Homily XLV.

Matt. XIII. 10, 11.

“And the disciples came and said unto Him, Why speakest Thou unto them in parables? He answered and said unto them, Because it is given unto you1784   [R.V., “Unto you it is given,” omitting “Because.”]to know the mysteries of the Kingdom of Heaven, but to them it is not given.”

We have good cause to admire the disciples, how, longing as they do to learn, they know when they ought to ask. For they do it not before all: and this Matthew shows by saying, “And they came.” And, as to this assertion not being conjecture, Mark hath expressed it more distinctly, by saying, that “they came to Him privately.”1785   Mark iv. 10. This then His brethren and His mother should also have done, and not have called Him out, and made a display.

But mark their kindly affection also, how they have much regard for the others, and seek their good first, and then their own. “For why,” it is said, “speakest Thou unto them in parables?” They did not say, why speakest thou unto us in parables? Yea, and on other occasions also their kindliness towards men appears in many ways; as when they say, “Send the multitude away;”1786   Luke ix. 12.and, “Knowest thou that they were offended ?”1787   Matt. xv. 12.

What then saith Christ? “Because it is given unto you,” so He speaks, “to know the mysteries of the Kingdom of Heaven, but to them it is not given.”1788   Matt. xiii. 11. [R.V., “Unto you it is given,” etc.] But this He said, not bringing in necessity, or any allotment1789   ἀποκλρωσι.made causelessly and at random, but implying them to be the authors of all their own evils, and wishing to represent that the thing is a gift, and a grace bestowed from above.

It by no means follows, however, because it is a gift, that therefore free will is taken away; and this is evident from what comes after. To this purpose, in order that neither the one sort may despair, nor the other grow careless, upon being told that “it is given,” He signifies the beginning to be with ourselves.

“For whosoever hath, to him shall be given, and he shall have more abundance; but whosoever hath not, from him shall be taken away, even that which he seemeth to have.”1790   Matt. xiii. 12. See Luke viii. 18. [δοκε is inserted from the latter passage, and repeated in the comments.—R.]

And although the saying be full of much obscurity, yet it indicates unspeakable justice. For what He saith is like this: When any one hath forwardness and zeal, there shall be given unto him all things on God’s part also: but if he be void of these, and contribute not his own share, neither are God’s gifts bestowed. For even “what he seemeth to have,” so He saith, “shall be taken away from him;” God not so much taking it away, as counting him unworthy of His gifts. This we also do; when we see any one listening carelessly, and when with much entreaty we cannot persuade him to attend, it remains for us to be silent. For if we are still to go on, his carelessness is aggravated. But him that is striving to learn, we lead on, and pour in much.

And well said He, “Even that which he seemeth to have.” For he hath not really even this.

Then He also made what He had said more distinct, pointing out the meaning of, “To him that hath, shall be given, but from him that hath not, even that which he seemeth to have, shall be taken away.”

“Therefore,” saith He, “speak I to them in parables; because they seeing see not.”1791   Matt. xiii. 13.

“It were meet then,” one may say, “to have opened their eyes, if they see not.” Nay, if the blindness were natural, it were meet to open them; but because it was a voluntary and self-chosen blindness, therefore He said not simply, “They see not,” but, “seeing, they see not;” so that the blindness is of their own wickedness. For they saw even devils cast out, and said, “By Beelzebub, prince of the devils, He casteth out the devils.”1792   Matt. xii. 14. They heard Him guiding them unto God, and evincing His great unanimity with Him, and they say, “This man is not of God.”1793   John ix. 16. Since then the judgment they pronounced was contrary both to their sight and hearing, therefore, saith He, the very hearing do I take away from them. For they derive thence no advantage, but rather greater condemnation. For they not only disbelieved, but found fault also, and accused, and laid snares. However, He saith not this, for it is not His will to give disgust in accusing them. Therefore neither at the beginning did He so discourse to them, but with much plainness; but because they perverted themselves, thenceforth He speaks in parables.

2. After this, lest any one should suppose His words to be a mere accusation, and lest men should say, Being our enemy He is bringing these charges and calumnies against us; He introduces the prophet also, pronouncing the same judgment as Himself.

“For in them is fulfilled,” saith He, “the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand, and seeing ye shall see, and shall not perceive.”1794   Matt. xiii. 14. See Is. vi. 9, 10.

Seest thou the prophet likewise, accusing them with this same accuracy? for neither did He say, Ye see not, but “Ye shall see and not perceive;” nor again, Ye shall not hear, but “Ye shall hear and not understand.” So that they first inflicted the loss on themselves, by stopping their ears, by closing their eyes, by making their heart fat. For they not only failed to hear, but also “heard heavily,” and they did this, He saith,

“Lest at any time they should be converted, and I should heal them;”1795   Matt. xiii. 15. [The passage is abridged. R.V., “should turn again ” (so in Isaiah). Chrysostom takes it in this sense, as the context shows.—R.]describing their aggravated wickedness, and their determined defection from Him. And this He saith to draw them unto Him, and to provoke them, and to signify that if they would convert1796   [“turn again.”] He would heal them: much as if one should say, “He would not look at me, and I thank him; for if he had vouchsafed me this, I should straightway have given in:” and this he saith, to signify how he would have been reconciled. Even so then here too it is said, “Lest at any time they should convert,1797   [τ πιστραφναι.]and I should heal them;” implying that both their conversion was possible, and that upon their repentance they might be saved, and that not for His own glory, but for their salvation, He was doing all things.

