Homily LI.

John vii. 37, 38

“In the last day, the great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me, and drink. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water.”

[1.] They who come to the divine preaching and give heed to the faith, must manifest the desire of thirsty men for water, and kindle in themselves a similar longing; so will they be able also very carefully to retain what is said. For as thirsty men, when they have taken a bowl, eagerly drain it and then desist, so too they who hear the divine oracles if they receive them thirsting, will never be weary until they have drunk them up. For to show that men ought ever to thirst and hunger, “Blessed,” It saith, “are they which do hunger and thirst after righteousness” ( Matt. v. 6 ); and here Christ saith, “If any man thirst, let him come unto Me, and drink.” What He saith is of this kind, “I draw no man to Me by necessity and constraint; but if any hath great zeal, if any is inflamed with desire, him I call.”

But why hath the Evangelist remarked that it was “on the last day, that great day”? For both the first day and the last were “great,” while the intermediate days they spent rather in enjoyment. Wherefore then saith he, “in the last day”? Because on that day they were all collected together. For on the first day He came not, and told the reason to His brethren, nor yet on the second and third days saith He anything of this kind, lest His words should come to nought, the hearers being about to run into indulgence. But on the last day when they were returning home He giveth them supplies1426   ἐ φόδια for their salvation, and crieth aloud, partly by this showing to us His boldness, and partly for the greatness of the multitude. And to show that He spake not of material drink, He addeth, “He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water.” By “belly” he here meaneth the heart, as also in another place It saith, “And Thy Law in the midst of my belly.” ( Ps. xl. 10 ; Theodotion.) But where hath the Scripture said, that “rivers of living water shall flow from his belly”? Nowhere. What then meaneth, “He that believeth on Me, as the Scripture saith”? Here we must place a stop, so that the, “rivers shall flow from his belly,” may be an assertion of Christ.1427   i.e. not of the Scripture. For because many said, “This is the Christ”; and, “When the Christ cometh will He do more miracles?” He showeth that it behooveth to have a correct knowledge, and to be convinced not so much from the miracles as from the Scriptures. Many, in fact, who even saw Him working marvels received Him not as Christ, and were ready to say, “Do not the Scriptures say that Christ cometh of the seed of David?” and on this they 1428   al. “He dwelt desiring,” &c. continually dwelt. He then, desiring to show that He did not shun the proof from the Scriptures, again referreth them to the Scriptures. He had said before, “Search the Scriptures” ( c. v. 39 ); and again, “It is written in the Prophets, And they shall be taught of God” ( c. vi. 45 ); and, “Moses accuseth you” ( c. v. 45 ); and here,“As the Scripture hath said, rivers shall flow from his belly,” alluding to the largeness and abundance of grace. As in another place He saith, “A well of water springing up unto eternal life” ( c. iv. 14 ), that is to say, “he shall possess much grace”; and elsewhere He calleth it, “eternal life,” but here, “living water.” He calleth that “living” which ever worketh; for the grace of the Spirit, when it hath entered into the mind and hath been established, springeth up more than any fountain, faileth not, becometh not empty, stayeth not. To signify therefore at once its unfailing supply and unlimited1429   lit. “unspeakable.” operation, He hath called it “a well” and “rivers,” not one river but numberless; and in the former case He hath represented its abundance by the expression, “springing.” And one may clearly perceive what is meant, if he will consider the wisdom of Stephen, the tongue of Peter, the vehemence of Paul, how nothing bare, nothing withstood them, not the anger of multitudes, not the risings up of tyrants, not the plots of devils, not daily deaths, but as rivers borne along with a great rushing sound, so they went on their way hurrying all things with them.

Ver. 39. “But this spake He of the Spirit, which they that believe on Him should receive; for the Holy Ghost was not yet given.”

