou wilt not be able to escape the sight even of men in that day903   ms. in Bodleian reads here, “and be more careful than thy (present) self.” ; for all things as in a picture shall then be set before our very eyes, so that each shall be self-condemned. This is clear even from the instance of Dives, for the poor man whom he had neglected, Lazarus I mean, he saw standing before his eyes, and the finger which he had often loathed, he intreats may become a comfort to him then. I exhort you therefore, that although no one see what we do, yet that each of us enter into his own conscience, and set reason for his judge, and bring forward his transgressions, and if he desire them not to be exposed to public view then in that fearful day, let him now heal his wounds, let him apply to them the medicines of repentance. For it is in the power, yea, it is in the power of one full of ten thousand wounds to go hence whole. For “if ye forgive,” He saith, “your sins are forgiven unto you.”904   ms. in Bodl. reads, “My Heavenly Father will also forgive you, but if ye forgive not, neither will He forgive you.” ( Matt. vi. 14 , not verbally quoted.) For as sins buried905   καταχωννύμενα in Baptism appear no more, so these906   i.e. sins done after Baptism. also shall disappear, if we be willing to repent. And repentance is the not doing the same again; for he that again puts his hand to the same, is like the dog that returneth to his own vomit, and like him in the proverb who cards wool into the fire,907   Εἰς πῦρ ξαίνοντι. Plat. Legg. vi. p. 750. “And like,” &c. is not in the text of Savile. and draws water into a cask full of holes. It behooves therefore to depart both in action and in thought from what we have dared to do, and having departed, to apply to the wounds the remedies which are the contraries of our sins. For instance: hast thou been grasping and covetous? Abstain from rapine, and apply almsgiving to the wound. Hast thou been a fornicator? Abstain from fornication, and apply chastity to the wound. Hast thou spoken ill of thy brother, and injured him? Cease finding fault,908   al. “speaking evil.” and apply kindness. Let us thus act with respect to each point in which we have offended, and let us not carelessly pass by our sins, for there awaiteth us hereafter, there awaiteth us a season of account. Wherefore also Paul said, “The Lord is at hand: be careful for nothing.” ( Philip. iv. 5, 6.) But we perhaps must add the contrary of this, “The Lord is at hand, be careful.” For they might well hear, “Be careful for nothing,” living as they did in affliction, and labors, and trials; but they who live by rapine, or