For if it had not been His will that they should hear and be saved, He ought to have been silent, not to have spoken in parables; but now by this very thing He stirs them up, even by speaking under a veil. “For God willeth not the death of the sinner, but that he should turn unto Him and live.”1798   Ezek. xviii. 23. [Freely cited in the first part.—R.]

For in proof that our sin belongs not to nature, nor to necessity and compulsion, hear what He saith to the apostles, “But blessed are your eyes, for they see, and your ears, for they hear;”1799   Matt. xiii. 16.not meaning this kind of sight nor hearing, but that of the mind. For indeed these too were Jews, and brought up in the same circumstances; but nevertheless they took no hurt from the prophecy, because they had the root of His blessings well settled in them, their principle of choice, I mean, and their judgment.

Seest thou that, “unto you it is given,” was not of necessity? For neither would they have been blessed, unless the well-doing had been their own. For tell me not this, that it was spoken obscurely; for they might have come and asked Him, as the disciples did: but they would not, being careless and supine. Why say I, they would not? nay, they were doing the very opposite, not only disbelieving, not only not hearkening, but even waging war, and disposed to be very bitter against all He said: which He brings in the prophet laying to their charge, in the words, “They heard heavily.”

But not such were these; wherefore He also blessed them. And in another way too He assures them again, saying,

“For verily I say unto you, many prophets and righteous men have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them;”1800   Matt. xiii. 17.my coming, He means; my very miracles, my voice, my teaching. For here He prefers them not to these depraved only, but even to such as have done virtuously; yea, and He affirms them to be more blessed even than they. Why can this be? Because not only do these see what the Jews saw not, but even what those of old desired to see. For they indeed beheld by faith only: but these by sight too, and much more distinctly.

Seest thou how again He connects the old dispensation with the new, signifying that those of old not only knew the things to come but also greatly desired them? But had they pertained to some strange and opposing God, they would never have desired them.

“Hear ye therefore the parable of the sower,”1801   Matt. xiii. 18.saith He; and He speaks what we before mentioned, of carelessness and attention, of cowardice and fortitude, of wealth and voluntary poverty; pointing out the hurt from the one, and the benefit from the other.

Then of virtue also He brings forward different forms. For being full of love to man, He marked out not one only way, nor did He say, “unless one bring forth an hundred, he is an outcast;” but he that brings forth sixty is saved also, and not he only, but also the producer of thirty. And this He said, making out salvation to be easy.

3. And thou then, art thou unable to practise virginity? Be chaste in marriage. Art thou unable to strip thyself of thy possessions? Give of thy substance. Canst thou not bear that burden? Share thy goods with Christ. Art thou unwilling to yield Him up all? Give Him but the half, but the third part. He is thy brother, and joint-heir, make Him joint-heir with thee here too. Whatsoever thou givest Him, thou wilt give to thyself. Hearest thou not what saith the prophet? “Them that pertain to thy seed thou shalt not overlook.”1802   Isa. lviii. 7, LXX. But if we must not overlook our kinsmen, much less our Lord, having towards thee, together with His authority as Lord, the claim also of kindred, and many more besides. Yea, for He too hath made thee a sharer in His goods, having received nothing of thee, but having begun with this unspeakable benefit. What then can it be but extreme senselessness, not even by this gift to be made kind towards men, not even to give a return for a free gift, and less things for greater? Thus whereas He hath made thee heir of Heaven, impartest thou not to Him even of the things on earth? He, when thou hadst done no good work, but wert even an enemy, reconciled thee: and dost thou not requite Him, being even a friend and benefactor?

Yet surely, even antecedently to the kingdom, and to all the rest, even for the very fact of His giving, we ought to feel bound to Him. For so servants too, when bidding their masters to a meal, account themselves not to be giving but receiving; but here the contrary hath taken place: not the servant the Lord, but the Lord hath first bidden the servant unto His own table; and dost thou not bid Him, no not even after this? He first hath introduced thee under His own roof; dost thou not take Him in, so much as in the second place? He clad thee, being naked; and dost thou not even after this receive Him being a stranger? He first gave thee to drink out of His own cup, and dost thou not impart to Him so much as cold water? He hath made thee drink of the Holy Spirit, and dost thou not even soothe His bodily thirst? He hath made thee drink of the Spirit, when thou wast deserving of punishment; and dost thou neglect Him even when thirsty, and this when it is out of His own, that thou art to do all these things? Dost thou not then esteem it a great thing, to hold the cup out of which Christ is to drink, and to put it to His lips? Seest thou not that for the priest alone is it lawful1803   θμι.to give the cup of His blood? But I am by no means strict about this, saith He; but though thyself should give, I receive; though thou be a layman, I refuse it not. And I do not require such as I have given: for not blood do I seek, but cold water. Consider to whom thou art giving drink, and tremble. Consider, thou art become a priest of Christ, giv ing with thine own hand, not flesh but bread, not blood, but a cup of cold water. He clothed thee with a garment of salvation, and clothed thee by Himself; do thou at least by thy servant clothe Him. He made thee glorious in Heaven, do thou deliver Him from shivering, and nakedness, and shame. He made thee a fellow-citizen of angels, do thou impart to Him at least of the covering of thy roof, give house-room to Him at least as to thine own servant. “I refuse not this lodging and that, having opened to thee the whole Heaven. I have delivered thee from a most grievous prison; this I do not require again, nor do I say, deliver me; but if thou wouldest look upon me only, when I am bound, this suffices me for refreshment. When thou wert dead, I raised thee; I require not this again of thee, but I say, visit me only when sick.”

