John Chrysostom, Homilies on the Gospel of Matthew

“While He yet talked to the people, behold, His mother and His brethren stood without, desiring to speak with Him. Then one said unto Him, Behold, Thy mother and Thy brethren stand without, desiring to speak with Thee. But He answered and said unto him that told Him, Who is my mother, and1759 [In the text here τνε εσν is omitted, but is inserted in the comment. There is no mss. authority for the omission in Matthew. The other variations are slight.—R.]my brethren? And He stretched forth His hand towards His disciples, and said, Behold my mother and my brethren.”

That which I was lately saying, that when virtue is wanting all things are vain, this is now also pointed out very abundantly. For I indeed was saying, that age and nature, and to dwell in the wilderness, and all such things, are alike unprofitable, where there is not a good mind; but to-day we learn in addition another thing, that even to have borne Christ in the womb, and to have brought forth that marvellous birth, hath no profit, if there be not virtue.

And this is hence especially manifest. “For while He yet talked to the people,” it is said, “one told Him, Thy mother and Thy brethren seek Thee. But He saith, who is my mother, and who are my brethren?”

And this He said, not as being ashamed of His mother, nor denying her that bare Him; for if He had been ashamed of her, He would not have passed through that womb; but as declaring that she hath no advantage from this, unless she do all that is required to be done. For in fact that which she had essayed to do, was of superfluous vanity; in that she wanted to show the people that she hath power and authority over her Son, imagining not as yet anything great concerning Him; whence also her unseasonable approach. See at all events both her self-confidence1760 ἀπνοιαν.and theirs.1761 “It seems to me that the person bringing the message was not simply doing so on occasion given, but was laying a snare for our Saviour, to see whether he would prefer flesh and blood to His spiritual task. Our Lord therefore did not think scorn to come out, as disavowing mother and brethren, but He speaks as answering one who was laying a snare for Him.…Not, as Marcion and Manichæus say, did He deny His mother, that we should esteem Him born of a phantom, but He preferred the apostles to His kindred.” St. Jer. in loc. “Some pestilent heretics would maintain from this passage, that our Lord had no mother, and do not perceive that it follows, on comparison of an other text” (St. Matt. xxiii. 9), “that neither have His disciples fathers. Because, as He said Himself, “Who is my mother?” so He taught them, saying, “Call no man your father on earth.” St. Aug. in Ps. ix. sec. 31. [He speaks] “not as defrauding His mother of her due honor, but indicates for what kind of maternity the Virgin is pronounced to be blessed. For if he who hears the Word of God and keeps it is His brother, and sister, and mother, and Christ’s mother had both these, evidently this was the maternity in respect of which His mother was to be blessed. For to hear the Word of God and keep it belongs to a pure soul, looking altogether towards God. And since it was no ordinary woman whom God selected to become the mother of Christ, but her who in virtues held a place higher than all women, therefore Christ also willed His mother to be called blessed from this virtue, whereby she was deemed worthy to become a virgin mother.” Quæst. et Resp. ad Orthod. ap. St. Just. Mart. p. 485. Ed. Morell. 1736. Since when they ought to have gone in, and listened with the multitude; or if they were not so minded, to have waited for His bringing His discourse to an end, and then to have come near; they call Him out, and do this before all, evincing a superfluous vanity, and wishing to make it appear, that with much authority they enjoin Him. And this too the evangelist shows that he is blaming, for with this very allusion did he thus express himself, “While He yet talked to the people;” as if he should say, What? was there no other opportunity? Why, was it not possible to speak with Him in private?

And what was it they wished to say? For if it were touching the doctrines of the truth, they ought to have propounded these things publicly, and stated them before all, that the rest also might have the benefit: but if about other matters that concerned themselves, they ought not to have been so urgent. For if He suffered not the burial of a father, lest the attendance on Him should be interrupted, much less ought they to have stopped His discourse to the people, for things that were of no importance. Whence it is clear, that nothing but vainglory led them to do this; which John too declares, by saying, “Neither did His brethren believe on Him;”1762 John vii. 5.and some sayings too of theirs he reports, full of great folly; telling us that they were for dragging Him to Jerusalem, for no other purpose, but that they themselves might reap glory from His miracles. “For if thou do these things,” it is said, “show Thyself to the world. For there is no man that doeth anything in secret, and seeketh himself to be manifest;”1763 John vii. 4. φανερ εναι, rec. text, ἐν παησ εναι. [The latter reading is that of all our authorities.—R]when also He Himself rebuked them, attributing it to their carnal mind. That is, because the Jews were reproaching Him, and saying, “Is not this the carpenter’s son, whose father and mother we know? and His brethren, are not they with us?”1764 Matt. xiii. 55, 56. [Comp. Mark vi. 3. But the citation is freely made.—R.]they, willing to throw off the disparagement caused by His birth, were calling Him to the display of His miracles.

For this cause He quite repels them, being minded to heal their infirmity; since surely, had it been His will to deny His mother, He would have denied her then, when the Jews were reproaching Him. But as it is, we see that He takes so great care of her, as even at the very cross to commit her to the disciple whom He loved most of all, and to give him a great charge concerning her.

But now He doth not so, out of care for her, and for His brethren. I mean, because their regard for Him was as towards a mere man, and they were vainglorious, He casts out the disease, not insulting, but correcting them.

But do thou, I pray, examine not the words only, which contain a moderate reproof, but also the unbecoming conduct of His brethren, and the boldness wherewith they had been bold and who was the person reproving it, no mere man, but the only-begotten Son of God; and with what purpose He reproved; that it was not with intent to drive them to perplexity, but to deliver them from the most tyrannical passion and to lead them on by little and little to the right idea concerning Himself, and to convince her that He was not her Son only, but also her Lord: so wilt thou perceive that the reproof is in the highest degree both becoming Him and profitable to her, and withal having in it much gentleness. For He said not, “Go thy way, tell my mother, thou art not my mother,” but He addresses Himself to the person that told Him; saying, “Who is my mother?” together with the things that have been mentioned providing for another object also. What then is that? That neither they nor others confiding in their kindred, should neglect virtue. For if she is nothing profited by being His mother, were it not for that quality in her, hardly will any one else be saved by his kindred. For there is one only nobleness, to do the will of God. This kind of noble birth is better than the other, and more real.

2. Knowing therefore these things, let us neither pride ourselves on children that are of good report, unless we have their virtue; nor upon noble fathers, unless we be like them in disposition. For it is possible, both that he who begat a man should not be his father, and that he who did not beget him should be. Therefore in another place also, when some woman had said, “Blessed is the womb that bare Thee, and the paps which Thou hast sucked;” He said not, “The womb bare me not, neither did I suck the paps,” but this, “Yea rather, blessed are they that do the will of my Father.”1765 Luke xi. 27, 28. [According to many Harmonists this occurred about the same time, probably as His mother was seen approaching.—R.] Seest thou how on every occasion He denies not the affinity by nature, but adds that by virtue? And His forerunner too, in saying, “O generation of vipers, think not to say, We have Abraham to our father,”1766 Matt. iii. 7, 9.means not this, that they were not naturally of Abraham, but that it profits them nothing to be of Abraham, unless they had the affinity by character; which Christ also declared, when He said, “If ye were Abraham’s children, ye would do the works of Abraham;”1767 John viii. 39.not depriving them of their kindred according to the flesh, but teaching them to seek after that affinity which is greater than it, and more real.

This then He establishes here also, but in a manner less invidious, and more measured, as became Him speaking to His mother. For He said not at all, “She is not my mother, nor are those my brethren, because they do not my will;” neither did He declare and pronounce judgment against them; but He yet left in it their own power to choose, speaking with the gentleness that becomes Him.

“For he that doeth,” saith He, “the will of my Father, this is my brother, and sister, and mother.”1768 Matt. xiii. 50. [Slightly altered.]

Wherefore if they desire to be such, let them come this way. And when the woman again cried out, saying, “Blessed is the womb that bare Thee,” He said not, “She is not my mother,” but, “If she wishes to be blessed, let her do the will of my Father. For such a one is both brother, and sister, and mother.”

Oh honor! oh virtue! Unto what a height doth she lead up him that follows after her! How many women have blessed that holy Virgin, and her womb, and prayed that they might become such mothers, and give up all! What then is there to hinder? For behold, He hath marked out a spacious road for us; and it is granted not to women only, but to men also, to be of this rank, or rather of one yet far higher. For this makes one His mother much more, than those pangs did. So that if that were a subject for blessing, much more this, inasmuch as it is also more real. Do not therefore merely desire, but also in the way that leads thee to thy desire walk thou with much diligence.

3. Having then said these words, “He came out of the house.” Seest thou, how He both rebuked them, and did what they desired? Which He did also at the marriage.1769 John ii. 1–11. For there too He at once reproved her asking unseasonably, and nevertheless did not gainsay her; by the former correcting her weakness, by the latter showing His kindly feeling toward His mother. So likewise on this occasion too, He both healed the disease of vainglory, and rendered the due honor to His mother, even though her request was unseasonable. For, “in the same day,” it is said, “went Jesus out of the house, and sat by the sea side.”1770 Chap. xiii. 1. [R.V., “On that day,” etc.]

Why, if ye desire, saith He, to see and hear, behold I come forth and discourse. Thus having wrought many miracles, He affords again the benefit of His doctrine. And He “sits by the sea,” fishing and getting into His net them that are on the land.

But He “sat by the sea,” not without a purpose; and this very thing the evangelist has darkly expressed. For to indicate that the cause of His doing this was a desire to order His auditory with exactness, and to leave no one behind His back, but to have all face to face,

“And great multitudes,” saith He, “were gathered together unto Him, so that He went into a ship and sat, and the whole multitude stood on the shore.”1771 Matt. xiii. 2. [R.V., “all the multitude stood on the beach.”]