[2.] How then did the Prophets prophesy and work those ten thousand wonders? For the Apostles cast not out devils by the Spirit, but by power received from Him; as He saith Himself, “If I by Beelzebub cast out devils, by whom do your children cast them out?” ( Matt. xii. 27.) And this He said, signifying that before the Crucifixion1430   lit. “the Cross.” not all cast out devils by the Spirit, but that some did so by the power received from Him. So when1431   i.e. after the Crucifixion. He was about to send them, He said, “Receive ye the Holy Ghost” ( c. xx. 22 ); and again, “The Holy Ghost came upon them” ( Acts xix. 6 ), and then they wrought miracles. But when1432   i.e. before the Crucifixion. He was sending them, the Scripture said not, that “He gave to them the Holy Ghost,” but that He gave to them “power,” saying, “Cleanse the lepers, cast out devils, raise the dead, freely ye have received, freely give.” ( Matt. x. 1, 8.) But in the case of the Prophets, all allow that the Gift was that of the Holy Spirit. But this Grace was stinted and departed and failed from off the earth, from the day in which it was said, “Your house is left unto you desolate” ( Matt. xxiii. 38 ); and even before that day its dearth had begun, for there was no longer any prophet among them, nor did Grace visit their holy1433   al. “divine.” things. Since then the Holy Ghost had been withheld, but was for the future to be shed forth abundantly, and since the beginning of this imparting was after the Crucifixion, not only as to its abundance, but also as to the increased greatness of the gifts, (for the Gift was more marvelous, as when It saith, “Ye know not what Spirit ye are of” ( Luke ix. 55 ); and again, “For ye have not received the Spirit of bondage, but the Spirit of adoption” ( Rom. viii. 15 ); and the men of old possessed the Spirit themselves, but imparted It not to others, while the Apostles filled tens of thousands with It,) since then, I say, they were to receive this Gift, but It was not yet given, for this cause he addeth, “The Holy Ghost was not yet.” Since then the Lord spoke of this grace,1434   In Ben. the reading is different, and the sense seems incomplete. “Since then speaking of this grace, the Ev.” the Evangelist hath said, “For the Holy Ghost was not yet,” that is, “was not yet given,”

“Because Jesus was not yet glorified.”

Calling the Cross, “glory.” For since we were enemies, and had sinned, and fallen short of the gift of God, and were haters of God, and since grace was a proof of our reconciliation, and since a gift is not given to those who are hated, but to friends and those who have been well-pleasing; it was therefore necessary that the Sacrifice should first be offered for us, that the enmity (against God) which was in our flesh should be done away, that we should become friends of God, and so receive the Gift. For if this was done with respect to the promise made to Abraham, much more with respect to grace. And this Paul hath declared, saying, “If they which are of the Law be heirs, faith is made void—because the Law worketh wrath.” ( Rom. iv. 14, 15.) What he saith, is of this kind: God “promised that He would give the earth to Abraham and to his seed: but his descendants were unworthy of the promise, and of their own deeds could not be well-pleasing unto God. On this account came in faith, an easy action, that it might draw grace unto it, and that the promise might not fail. And It saith,

“Therefore it is of faith, that it might be by grace, to the end the promise might be sure.” ( Rom. iv. 16.) Wherefore it is by grace, since by their own labors they prevailed not.

But wherefore after saying, “according to the Scriptures,”1435   “as saith the Scripture,” ver. 38 did He not add the testimony? Because their mind was corrupt; for,

Ver. 40–42.1436   not verbally quoted. “Some said, This is the Prophet. Others said, He deceiveth the people;1437    ver. 12 others said, Christ cometh not from Galilee, but from the village of Bethlehem.”

Others said, “When Christ cometh, no man knoweth whence He is” ( ver. 27 ); and there was a difference of opinion, as might be expected in a confused1438   al. “not well ordered.” multitude; for not attentively did they listen to His words, nor for the sake of learning. Wherefore He maketh them no answer; yet they said, “Doth Christ come out of Galilee?” And He had praised, as being “an Israelite indeed,” Nathanael, who had said in a more forcible and striking manner, “Can there any good thing come out of Nazareth?” ( c. i. 46.) But then these men, and they who said to Nicodemus, “Search and look, for out of Galilee ariseth no prophet” ( ver. 52 ), said it not seeking to learn, but merely to overturn the opinion concerning Christ. Nathanael said this, being a lover of the truth, and knowing exactly all the ancient histories; but they looked only to one thing, and that was to remove the opinion that He was the Christ, on which account He revealed nothing to them. For they who even contradicted themselves, and said at one time, “No man knoweth whence He cometh,” at another, “From Bethlehem,” would manifestly even if they had been informed have opposed Him. For be it that they knew not the place of His birth, that He was from Bethlehem, because of His dwelling1439   al. “bringing up.” in Nazareth, (yet this cannot be allowed, for He was not born there,) were they ignorant of His race also, that He was “of the house and lineage of David”? How then said they, “Doth not Christ come of the seed of David?” ( Ver. 42.) Because they wished to conceal even this fact by that question, saying all that they said with malicious intent. Why did they not come to Him and say, “Since we admire thee in other respects, and thou biddest us believe thee according to the Scriptures, tell us how it is that the Scriptures say that Christ must come from Bethlehem, when thou art come from Galilee?” But they said nothing of the kind, but all in malice. And to show that they spoke not enquiringly, nor as desiring to learn, the Evangelist straightway hath added, that,