Now when His gifts are so great, and His demands exceeding easy, and we do not supply even these; what deep of hell must we not deserve? Justly shall we depart into the fire that is prepared for the devil and his angels, being more insensible than any rock. For how great insensibility is it, tell me, for us, who have received, and are to receive so much, to be slaves of money, from which we shall a little while hence be separated even against our will? And others indeed have given up even their life, and shed their blood; and dost thou not even give up thy superfluities for Heaven’s sake, for the sake of so great crowns?

And of what favor canst thou be worthy? of what justification? who in thy sowing of the earth, gladly pourest forth all, and in lending to men at usury sparest nothing; but in feeding thy Lord through His poor art cruel and inhuman?

Having then considered all these things, and calculated what we have received, what we are to receive, what is required of us, let us show forth all our diligence on the things spiritual. Let us become at length mild and humane, that we may not draw down on ourselves the intolerable punishment. For what is there that hath not power to condemn us? Our having enjoyed so many and such great benefits; our having no great thing required of us; our having such things required, as we shall leave here even against our will; our exhibiting so much liberality in our worldly matters. Why each one of these, even by itself, were enough to condemn us; but when they all meet together, what hope will there be of salvation?

In order then that we may escape all this condemnation, let us show forth some bounty towards those who are in need. For thus shall we enjoy all the good things, both here, and there; 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 ΜΕʹ. Καὶ προσελθόντες οἱ μαθηταὶ εἶπον αὐτῷ: Διατί ἐν παραβολαῖς λαλεῖς αὐτοῖς; Ὁ δὲ ἀπο κριθεὶς εἶπεν αὐτοῖς: Ὅτι ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν, ἐκείνοις δὲ οὐ δέδοται. αʹ. Ἄξιον θαυμάσαι τοὺς μαθητὰς, πῶς καὶ ἐπιθυμοῦντες μαθεῖν, ἴσασι πότε ἐρωτῆσαι ἐχρῆν. Οὐ γὰρ ἐπὶ πάντων τοῦτο ποιοῦσι: καὶ τοῦτο ἐδήλωσεν ὁ Ματθαῖος εἰπὼν, Καὶ προσελθόντες. Καὶ ὅτι οὐ στοχασμὸς τὸ εἰρημένον, ὁ Μάρκος αὐτὸ σαφέστερον παρέστησεν, εἰπὼν ὅτι κατ' ἰδίαν προσῆλθον αὐτῷ. Τοῦτο δὴ καὶ τοὺς ἀδελφοὺς καὶ τὴν μητέρα ποιῆσαι ἐχρῆν, καὶ οὐχὶ καλέσαι ἔξω καὶ ἐπιδείξασθαι. Σκόπει δὲ αὐτῶν καὶ τὴν φιλοστοργίαν, πῶς πολὺν ὑπὲρ τῶν ἄλλων ποιοῦνται λόγον, καὶ πρότερον τὰ ἐκείνων ζητοῦσι, καὶ τότε τὰ ἑαυτῶν. Διατί γὰρ, φησὶν, ἐν παραβολαῖς λαλεῖς αὐτοῖς; Οὐκ εἶπον, Διατί ἐν παραβολαῖς λαλεῖς ἡμῖν; Καὶ γὰρ καὶ ἀλλαχοῦ πολλαχῶς φαίνονται φιλοστόργως πρὸς ἅπαντας διακείμενοι, ὡς ὅταν λέγωσιν, Ἀπόλυσον τοὺς ὄχλους, καὶ ὅτι Οἶδας ὅτι ἐσκανδαλίσθησαν; Τί οὖν ὁ Χριστός; Ὅτι ὑμῖν δέδοται, φησὶ, γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν: ἐκείνοις δὲ οὐ δέδοται. Τοῦτο δὲ εἶπεν, οὐκ ἀνάγκην εἰσάγων, οὐδὲ ἀποκλήρωσίν τινα ἁπλῶς καὶ ὡς ἔτυχε γινομένην: ἀλλὰ δεικνὺς αὐτοὺς ἁπάντων αἰτίους ὄντας τῶν κακῶν, καὶ παραστῆσαι θέλων, ὅτι δωρεὰ τὸ πρᾶγμά ἐστι, καὶ χάρις ἄνωθεν δεδομένη. Οὐ μὴν ἐπειδὴ δωρεὰ, διὰ τοῦτο τὸ αὐτεξούσιον ἀνῄρηται: καὶ τοῦτο ἐκ τῶν ἑξῆς δῆλον. Ὅρα γοῦν πῶς, ἵνα μήτε ἐκεῖνοι ἀπογνῶσι, μήτε οὗτοι ῥᾳθυμήσωσιν, ἀκούσαντες ὅτι δέδοται, δείκνυσι παρ' ἡμῖν τὴν ἀρχὴν οὖσαν. Ὅστις γὰρ ἔχει, δοθήσεται αὐτῷ, καὶ περισσευθήσεται: ὅστις δὲ οὐκ ἔχει, καὶ ὃ δοκεῖ ἔχειν ἀρθήσεται ἀπ' αὐτοῦ. Καὶ πολλῆς μὲν ἀσαφείας γέμει τὸ εἰρημένον, ἄφατον δὲ δικαιοσύνην ἐνδείκνυται. Ὃ γὰρ λέγει, τοιοῦτόν ἐστιν: Ὅταν τις προθυμίαν ἔχῃ καὶ σπουδὴν, δοθήσεται αὐτῷ καὶ τὰ παρὰ τοῦ Θεοῦ ἅπαντα: ὅταν δὲ τούτων κενὸς ᾖ, καὶ τὰ παρ' ἑαυτοῦ μὴ εἰσφέρῃ, οὐδὲ τὰ παρὰ τοῦ Θεοῦ δίδοται. Καὶ γὰρ Ὃ δοκεῖ ἔχειν, φησὶν, ἀρθήσεται ἀπ' αὐτοῦ: οὐ τοῦ Θεοῦ αἴροντος, ἀλλὰ μὴ καταξιοῦντος αὐτὸν τῶν αὐτοῦ. Τοῦτο καὶ ἡμεῖς ποιοῦμεν: ὅταν ἴδωμέν τινα ἀκούοντα ῥᾳθύμως, καὶ πολλὰ παρακαλοῦντες προσέχειν μὴ πείθωμεν, σιγῶμεν λοιπόν. Εἰ γὰρ μέλλομεν ἐπιμένειν, ἐπιτείνεται αὐτῷ τὰ τῆς ῥᾳθυμίας. Τὸν δὲ σπουδάζοντα μαθεῖν ἐπισπώμεθα καὶ πολλὰ ἐγχέομεν. Καὶ καλῶς εἶπε, Καὶ ὃ δοκεῖ ἔχειν. Οὐδὲ γὰρ αὐτὸ τοῦτο ἔχει. Εἶτα καὶ σαφέστερον ὅπερ εἶπεν ἐποίησε, δεικνὺς τί ἐστι τὸ, Τῷ ἔχοντι δοθήσεται, ἀπὸ δὲ τοῦ μὴ ἔχοντος, καὶ ὃ δοκεῖ ἔχειν ἀρθήσεται ἀπ' αὐτοῦ. Διὰ τοῦτο, φησὶν, ἐν παραβολαῖς λαλῶ αὐτοῖς, ὅτι βλέποντες οὐ βλέπουσιν. Οὐκοῦν ἀνοῖξαι ἔδει, φησὶ, τοὺς ὀφθαλμοὺς, εἰ μὴ βλέπουσιν. Ἀλλ' εἰ μὲν φύσεως ἡ πήρωσις ἦν, ἀνοῖξαι ἔδει: ἐπειδὴ δὲ ἑκουσία καὶ αὐθαίρετος ἡ πήρωσις, διὰ τοῦτο οὐκ εἶπεν