And having sat down there, He speaks by parables.

“And He spake,” it says, “many things unto them in parables.”1772 Matt. xiii. 3.

And yet on the mount, we know, He did no such thing, neither did He weave His discourse with so many parables, for then there were multitudes only, and a simple people; but here are also Scribes and Pharisees.

But do thou mark, I pray thee, what kind of parable He speaks first, and how Matthew puts them in their order. Which then doth He speak first? That which it was most necessary to speak first, that which makes the hearer more attentive. For because He was to discourse unto them in dark sayings, He thoroughly rouses His hearers’ mind first by His parable. Therefore also another evangelist saith that He reproved them, because they do not understand; saying, “How knew ye not the parable?”1773 Mark iv. 13. [Freely cited.] But not for this cause only doth He speak in parables, but that He may also make His discourse more vivid, and fix the memory of it in them more perfectly, and bring the things before their sight. In like manner do the prophets also.

4. What then is the parable? “Behold,” saith He, “a sower1774 [R.V., “the sower.”]went forth to sow.” Whence went He forth, who is present everywhere, who fills all things? or how went He forth? Not in place, but in condition and dispensation to usward, coming nearer to us by His clothing Himself with flesh. For because we could not enter, our sins fencing us out from the entrance, He comes forth unto us. And wherefore came He forth? to destroy the ground teeming with thorns? to take vengeance upon the husbandmen? By no means; but to till and tend it, and to sow the word of godliness. For by seed here He means His doctrine, and by land, the souls of men, and by the sower, Himself.

What then comes of this seed? Three parts perish, and one is saved.

“And when He sowed, some seeds fell,” He saith, “by the way side; and the fowls came and devoured them up.”1775 Matt. xiii. 4. [R.V., “And as he sowed,” etc.]

He said not, that He cast them, but that “they fell.”

“And some upon the rock, where they had not much earth; and forthwith they sprang up, because they had no deepness of earth; and when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among the thorns, and the thorns sprang up, and choked them. But others fell on the good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear let him hear.”1776 Matt. xiii. 5–9. [The Greek text here differs slightly from that of the New Testament passage, as well as from the accounts of Mark and Luke.—R.]

A fourth part is saved; and not this all alike, but even here great is the difference.

Now these things He said, manifesting that He discoursed to all without grudging. For as the sower makes no distinction in the land submitted to him, but simply and indifferently casts his seed; so He Himself too makes no distinction of rich and poor, of wise and unwise, of slothful or diligent, of brave or cowardly; but He discourses unto all, fulfilling His part, although foreknowing the results; that it may be in His power to say, “What ought I to have done, that I have not done?”1777 Is. v. 4. And the prophets speak of the people as of a vine; “For my beloved,” it is said, “had a vineyard;”1778 Is. v. 1.and, “He brought a vine out of Egypt;”1779 Ps. lxxx. 8.but He, as of seed. What could this be to show? That obedience now will be quick and easier, and will presently yield its fruit.

But when thou hearest, “The sower went forth to sow,” think it not a needless repetition. For the sower frequently goes forth for some other act also, either to plough, or to cut out the evil herbs, or to pluck up thorns, or to attend to some such matter; but He went forth to sow.

Whence then, tell me, was the greater part of the seed lost? Not through the sower, but through the ground that received it; that is, the soul that did not hearken.

And wherefore doth He not say, Some the careless received, and lost it; some the rich, and choked it, and some the superficial, and betrayed it? It is not His will to rebuke them severely, lest He should cast them into despair, but He leaves the reproof to the conscience of His hearers.

And this was not the case with the seed only, but also with the net; for that too produced many that were unprofitable.

5. But this parable He speaks, as anointing His disciples, and to teach them, that even though the lost be more than such as receive the word yet they are not to despond. For this was the ease even with their Lord, and He who fully foreknew that these things should be, did not desist from sowing.

And how can it be reasonable, saith one, to sow among the thorns, on the rock, on the wayside? With regard to the seeds and the earth it cannot be reasonable; but in the case of men’s souls and their instructions, it hath its praise, and that abundantly. For the husbandman indeed would reasonably be blamed for doing this; it being impossible for the rock to become earth, or the wayside not to be a wayside, or the thorns, thorns; but in the things that have reason it is not so. There is such a thing as the rock changing, and becoming rich land; and the wayside being no longer trampled on, nor lying open to all that pass by, but that it may be a fertile field; and the thorns may be destroyed, and the seed enjoy full security. For had it been impossible, this Sower would not have sown. And if the change did not take place in all, this is no fault of the Sower, but of them who are unwilling to be changed: He having done His part: and if they betrayed what they received of Him, He is blameless, the exhibitor of such love to man.

But do thou mark this, I pray thee; that the way of destruction is not one only, but there are differing ones, and wide apart from one another. For they that are like the wayside are the coarse-minded,1780 βναυσοι.and indifferent, and careless; but those on the rock such as fail from weakness only.

For “that which is sown upon the stony places,” saith He, “the same is he that heareth the word, and anon with joy receiveth it. Yet hath he not root in himself, but dureth for a while; but when tribulation or persecution ariseth because of the word, by and by he is offended! When any one,” so He saith, “heareth the word of truth and understandeth it not, then cometh the wicked one, and catcheth that which was sown out of his heart. This is he that is sown by the wayside.”1781 Matt. xiii. 20, 21, 19. [There are some variations in the Greek text, not found in any New Testament mss. In verse 19 ἀληθεα is substituted for βασιλεα.—R.]

Now it is not the same thing for the doctrine to wither away, when no man is evil entreating, or disturbing its foundations, as when temptations press upon one. But they that are likened to the thorns, are much more inexcusable than these.

6. In order then that none of these things may befall us, let us by zeal and continual remembrance cover up the things that are told us. For though the devil do catch them away, yet it rests with us, whether they be caught away; though the plants wither, yet it is not from the heat this takes place (for He did not say, because of the heat it withered, but, “because it had no root”); although His sayings are choked, it is not because of the thorns, but of them who suffer them to spring up. For there is a way, if thou wilt, to check this evil growth, and to make the right use of our wealth. Therefore He said not, “the world,” but “the care of the world;” nor “riches,” but “the deceitfulness of riches.”

Let us not then blame the things, but the corrupt mind. For it is possible to be rich and not to be deceived; and to be in this world, and not to be choked with its cares. For indeed riches have two contrary disadvantages; one, care, wearing us out, and bringing a darkness over us; the other, luxury, making us effeminate.

And well hath He said, “The deceitfulness of riches.” For all that pertains to riches is deceit; they are names only, not attached to things. For so pleasure and glory, and splendid array, and all these things, are a sort of vain show, not a reality.

Having therefore spoken of the ways of destruction, afterwards He mentions the good ground, not suffering them to despair, but giving a hope of repentance, and indicating that it is possible to change from the things before mentioned into this.

And yet if both the land be good, and the Sower one, and the seed the same, wherefore did one bear a hundred, one sixty, one thirty? Here again the difference is from the nature of the ground, for even where the ground is good, great even therein is the difference. Seest thou, that not the husbandman is to be blamed, nor the seed, but the land that receives it? not for its nature, but for its disposition. And herein too, great is His mercy to man, that He doth not require one measure of virtue, but while He receives the first, and casts not out the second, He gives also a place to the third.

And these things He saith, least they that followed Him should suppose that hearing is sufficient for salvation. And wherefore, one may say, did He not put the other vices also, such as lust, vainglory? In speaking of “the care of this world, and the deceitfulness of riches,” He set down all. Yea, both vainglory and all the rest belong to this world, and to the deceitfulness of riches; such as pleasure, and gluttony, and envy, and vainglory, and all the like.

But He added also the “way” and the “rock,” signifying that it is not enough to be freed from riches only, but we must cultivate also the other parts of virtue. For what if thou art free indeed from riches, yet are soft and unmanly? and what if thou art not indeed unmanly, but art remiss and careless about the hearing of the word? Nay, no one part is sufficient for our salvation, but there is required first a careful hearing, and a continual recollection; then fortitude, then contempt of riches, and deliverance from all worldly things.

In fact, His reason for putting this before the other, is because the one is first required (for “How shall they believe except they hear?”1782 Rom. x. 14.just as we too, except we mind what is said, shall not be able so much as to learn what we ought to do): after that, fortitude, and the contempt of things present.

7. Hearing therefore these things, let us fortify ourselves on all sides, regarding His instructions, and striking our roots deep, and cleansing ourselves from all worldly things. But if we do the one, neglecting the other, we shall be nothing bettered; for though we perish not in one way, yet shall we in some other. For what signifies our not being ruined by riches, if we are by indolence: or not by indolence, if we are by softness. For so the husbandman, whether this way or that way he lose his crop, equally bewails himself. Let us not then soothe ourselves upon our not perishing in all these ways, but let it be our grief, in whichever way we are perishing.

And let us burn up the thorns, for they choke the word. And this is known to those rich men, who not for these matters alone, but for others also prove unprofitable. For having become slaves and captives of their pleasures, they are useless even for civil affairs, and if for them, much more for those of Heaven. Yea, and in two ways hereby our thoughts are corrupted; both by the luxury, and by the anxiety too. For either of these by itself were enough to overwhelm the bark; but when even both concur, imagine how high the billow swells.