in luxury, and who shall give a grievous reckoning, would in reason hear not this, but that other, “The Lord is at hand, be careful.” Since no long time now remains until the consummation, but the world is hastening to its end; this the wars declare, this the afflictions, this the earthquakes, this the love which hath waxed cold. For as the body when in its last gasp and near to death, draws to itself ten thousand sufferings; and as when a house is about to fall, many portions are wont to fall beforehand from the roof and walls; so is the end of the world nigh and at the very doors, and therefore ten thousand woes are everywhere scattered abroad. If the Lord was then “at hand,” much more is He now “at hand.” If three hundred909   al. “four hundred.” years ago, when those words were used, Paul called that season “the fullness of time,” much more would he have called the present so. But perhaps for this very reason some disbelieve, yet they ought on this account to believe the more. For whence knowest thou, O man, that the end is not “at hand,” and the words shortly to be accomplished? For as we speak of the end of the year not as being the last day, but also the last month, though it has thirty days; so if of so many years I call even four hundred years “the end,” I shall not be wrong; and so at that time Paul spoke of the end by anticipation. Let us then set ourselves in order, let us delight in the fear of God; for if we live here without fear of Him, His coming will surprise us suddenly, when we are neither careful, nor looking for Him. As Christ declared when He said, “For as in the days of Noah, and as in the days of Lot, so shall it be at the end of this world.” ( Matt. xxiv. 37 , not verbally quoted.) This also Paul declared when he said, “For when they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child.” ( 1 Thess. v. 3.) What means, “as travail upon a woman with child”? Often have pregnant women when sporting, or at their meals, or in the bath or market-place, and foreseeing nothing of what was coming, been seized in a moment by their pains. Now since our case is like theirs, let us ever be prepared, for we shall not always hear these things, we shall not always have power to do them. “In the grave” saith David, “who shall give Thee thanks?”910   or, “confess to Thee.” ( Ps. vi. 5.) Let us then repent here, that so we may find God merciful unto us in the day that is to come, and be enabled to enjoy abundant forgiveness; which may we all obtain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and dominion now and ever, and world without end. Amen.

ΟΜΙΛΙΑ ΛΔʹ. Ἀφῆκεν οὖν τὴν ὑδρίαν αὐτῆς ἡ γυνὴ, καὶ ἀπ ῆλθεν εἰς τὴν πόλιν, καὶ λέγει τοῖς ἀνθρώποις: «Δεῦτε, ἴδετε ἄνθρωπον, ὃς εἶπέ μοι πάντα ὅσα ἐποίησα: μήτι οὗτός ἐστιν ὁ Χριστός;» αʹ. Πολλῆς ἡμῖν θερμότητος δεῖ καὶ σπουδῆς διεγηγερμένης: ταύτης γὰρ ἄνευ οὐκ ἔνεστι τυχεῖν τῶν ἐπηγγελμένων ἡμῖν ἀγαθῶν. Καὶ τοῦτο δεικνὺς ὁ Χριστός φησι, νῦν μέν: Ἐὰν μή τις ἄρῃ τὸν σταυρὸν αὑτοῦ καὶ ἀκολουθήσῃ μοι, οὐκ ἔστι μου ἄξιος: νῦν δὲ, Πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν, καὶ τί ἤθελον εἰ ἤδη ἀνήφθη; δι' ἀμφοτέρων τούτων τὸν διακαῆ καὶ πεπυρωμένον μαθητὴν καὶ πρὸς πάντα κίνδυνον παρεσκευασμένον ἡμῖν παραστῆσαι βουλόμενος. Τοιαύτη τις ἦν καὶ αὕτη ἡ γυνή. Οὕτω γὰρ ὑπὸ τῶν εἰρημένων ἀνήφθη, ὡς καὶ τὴν ὑδρίαν ἀφεῖναι, καὶ τὴν χρείαν δι' ἣν παρεγένετο, καὶ δραμοῦσαν εἰς τὴν πόλιν, πάντα τὸν δῆμον ἑλκύσαι πρὸς τὸν Ἰησοῦν. Δεῦτε γὰρ, φησὶ, καὶ ἴδετε ἄνθρωπον, ὃς εἶπέ μοι πάντα ὅσα ἐποίησα. Σκόπει σπουδὴν καὶ σύνεσιν: Ἦλθεν ὑδρεύσασθαι: καὶ ἐπειδὴ τῆς ἀληθινῆς πηγῆς ἐπέτυχε, κατεφρόνησε λοιπὸν τῆς αἰσθητῆς, διδάσκουσα ἡμᾶς, εἰ καὶ διὰ μικροῦ παραδείγματος, ἀλλ' ὅμως ἐν τῇ τῶν πνευματικῶν ἀκροάσει πάντων ὑπερορᾷν τῶν βιωτικῶν, καὶ μηδένα λόγον αὐτῶν ποιεῖσθαι. Κατὰ γὰρ τὴν ἰδίαν δύναμιν, ὅπερ οἱ ἀπόστολοι ἐποίησαν, καὶ αὕτη πεποίηκε μειζόνως. Ἐκεῖνοι μὲν γὰρ οἱ κληθέντες ἀφῆκαν τὰ δίκτυα: αὕτη δὲ αὐτομάτως, οὐδενὸς παραγγείλαντος, ἀφίησι τὴν ὑδρίαν καὶ εὐαγγελιστῶν ἔργον ποιεῖ ὑπὸ τῆς χαρᾶς ἀναπτερωθεῖσα. Καὶ οὐχ ἕνα καλεῖ καὶ δεύτερον, καθάπερ Ἀνδρέας καὶ Φίλιππος, ἀλλὰ πόλιν ὁλόκληρον ἀναστήσασα καὶ δῆμον τοσοῦτον, οὕτω πρὸς αὐτὸν ἤγαγε. Καὶ σκόπει πῶς συνετῶς λέγει. Οὐ γὰρ εἶπε, Δεῦτε, ἴδετε τὸν Χριστὸν, ἀλλὰ καὶ αὐτὴ μετὰ συγκαταβάσεως, μεθ' ἧς καὶ ὁ Χριστὸς αὐτὴν ἐσαγήνευσεν, ἐπισπᾶται τοὺς ἄνδρας. Δεῦτε γὰρ, ἴδετε ἄνθρωπον, φησὶν, ὃς εἶπέ μοι πάντα ὅσα ἐποίησα. Καὶ οὐκ ᾐσχύνθη εἰπεῖν, ὅτι Εἶπέ μοι πάντα ὅσα ἐποίησα. Καίτοι γε ἐνῆν εἰπεῖν ἑτέρως: Δεῦτε, ἴδετε προφητεύοντα: ἀλλ' ὅταν πυρωθῇ ψυχὴ τῷ πυρὶ τῷ θείῳ, πρὸς οὐδὲν τῶν ἐν τῇ γῇ λοιπὸν ὁρᾷ, οὐ πρὸς δόξαν, οὐ πρὸς αἰσχύνην, ἀλλ' ἑνός ἐστι μόνου, τῆς κατεχούσης αὐτὴν φλογός. Μήτι οὗτός ἐστιν ὁ Χριστός; Ὅρα πάλιν σοφίαν πολλὴν γυναικός. Οὔτε ἀπεφήνατο σαφῶς, οὔτε ἐσίγησεν. Ἐβούλετο γὰρ οὐκ ἐκ τῆς οἰκείας ἀποφάσεως εἰσάγειν αὐτοὺς, ἀλλ' ἐκ τῆς ἀκροάσεως τῆς ἐκείνου τῆς ψήφου ταύτης ποιῆσαι κοινωνούς: ὃ μᾶλλον εὐπαράδεκτον ἐποίει τὸν λόγον. Καίτοι οὐ πάντα αὐτῆς τὸν βίον ἐξήγγειλεν, ἀλλὰ ἀπὸ τῶν εἰρημένων καὶ περὶ τῶν ἄλλων ἐπέπειστο. Καὶ οὐκ εἶπε, Δεῦτε, πιστεύσατε, ἀλλὰ, Δεῦτε, ἴδετε, ὃ τούτου κουφότερον ἦν, καὶ μᾶλλον αὐτοὺς ἐφείλκετο. Εἶδες τῆς γυναικὸς τὴν σοφίαν; Ἤ|δει γὰρ, ᾔδει σαφῶς, ὅτι γευσάμενοι μόνον τῆς πηγῆς ἐκείνης, τὰ αὐτὰ πείσονται ἅπερ καὶ αὐτή. Καίτοι γε εἴ τις τῶν ἄλλων ἦν τῶν παχυτέρων, καὶ συνεσκίασεν ἂν τὸν ἔλεγχον: αὕτη δὲ ἐκπομπεύει τὸν ἑαυτῆς βίον καὶ εἰς μέσον προτίθησιν, ὥστε πάντας ἐπισπάσασθαι καὶ ἑλεῖν. Ἐν δὲ τῷ μεταξὺ ἠρώτων αὐτὸν οἱ μαθηταὶ αὐτοῦ, λέγοντες: Ῥαββὶ, φάγε. Τὸ, Ἠρώτων, ἐνταῦθα Παρεκάλουν ἐστὶ, τῇ ἐγχωρίῳ αὐτῶν φωνῇ. Ὁρῶντες γὰρ αὐτὸν κεκμηκότα ὑπὸ τῆς ὁδοιπορίας καὶ τῆς ἐπικειμένης φλογὸς, παρεκάλουν αὐτόν. Οὐ γὰρ ἦν προπετείας τὸ δεῖσθαι ὑπὲρ σιτίων, ἀλλὰ φιλοστοργίας τῆς περὶ τὸν διδάσκαλον. Τί οὖν ὁ Χριστός; Ἐγὼ βρῶσιν ἔχω φαγεῖν, ἣν ὑμεῖς οὐκ οἴδατε. Ἔλεγον οὖν πρὸς ἀλλήλους: Μή τις ἤνεγκεν αὐτῷ φαγεῖν; Τί τοίνυν θαυμάζεις εἰ ἡ γυνὴ, ὕδωρ ἀκούσασα, ἔτι ὕδωρ ἐφαντάζετο, ὅπου γε καὶ οἱ μαθηταὶ ἔτι ταῦτα πάσχουσι, καὶ οὐδὲν οὔπω πνευματικὸν νοοῦσιν, ἀλλὰ ἀποροῦσι μὲν, πάλιν δὲ τὴν αἰδὼ τὴν συνήθη καὶ τὴν τιμὴν τῷ διδασκάλῳ νέμουσι, πρὸς ἀλλήλους μὲν διαλεγόμενοι, αὐτῷ δὲ πεῦσιν οὐ τολμῶντες προσαγαγεῖν; Τοῦτο καὶ ἀλλαχοῦ ποιοῦσιν, ἐπιθυμοῦντες μὲν ἐρωτῆσαι, οὐκ ἐρωτῶντες δέ. Τί οὖν ὁ Χριστός; Ἐμὸν βρῶμά ἐστι, φησὶν, ἵνα ποιῶ τὸ θέλημα τοῦ πέμψαντός με, καὶ τελειώσω αὐτοῦ τὸ ἔργον. Τὴν τῶν ἀνθρώπων σωτηρίαν ἐνταῦθα βρῶσιν ἐκάλεσε, δεικνὺς ὅσην ἐπιθυμίαν ἔχει τῆς ἡμετέρας προνοίας. Ὥσπερ γὰρ ἡμῖν ποθεινὸν τὸ ἐσθίειν, οὕτως αὐτῷ τὸ σωθῆναι ἡμᾶς. Ἄκουε δὲ πῶς πανταχοῦ οὐκ ἐκ τοῦ προχείρου πάντα ἀποκαλύπτει, ἀλλὰ πρῶτον εἰς ἀπορίαν ἐμβάλλει τὸν ἀκροατὴν, ἵνα ἀρξάμενος ζητεῖν τί τὸ λεγόμενον, εἶτα ἀπορῶν καὶ κάμνων, μετὰ πλείονος ὑποδέξηται προθυμίας φανὲν τὸ ζητούμενον, καὶ μᾶλλον διαναστῇ πρὸς τὴν ἀκρόασιν. Διατί γὰρ μὴ εὐθέως εἶπε, Ἐμὸν βρῶμά ἐστιν, ἵνα ποιήσω τὸ θέλημα τοῦ Πατρός μου; καίτοι οὐδὲ τοῦτο σαφὲς ἦν, ἀλλὰ τοῦ προτέρου σαφέστερον: ἀλλὰ τί; Ἐγὼ, φησὶ, βρῶσιν ἔχω φαγεῖν, ἣν ὑμεῖς οὐκ οἴδατε. Πρότερον γὰρ αὐτοὺς, ὅπερ ἔφην, τῇ διαπορήσει προσεκτικωτέρους ἐργάσασθαι βούλεται, καὶ ἐθίσαι καὶ διὰ τοιούτων αἰνιγμάτων ἀκούειν τὰ λεγόμενα. Τί δέ ἐστι τὸ θέλημα τοῦ Πατρός; Λέγει λοιπὸν αὐτὸ καὶ ἑρμηνεύει: Οὐχ ὑμεῖς λέγετε ὅτι ἔτι τετράμηνόν ἐστι, καὶ ὁ θερισμὸς ἔρχεται; Ἰδοὺ λέγω ὑμῖν, ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν, καὶ θεάσασθε τὰς χώρας, ὅτι λευκαί εἰσι πρὸς θερισμόν. βʹ. Ἰδοὺ πάλιν τοῖς συντρόφοις ὀνόμασιν ἀνάγει πρὸς τὴν τῶν μεγίστων θεωρίαν αὐτούς. Καὶ γὰρ, Βρῶμα, εἰπὼν, οὐδὲν ἕτερον ἐδήλωσεν, ἢ τὴν τῶν μελλόντων παραγίνεσθαι σωτηρίαν ἀνθρώπων: καὶ ἡ χώρα δὲ καὶ ὁ θερισμὸς τὸ αὐτὸ δηλοῖ, τὸ πλῆθος τῶν ψυχῶν τῶν ἑτοίμων πρὸς τὴν ὑποδοχὴν τοῦ κηρύγματος. Ὀφθαλμοὺς δὲ ἐνταῦθα λέγει, καὶ τοὺς τῆς διανοίας, καὶ τοὺς τοῦ σώματος: καὶ γὰρ ἑώρων λοιπὸν τὸ πλῆθος ἐρχόμενον τῶν Σαμαρειτῶν: τὴν δὲ τῆς προαιρέσεως αὐτῶν ἑτοιμότητα, τὰς χώρας τὰς λευκαινομένας φησίν. Ὥσπερ γὰρ οἱ ἀστάχυες ἐπειδὰν