ἁπλῶς, Οὐ βλέπουσιν: ἀλλὰ, Βλέποντες οὐ βλέπουσιν: ὥστε τῆς αὐτῶν πονηρίας ἡ πήρωσις. Εἶδον γὰρ καὶ δαίμονας ἐξελθόντας, καὶ ἔλεγον: Ἐν τῷ Βεελζεβοὺλ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια. Ἤκουσαν τῷ Θεῷ προσάγοντος αὐτοὺς, καὶ πολλὴν πρὸς αὐτὸν ἐπιδεικνυμένου τὴν ὁμόνοιαν, καὶ λέγουσιν, ὅτι Οὐκ ἔστιν οὗτος ἀπὸ τοῦ Θεοῦ. Ἐπεὶ οὖν τἀναντία καὶ ὧν ἔβλεπον καὶ ὧν ἤκουον ἀπεφαίνοντο, Διὰ τοῦτο, φησὶ, καὶ τὸ ἀκούειν ἀπ' αὐτῶν ἀφαιρῶ. Οὐδὲν γὰρ αὐτοῖς ἐντεῦθεν πλέον γίνεται, ἀλλὰ καὶ κρίμα πλέον. Οὐ γὰρ μόνον ἠπίστουν, ἀλλὰ καὶ ἐπετίμων, καὶ κατηγόρουν, καὶ ἐπεβούλευον. Ἀλλ' οὐ λέγει τοῦτο: οὐ γὰρ βούλεται εἶναι φορτικὸς κατηγορῶν. Οὐκοῦν ἐξ ἀρχῆς οὐχ οὕτως αὐτοῖς διελέχθη, ἀλλὰ μετὰ πολλῆς τῆς σαφηνείας: ἐπειδὴ δὲ διέστρεφον ἑαυτοὺς, ἐν παραβολαῖς λοιπὸν φθέγγεται. Εἶτα ἵνα μὴ νομίσῃ τις κατηγορίαν εἶναι ψιλὴν τὰ εἰρημένα, μηδὲ λέγωσιν, ὅτι Ἐχθρὸς ἡμῶν ὢν ταῦτα αἰτιᾶται καὶ διαβάλλει, καὶ τὸν προφήτην εἰσάγει τὰ αὐτὰ αὐτῷ ψηφιζόμενον. Πληροῦται γὰρ αὐτοῖς, φησὶν, ἡ προφητεία Ἡσαΐου ἡ λέγουσα: Ἀκοῇ ἀκούσετε, καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε, καὶ οὐ μὴ ἴδητε. Εἶδες καὶ τὸν προφήτην μετὰ ταύτης τῆς ἀκριβείας κατηγοροῦντα; Οὐδὲ γὰρ αὐτὸς εἶπεν, ὅτι Οὐ βλέπετε: ἀλλὰ, Βλέψετε, καὶ οὐ μὴ ἴδητε: οὐδ' ὅτι Οὐκ ἀκούσεσθε: ἀλλ' ὅτι Ἀκούσετε, καὶ οὐ μὴ συνῆτε. Ὥστε αὐτοὶ ἑαυτοὺς ἀφείλοντο πρῶτον, τὰ ὦτα βύσαντες, τοὺς ὀφθαλμοὺς μύσαντες, τὴν καρδίαν παχύναντες. Οὐ γὰρ μόνον οὐκ ἤκουον, ἀλλὰ καὶ Βαρέως ἤκουον: ἐποίησαν δὲ τοῦτο, φησὶ, Μήποτε ἐπιστρέψωσι, καὶ ἰάσωμαι αὐτούς: τὴν ἐπιτεταμένην αὐτῶν λέγων πονηρίαν, καὶ τὴν μετὰ σπουδῆς ἀποστροφήν. βʹ. Καὶ τοῦτο λέγει, ἐφελκόμενος αὐτοὺς καὶ ἐρεθίζων, καὶ δεικνὺς ὅτι, ἐὰν ἐπιστρέψωσιν, ἰάσεται αὐτούς: ὥσπερ ἂν εἴ τις λέγοι: Οὐκ ἐβουλήθη με ἰδεῖν, καὶ χάριν ἔχω: εἰ γὰρ ἠξιώθην, εὐθέως ἐνδιδόναι ἔμελλον. Τοῦτο δὲ λέγει, δεικνὺς πῶς ἂν καταλλαγείη. Οὕτω δὴ καὶ ἐνταῦθά φησι: Μήποτε ἐπιστρέψωσι, καὶ ἰάσωμαι αὐτούς: δεικνὺς ὅτι καὶ τὸ ἐπιστραφῆναι δυνατὸν, καὶ μετανοήσαντας ἔνι σωθῆναι: καὶ ὅτι οὐκ εἰς τὴν αὐτοῦ δόξαν, ἀλλ' εἰς τὴν αὐτῶν σωτηρίαν ἅπαντα ἐποίει. Εἰ γὰρ μὴ ἐβούλετο αὐτοὺς ἀκοῦσαι καὶ σωθῆναι, σιγῆσαι ἔδει, οὐχὶ ἐν παραβολαῖς λέγειν: νῦν δὲ αὐτῷ τούτῳ κινεῖ αὐτοὺς, τῷ συνεσκιασμένα λέγειν. Ὁ γὰρ Θεὸς οὐ βούλεται τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὸ ἐπιστρέψαι καὶ ζῇν αὐτόν. Ὅτι γὰρ οὐ φύσεως τὸ ἁμάρτημα, οὐδὲ ἀνάγκης καὶ βίας, ἄκουσον τί φησι πρὸς τοὺς ἀποστόλους: Ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ, ὅτι βλέπουσι, καὶ τὰ ὦτα ὑμῶν, ὅτι ἀκούουσι: οὐ ταύτην λέγων τὴν ὄψιν, οὐδὲ τὴν ἀκοὴν, ἀλλὰ τὴν ἀπὸ διανοίας. Καὶ γὰρ καὶ οὗτοι Ἰουδαῖοι ἦσαν, καὶ ἐν τοῖς αὐτοῖς τεθραμμένοι: ἀλλ' ὅμως οὐδὲν παρεβλάβησαν ἀπὸ τῆς προφητείας, ἐπειδὴ τὴν ῥίζαν τῶν ἀγαθῶν εἶχον εὖ διακειμένην, τὴν προαίρεσιν λέγω καὶ τὴν γνώμην. Ὁρᾷς ὅτι τὸ, Ὑμῖν δέδοται, οὐκ ἀνάγκης ἦν; Οὐδὲ γὰρ ἂν ἐμακαρίσθησαν, εἰ μὴ αὐτῶν ἦν τὸ κατόρθωμα. Μὴ γάρ μοι τοῦτο εἴπῃς, ὅτι ἀσαφῶς ἐλέγετο: ἠδύναντο γὰρ καὶ προσελθεῖν καὶ ἐρωτῆσαι, καθάπερ οἱ μαθηταί: ἀλλ' οὐκ ἠθέλησαν, ῥᾴθυμοι ὄντες καὶ ἀναπεπτωκότες. Τί λέγω, οὐκ ἠθέλησαν; Καὶ τὰ ἐναντία μὲν οὖν ἐποίουν, Οὐ γὰρ μόνον ἠπίστουν, οὐδὲ μόνον οὐκ ἤκουον, ἀλλὰ καὶ ἐπολέμουν, καὶ σφόδρα ἀηδῶς εἶχον πρὸς τὰ λεγόμενα: ὅπερ τὸν προφήτην εἰσάγει κατηγοροῦντα, τῷ λέγειν, Βαρέως ἤκουσαν. Ἀλλ' οὐ κἀκεῖνοι τοιοῦτοι: διὸ καὶ ἐμακάριζεν αὐτούς. Καὶ ἑτέρωθεν δὲ αὐτοὺς βεβαιοῖ πάλιν λέγων: Ἀμὴν γὰρ λέγω ὑμῖν, πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε, καὶ οὐκ εἶδον, καὶ ἀκοῦσαι ἃ ἀκούετε, καὶ οὐκ ἤκουσαν: τὴν παρουσίαν τὴν ἐμὴν, φησὶ, τὰ θαύματα αὐτὰ, τὴν φωνὴν, τὴν διδασκαλίαν. Ἐνταῦθα γὰρ οὐχὶ τῶν διεφθαρμένων τούτων, ἀλλὰ καὶ τῶν κατωρθωκότων αὐτοὺς προτίθησι: καὶ γὰρ καὶ ἐκείνων μακαριωτέρους αὐτοὺς εἶναί φησι. Τί δήποτε; Ὅτι οὐ μόνον ἅπερ οἱ Ἰουδαῖοι οὐκ εἶδον, βλέπουσιν οὗτοι, ἀλλὰ καὶ ἅπερ ἐκεῖνοι ἐπεθύμησαν ἰδεῖν. Ἐκεῖνοι μὲν γὰρ τῇ πίστει μόνον ἐθεάσαντο: οὗτοι δὲ καὶ τῇ ὄψει, καὶ πολλῷ σαφέστερον. Εἶδες πῶς πάλιν τὴν Παλαιὰν συνάπτει τῇ Καινῇ, δεικνὺς οὐ μόνον εἰδότας ἐκείνους τὰ μέλλοντα, ἀλλὰ καὶ σφόδρα ἐπιθυμοῦντας; Οὐκ ἂν δὲ, εἰ ἀλλοτρίου τινὸς καὶ ἐναντίου Θεοῦ ἦσαν, ἐπεθύμησαν ἄν. Ὑμεῖς οὖν ἀκούσατε τὴν παραβολὴν τοῦ σπείροντος, φησί: καὶ λέγει τὰ ἔμπροσθεν ἡμῖν εἰρημένα, τὰ περὶ ῥᾳθυμίας καὶ σπουδῆς, τὰ περὶ δειλίας καὶ ἀνδρείας, τὰ περὶ χρημάτων καὶ ἀκτημοσύνης: δεικνὺς τὴν ἐκεῖθεν βλάβην καὶ τὴν ἐντεῦθεν ὠφέλειαν. Εἶτα καὶ τῆς ἀρετῆς εἰσάγει διαφόρους τρόπους. Φιλάνθρωπος γὰρ ὢν, οὐ μίαν ἔτεμεν ὁδὸν, οὐδὲ εἶπεν, Ἐὰν μή τις ἑκατὸν ποιήσῃ, ἐξέπεσεν: ἀλλὰ, Καὶ ὁ τὰ ἑξήκοντα ποιῶν σώζεται, καὶ οὐχ οὗτος μόνος, ἀλλὰ καὶ ὁ τὰ τριάκοντα. Τοῦτο δὲ ἐποίησεν, εὔκολον κατασκευάζων τὴν σωτηρίαν. Καὶ σὺ τοίνυν οὐ δύνασαι παρθενίαν ἀσκῆσαι; Γάμησον σωφρόνως. Οὐ δύνασαι γενέσθαι ἀκτήμων; Δὸς ἐκ τῶν ὄντων. Οὐ φέρεις ἐκεῖνο τὸ φορτίον; Μέρισαι μετὰ τοῦ Χριστοῦ τὰ ὑπάρχοντα. Οὐ βούλει αὐτῷ παραχωρῆσαι ἁπάντων; Κἂν τὴν ἡμίσειαν, κἂν τὴν τρίτην ἐπίδος μοῖραν. Ἀδελφός σού ἐστι καὶ συγκληρονόμος: ποίησον αὐτὸν καὶ ἐνταῦθα συγκληρονόμον. Ὅσα ἂν ἐκείνῳ δῷς, σαυτῷ δώσεις. Οὐκ ἀκούεις τί φησιν ὁ προφήτης; Τοὺς οἰκείους τοῦ σπέρματός σου οὐχ ὑπερόψει. Εἰ δὲ συγγενεῖς ὑπερορᾷν οὐ χρὴ, πολλῷ μᾶλλον τὸν Δεσπότην, μετὰ τῆς δεσποτείας καὶ τὸ τῆς συγγενείας δικαίωμα πρὸς σὲ ἔχοντα, καὶ πολλῷ πλείονα ἕτερα. Καὶ γὰρ καὶ μεριστήν σε ἐποίησε τῶν αὐτοῦ, οὐδὲν παρὰ σοῦ λαβὼν, ἀλλὰ καὶ κατάρξας τῆς ἀφάτου ταύτης εὐεργεσίας. Πῶς οὖν οὐκ ἐσχάτης ἀνοίας τὸ μηδὲ τῇ δωρεᾷ ταύτῃ γενέσθαι φιλάνθρωπον, μηδὲ ἀμοιβὴν ἀντὶ χάριτος δοῦναι, καὶ ἐλάττονα ἀντὶ μειζόνων; Αὐτὸς μὲν γάρ σε τῶν οὐρανῶν κληρονόμον ἐποίησε: σὺ δὲ αὐτῷ οὐδὲ τῶν ἐν τῇ γῇ μεταδίδως; Αὐτός σε οὐδὲν κατωρθωκότα, ἀλλὰ καὶ ἐχθρὸν ὄντα κατήλλαξε: σὺ δὲ οὐδὲ φίλον ὄντα καὶ εὐεργέτην ἀμείβῃ; καίτοιγε καὶ πρὸ τῆς βασιλείας, καὶ πρὸ τῶν ἄλλων ἁπάντων, καὶ ὑπὲρ αὐτοῦ τοῦ δοῦναι χάριν δίκαιον ἔχειν αὐτῷ; Καὶ γὰρ καὶ οἰκέται, δεσπότας ἐπ' ἄριστον καλοῦντες, οὐ παρέχειν, ἀλλὰ λαμβάνειν νομίζουσιν: ἐνταῦθα δὲ τοὐναντίον γέγονεν. Οὐ γὰρ ὁ οἰκέτης τὸν Δεσπότην, ἀλλὰ ὁ Δεσπότης τὸν οἰκέτην πρῶτος ἐκάλεσεν ἐπὶ τὴν αὐτοῦ τράπεζαν: σὺ δὲ οὐδὲ μετὰ τοῦτο καλεῖς; Πρῶτός σε εἰς τὴν αὐτοῦ στέγην εἰσήγαγε: σὺ δὲ οὐδὲ δεύτερος; Γυμνὸν ὄντα σε περιέβαλε: σὺ δὲ οὐδὲ μετὰ ταῦτα ξένον ὄντα συνάγεις; Πρῶτός σε ἐπότισε τὸ ἑαυτοῦ ποτήριον: σὺ δὲ οὐδὲ ψυχροῦ μεταδίδως ὕδατος; Ἐπότισέ σε Πνεῦμα ἅγιον: σὺ δὲ οὐδὲ τὴν σωματικὴν παραμυθῇ δίψαν; Ἐπότισέ σε Πνεῦμα, ἄξιον ὄντα κολάσεως: σὺ δὲ καὶ διψῶντα περιορᾷς, καὶ ταῦτα ἐκ τῶν αὐτοῦ μέλλων ἅπαντα ταῦτα ποιεῖν; γʹ. Οὐ γὰρ μέγα ἡγῇ τὸ ποτήριον κατασχεῖν, ἐξ οὗ πίνειν ὁ Χριστὸς μέλλει, καὶ προσάγειν τῷ στόματι; Οὐχ ὁρᾷς, ὅτι τῷ ἱερεῖ μόνῳ θέμις τὸ τοῦ αἵματος ἐπιδιδόναι ποτήριον; Ἐγὼ δὲ οὐδὲν ὑπὲρ τούτων ἀκριβολογοῦμαι, φησίν: ἀλλὰ κἂν αὐτὸς ἐπιδῷς, δέχομαι: κἂν λαϊκὸς ᾖς, οὐ παραιτοῦμαι. Καὶ οὐκ ἀπαιτῶ οἷον ἔδωκα: οὐ γὰρ αἷμα ζητῶ, ἀλλ' ὕδωρ ψυχρόν. Ἐννόησον τίνα ποτίζεις, καὶ φρίξον. Ἐννόησον ὅτι ἱερεὺς τοῦ Χριστοῦ γίνῃ σὺ, ἰδίᾳ χειρὶ διδοὺς, οὐ σάρκα, ἀλλ' ἄρτον, οὐχ αἷμα, ἀλλὰ ψυχροῦ ὕδατος ποτήριον. Ἐνέδυσέ σε ἱμάτιον σωτηρίου, καὶ ἐνέδυσέ σε δι' ἑαυτοῦ: σὺ κἂν διὰ τοῦ παιδὸς ἔνδυσον. Ἐποίησέ σε ἔνδοξον ἐν οὐρανοῖς: σὺ τῆς φρίκης ἀπάλλαξον, καὶ τῆς γυμνότητος, καὶ τῆς ἀσχημοσύνης. Ἐποίησέ σε ἀγγέλων πολίτην: σὺ κἂν στέγης μετάδος μόνον, κἂν ὡς τῷ οἰκέτῃ τῷ σῷ δὸς οἰκίαν: οὐκ ἀποστρέφομαι τουτὶ τὸ καταγώγιον, καὶ ταῦτά σοι τὸν οὐρανὸν ἀνοίξας ἅπαντα. Ἀπήλλαξά σε φυλακῆς χαλεπωτάτης: ἐγὼ τοῦτο οὐκ ἀπαιτῶ, οὐδὲ λέγω, Ἀπάλλαξόν με: ἀλλ' ἂν ἴδῃς με μόνον δεδεμένον, ἀρκεῖ τοῦτο εἰς παραμυθίαν ἐμοί. Νεκρὸν ὄντα ἀνέστησα: ἐγὼ τοῦτο παρὰ σοῦ οὐκ ἀπαιτῶ, ἀλλὰ λέγω, Ἐπίσκεψαί με μόνον ἀῤῥωστοῦντα. Ὅταν οὖν οὕτως ᾖ μεγάλα τὰ δεδομένα, καὶ πολὺ κοῦφα τὰ ἀπαιτούμενα, καὶ μηδὲ ταῦτα παρέχωμεν, πόσης οὐκ ἂν εἴημεν ἄξιοι γεέννης; Εἰκότως εἰς τὸ πῦρ ἄπιμεν τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ, πέτρας ὄντες ἀναισθητότεροι. Πόσης γὰρ ἀναισθησίας, εἰπέ μοι, τοσαῦτα λαβόντας, τοσαῦτα ληψομένους, χρημάτων εἶναι δούλους, ὧν μικρὸν ὕστερον ἀποστησόμεθα καὶ ἄκοντες; Καὶ ἕτεροι μὲν καὶ τὴν ψυχὴν ἐπέδωκαν, καὶ τὸ αἷμα ἐξέχεαν: σὺ δὲ οὐδὲ τὰ περιττὰ προΐεσαι ὑπὲρ τῶν οὐρανῶν, ὑπὲρ τῶν τοσούτων στεφάνων; Καὶ ποίας ἂν εἴης ἄξιος συγγνώμης, τίνος ἀπολογίας, ἐν μὲν τῷ σπόρῳ τῆς γῆς πάντα ἡδέως προϊέμενος, καὶ ἐν τῷ δανείζειν ἀνθρώποις οὐδενὸς φειδόμενος, ἐν δὲ τῷ τρέφειν σου τὸν Δεσπότην διὰ τῶν δεομένων ὠμὸς καὶ ἀπάνθρωπος ὤν; Ταῦτ' οὖν ἅπαντα ἐννοήσαντες, καὶ λογισάμενοι ἅπερ εἰλήφαμεν, ἅπερ λαμβάνειν μέλλομεν, ἅπερ αἰτούμεθα, τὴν σπουδὴν ἅπασαν ἐν τοῖς πνευματικοῖς ἐπιδειξώμεθα. Γενώμεθά ποτε ἥμεροι καὶ φιλάνθρωποι, ἵνα μὴ τὴν ἀφόρητον δίκην ἐφ' ἑαυτοὺς ἑλκύσωμεν. Τί γὰρ ἡμᾶς οὐχ ἱκανὸν κατακρῖναι; τὸ τοσούτων καὶ τηλικούτων ἀπολαῦσαι, τὸ μηδὲν μέγα αἰτεῖσθαι, τὸ τοιαῦτα αἰτεῖσθαι ἃ καὶ ἄκοντες ἐνταῦθα ἀπολείψομεν, τὸ πολλὴν ἐν τοῖς βιωτικοῖς φιλοτιμίαν ἐπιδείκνυσθαι; Τούτων γὰρ ἕκαστον καὶ καθ' ἑαυτὸ ἱκανὸν ἡμᾶς καταδικάσαι: ὅταν δὲ ὁμοῦ τὰ πάντα συνέλθῃ, τίς ἔσται σωτηρίας ἐλπίς; Ἵν' οὖν ἅπασαν ταύτην τὴν κατάκρισιν διαφύγωμεν, ἐπιδειξώμεθά τινα δαψίλειαν περὶ τοὺς δεομένους. Οὕτω γὰρ καὶ τῶν ἐνταῦθα καὶ τῶν ἐκεῖ ἁπάντων ἀπολαύσομεν ἀγαθῶν: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.