And marvel not at His calling our luxury, “thorns.” For thou indeed art not aware of it, being intoxicated with thy passion, but they that are in sound health know that it pricks sharper than any thorn, and that luxury wastes the soul worse than care, and causes more grievous pains both to body and soul. For one is not so sorely smitten by anxiety, as by surfeiting. Since when watchings, and throbbings of the temples, and heaviness in the head, and pangs of the bowels, lay hold of such a man, you may imagine how many thorns these surpass in grievousness. And as the thorns, on whichever side they are laid hold of, draw blood from the hands that seize them, just so doth luxury plague both feet, and hands, and head, and eyes, and in general all our members; and it is withered also, and unfruitful, like the thorn, and hurts much more than it, and in our vital parts. Yea, it brings on premature old age, and dulls the senses, and darkens our reasoning, and blinds the keen-sighted mind, and makes the body tumid,1783 πλαδαρν.rendering excessive the deposition of that which is cast away, and gathering together a great accumulation of evils; and it makes the burden too great, and the load overwhelming; whence our falls are many and continual, and our shipwrecks frequent.

For tell me, why pamper thy body? What? are we to slay thee in sacrifice, to set thee on the table? The birds it is well for thee to pamper: or rather, not so well even for them; for when they are fattened, they are unprofitable for wholesome food. So great an evil is luxury, that its mischief is shown even in irrational beings. For even them by luxury we make unprofitable, both to themselves and to us. For their superfluous flesh is indigestible, and the moister kind of corruption is engendered by that kind of fatness. Whereas the creatures that are not so fed, but live, as one may say, in abstinence, and moderate diet, and in labor and hardship, these are most serviceable both to themselves and to others, as well for food, as for everything else. Those, at any rate, who live on them, are in better health; but such as are fed on the others are like them, growing dull and sickly, and rendering their chain more grievous. For nothing is so hostile and hurtful to the body, as luxury; nothing so tears it in pieces, and overloads and corrupts it, as intemperance.

Wherefore above all may this circumstance make one amazed at them for their folly, that not even so much care as others show towards their wine skins, are these willing to evince towards themselves. For those the wine merchants do not allow to receive more than is fit, lest they should burst; but to their own wretched belly these men do not vouchsafe even so much forethought, but when they have stuffed it and distended it, they fill all, up to the ears, up to the nostrils, to the very throat itself, thereby pressing into half its room the spirit, and the power that directs the living being. What? was thy throat given thee for this end, that thou shouldest fill it up to the very mouth, with wine turned sour, and all other corruption? Not for this, O man, but that thou shouldest above all things sing to God, and offer up the holy prayers, and read out the divine laws, and give to thy neighbors profitable counsel. But thou, as if thou hadst received it for this end, dost not suffer it to have leisure for that ministry, so much as for a short season, but for all thy life subjectest it to this evil slavery. And as if any man having had a lyre given him with golden strings, and beautifully constructed, instead of awakening with it the most harmonious music, were to cover it over with much dung and clay; even so do these men. Now the word, dung, I use not of living, but of luxurious living, and of that great wantonness. Because what is more than necessary is not nourishment, but merely injurious. For in truth the belly alone was made merely for the reception of food; but the month, and the throat, and tongue, for other things also, far more necessary than these: or rather, not even the belly for the reception of food simply, but for the reception of moderate food. And this it makes manifest by crying out loudly against us, when we tease it by this greediness; nor doth it clamor against us only, but also avenging that wrong exacts of us the severest penalty. And first it punishes the feet, that bear and conduct us to those wicked revels, then the hands that minister to it, binding them together for having brought unto it such quantities and kinds of provisions; and many have distorted even their very mouth, and eyes, and head. And as a servant receiving an order beyond his power, not seldom out of desperation becomes insolent to the giver of the order: so the belly too, together with these members, often ruins and destroys, from being over-strained, the very brain itself. And this God hath well ordered, that from excess so much mischief should arise; that when of thine own will thou dost not practise self-restraint, at least against thy will, for fear of so great ruin, thou mayest learn to be moderate.

Knowing then these things, let us flee luxury, let us study moderation, that we may both enjoy health of body, and having delivered our soul from all infirmity, may attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