λευκανθῶσι, πρὸς ἄμητόν εἰσιν ἕτοιμοι: οὕτω καὶ οὗτοι νῦν, φησὶ, πρὸς σωτηρίαν εἰσὶν παρεσκευασμένοι καὶ εὐτρεπεῖς. Καὶ διατί μὴ εἶπε σαφῶς, ὅτι ἔρχονται πιστεῦσαι οἱ ἄνθρωποι, καὶ ἕτοιμοί εἰσι πρὸς ὑποδοχὴν τοῦ λόγου, κατηχηθέντες μὲν παρὰ τῶν προφητῶν, καὶ τὸν καρπὸν λοιπὸν ἀποδιδόντες, ἀλλὰ χώραν καὶ θερισμὸν ἐκάλεσε; τί βούλονται αὐτῷ αὗται αἱ τροπαί; Οὐ γὰρ ἐνταῦθα μόνον, ἀλλὰ καὶ ἐν παντὶ τῷ Εὐαγγελίῳ τοῦτο ποιεῖ: καὶ οἱ προφῆται δὲ τῷ αὐτῷ κέχρηνται τρόπῳ, μεταφορικῶς πολλὰ λέγοντες. Τί δήποτ' οὖν τὸ αἴτιον; οὐ γὰρ ἁπλῶς ταῦτα τοῦ Πνεύματος ἡ χάρις ἐνομοθέτησεν: ἀλλὰ τίνος ἕνεκεν, καὶ διατί; Δυοῖν ἕνεκεν προφάσεων: μιᾶς μὲν, ὥστε ἐμφαντικώτερον γενέσθαι τὸν λόγον, καὶ μᾶλλον ὑπ' ὄψιν ἄγειν τὰ λεγόμενα. Ἡ γὰρ διάνοια, τῆς συντρόφου τῶν πραγμάτων εἰκόνος ἐπιλαβομένη, διανίσταται μᾶλλον, καὶ ὥσπερ ἐν γραφῇ τὰ πράγματα ὁρῶσα, κατέχεται μειζόνως. Ἑνὸς μὲν οὖν ἕνεκα τούτου: δευτέρου δὲ, ὥστε καὶ γλυκαίνεσθαι τὴν διήγησιν, καὶ μονιμωτέραν εἶναι τῶν λεγομένων τὴν μνήμην. Οὐ γὰρ οὕτως ἀπόφασις χειροῦται καὶ ἐνάγει τὸν ἀκροατὴν τὸν πολὺν, ὡς ἡ διὰ τῶν πραγμάτων διήγησις, καὶ ἡ ὑπογραφὴ πείρας. Ὃ διὰ τῆς παραβολῆς ἔστι μετὰ πολλῆς γινόμενον ἰδεῖν τῆς σοφίας. Καὶ ὁ θερίζων, μισθὸν λαμβάνει, καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον. Ὁ μὲν γὰρ τοῦ ἀμήτου τούτου καρπὸς, οὐκ εἰς αἰώνιον ζωὴν, ἀλλ' εἰς τὴν πρόσκαιρον ταύτην προχωρεῖ: ὁ δὲ πνευματικὸς, εἰς τὴν ἀγήρω καὶ ἀθάνατον. Ὁρᾷς πῶς αἰσθητὰ μὲν τὰ ῥήματα, πνευματικὰ δὲ τὰ νοήματα, καὶ δι' αὐτῶν τῶν λέξεων διαιρεῖ τὰ γήϊνα ἀπὸ τῶν οὐρανίων; Ὅπερ γὰρ ἐπὶ τοῦ ὕδατος διαλεγόμενος ἐποίησε, τὸ ἰδιάζον αὐτοῦ θεὶς, ὅτι Ὁ πίνων τὸ ὕδωρ τοῦτο οὐ μὴ διψήσει, τοῦτο καὶ ἐνταῦθα ποιεῖ, τὸ εἰς ζωὴν αἰώνιον λέγων τὸν καρπὸν συνάγεσθαι τοῦτον: Ἵνα καὶ ὁ σπείρων ὁμοῦ χαίρῃ, καὶ ὁ θερίζων. Τίς ἐστιν ὁ σπείρων, καὶ τίς ὁ θερίζων; Οἱ προφῆταί εἰσιν οἱ σπείραντες: ἀλλ' οὐκ αὐτοὶ ἐθέρισαν, ἀλλ' οἱ ἀπόστολοι. Οὐ μὴν διὰ τοῦτο ἀπεστέρηνται τῆς ἡδονῆς καὶ τῆς ἀμοιβῆς τῶν πόνων, ἀλλὰ συνήδονται καὶ χαίρουσι σὺν ἡμῖν, εἰ καὶ μὴ σὺν ἡμῖν θερίζουσιν. Οὐδὲ γὰρ ὁ ἀμητὸς ἔργον τοῦ σπόρου. Ἔνθα οὖν ἐλάττων ἐστὶ μὲν ὁ πόνος, μείζων δὲ ἡ ἡδονὴ, ἐνταῦθα ὑμᾶς ἐτήρησα, οὐκ ἐν τῷ σπόρῳ. Πολλὴ γὰρ ἐκεῖ ἡ ταλαιπωρία καὶ ὁ πόνος. Ἐν γὰρ τῷ ἀμητῷ ἡ μὲν πρόσοδος πολλὴ, πόνος δὲ οὐ τοσοῦτος, ἀλλὰ καὶ πολλὴ ἡ εὐκολία. Ἐνταῦθα δὲ βούλεται κατασκευάσαι διὰ τούτων, ὅτι Καὶ προφητῶν θέλημα τοῦτό ἐστι, τὸ ἐμοὶ τοὺς ἀνθρώπους προσελθεῖν. Τοῦτο καὶ ὁ νόμος κατεσκεύαζεν. Διὰ τοῦτο καὶ ἔσπειραν, ἵνα τοῦτον τέκωσι τὸν καρπόν. Δείκνυσι δὲ ὅτι κἀκείνους αὐτὸς ἀπέστειλε, καὶ ὅτι πολλὴ ἡ συγγένεια τῇ Καινῇ πρὸς τὴν Παλαιὰν, καὶ πάντα ὁμοῦ διὰ τῆς παραβολῆς ταύτης κατασκευάζει. Μέμνηται δὲ καὶ λόγου παροιμιώδους περιφερομένου παρὰ πολλῶν. Ἐν γὰρ τούτῳ, φησὶν, ὁ λόγος ἐστὶν ὁ ἀληθὴς, ὅτι ἄλλος ἐστὶν ὁ σπείρων, καὶ ἄλλος ὁ θερίζων. Ταῦτα δὲ ἔλεγον οἱ πολλοὶ, εἴποτε ἄλλοι μὲν τοὺς πόνους ὑπέστησαν, ἄλλοι δὲ τοὺς καρποὺς ἐδρέποντο: καὶ λέγει, ὅτι οὗτος ὁ λόγος ἐνταῦθα μάλιστα τὴν ἀλήθειαν ἔχει. Ἐπόνησαν μὲν γὰρ οἱ προφῆται, ὑμεῖς δὲ τοὺς καρποὺς τοὺς ἐκ τῶν ἐκείνων πόνων ἀμᾶσθε. Καὶ οὐκ εἶπε, τοὺς μισθούς: οὐδὲ γὰρ ἐκείνοις ἄμισθος ὁ πολὺς ἐκεῖνος πόνος: ἀλλὰ, τοὺς καρπούς. Τοῦτο καὶ Δανιὴλ ἐποίησε. Καὶ γὰρ καὶ αὐτὸς παροιμίας μέμνηται λεγούσης: Ἐξῆλθεν ἐξ ἀνόμων πλημμέλεια. Καὶ ὁ Δαυῒδ ἐν τῷ θρηνεῖν μέμνηται τοιαύτης παροιμίας. Διὰ τοῦτο προλαβὼν εἶπε, Ἵνα καὶ ὁ σπείρων ὁμοῦ χαίρῃ καὶ ὁ θερίζων. Ἐπειδὴ γὰρ ἔμελλε λέγειν ὅτι ἄλλος ἔσπειρε, καὶ ἄλλος θερίζει, ἵνα μή τις, ὅπερ ἔφην, ἀπεστερῆσθαι τοὺς προφήτας νομίσῃ τοῦ μισθοῦ, ξένον τι λέγει καὶ παράδοξον, καὶ τοῖς αἰσθητοῖς οὐ συμβαῖνον, ἀλλὰ τῶν πνευματικῶν ἐξαίρετον ὄν. Ἐν μὲν γὰρ τοῖς πράγμασι τοῖς αἰσθητοῖς ἐὰν συμβῇ ἕτερον σπεῖραι καὶ ἕτερον θερίσαι, οὐχ ὁμοῦ χαίρουσιν, ἀλλὰ ἀλγοῦσιν οἱ σπείραντες, ἅτε ἑτέροις καμόντες, χαίρουσι δὲ οἱ θερίζοντες μόνοι. Ἐνταῦθα δὲ οὐχ οὕτως, ἀλλὰ καὶ οἱ μὴ θερίζοντες ἅπερ ἔσπειραν, ὁμοίως τοῖς ἀμῶσι χαίρουσιν: ὅθεν δῆλον, ὅτι καὶ αὐτοὶ κοινωνοῦσι τῶν μισθῶν. Ἐγὼ ἀπέστειλα ὑμᾶς θερίζειν ὃ οὐχ ὑμεῖς κεκοπιάκατε: ἄλλοι κεκοπιάκασι, καὶ ὑμεῖς εἰς τὸν κόπον αὐτῶν εἰσεληλύθατε. Ταύτῃ προτρέπει μᾶλλον αὐτούς. Ἐπειδὴ γὰρ ἐδόκει ἐπίπονον εἶναι τὸ πρᾶγμα τὸ τὴν οἰκουμένην περιελθεῖν καὶ κηρῦξαι, δείκνυσιν ὅτι καὶ ῥᾷστόν ἐστι. Τὸ γὰρ σφόδρα ἐπίπονον ἐκεῖνο ἦν, ὃ πολλοῦ καμάτου ἐδεῖτο, τὸ καταβαλεῖν τὰ σπέρματα, καὶ ψυχὴν ἀμύητον ἐναγαγεῖν εἰς θεογνωσίαν. Τίνος δὲ ἕνεκεν ταῦτα φθέγγεται; Ἵνα ὅταν αὐτοὺς ἀποστείλῃ εἰς τὸ κηρῦξαι, μὴ θορυβηθῶσιν, ὡς εἰς πρᾶγμα ἐπίπονον πεμπόμενοι. Τὸ γὰρ ἐπιπονώτερον τῶν προφητῶν ἦν, φησὶ, καὶ μαρτυρεῖ τὸ ἔργον τῷ λόγῳ, ὅτι ὑμεῖς ἐπὶ τὰ εὔκολα ἤλθετε. Ὥσπερ γὰρ ἐπὶ θερισμοῦ μετ' εὐκολίας μὲν ὁ καρπὸς συνάγεται, καὶ ἐν μιᾷ ῥοπῇ ἡ ἅλως πληροῦται τῶν δραγμάτων, οὐκ ἀναμενόντων τὰς τῶν καιρῶν τροπὰς, καὶ χειμῶνα καὶ ἔαρ καὶ ὄμβρον: οὕτω καὶ νῦν γίνεται: καὶ τὰ ἔργα βοᾷ. Μεταξὺ οὖν λέγοντος αὐτοῦ ταῦτα, ἐξῄεσαν οἱ Σαμαρεῖται, καὶ συνήγετο ἀθρόον ὁ καρπός. Διὰ τοῦτο εἶπεν: Ἄρατε τοὺς ὀφθαλμοὺς ὑμῶν, καὶ βλέπετε τὰς χώρας, ὅτι λευκαί εἰσιν. Εἶπε ταῦτα, καὶ τὸ ἔργον ἐφάνη, καὶ τὰ ῥήματα ἐκ τῶν πραγμάτων ἑωρᾶτο. Ἐκ γὰρ τῆς πόλεως ἐκείνης πολλοὶ, φησὶν, ἐπίστευσαν εἰς αὐτὸν τῶν Σαμαρειτῶν διὰ τὸν λόγον τῆς γυναικὸς, μαρτυρούσης, ὅτι Εἶπέ μοι πάντα ὅσα ἐποίησα. Συνεώρων γὰρ ὅτι οὐκ ἂν ἐθαύμασε πρὸς χάριν ἡ γυνὴ τὸν διελέγξαντα αὐτῆς τὰ πλημμελήματα, οὐδ' ἂν ὑπὲρ τοῦ χαρίσασθαι ἑτέρῳ τὸν ἑαυτῆς ἐξεπόμπευσε