ΟΜΙΛΙΑ ΜΔʹ. Ἔτι δὲ αὐτοῦ λαλοῦντος τοῖς ὄχλοις, ἰδοὺ ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ εἱστήκεισαν ἔξω, ζη τοῦντες αὐτῷ λαλῆσαι. Εἶπε δέ τις αὐτῷ: «Ἰδοὺ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἔξω ἑστήκασι, ζητοῦντές σοι λαλῆσαι.» Ὁ δὲ ἀποκριθεὶς εἶπε τῷ εἰπόντι «Τίς ἐστιν ἡ μήτηρ μου, καὶ οἱ ἀδελφοί μου;» Καὶ ἐκτείνας τὴν χεῖρα αὐτοῦ ἐπὶ τοὺς μαθητὰς, εἶπεν: «Ἰδοὺ ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου.» αʹ. Ὅπερ πρώην ἔλεγον, ὅτι ἀρετῆς ἀπούσης ἅπαντα περιττὰ, τοῦτο καὶ νῦν μετὰ πολλῆς δείκνυται τῆς περιουσίας. Ἐγὼ μὲν γὰρ ἔλεγον, ὅτι καὶ ἡλικία, καὶ φύσις, καὶ τὸ ἔρημον οἰκεῖν, καὶ ὅσα τοιαῦτα ἀνόνητα, γνώμης οὐκ οὔσης ἀγαθῆς: σήμερον δὲ καὶ πλέον ἕτερόν τι μανθάνομεν, ὅτι οὐδὲ τὸ κυοφορῆσαι τὸν Χριστὸν, καὶ τὸν θαυμαστὸν ἐκεῖνον τόκον τεκεῖν, ἔχει τι κέρδος, ἀρετῆς οὐκ οὔσης. Καὶ τοῦτο μάλιστα ἐντεῦθεν δῆλον. Ἔτι γὰρ αὐτοῦ λαλοῦντος τοῖς ὄχλοις, φησὶν, εἶπέ τις αὐτῷ, ὅτι Ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ζητοῦσί σε. Ὁ δὲ λέγει: Τίς ἐστιν ἡ μήτηρ μου, καὶ τίνες οἱ ἀδελφοί μου; Ταῦτα δὲ ἔλεγεν, οὐκ ἐπαισχυνόμενος ἐπὶ τῇ μητρὶ, οὐδὲ ἀρνούμενος τὴν γεγεννηκυῖαν: εἰ γὰρ ἐπῃσχύνετο, οὐδ' ἂν διῆλθε διὰ τῆς μήτρας ἐκείνης: ἀλλὰ δηλῶν, ὅτι οὐδὲν ὄφελος αὐτῇ τούτου, εἰ μὴ τὰ δέοντα ποιεῖ ἅπαντα. Καὶ γὰρ ὅπερ ἐπεχείρησε, φιλοτιμίας ἦν περιττῆς: ἐβούλετο γὰρ ἐνδείξασθαι τῷ δήμῳ, ὅτι κρατεῖ καὶ αὐθεντεῖ τοῦ παιδὸς, οὐδὲν οὐδέπω περὶ αὐτοῦ μέγα φανταζομένη: διὸ καὶ ἀκαίρως προσῆλθεν. Ὅρα γοῦν καὶ αὐτῆς καὶ ἐκείνων τὴν ἀπόνοιαν. Δέον γὰρ εἰσελθόντας ἀκοῦσαι μετὰ τοῦ ὄχλου, ἢ μὴ τοῦτο βουλομένους ἀναμεῖναι καταλῦσαι τὸν λόγον, καὶ τότε προσελθεῖν: οἱ δὲ ἔξω καλοῦσιν αὐτὸν, καὶ ἐπὶ πάντων τοῦτο ποιοῦσι, φιλοτιμίαν ἐπιδεικνύμενοι περιττὴν, καὶ δεῖξαι θέλοντες, ὅτι μετὰ πολλῆς αὐτῷ ἐπιτάττουσι τῆς ἐξουσίας. Ὅπερ καὶ ὁ εὐαγγελιστὴς δείκνυται ἐγκαλῶν: αὐτὸ γὰρ τοῦτο αἰνιττόμενος οὕτως εἴρηκεν: Ἔτι αὐτοῦ λαλοῦντος τοῖς ὄχλοις: ὡσανεὶ ἔλεγε: Μὴ γὰρ οὐκ ἦν καιρὸς ἕτερος; μὴ γὰρ οὐκ ἦν κατ' ἰδίαν διαλεχθῆναι; Τί δὲ καὶ λαλῆσαι ἐβούλοντο; Εἰ μὲν γὰρ ὑπὲρ τῶν τῆς ἀληθείας δογμάτων, κοινῇ ταῦτα προσθεῖναι ἐχρῆν, καὶ ἐπὶ πάντων εἰπεῖν, ὥστε καὶ τοὺς ἄλλους κερδάναι: εἰ δὲ περὶ ἑτέρων τῶν αὐτοῖς διαφερόντων, οὐκ ἐχρῆν οὕτω κατεπείγειν. Εἰ γὰρ πατέρα θάψαι οὐκ ἀφῆκεν, ἵνα μὴ διακόπτηται ἡ ἀκολούθησις, πολλῷ μᾶλλον τὴν αὐτοῦ δημηγορίαν καταλῦσαι οὐκ ἐχρῆν ὑπὲρ τῶν οὐδὲν προσηκόντων. Ὅθεν δῆλον, ὅτι κενοδοξίᾳ τοῦτο μόνον ἐποίουν: ὃ καὶ Ἰωάννης δηλῶν ἔλεγεν, ὅτι Οὐδὲ οἱ ἀδελφοὶ αὐτοῦ ἐπίστευον εἰς αὐτόν: καὶ τὰ ῥήματα δὲ αὐτῶν ἀπαγγέλλει τὰ πολλῆς γέμοντα ἀνοίας, λέγων ὅτι εἷλκον αὐτὸν ἐπὶ τὰ Ἱεροσόλυμα, δι' ἕτερον μὲν οὐδὲν, ἵνα δὲ αὐτοὶ δόξαν ἀπὸ τῶν ἐκείνου σημείων καρπώσωνται: Εἰ γὰρ ταῦτα ποιεῖς, φησὶ, δεῖξον σεαυτὸν τῷ κόσμῳ: οὐδεὶς γάρ τι ποιεῖ ἐν κρυπτῷ, καὶ ζητεῖ αὐτὸς φανερὸς εἶναι: ὅτε καὶ αὐτὸς αὐτοῖς ἐπετίμησε, τὴν σαρκικὴν αὐτῶν αἰτιώμενος γνώμην. Ἐπειδὴ γὰρ οἱ Ἰουδαῖοι ὠνείδιζον, καὶ ἔλεγον: Οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱὸς, οὗ ἡμεῖς ἴσμεν τὸν πατέρα καὶ τὴν μητέρα; καὶ οἱ ἀδελφοὶ αὐτοῦ οὐχὶ παρ' ἡμῖν εἰσι; τὴν εὐτέλειαν βουλόμενοι τὴν ἀπὸ τοῦ γένους ἀποκρούεσθαι, ἐπὶ τὴν τῶν σημείων αὐτὸν ἐκάλουν ἐπίδειξιν. Διὰ τοῦτο αὐτοὺς διακρούεται, τὸ πάθος αὐτῶν βουλόμενος ἰάσασθαι: ὡς εἴγε ἀρνήσασθαι ἤθελε τὴν μητέρα, ὅτε ἐκεῖνοι ὠνείδιζον, τότε ἂν ἠρνήσατο. Νῦν δὲ φαίνεται τοσαύτην αὐτῆς ποιούμενος πρόνοιαν, ὡς καὶ πρὸς αὐτῷ τῷ σταυρῷ τῷ πάντων μάλιστα ποθουμένῳ μαθητῇ παρακαταθέσθαι αὐτὴν, καὶ πολλὰ ὑπὲρ αὐτῆς ἐπισκῆψαι. Ἀλλ' οὐχὶ νῦν τοῦτο ποιεῖ, κηδόμενος αὐτῆς καὶ τῶν ἀδελφῶν. Ἐπειδὴ γὰρ ὡς ἀνθρώπῳ προσεῖχον ψιλῷ, καὶ ἐκενοδόξουν, τὸ νόσημα ἐκβάλλει, οὐχ ὑβρίζων, ἀλλὰ διορθούμενος. Σὺ δέ μοι μὴ τὰ ῥήματα ἐξέταζε μόνον τὰ ἐπιτίμησιν ἔχοντα σύμμετρον, ἀλλὰ καὶ τὴν ἀτοπίαν καὶ τὴν τόλμην τῶν ἀδελφῶν, ἣν ἐτόλμησαν, καὶ τὸν ἐπιτιμῶντα τίς ἦν: ὅτι οὐχὶ ψιλὸς ἄνθρωπος, ἀλλ' ὁ μονογενὴς Υἱὸς τοῦ Θεοῦ: καὶ τί βουλόμενος ἐπετίμα: οὐδὲ γὰρ ἐξαπορῆσαι θέλων, ἀλλ' ἀπαλλάξαι τοῦ τυραννικωτάτου πάθους, καὶ κατὰ μικρὸν ἐναγαγεῖν εἰς τὴν προσήκουσαν περὶ αὐτοῦ ἔννοιαν, καὶ πεῖσαι ὅτι οὐχὶ υἱὸς αὐτῆς μόνον ἐστὶν, ἀλλὰ καὶ Δεσπότης: καὶ ὄψει σφόδρα πρέπουσαν καὶ αὐτῷ τὴν ἐπιτίμησιν, κἀκείνῃ λυσιτελοῦσαν, καὶ μετὰ τούτων πολὺ καὶ τὸ ἥμερον ἔχουσαν. Οὐδὲ γὰρ εἶπεν, Ἄπελθε, εἰπὲ τῇ μητρὶ, ὅτι Οὐκ εἶ μου μήτηρ, ἀλλὰ πρὸς τὸν εἰπόντα ἀποτείνεται λέγων: Τίς ἐστιν ἡ μήτηρ μου; μετὰ τῶν εἰρημένων καὶ ἕτερόν τι κατασκευάζων. Ποῖον δὴ τοῦτο; Τὸ μήτε ἐκείνους, μήτε ἄλλους, συγγενείᾳ θαῤῥοῦντας, ἀρετῆς ἀμελεῖν, Εἰ γὰρ ταύτην οὐδὲν ὠφελεῖ τὸ μητέρα εἶναι, εἰ μὴ ἐκεῖνο εἴη, σχολῇ γ' ἂν ἕτερός τις ἀπὸ συγγενείας σωθήσεται Μία γάρ ἐστιν εὐγένεια μόνη, τὸ τὸ θέλημα τοῦ Θεοῦ ποιεῖν. Οὗτος τῆς εὐγενείας ὁ τρόπος βελτίων ἐκείνου καὶ κυριώτερος. βʹ. Ταῦτ' οὖν εἰδότες, μήτε ἐπὶ παισὶν εὐδοκίμοις μέγα φρονῶμεν, ἂν μὴ τὴν ἀρετὴν αὐτῶν ἔχωμεν: μήτε ἐπὶ πατράσι γενναίοις, ἐὰν μὴ ὦμεν αὐτοῖς ὁμότροποι. Ἔστι γὰρ καὶ τὸν γεννήσαντα μὴ εἶναι πατέρα, καὶ τὸν μὴ γεννήσαντα εἶναι. Διὰ δὴ τοῦτο καὶ ἀλλαχοῦ γυναικός τινος εἰπούσης: Μακαρία ἡ γαστὴρ ἡ βαστάσασά σε, καὶ μαστοὶ οὓς ἐθήλασας: οὐκ εἶπεν, Οὐκ ἐβάστασέ με κοιλία, οὐδὲ Μαστοὺς οὐκ ἐθήλασα: ἀλλὰ τοῦτο: Μενοῦνγε μακάριοι οἱ ποιοῦντες τὸ θέλημα τοῦ Πατρός μου. Ὁρᾷς πῶς ἄνω καὶ κάτω οὐκ ἀρνεῖται τὴν κατὰ φύσιν συγγένειαν, ἀλλὰ προστίθησι τὴν κατ' ἀρετήν; Καὶ ὁ πρόδρομος δὲ λέγων, Γεννήματα ἐχιδνῶν, μὴ δόξητε λέγειν, Πατέρα ἔχομεν τὸν Ἀβραὰμ, οὐ τοῦτο δείκνυσιν, ὅτι οὐκ ἦσαν ἐκ τοῦ Ἀβραὰμ κατὰ φύσιν, ἀλλ' ὅτι οὐδὲν αὐτοὺς ὠφελεῖ τὸ εἶναι ἐκ τοῦ Ἀβραὰμ, εἰ μὴ τὴν ἀπὸ τῶν τρόπων συγγένειαν ἔχοιεν: ὃ καὶ ὁ Χριστὸς δηλῶν ἔλεγεν: Εἰ τέκνα τοῦ Ἀβραὰμ ἦτε, τὰ ἔργα τοῦ Ἀβραὰμ ἐποιεῖτε: οὐ τῆς συγγενείας αὐτοὺς ἀποστερῶν τῆς κατὰ σάρκα, ἀλλὰ παιδεύων τὴν μείζονα ταύτης καὶ κυριωτέραν ἐπιζητεῖν. Τοῦτο δὴ καὶ ἐνταῦθα κατασκευάζει, ἀλλ' ἀνεπαχθέστερον καὶ ἐμμελέστερον: καὶ γὰρ πρὸς μητέρα ἦν ὁ λόγος αὐτῷ. Οὐδὲ γὰρ εἶπεν, Οὐκ ἔστι μου μήτηρ, οὐδὲ ἀδελφοὶ ἐκεῖνοι, ἐπειδὴ οὐ ποιοῦσι τὸ θέλημά μου: οὐδὲ ἀπεφήνατο καὶ κατεδίκασεν: ἀλλ' ἔτι κυρίους αὐτοὺς ἐποίει τοῦ βούλεσθαι, μετὰ τῆς αὐτῷ πρεπούσης ἐπιεικείας φθεγγόμενος. Ὁ γὰρ ποιῶν, φησὶ, τὸ θέλημα τοῦ Πατρός μου, οὗτός μου ἀδελφὸς καὶ ἀδελφὴ καὶ μήτηρ ἐστίν. Ὥστε εἰ βούλονται εἶναι, ταύτην ἐρχέσθωσαν τὴν ὁδόν. Καὶ ἡνίκα δὲ ἐβόησεν ἡ γυνὴ λέγουσα, Μακαρία ἡ κοιλία ἡ βαστάσασά σε, οὐκ εἶπεν, Οὐκ ἔστι μου μήτηρ, ἀλλ', Εἰ βούλεται μακαρία εἶναι, τὸ θέλημα ποιείτω τοῦ Πατρός μου. Ὁ γὰρ τοιοῦτος, καὶ ἀδελφὸς καὶ ἀδελφὴ καὶ μήτηρ ἐστί. Βαβαὶ τῆς τιμῆς! βαβαὶ τῆς ἀρετῆς! εἰς ὅσην ἀνάγει κορυφὴν τὸν μετιόντα αὐτήν. Πόσαι γυναῖκες ἐμακάρισαν τὴν ἁγίαν Παρθένον ἐκείνην καὶ τὴν νηδὺν, καὶ ηὔξαντο τοιαῦται γενέσθαι μητέρες, καὶ πάντα προέσθαι. Τί τοίνυν τὸ κωλύον; Ἰδοὺ γὰρ εὐρεῖαν ἔτεμεν ἡμῖν ὁδὸν, καὶ ἔξεστιν οὐ γυναιξὶ μόνον, ἀλλὰ καὶ ἀνδράσιν ἐπὶ τῆς τοιαύτης γενέσθαι τάξεως: μᾶλλον δὲ καὶ ἔτι πολλῷ μείζονος. Τοῦτο γὰρ πολλῷ μᾶλλον μητέρα ποιεῖ, ἢ αἱ ὠδῖνες ἐκεῖναι. Ὥστε εἰ μακαριστὸν ἐκεῖνο, πολλῷ μᾶλλον τοῦτο, ὅσῳ καὶ κυριώτερον. Μὴ τοίνυν ἁπλῶς ἐπιθύμει: ἀλλὰ καὶ τὴν ὁδὸν τὴν φέρουσάν σε ἐπὶ τὴν ἐπιθυμίαν βάδιζε μετὰ πολλῆς τῆς σπουδῆς. Ταῦτα τοίνυν εἰπὼν ἐξῆλθεν ἐκ τῆς οἰκίας. Εἶδες πῶς καὶ ἐπέπληξε, καὶ ἐποίησεν ὅπερ ἐπόθουν; Ὃ δὴ καὶ ἐπὶ τῶν γάμων ποιεῖ. Καὶ γὰρ ἐκεῖ καὶ ἐπετίμησεν ἀκαίρως αἰτούσῃ, καὶ ὅμως οὐκ ἀντεῖπε: τῷ μὲν προτέρῳ διορθούμενος τὴν ἀσθένειαν, τῷ δὲ δευτέρῳ τὴν περὶ τὴν μητέρα εὔνοιαν ἐπιδεικνύμενος. Οὕτω δὴ καὶ ἐνταῦθα τῆς τε κενοδοξίας τὸ νόσημα ἰάσατο, καὶ τὴν πρέπουσαν τιμὴν τῇ μητρὶ ἀπέδωκε, καίτοι καὶ ἄκαιρα αἰτούσῃ. Ἐν γὰρ τῇ ἡμέρᾳ, φησὶν, ἐκείνῃ ἐξελθὼν ὁ Ἰησοῦς ἐκ τῆς οἰκίας, ἐκάθητο παρὰ τὴν θάλασσαν. Εἰ γὰρ βούλεσθε, φησὶν, ἰδεῖν καὶ ἀκοῦσαι, ἰδοὺ ἐξέρχομαι καὶ διαλέγομαι. Ἐπειδὴ γὰρ σημεῖα πολλὰ ἐποίησε, πάλιν τὴν ἐκ τῆς διδασκαλίας ὠφέλειαν παρέχει. Καὶ κάθηται παρὰ τὴν θάλασσαν, ἁλιεύων καὶ σαγηνεύων τοὺς ἐν τῇ γῇ. Ἐκάθισε δὲ παρὰ τὴν θάλασσαν οὐχ ἁπλῶς: καὶ τοῦτο αὐτὸ τέθεικεν αἰνιττόμενος ὁ εὐαγγελιστής. Ἵνα γὰρ δείξῃ, ὅτι βουλόμενος μετὰ ἀκριβείας συγκροτῆσαι τὸ θέατρον, τοῦτο πεποίηκε, καὶ ὥστε μηδένα ἀφεῖναι κατὰ νώτου, ἀλλὰ πάντας ἀντιπροσώπους ἔχειν, Καὶ συνήχθησαν, φησὶ, πρὸς αὐτὸν ὄχλοι πολλοὶ, ὥστε αὐτὸν εἰς τὸ πλοῖον ἐμβάντα καθῆσθαι: καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν εἱστήκει. Καθίσας δὲ ἐκεῖ, διὰ παραβολῶν φθέγγεται. Καὶ ἐλάλησεν αὐτοῖς, φησὶ, πολλὰ ἐν παραβολαῖς. Καίτοιγε ἐπὶ τοῦ ὄρους οὐχ οὕτως ἐποίησεν, οὐδὲ διὰ παραβολῶν τοσούτων τὸν λόγον ὕφηνεν: τότε γὰρ ὄχλοι μόνον ἦσαν καὶ δῆμος ἄπλαστος: ἐνταῦθα δὲ καὶ γραμματεῖς καὶ Φαρισαῖοι. Σὺ δέ μοι σκόπει ποίαν προτέραν λέγει παραβολὴν, καὶ πῶς κατὰ ἀκολουθίαν αὐτὰς τίθησιν ὁ Ματθαῖος. Ποίαν οὖν πρώτην λέγει; Ἣν μάλιστα πρώτην ἐχρῆν εἰπεῖν, τὴν ποιοῦσαν τὸν ἀκροατὴν προσεκτικώτερον. Ἐπειδὴ γὰρ αἰνιγματωδῶς ἔμελλε διαλέγεσθαι, διανίστησι τὴν διάνοιαν τῶν ἀκουόντων πρῶτον διὰ τῆς παραβολῆς. Διὰ τοῦτο καὶ ἕτερος εὐαγγελιστής φησιν, ὅτι ἐπετίμησεν αὐτοῖς, ὅτι οὐ νοοῦσι, λέγων: Πῶς οὐκ ἔγνωτε τὴν παραβολήν; Οὐ διὰ τοῦτο δὲ μόνον ἐν παραβολαῖς φθέγγεται, ἀλλ' ἵνα καὶ ἐμφαντικώτερον τὸν λόγον ποιήσῃ, καὶ πλείονα τὴν μνήμην ἐνθῇ, καὶ ὑπ' ὄψιν ἀγάγῃ τὰ πράγματα. Οὕτω καὶ οἱ προφῆται ποιοῦσι. γʹ. Τίς οὖν ἐστιν ἡ παραβολή; Ἰδοὺ ἐξῆλθεν ὁ σπείρων τοῦ σπείρειν, φησί. Πόθεν ἐξῆλθεν ὁ πανταχοῦ παρὼν, ὁ πάντα πληρῶν; ἢ πῶς ἐξῆλθεν; Οὐ τόπῳ, ἀλλὰ σχέσει καὶ οἰκονομίᾳ τῇ πρὸς ἡμᾶς, ἐγγύτερος ἡμῖν γενόμενος διὰ τῆς κατὰ σάρκα περιβολῆς. Ἐπειδὴ γὰρ ἡμεῖς εἰσελθεῖν οὐκ ἐδυνάμεθα, τῶν ἁμαρτημάτων διατειχιζόντων ἡμῖν τὴν εἴσοδον, αὐτὸς ἐξέρχεται πρὸς ἡμᾶς. Καὶ τί ἐξῆλθεν; ἀπολέσαι τὴν γῆν ἀκανθῶν γέμουσαν; τιμωρήσασθαι τοὺς γεωργούς; Οὐδαμῶς: ἀλλὰ γεωργῆσαι καὶ ἐπιμελήσασθαι, καὶ σπεῖραι τῆς εὐσεβείας τὸν λόγον. Σπόρον γὰρ ἐνταῦθα τὴν διδασκαλίαν φησίν: ἄρουραν δὲ, τῶν ἀνθρώπων τὰς ψυχάς: σπορέα δὲ, ἑαυτόν. Τί τοίνυν γίνεται ἀπὸ τοῦ σπέρματος τούτου; Τρία ἀπόλλυται μέρη, καὶ σώζεται τὸ ἕν. Καὶ ἐν τῷ σπείρειν αὐτὸν, ἃ μὲν ἔπεσε, φησὶ, παρὰ τὴν ὁδὸν, καὶ ἦλθε τὰ πετεινὰ, καὶ κατέφαγεν αὐτά. Οὐκ εἶπεν, ὅτι αὐτὸς ἔῤῥιψεν, ἀλλὰ ὅτι ἔπεσεν. Ἃ δὲ ἐπὶ τὴν πέτραν, ὅπου οὐκ εἶχε γῆν πολλήν: καὶ εὐθέως ἐξανέτειλε, διὰ τὸ μὴ ἔχειν βάθος γῆς: ἡλίου δὲ ἀνατείλαντος, ἐκαυματίσθη, καὶ διὰ τὸ μὴ ἔχειν ῥίζαν, ἐξηράνθη. Ἃ δὲ ἐπὶ τὰς ἀκάνθας: καὶ ἀνέβησαν αἱ ἄκανθαι, καὶ ἀπέπνιξαν αὐτά. Ἃ δὲ ἐπὶ τὴν γῆν τὴν καλήν: καὶ ἐδίδου καρπὸν, ὃ μὲν ἑκατὸν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα. Ὁ ἔχων ὦτα ἀκούειν, ἀκουέτω. Τέταρτον μέρος ἐσώθη: καὶ οὐδὲ τοῦτο ἐξίσης, ἀλλὰ καὶ ἐνταῦθα πολλὴ ἡ διαφορά. Ταῦτα δὲ ἔλεγε, δηλῶν ὅτι μετὰ ἀφθονίας ἅπασι διελέγετο. Καθάπερ γὰρ ὁ σπείρων οὐ διαιρεῖ τὴν ὑποκειμένην ἄρουραν, ἀλλ' ἁπλῶς καὶ ἀδιακρίτως βάλλει τὰ σπέρματα: οὕτω καὶ αὐτὸς οὐ πλούσιον, οὐ πένητα διαιρεῖ, οὐ σοφὸν, οὐκ ἄσοφον, οὐ ῥᾴθυμον, οὐ σπουδαῖον, οὐκ ἀνδρεῖον, οὐ δειλὸν, ἀλλὰ πᾶσι διελέγετο, τὰ παρ' ἑαυτοῦ πληρῶν, καίτοι προειδὼς τὰ ἐσόμενα: ἵνα ἐξῇ αὐτῷ λέγειν: Τί με ἔδει ποιῆσαι, καὶ οὐκ ἐποίησα; Καὶ οἱ μὲν προφῆται ὡς περὶ ἀμπέλου διαλέγονται τοῦ δήμου: Ἀμπελὼν γὰρ ἐγενήθη, φησὶ, τῷ ἠγαπημένῳ: καὶ, Ἄμπελον ἐξ Αἰγύπτου μετῆρεν: αὐτὸς δὲ ὡς περὶ σπόρου. Τί δήποτε δηλῶν; Ὅτι ταχεῖα ἔσται νῦν ἡ ὑπακοὴ, καὶ εὐκολωτέρα, καὶ εὐθέως τὸν καρπὸν δώσει. Ὅταν δὲ ἀκούσῃς, ὅτι Ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι, μὴ ταυτολογίαν εἶναι νόμιζε. Ἐξέρχεται γὰρ ὁ σπείρων πολλάκις καὶ ἐφ' ἕτερον πρᾶγμα, ἢ ὥστε νεῶσαι, ἢ ὥστε τὰς πονηρὰς ἐκτεμεῖν βοτάνας, ἢ ὥστε ἀκάνθας ἀνασπάσαι, ἢ ἄλλο τι ἐπιμελήσασθαι τοιοῦτον: αὐτὸς δὲ ἐπὶ τὸ σπεῖραι ἐξῆλθε. Πόθεν οὖν, εἰπέ μοι, τὸ πλέον ἀπώλετο τοῦ σπόρου; Οὐ παρὰ τὸν σπείραντα, ἀλλὰ παρὰ τὴν ὑποδεχομένην γῆν: τουτέστι, παρὰ τὴν μὴ ἀκούσασαν ψυχήν. Καὶ τίνος ἕνεκεν οὐ λέγει, ὅτι τὰ μὲν ἐδέξαντο οἱ ῥᾴθυμοι, καὶ ἀπώλεσαν: τὰ δὲ οἱ πλούσιοι, καὶ ἀπέπνιξαν: τὰ δὲ οἱ χαῦνοι, καὶ προὔδωκαν; Οὐ βούλεται αὐτῶν σφόδρα καθικέσθαι, ὥστε μὴ εἰς ἀπόγνωσιν ἐμβαλεῖν, ἀλλὰ καταλιμπάνει τῷ συνειδότι τῶν ἀκουόντων τὸν ἔλεγχον. Οὐχ ὁ σπόρος δὲ τοῦτο ἔπαθε μόνον, ἀλλὰ καὶ ἡ σαγήνη. Πολλὰ γὰρ καὶ ἐκείνη ἤνεγκεν ἄχρηστα. Ταύτην δὲ λέγει τὴν παραβολὴν, τοὺς μαθητὰς ἀλείφων, καὶ παιδεύων, κἂν πλείους τῶν δεχομένων τὸν λόγον ὦσιν οἱ ἀπολλύμενοι, μὴ καταπίπτειν. Καὶ γὰρ ἐπὶ τοῦ Δεσπότου τοῦτο γέγονε: καὶ ὁ πάντως προειδὼς, ὅτι ταῦτα ἔσται, οὐκ ἀπέστη τοῦ σπείρειν. Καὶ πῶς ἂν ἔχοι λόγον, φησὶν, ἐπὶ τὰς ἀκάνθας σπείρειν, ἐπὶ τὴν πέτραν, ἐπὶ τὴν ὁδόν; Ἐπὶ μὲν τῶν σπερμάτων καὶ τῆς γῆς, οὐκ ἂν ἔχοι λόγον: ἐπὶ δὲ τῶν ψυχῶν καὶ τῶν διδαγμάτων, καὶ πολὺν ἔχει τοῦτο τὸν ἔπαινον. Ὁ μὲν γὰρ γεωργὸς εἰκότως ἂν ἐγκαλοῖτο τοῦτο ποιῶν: οὐ γὰρ ἔνι τὴν πέτραν γενέσθαι γῆν, οὐδὲ τὴν ὁδὸν μὴ εἶναι ὁδὸν, οὐδὲ τὰς ἀκάνθας μὴ εἶναι ἀκάνθας: ἐπὶ δὲ τῶν λογικῶν οὐχ οὕτω. Δυνατὸν γὰρ τὴν πέτραν μεταβληθῆναι, καὶ γενέσθαι γῆν λιπαράν: καὶ τὴν ὁδὸν μηκέτι καταπατεῖσθαι, μηδὲ προκεῖσθαι τοῖς παριοῦσιν ἅπασιν, ἀλλ' εἶναι ἄρουραν πίονα: καὶ τὰς ἀκάνθας ἀφανισθῆναι, καὶ πολλῆς ἀπολαύειν ἀδείας τὰ σπέρματα. Εἰ γὰρ μὴ ἐξῆν, οὐκ ἂν ἔσπειρεν οὗτος. Εἰ δὲ μὴ ἐγένετο ἐπὶ πάντων ἡ μεταβολὴ, οὐ παρὰ τὸν σπείραντα, ἀλλὰ παρὰ τοὺς μὴ βουλομένους μεταβληθῆναι. Αὐτὸς μὲν γὰρ τὸ αὐτοῦ πεποίηκεν: εἰ δὲ ἐκεῖνοι τὰ παρ' αὐτοῦ προὔδωκαν, ἀνεύθυνος αὐτὸς ὁ τοσαύτην φιλανθρωπίαν ἐπιδειξάμενος. Σὺ δέ μοι ἐκεῖνο σκόπει, ὅτι οὐ μία τῆς ἀπωλείας ἡ ὁδὸς, ἀλλὰ διάφοροι καὶ ἀλλήλων διεστηκυῖαι. Οἱ μὲν γὰρ τῇ ὁδῷ ἐοικότες εἰσὶν, οἱ βάναυσοι καὶ ῥᾴθυμοι καὶ ὀλίγωροι: οἱ δὲ ἐν τῇ πέτρᾳ, οἱ ἀσθενέστεροι μόνον. Ὁ γὰρ ἐπὶ τὰ πετρώδη σπαρεὶς, φησὶν, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων, καὶ εὐθὺς μετὰ χαρᾶς λαμβάνων αὐτόν: οὐκ ἔχει δὲ ῥίζαν ἐν ἑαυτῷ, ἀλλὰ πρόσκαιρός ἐστι: γενομένης δὲ θλίψεως ἣ διωγμοῦ διὰ τὸν λόγον, εὐθέως ἐσκανδαλίσθη. Παντὸς, φησὶν, ἀκούοντος τὸν λόγον τῆς ἀληθείας, καὶ μὴ συνιέντος, ἔρχεται ὁ Πονηρὸς, καὶ ἁρπάζει τὸ ἐσπαρμένον ἐκ τῆς καρδίας αὐτοῦ. Οὗτός ἐστιν ὁ παρὰ τὴν ὁδὸν σπαρείς. Οὐκ ἔστι δὲ ἴσον, μηδενὸς ἐπηρεάζοντος, μηδὲ ἀναμοχλεύοντος, τὴν διδασκαλίαν μαρανθῆναι, καὶ πειρασμῶν ἐπικειμένων. Οἱ δὲ ταῖς ἀκάνθαις προσεοικότες, πολλῷ τούτων ἀσυγγνωστότεροι. δʹ. Ἵν' οὖν μή τι τούτων πάθωμεν, ἐπικαλύψωμεν τῇ προθυμίᾳ τὰ λεγόμενα, καὶ τῇ διηνεκεῖ μνήμῃ. Εἰ γὰρ καὶ ἁρπάζει ὁ διάβολος, ἀλλ' ἡμεῖς κύριοι τοῦ μὴ ἁρπαγῆναι: εἰ καὶ ξηραίνεται τὰ σπέρματα, οὐ παρὰ τὸν καύσωνα τοῦτο γίνεται (οὐ γὰρ εἶπεν, ὅτι διὰ τὸν καύσωνα ἐξηράνθη, ἀλλὰ διὰ τὸ μὴ ἔχειν ῥίζαν): εἰ καὶ ἀποπνίγεται τὰ λεγόμενα, οὐ παρὰ τὰς ἀκάνθας, ἀλλὰ παρὰ τοὺς συγχωροῦντας ἀναβῆναι ταύτας. Ἔνεστι γὰρ, ἐὰν θέλῃς, κωλῦσαι τὴν πονηρὰν ταύτην βλάστην, καὶ τῷ πλούτῳ εἰς δέον χρήσασθαι. Διὰ τοῦτο οὐκ εἶπεν, Ὁ αἰὼν, ἀλλ', Ἡ μέριμνα τοῦ αἰῶνος: οὐδὲ, Ὁ πλοῦτος, ἀλλ', Ἡ ἀπάτη τοῦ πλούτου. Μὴ τοίνυν τὰ πράγματα αἰτιώμεθα, ἀλλὰ τὴν γνώμην τὴν διεφθαρμένην. Ἔστι γὰρ καὶ πλουτεῖν, καὶ μὴ ἀπατᾶσθαι: καὶ ἐν τῷ αἰῶνι εἶναι τούτῳ, καὶ μὴ ἀποπνίγεσθαι ταῖς φροντίσι. Καὶ γὰρ δύο ἐλαττώματα ὁ πλοῦτος ἔχει ἐναντία: τὸ μὲν, κατατεῖνον καὶ ἐπισκοτοῦν, τὴν μέριμναν: τὸ δὲ, μαλακωτέρους ποιοῦν, τὴν τρυφήν. Καὶ καλῶς εἶπεν, Ἡ ἀπάτη τοῦ πλούτου. Πάντα γὰρ τὰ τοῦ πλούτου ἀπάτη: ὀνόματα γὰρ μόνον ἐστὶν, οὐκ ἐπὶ πραγμάτων κείμενα. Καὶ γὰρ ἡ ἡδονὴ, καὶ ἡ δόξα, καὶ ὁ καλλωπισμὸς, καὶ πάντα ταῦτα, φαντασία τίς ἐστιν, οὐ πραγμάτων ἀλήθεια. Εἰπὼν τοίνυν τοὺς τρόπους τῆς ἀπωλείας, ὕστερον τίθησι τὴν καλὴν γῆν, οὐκ ἀφιεὶς ἀπογνῶναι, ἀλλὰ διδοὺς ἐλπίδα μετανοίας, καὶ δεικνὺς, ὅτι δυνατὸν ἐκ τῶν εἰρημένων εἰς ταύτην μεταβαλεῖν. Καίτοι εἰ καὶ ἡ γῆ καλὴ, καὶ ὁ σπορεὺς εἷς, καὶ τὰ σπέρματα τὰ αὐτὰ, διατί ὃ μὲν ἑκατὸν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα ἤνεγκεν; Ἐνταῦθα πάλιν παρὰ τὴν φύσιν τῆς γῆς ἡ διαφορά: καὶ γὰρ ἔνθα ἂν καλὴ ἡ γῆ, πολλὴ ἐν αὐτῇ καὶ ἡ διαφορά. Ὁρᾷς οὐχὶ τὸν γεωργὸν αἴτιον ὄντα, οὐδὲ τὰ σπέρματα, ἀλλὰ τὴν δεχομένην γῆν: οὐ παρὰ τὴν φύσιν, ἀλλὰ παρὰ τὴν γνώμην. Καὶ ἐνταῦθα δὲ πολλὴ ἡ φιλανθρωπία. ὅτι οὐχ ἓν ἀπαιτεῖ μέτρον ἀρετῆς, ἀλλὰ καὶ τοὺς πρώτους ἀποδέχεται, καὶ τοὺς δευτέρους οὐκ ἐκβάλλει, καὶ τοῖς τρίτοις δίδωσι χώραν. Ταῦτα δὲ λέγει, ἵνα μὴ νομίσωσιν οἱ ἀκολουθοῦντες αὐτῷ, ὅτι ἀρκεῖ ἡ ἀκρόασις εἰς σωτηρίαν. Καὶ τίνος ἕνεκεν, φησὶν, οὐχὶ καὶ τὰς ἄλλας ἔθηκε πονηρίας, οἷον, ἐπιθυμίαν σωμάτων, κενοδοξίαν; Εἰπὼν τὴν μέριμναν τοῦ αἰῶνος τούτου, καὶ τὴν ἀπάτην τοῦ πλούτου, ἅπαντα τέθεικε. Καὶ γὰρ καὶ κενοδοξία, καὶ τὰ ἄλλα ἅπαντα, τοῦ αἰῶνος τούτου, καὶ τῆς τοῦ πλούτου ἀπάτης ἐστίν: οἷον, ἡδονὴ, καὶ γαστριμαργία, καὶ βασκανία, καὶ κενοδοξία, καὶ ὅσα τοιαῦτα. Προσέθηκε δὲ καὶ τὴν ὁδὸν καὶ τὴν πέτραν, δεικνὺς ὅτι οὐκ ἀρκεῖ χρημάτων ἀπηλλάχθαι μόνον, ἀλλὰ δεῖ καὶ τὴν ἄλλην ἀρετὴν ἀσκεῖν. Τί γὰρ, ἂν χρημάτων μὲν ἐλεύθερος ᾖς, ἄνανδρος δὲ καὶ μαλακός; τί δὲ, ἂν ἄνανδρος μὲν μὴ ᾖς, ῥᾴθυμος δὲ καὶ ὀλίγωρος περὶ τὴν ἀκρόασιν; Οὐδὲ γὰρ ἀρκεῖ μέρος ἓν πρὸς σωτηρίαν ἡμῖν, ἀλλὰ δεῖ πρῶτον μὲν ἀκροάσεως ἀκριβοῦς καὶ μνήμης διηνεκοῦς, ἔπειτα ἀνδρείας, εἶτα χρημάτων ὑπεροψίας καὶ τῆς τῶν βιωτικῶν ἁπάντων ἀπαλλαγῆς. Διὰ γάρ τοι τοῦτο πρῶτον τίθησιν ἐκείνου τοῦτο, ἐπειδὴ τούτου πρώτου χρεία (Πῶς γὰρ πιστεύσουσιν, ἐὰν μὴ ἀκούσωσι; καθάπερ οὖν καὶ ἡμεῖς ἐὰν μὴ προσέχωμεν τοῖς λεγομένοις, οὐδὲ μαθεῖν δυνησόμεθα ἃ χρὴ ποιεῖν): ἔπειτα τὴν ἀνδρείαν, καὶ τὴν τῶν παρόντων ὑπεροψίαν. Ταῦτ' οὖν ἀκούοντες, πάντοθεν ἑαυτοὺς τειχίζωμεν, προσέχοντες τοῖς λεγομένοις, καὶ κατὰ βάθους ἀφιέντες τὰς ῥίζας, καὶ πάντων ἑαυτοὺς ἐκκαθαίροντες τῶν βιωτικῶν. Ἂν δὲ τὰ μὲν ποιῶμεν, τῶν δὲ ἀμελῶμεν, οὐδὲν ἡμῖν ἔσται πλέον: κἂν γὰρ μὴ οὕτως, ἀλλ' ἐκείνως ἀπολλύμεθα. Τί γὰρ διαφέρει, ἂν μὴ διὰ πλούτου, ἀλλὰ διὰ ῥᾳθυμίας: ἂν μὴ διὰ ῥᾳθυμίας, ἀλλὰ δι' ἀνανδρίας διαφθαρῶμεν; Ἐπεὶ καὶ ὁ γεωργὸς, ἄν τε οὕτως, ἄν τε ἐκείνως ἀπολέσῃ τὸν σπόρον, ὁμοίως πενθεῖ. Μὴ τοίνυν ἐπειδὴ μὴ πᾶσιν ἀπολλύμεθα τοῖς τρόποις, παραμυθίαν ἔχωμεν, ἀλλὰ ἀλγῶμεν οἵῳ ἂν ἀπολώμεθα τρόπῳ. Καὶ κατακαίωμεν τὰς ἀκάνθας: καὶ γὰρ ἀποπνίγει τὸν λόγον. Καὶ ἴσασι τοῦτο οἱ πλουτοῦντες, οἱ μὴ πρὸς ταῦτα μόνον, ἀλλὰ μηδὲ πρὸς ἕτερα ὄντες χρήσιμοι. Δοῦλοι γὰρ καὶ αἰχμάλωτοι γενόμενοι τῶν ἡδονῶν, καὶ πρὸς τὰ πολιτικά εἰσιν ἄχρηστοι πράγματα: εἰ δὲ πρὸς ἐκεῖνα, πολλῷ μᾶλλον πρὸς τὰ τῶν οὐρανῶν. Καὶ γὰρ διπλῆ τοῖς λογισμοῖς ἐντεῦθεν ἡ λύμη γίνεται, ἀπό τε τῆς τρυφῆς, ἀπό τε τῆς φροντίδος. Τούτων γὰρ καὶ καθ' ἑαυτὸ μὲν ἕκαστον ἱκανὸν καταποντίσαι τὸ σκάφος: ὅταν δὲ καὶ ἀμφότερα συνδράμῃ, ἐννόησον ἡλίκον τὸ κλυδώνιον γίνεται. εʹ. Καὶ μὴ θαυμάσῃς, εἰ τὴν τρυφὴν ἀκάνθας ἐκάλεσε. Σὺ μὲν γὰρ ἀγνοεῖς, μεθύων τῷ πάθει: οἱ δὲ ὑγιαίνοντες ἴσασιν ὅτι ἀκάνθης μᾶλλον κεντεῖ, καὶ τρυφὴ πλέον ἢ μέριμνα δαπανᾷ τὴν ψυχὴν, καὶ χαλεπωτέρας παρέχει τὰς ὀδύνας καὶ τῷ σώματι καὶ τῇ ψυχῇ. Οὐδὲ γὰρ οὕτως ὑπὸ φροντίδος τις πλήττεται, ὡς ὑπὸ πλησμονῆς. Ὅταν γὰρ ἀγρυπνίαι, καὶ κροτάφων διατάσεις, καὶ καρηβαρίαι, καὶ σπλάγχνων ὀδύναι περιέχωσι τὸν τοιοῦτον, ἐννόησον πόσων ἀκανθῶν ταῦτα χαλεπώτερα. Καὶ καθάπερ αἱ ἄκανθαι, ὅθεν ἂν κατασχεθῶσιν, αἱμάττουσι τὰς κατεχούσας αὐτὰς χεῖρας: οὕτω δὴ καὶ ἡ τρυφὴ καὶ πόδας, καὶ χεῖρας, καὶ κεφαλὴν, καὶ ὀφθαλμοὺς, καὶ πάντα ἁπλῶς λυμαίνεται τὰ μέλη: καὶ ξηρὰ δὲ καὶ ἄκαρπός ἐστιν, ὥσπερ ἡ ἄκανθα, καὶ πολλῷ μειζόνως ἐκείνης λυπεῖ, καὶ ἐν τοῖς καιρίοις. Καὶ γὰρ γῆρας ἄκαιρον ἐπεισάγει, καὶ ἀμβλύνει τὰς αἰσθήσεις, καὶ σκοτοῖ τὸν λογισμὸν, καὶ πηροῖ τὸν νοῦν ὀξὺ βλέποντα, καὶ πλαδαρὸν τὸ σῶμα ποιεῖ, δαψιλεστέραν τῆς κόπρου τὴν ἀποθήκην ἐργαζομένη, καὶ πολλὴν τὴν σωρείαν τῶν κακῶν συνάγουσα, καὶ μεῖζον τὸ φορτίον, καὶ ὑπέρογκον ποιεῖται τὸν γόμον: ὅθεν καὶ πολλὰ καὶ συνεχῆ τὰ πτώματα, καὶ πυκνὰ τὰ ναυάγια. Τί γὰρ λιπαίνεις, εἰπέ μοι, τὸ σῶμα; Μὴ γὰρ καταθῦσαί σε ἔχομεν; μὴ γὰρ παραθεῖναι τραπέζῃ; Τὰς ὄρνεις καλῶς πιαίνεις: μᾶλλον δὲ οὐδὲ ἐκείνας καλῶς: ὅταν γὰρ πιανθῶσιν, ἄχρηστοι πρὸς ὑγιεινήν εἰσι δίαιταν. Τοσοῦτον κακὸν ἡ τρυφὴ, ὡς καὶ ἐν ἀλόγοις τὴν λύμην ἐπιδείκνυσθαι. Καὶ γὰρ ἐκείνας τρυφώσας καὶ ἑαυταῖς καὶ ἡμῖν ἀχρήστους ποιοῦμεν. Καὶ γὰρ τὰ περιττώματα ἀκατέργαστα, καὶ ἡ ὑγροτέρα σῆψις ἀπὸ τῆς πιμελῆς ἐκείνης γίνεται. Τὰ δὲ οὐχ οὕτω τρεφόμενα, ἀλλ', ὡς ἂν εἴποι τις, ἐν νηστείᾳ διάγοντα, καὶ συμμέτρῳ διαίτῃ, καὶ πονοῦντα καὶ ταλαιπωρούμενα, ταῦτα καὶ ἑαυτοῖς καὶ ἄλλοις χρησιμώτατα, καὶ πρὸς τροφὴν καὶ πρὸς τὰ ἄλλα ἅπαντα. Οἱ γοῦν ἐκεῖνα σιτούμενοι μᾶλλον ὑγιαίνουσιν: οἱ δὲ τούτοις τρεφόμενοι, αὐτοῖς ἐοίκασι, νωθροὶ καὶ ἐπίνοσοι γινόμενοι, καὶ τὸν δεσμὸν χαλεπώτερον ἐργαζόμενοι. Οὐδὲν γὰρ οὕτω σώματι πολέμιον καὶ βλαβερὸν, ὡς ἡ τρυφή: οὐδὲν οὕτω διαῤῥήγνυσι καὶ καταχώννυσιν αὐτὴν καὶ διαφθείρει, ὡς ἀσωτία. Διὸ μάλιστα ἄν τις κἀντεῦθεν ἐκπλαγείη τῆς ἀνοίας αὐτοὺς, ὅτι οὐδὲ ὅσην ἐπὶ τῶν ἀσκῶν ἔχουσιν ἕτεροι τὴν φειδὼ, τοσαύτην ἐφ' ἑαυτῶν θέλουσιν ἐπιδείκνυσθαι οὗτοι. Ἐκείνους μὲν γὰρ οἱ τῶν οἴνων πρᾶται οὐκ ἐῶσι πλέον τοῦ δέοντος λαβεῖν, ὥστε μὴ διαῤῥαγῆναι: τὴν δὲ ἀθλίαν οὗτοι γαστέρα οὐδὲ ταύτης ἀξιοῦσι τῆς προνοίας: ἀλλ' ἐπειδὰν αὐτὴν ἐμπλήσωσι καὶ διαῤῥήξωσι, μέχρι τῶν ὤτων, μέχρι τῶν ῥινῶν, μέχρι τῆς φάρυγγος αὐτῆς πληροῦσιν ἅπαντα, διπλῆν ἐντεῦθεν τῷ πνεύματι καὶ τῇ τὸ ζῶον οἰκονομούσῃ δυνάμει κατασκευάζοντες τὴν στενοχωρίαν. Μὴ γὰρ διὰ τοῦτό σοι γέγονε φάρυγξ, ἵνα μέχρι τοῦ στόματος ἄνω σεσηπότος οἴνου καὶ τῆς ἄλλης ἀποπληρώσης αὐτὸν διαφθορᾶς; Οὐ διὰ τοῦτο, ἄνθρωπε, ἀλλ' ἵνα προηγουμένως ᾄδῃς τῷ Θεῷ, καὶ τὰς ἱερὰς ἀναπέμπῃς εὐχὰς, καὶ τοὺς θείους ἀναγινώσκῃς νόμους, καὶ τοῖς πλησίον τὰ συμφέροντα συμβουλεύῃς. Σὺ δὲ ὥσπερ διὰ τοῦτο αὐτὴν λαβὼν, ἐκείνῃ μὲν οὐδὲ μικρὸν ἐᾷς καιρὸν σχολάζειν τῇ λειτουργίᾳ, πάντα δὲ τὸν βίον τῇ πονηρᾷ ταύτῃ αὐτὴν ὑποτάττεις δουλείᾳ. Καὶ ὥσπερ εἴ τις κιθάραν λαβὼν, χρυσᾶς νευρὰς ἔχουσαν, καὶ ἡρμοσμένην καλῶς, ἀντὶ τοῦ τὴν παναρμόνιον μελῳδίαν εἰς αὐτὴν ἀνακρούεσθαι, κόπρῳ πολλῇ καταχώσειε καὶ πηλῷ: οὕτω καὶ οὗτοι ποιοῦσι. Κόπρον δὲ οὐ τὴν τροφὴν ἐκάλεσα, ἀλλὰ τὴν τρυφὴν, καὶ τὴν πολλὴν ἐκείνην ἀσέλγειαν. Τὸ γὰρ πλέον τοῦ δέοντος οὐκ ἔστι τροφὴ, ἀλλὰ λύμη μόνον. Καὶ γὰρ ἡ γαστὴρ μόνη διὰ τὴν τῶν σιτίων μόνον γέγονεν ὑποδοχήν: στόμα δὲ, καὶ φάρυγξ, καὶ γλῶττα, καὶ δι' ἕτερα ἀναγκαιότερα τούτων πολλῷ: μᾶλλον δὲ οὐδὲ ἡ γαστὴρ διὰ σιτίων ὑποδοχὴν ἁπλῶς, ἀλλὰ διὰ σιτίων ὑποδοχὴν συμμέτρων. Καὶ τοῦτο δηλοῖ, καταβοῶσα ἡμῶν μυρία, ὅταν ἐπηρεάσωμεν αὐτὴν διὰ τῆς πλεονεξίας ταύτης: οὐ καταβοᾷ δὲ μόνον, ἀλλὰ καὶ ἀμυνομένη τῆς ἀδικίας τὴν ἐσχάτην ἡμᾶς ἀπαιτεῖ δίκην. Καὶ πρῶτον τοὺς πόδας τιμωρεῖται, τοὺς βαστάζοντας καὶ ἀπάγοντας ἡμᾶς ἐπὶ τὰ πονηρὰ ἐκεῖνα συμπόσια, ἔπειτα τὰς χεῖρας τὰς διακονουμένας αὐτῇ συνδέουσα, ἀνθ' ὧν τοσαῦτα καὶ τοιαῦτα προσῆγον ἐδέσματα: πολλοὶ δὲ καὶ αὐτὸ τὸ στόμα διέστρεψαν, καὶ ὀφθαλμοὺς καὶ κεφαλήν. Καὶ καθάπερ οἰκέτης, ὅταν ἐπιταγῇ τι τὴν δύναμιν ὑπερβαῖνον, ἀπονοηθεὶς ὑβρίζει εἰς τὸν ἐπιτάξαντα πολλάκις: οὕτω καὶ αὕτη μετὰ τῶν μελῶν τούτων καὶ τὸν ἐγκέφαλον πολλάκις αὐτὸν βιασθεῖσα ἀπόλλυσι καὶ διαφθείρει. Καὶ τοῦτο ὁ Θεὸς ᾠκονόμησε καλῶς, ἐκ τῆς ἀμετρίας τοσαύτην γίνεσθαι βλάβην, ἵν' ὅταν ἑκὼν μὴ φιλοσοφῇς, κἂν ἄκων διὰ τὸν φόβον τῆς τοσαύτης διαφθορᾶς μετριάζειν μάθῃς. Ταῦτ' οὖν εἰδότες, φεύγωμεν τρυφὴν, ἐπιμελώμεθα συμμετρίας, ἵνα καὶ τῆς τοῦ σώματος ὑγείας ἀπολαύσωμεν, καὶ τὴν ψυχὴν πάσης ἀπαλλάξαντες ἀῤῥωστίας, τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.