βίον. γʹ. Μιμησώμεθα δὴ τὴν γυναῖκα καὶ ἡμεῖς, καὶ ἐπὶ τοῖς οἰκείοις ἁμαρτήμασι μὴ αἰσχυνώμεθα ἀνθρώπους, ἀλλὰ φοβώμεθα ὡς χρὴ Θεὸν τὸν καὶ νῦν ὁρῶντα τὸ γινόμενον, καὶ τότε κολάζοντα τοὺς μὴ μετανοήσαντας νῦν: ὡς νῦν γε τοὐναντίον ποιοῦμεν. Τὸν μὲν γὰρ μέλλοντα κρίνειν, οὐ δεδοίκαμεν: τοὺς δὲ οὐδὲν ἡμᾶς παραβλάπτοντας, τούτους φρίττομεν, καὶ τὴν παρ' αὐτῶν αἰσχύνην τρέμομεν. Διὰ τοῦτο ἐν ᾧ δεδοίκαμεν, ἐν τούτῳ τὴν τιμωρίαν δίδομεν. Ὁ γὰρ αἰσχύνην ἀνθρώπων ὑφορώμενος νῦν μόνον, Θεοῦ δὲ ὁρῶντος μὴ αἰσχυνόμενος πρᾶξαί τι ἄτοπον, μὴ θέλων μετανοῆσαι καὶ μεταβαλέσθαι, ἐν ἐκείνῃ τῇ ἡμέρᾳ οὐκ ἐνώπιον ἑνὸς καὶ δευτέρου, ἀλλὰ τῆς οἰκουμένης ἁπάσης ὁρώσης παραδειγματίζεται. Ὅτι γὰρ καὶ τῶν ἀγαθῶν πράξεων, καὶ τῶν οὐ τοιούτων μέγα θέατρον ἐκεῖ κάθηται, ἡ τῶν προβάτων καὶ τῶν ἐρίφων παραβολὴ παιδευέτω σε, καὶ ὁ μακάριος Παῦλος, λέγων: Δεῖ γὰρ ἡμᾶς, φησὶ, παραστῆναι ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος ὅσα ἔπραξεν, εἴτε ἀγαθὸν, εἴτε κακόν: καὶ πάλιν, Ὃς φανερώσει τὰ κρυπτὰ τοῦ σκότους. Ἔπραξάς τι πονηρὸν, ἢ ἐνενόησας, καὶ κρύπτεις ἄνθρωπον; Ἀλλὰ τὸν Θεὸν οὐ κρύπτεις. Ἀλλ' οὐδὲν τούτων σοι μέλει: οἱ δὲ ὀφθαλμοὶ τῶν ἀνθρώπων, τοῦτό σοι φόβος. Οὐκοῦν ἐννόησον ὅτι οὐδὲ ἀνθρώπους λαθεῖν δυνήσῃ κατὰ τὴν ἡμέραν ἐκείνην. Πάντα γὰρ ὡς ἐν εἰκόνι τότε στήσεται κατ' ὀφθαλμοὺς ἡμῶν, ὡς αὐτοκατάκριτον ἕκαστον γενέσθαι. Καὶ τοῦτο δῆλον καὶ ἀπὸ τοῦ πλουσίου. Καὶ γὰρ καὶ τὸν ὑπεροφθέντα πένητα, τὸν Λάζαρον λέγω, πρὸ ὀφθαλμῶν εἶδεν ἑστῶτα ὁ πλούσιος, καὶ ὃν πολλάκις ἐβδελύξατο δάκτυλον, τοῦτον παρακαλεῖ παραμυθίαν αὐτῷ γενέσθαι τότε. Παρακαλῶ τοίνυν, κἂν μηδεὶς ἴδῃ τὰ ἡμέτερα, ἕκαστον ἡμῶν εἰς τὸ ἑαυτοῦ συνειδὸς εἰσελθεῖν, καὶ καθίσαι ἑαυτῷ δικαστὴν τὸν λογισμὸν, καὶ εἰς μέσον ἄγειν τὰ πεπλημμελημένα: καὶ εἰ μὴ βούλοιτο ἐκπομπευθῆναι ἐν τῇ ἡμέρᾳ τῇ φοβερᾷ, ἐπιτιθέτω τὰ φάρμακα τῆς μετανοίας, καὶ ἰασάσθω τὰ τραύματα. Ἔξεστι γὰρ, ἔξεστι μυρίων γέμοντα τραυμάτων, ἀπελθεῖν ὑγιαίνοντα. Ἐὰν γὰρ ἀφῆτε, φησὶν, ἀφέωνται ὑμῶν αἱ ἁμαρτίαι: ἐὰν δὲ μὴ ἀφῆτε, οὐκ ἀφέωνται. Ὥσπερ γὰρ ἐν τῷ βαπτίσματι καταχωννύμενα τὰ ἁμαρτήματα οὐκ ἔτι φαίνεται: οὕτω καὶ ταῦτα ἀφανισθήσεται, ἐὰν θελήσωμεν μετανοῆσαι. Ἔστι δὲ μετάνοια τὸ μηκέτι τὰ αὐτὰ ποιεῖν. Ὁ γὰρ τοῖς αὐτοῖς ἐπιχειρῶν, ἔοικε τῷ κυνὶ τῷ πρὸς τὸν ἴδιον ἔμετον ἐπανιόντι, καὶ τῷ κατὰ τὴν παροιμίαν εἰς πῦρ ξαίνοντι καὶ εἰς τετρημένον ἀντλοῦντι πίθον. Δεῖ τοίνυν ἀφίστασθαι καὶ τῇ πράξει καὶ τῇ γνώμῃ τῶν τολμηθέντων, καὶ ἀποστάντας φάρμακα ἐπιθεῖναι τοῖς τραύμασι τὰ ἐναντία τῶν ἁμαρτημάτων. Οἷόν τι λέγω: Ἥρπασας καὶ ἐπλεονέκτησας; Ἀπόστηθι τῆς ἁρπαγῆς, καὶ ἐπίθες ἐλεημοσύνην τῷ τραύματι. Ἐπόρνευσας; Ἀπόστηθι τῆς πορνείας, καὶ ἐπίθες ἁγνείαν τῷ ἕλκει. Κακῶς εἶπες τὸν ἀδελφὸν καὶ ἔβλαψας; Παῦσαι κακηγορῶν, καὶ ἐπίθες φιλοφροσύνην. Καὶ καθ' ἕκαστον οὕτω ποιῶμεν τῶν πεπλημμελημένων ἡμῖν, καὶ μὴ ἁπλῶς παρατρέχωμεν τὰ ἁμαρτήματα: ἐφέστηκε γὰρ λοιπὸν, ἐφέστηκεν ὁ τῶν εὐθυνῶν καιρός. Διὸ καὶ ὁ Παῦλος ἔλεγεν: Ὁ Κύριος ἐγγὺς, μηδὲν μεριμνᾶτε. Ἀλλ' ἡμῖν τάχα τοὐναντίον ἔστιν ἐπιλέγειν: Ὁ Κύριος ἐγγὺς, μεριμνᾶτε. Ἐκεῖνοι μὲν γὰρ καλῶς ἤκουον, Μηδὲν μεριμνᾶτε, ἐν θλίψει καὶ πόνοις καὶ ἀγῶσιν ὄντες: οἱ δὲ ἐν ἁρπαγαῖς ζῶντες καὶ ἐν τρυφῇ, οἱ χαλεπὰς εὐθύνας μέλλοντες διδόναι, οὐ τοῦτο, ἀλλ' ἐκεῖνο ἂν ἀκούσαιεν εἰκότως: Ὁ Κύριος ἐγγὺς, μεριμνᾶτε. Οὐδὲ γὰρ πολὺς λείπεται τῆς συντελείας ὁ χρόνος, ἀλλὰ πρὸς τὸ τέλος λοιπὸν ὁ κόσμος ἐπείγεται. Τοῦτο οἱ πόλεμοι δηλοῦσι, τοῦτο αἱ θλίψεις, τοῦτο οἱ σεισμοὶ, τοῦτο ἡ ἀγάπη ψυγεῖσα. Καθάπερ γὰρ σῶμα ψυχοῤῥαγοῦν, καὶ ἐγγὺς ὂν τῆς τελευτῆς, μυρίας ἐπισπᾶται κακώσεις: καὶ οἰκίας μελλούσης καταπίπτειν, πολλὰ προπίπτειν εἴωθε καὶ ἀπὸ τῆς ὀροφῆς καὶ ἀπὸ τῶν τοίχων: οὕτω καὶ τῆς οἰκουμένης ἐγγὺς καὶ ἐπὶ θύραις ἕστηκεν ἡ συντέλεια, καὶ διὰ τοῦτο τὰ μυρία διέσπαρται πανταχοῦ κακά. Εἰ γὰρ τότε ὁ Κύριος ἐγγὺς, πολλῷ μᾶλλον νῦν ἐγγύς. Εἰ πρὸ τετρακοσίων ἐτῶν ὅτε ταῦτα ἐλέγετο, καὶ πλήρωμα τῶν χρόνων τὸν καιρὸν ἐκεῖνον ὁ Παῦλος ἐκάλει, πολλῷ μᾶλλον τὸν παρόντα. Ἀλλ' ἴσως δι' αὐτὸ τοῦτο ἀπιστοῦσί τινες. Καὶ μὴν διὰ τοῦτο πιστεύειν χρὴ μᾶλλον. Πόθεν γὰρ οἶδας, ἄνθρωπε, ὅτι οὐκ ἐγγὺς τὸ τέλος, καὶ μετὰ βραχὺν χρόνον ἀπαντήσεται τὰ εἰρημένα; Ὥσπερ γὰρ τοῦ ἐνιαυτοῦ τέλος, οὐ τὴν ἐσχάτην ἡμέραν λέγομεν εἶναι, ἀλλὰ καὶ τὸν ἔσχατον μῆνα, καίτοι γε τριάκοντα ἡμέρας ἔχοντα: οὕτω καὶ τῶν τοσούτων ἐτῶν κἂν τετρακόσια ἔτη τέλος εἴπω, οὐχ ἁμαρτήσομαι. Ὥστε ἔκτοτε προανεφώνει τὸ τέλος. Συστείλωμεν οὖν ἑαυτοὺς, ἐντρυφήσωμεν τῷ φόβῳ τοῦ Θεοῦ. Καὶ γὰρ ἐν ἀδείᾳ διατριβόντων ἡμῶν, οὐ σφόδρα μεριμνώντων οὐδὲ προσδοκώντων, ἐπιστήσεται ἀθρόον ἡ παρουσία. Καὶ τοῦτο δηλῶν ὁ Χριστὸς ἔλεγεν: Ὥσπερ γὰρ ἐν ταῖς ἡμέραις τοῦ Νῶε, καὶ ἐν ταῖς ἡμέραις τοῦ Λὼτ, οὕτως ἔσται καὶ ἐν τῇ συντελείᾳ τοῦ αἰῶνος τούτου. Τοῦτο καὶ ὁ Παῦλος δηλῶν ἔλεγεν: Ὅταν δὲ λέγωσιν, εἰρήνη καὶ ἀσφάλεια, τότε αἰφνίδιος αὐτοῖς ἐφίσταται ὄλεθρος, καὶ ὥσπερ ἡ ὠδὶν τῇ ἐν γαστρὶ ἐχούσῃ. Τί ἐστιν, Ἡ ὠδὶν τῇ ἐν γαστρὶ ἐχούσῃ, Πολλάκις αἱ κύουσαι γυναῖκες παίζουσαι ἢ ἀριστοποιοῦσαι, ἢ ἐν βαλανείῳ, ἢ ἐν ἀγορᾷ διάγουσαι, οὐδὲν τῶν μελλόντων προορώμεναι, ὑπὸ τῆς ὀδύνης κατεσχέθησαν ἀθρόον. Ἐπεὶ οὖν τοιαῦτα καὶ τὰ ἡμέτερα, ὦμεν ἀεὶ παρεσκευασμένοι. Οὐ γὰρ ἀεὶ ταῦτα ἀκουσόμεθα: οὐκ ἀεὶ τούτων ἐξουσίαν ἕξομεν. Ἐν γὰρ τῷ ᾅδῃ, φησὶ, τίς ἐξομολογήσεταί σοι; Οὐκοῦν ἐνταῦθα μετανοήσωμεν, ἵνα οὕτως ἵλεω τὸν Θεὸν ἔχωμεν κατὰ τὴν μέλλουσαν ἡμέραν, καὶ πολλῆς ἀπολαῦσαι δυνηθῶμεν συγγνώμης: 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.