Ver. 44. “Some of them would have taken Him, but no man laid his hand upon Him.”

This, if nothing else, might have been sufficient to cause compunction in them, but they felt it not, as the Prophet saith, “They were cleft asunder, and were not pricked in heart.” ( Ps. xxxv. 15 , LXX.)

[3.] Such a thing is malice! it will give way to nothing, it looks to one thing only, and that is, to destroy the person against whom it plotteth. But what saith the Scripture? “Whoso diggeth a pit for his neighbor, shall fall into it himself.” ( Prov. xxvi. 27.) Which was the case then. For they desired to kill Him, to stop, as they thought, His preaching; the result was the opposite. For the preaching flourishes by the grace of Christ, while all that was theirs is quenched and perished; they have lost their country, their freedom, their security, their worship, they have been deprived of all their prosperity, and are become slaves and captives.

Knowing then this, let us never plot against others, aware that by so doing we whet the sword against ourselves, and inflict upon ourselves the deeper wound. Hath any one grieved thee, and desireth thou to avenge thyself on him? Avenge not thyself; so shalt thou be able to be avenged; but if thou avenge thyself, thou art not avenged. Think not that this is a riddle, but a true saying. “How, and in what way?” Because if thou avenge not thyself on him, thou makest God his enemy; but if thou avenge thyself, no longer so. “Vengeance is Mine, I will repay, saith the Lord.” ( Rom. xii. 19.) For if we have servants, and they having quarreled1440   al. “disputed.” with each other, do not give place to us for judgment and for punishment, but take it upon themselves; though they come to us ten thousand times, we not only shall not avenge them, but shall even be wroth with them, saying, “Thou runaway, thou flogging-post, thou oughtest to have submitted all to us, but since thou hast prevented us and avenged thyself, trouble us no farther”; much more shall God, who hath bidden us commit all unto Him, say this. For how can it be otherwise than absurd, when we demand from our servants so much minding of wisdom and obedience, but will not yield to our Master in those matters in which we desire our domestics to yield to us? This I say because of your readiness to inflict punishment one upon another. The truly wise man ought not to do this even, but to pardon and forgive offenses, though there were not that great reward proposed, the receiving in return forgiveness. For, tell me, if thou condemnest one who hath sinned, wherefore dost thou sin thyself, and fall into the same fault? Hath he insulted? Insult not thou again, or thou hast insulted thyself. Hath he struck? Strike not thou again, for then there is no difference between you. Hath he vexed thee? Vex him not again, for the profit is nothing, and thou wilt in thy turn be placed on an equality with those who have wronged thee. Thus, if thou bear with meekness and gentleness, thou shalt be able to reprove thine enemy, to shame him, to weary1441   or, “hinder.” him of being wroth. No man cures evil with evil, but evil with good. These rules of wisdom give some of the heathen; now if there be such wisdom among the foolish heathen, let us be ashamed to show ourselves inferior to them. Many of them have been injured, and have borne it; many have been maliciously accused, and not defended themselves; have been plotted against, and have repaid by benefits. And there is no small fear lest some of them be found in their lives to be greater than we, and so render our punishment severer. For when we who have partaken of the Spirit, we who look for the Kingdom, who follow wisdom for the sake of heavenly things,1442   al. “the heavens.” who fear (not) hell, and are bidden to become angels, who enjoy the Mysteries; when we reach not to the virtue unto which they have attained, what pardon1443   al. “hope of p.” shall we have? If we must go beyond the Jews, (for, “Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven”— Matt. v. 20 ,) much more the heathen; if the Pharisees, much more the unbelievers. Since if when we go not beyond the righteousness of the Jews, the Kingdom is shut against us, how shall we be able to attain unto it when we prove ourselves worse than the heathen? Let us then cast out all bitterness, and wrath, and anger. To speak “the same things, to me indeed is not grievous, but for you it is safe,” ( Philip. iii. 1.) For physicians also often use the same remedy, and we will not cease from sounding the same things in your ears, reminding, teaching, exhorting, for great is the tumult of worldly things, and it causes in us forgetfulness, and we have need of continual teaching. Let us then, in order that we meet not together in this place uselessly and in vain, exhibit the proof1444   or, “display.” which is by works, that so we may obtain the good things to come, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost be glory, now and ever and world without end. Amen.

ΟΜΙΛΙΑ ΝΑʹ. Ἐν δὲ τῇ ἐσχάτῃ ἡμέρᾳ, τῇ μεγάλῃ τῆς ἑορτῆς, εἱστήκει ὁ Ἰησοῦς, καὶ ἔκραζε λέγων: Ἐάν τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω. Ὁ πιστεύων εἰς ἐμέ, καθὼς εἶπεν ἡ Γραφὴ, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. αʹ. Τοὺς προσιόντας τῷ θείῳ κηρύγματι, καὶ τῇ πίστει προσέχοντας, τὸν τῶν διψώντων ἔρωτα ἐπιδείκνυσθαι χρὴ, καὶ τοσαύτην ἀνάπτειν ἐπιθυμίαν ἐν ἑαυτοῖς. Οὕτω γὰρ δυνήσονται καὶ τὰ λεγόμενα μετὰ πολλῆς κατασχεῖν τῆς φυλακῆς. Καὶ γὰρ οἱ διψῶντες, ἐπειδὰν κύλικα λάβωσι, μετὰ πολλῆς αὐτὴν ἕλκουσι τῆς προθυμίας, καὶ τότε διαναπαύονται. Οὕτω τοίνυν καὶ οἱ τῶν θείων ἀκούοντες λογίων, εἰ διψῶντες προσλάβοιεν, οὐδέποτε καμοῦνται ἕως ἂν ἐκπίωσιν. Ὅτι γὰρ ἀεὶ χρὴ διψᾷν καὶ πεινῇν: Μακάριοι, φησὶν, οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην. Καὶ ἐνταῦθά φησιν ὁ Χριστός: Εἴ τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω. Ὃ δὲ λέγει τοιοῦτόν ἐστιν: Οὐδένα ἀνάγκῃ καὶ βίᾳ ἐφέλκομαι: ἀλλ' εἴ τις ἔχει προθυμίαν πολλὴν, εἴ τις ἐκκαίεται τῷ πόθῳ, τοῦτον ἐγὼ καλῶ. Τίνος δὲ ἕνεκεν ἐπεσημήνατο ὁ εὐαγγελιστὴς, ὅτι Ἐν τῇ ἐσχάτῃ ἡμέρᾳ τῇ μεγάλῃ; Καὶ γὰρ ἡ πρώτη καὶ ἡ τελευταία μεγάλη ἦν: τὰς γὰρ μεταξὺ μᾶλλον εἰς τρυφὴν ἀνήλισκον. Τίνος οὖν ἕνεκεν Ἐν τῇ ἐσχάτῃ λέγει; Ὅτι ἐν αὐτῇ πάντες ἦσαν συγκεκροτημένοι. Τῇ μὲν γὰρ πρώτῃ οὐ παρεγένετο, καὶ τὴν αἰτίαν εἶπε πρὸς τοὺς ἀδελφούς. Ἀλλ' οὐδὲ ἐν τῇ δευτέρᾳ καὶ τρίτῃ τι τοιοῦτον λέγει, ὥστε μὴ ἐκλυθῆναι τὰ λεγόμενα, μελλόντων αὐτῶν εἰς τρυφὴν ἰέναι. Τῇ δὲ ἐσχάτῃ, ὅτε ἀνεχώρουν οἴκαδε, ἐφόδια αὐτοῖς δίδωσι πρὸς σωτηρίαν, καὶ κράζει: τοῦτο μὲν, τὴν παῤῥησίαν αὐτοῦ ἐμφαίνων: τοῦτο δὲ, διὰ τὸν πολὺν ὄχλον, καὶ δηλῶν ὅτι περὶ τοῦ νοητοῦ διελέγετο πόματος, ἐπάγει: Ὁ πιστεύων εἰς ἐμὲ, καθὼς εἶπεν ἡ Γραφὴ, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. Κοιλίαν ἐνταῦθα τὴν καρδίαν φησὶ, καθάπερ καὶ ἀλλαχοῦ φησι: Καὶ τὸν νόμον σου ἐν μέσῳ τῆς κοιλίας μου. Καὶ ποῦ εἶπεν ἡ Γραφὴ, ὅτι Ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος; Οὐδαμοῦ. Τί οὖν ἐστιν, Ὁ πιστεύων εἰς ἐμὲ, καθὼς εἶπεν ἡ Γραφή; Ἐνταῦθα ὑποστίξαι δεῖ, ἵνα ᾖ τὸ Ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσι, τῆς αὐτοῦ ἀποφάσεως. Ἐπειδὴ γὰρ ἔλεγον πολλοὶ, Οὗτός ἐστιν ὁ Χριστός: καὶ, Ὁ Χριστὸς ὅταν ἔλθῃ, μὴ πλείονα σημεῖα ποιήσει; δείκνυσιν, ὅτι διωρθωμένην δεῖ τὴν γνῶσιν ἔχειν, καὶ οὐκ ἀπὸ τῶν σημείων οὕτως, ὡς ἀπὸ τῶν Γραφῶν πιστεύεσθαι. Πολλοὶ γοῦν αὐτὸν καὶ θαυματουργοῦντα ἰδόντες, οὐχ ὡς Χριστὸν ἐδέχοντο: ἔμελλον δὲ λέγειν, ὅτι Οὐχὶ αἱ Γραφαὶ λέγουσιν, ὅτι ὁ Χριστὸς ἀπὸ τοῦ σπέρματος τοῦ Δαυῒδ ἔρχεται; Καὶ ταῦτα ἄνω καὶ κάτω ἔστρεφε, δεῖξαι βουλόμενος, ὅτι οὐ φεύγει τὴν διὰ τούτων ἀπόδειξιν, πάλιν αὐτοὺς εἰς τὰς Γραφὰς παραπέμπει. Καὶ γὰρ ἄνω ἔλεγεν, Ἐρευνᾶτε τὰς Γραφάς: καὶ πάλιν, Ἔστι γεγραμμένον ἐν τοῖς προφήταις, Καὶ ἔσονται πάντες διδακτοὶ Θεοῦ: καὶ, Μωϋσῆς ὑμῶν κατηγορεῖ: καὶ ἐνταῦθα, Καθὼς εἶπεν ἡ Γραφὴ, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσι, τὸ δαψιλὲς καὶ ἄφθονον τῆς χάριτος αἰνιττόμενος. Ὅπερ ἀλλαχοῦ φησι: Πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον: τουτέστι, πολλὴν ἕξει χάριν. Ἀλλαχοῦ μὲν οὖν, Ζωὴν αἰώνιον, λέγει: ἐνταῦθα δὲ, Ὕδωρ ζῶν. Ζῶν δὲ λέγει τὸ ἐνεργοῦν ἀεί. Ἡ γὰρ τοῦ Πνεύματος χάρις, ἐπειδὰν εἰς διάνοιαν εἰσέλθῃ καὶ ἱδρυνθῇ, πάσης πηγῆς μᾶλλον ἀναβλύζει, καὶ οὐ διαλιμπάνει, οὐδὲ κενοῦται, οὐδ' ἵσταται. Ὁμοῦ τοίνυν καὶ τὸ ἀνελλιπὲς τῆς χορηγίας δηλῶν, καὶ τὸ ἄφατον τῆς ἐνεργείας, πηγὴν καὶ ποταμοὺς ἐκάλεσεν, οὐχ ἕνα ποταμὸν, ἀλλὰ ἀφάτους: καὶ ἐκεῖ δὲ, τὴν πλημμύραν διὰ τοῦ ἅλλεσθαι παρέστησε. Καὶ ἴδοι τις ἂν τὸ λεγόμενον σαφῶς, εἰ τὴν σοφίαν τοῦ Στεφάνου, εἰ τὴν Πέτρου γλῶτταν, καὶ τὴν Παύλου ῥύμην ἐννοήσειε, πῶς οὐδὲν αὐτοὺς ἔφερεν, οὐδὲν ὑφίστατο: οὐ δήμων θυμὸς, οὐ τυράννων ἐπαναστάσεις, οὐ δαιμόνων ἐπιβουλαὶ, οὐ θάνατοι καθημερινοί: ἀλλ' ὥσπερ ποταμοὶ πολλῷ τῷ ῥοίζῳ φερόμενοι, οὕτω πάντα παρασύροντες ἀπῄεσαν. Ταῦτα δὲ ἔλεγε περὶ τοῦ Πνεύματος, φησὶν, οὗ ἔμελλον λαμβάνειν οἱ πιστεύοντες. Οὔπω γὰρ ἦν Πνεῦμα ἅγιον. Πῶς οὖν οἱ προφῆται προεφήτευσαν, καὶ τὰ μυρία εἰργάσαντο θαύματα; Οἱ ἀπόστολοι μὲν γὰρ οὐ Πνεύματι ἐξέβαλον, ἀλλὰ τῇ παρ' αὐτοῦ ἐξουσίᾳ, ὡς αὐτός φησιν. Εἰ ἐγὼ ἐν Βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσι; Τοῦτο δὲ ἔλεγε, δηλῶν ὅτι οὐ πάντες Πνεύματι ἐξέβαλον πρὸ τοῦ σταυροῦ, ἀλλὰ τῇ παρ' αὐτοῦ ἐξουσίᾳ. Ὅτε γοῦν αὐτοὺς ἔμελλε πέμπειν, τότε ἔλεγε, Λάβετε Πνεῦμα ἅγιον: καὶ πάλιν, Ἦλθεν ἐπ' αὐτοὺς Πνεῦμα ἅγιον, καὶ τότε τὰ σημεῖα ἐποίουν. βʹ. Ὅτε δὲ ἔπεμπεν αὐτοὺς, οὐκ εἶπεν, Ἔδωκεν αὐτοῖς Πνεῦμα ἅγιον: ἀλλ' Ἔδωκεν αὐτοῖς ἐξουσίαν, λέγων: Λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε, νεκροὺς ἐγείρετε: δωρεὰν ἐλάβετε, δωρεὰν δότε. Ἐπὶ δὲ τῶν προφητῶν παρὰ πάντων ὡμολόγηται, ὅτι Πνεύματος ἁγίου δόσις ἦν, ἀλλ' ἦν αὕτη ἡ χάρις συσταλεῖσα καὶ ἀποστᾶσα, καὶ ἀπὸ τῆς γῆς ἀπολιποῦσα ἀπὸ τῆς ἡμέρας ἐκείνης, ἀφ' ἧς ἐῤῥήθη, Ἀφίεται ὁ οἶκος ὑμῶν ἔρημος. Καὶ πρὸ ἐκείνης δὲ ἀρχὴν ἐλάμβανεν αὕτη ἡ σπάνις. Οὐκ ἔτι γὰρ προφήτης παρ' αὐτοῖς ἦν, οὐδὲ ἐπώπτευεν αὐτῶν τὰ ἅγια ἡ χάρις. Ἐπεὶ οὖν ἀνέσταλτο μὲν τὸ Πνεῦμα τὸ ἅγιον, ἔμελλε δὲ λοιπὸν ἐκχεῖσθαι δαψιλῶς: ταύτης δὲ τῆς διανομῆς ἀρχὴ μετὰ τὸν σταυρὸν ἐγίνετο, οὐ μόνον δαψιλείας, ἀλλὰ καὶ μειζόνων χαρισμάτων (καὶ γὰρ θαυμαστοτέρα ἦν ἡ δωρεὰ, ὡς ὅταν λέγῃ: Οὐκ οἴδατε ποίου πνεύματός ἐστε: καὶ πάλιν, Οὐ γὰρ ἐλάβετε πνεῦμα δουλείας, ἀλλ' ἐλάβετε πνεῦμα υἱοθεσίας. Καὶ γὰρ οἱ παλαιοὶ καὶ αὐτοὶ μὲν πνεῦμα εἶχον, ἄλλοις δὲ οὐ παρεῖχον: οἱ δὲ ἀπόστολοι μυριάδας ἐνέπλησαν): ἐπειδὴ οὖν ταύτην ἔμελλον λαμβάνειν τὴν χάριν, οὔπω δὲ ἦν δοθεῖσα, διὰ τοῦτό φησιν: Οὔπω γὰρ ἦν Πνεῦμα ἅγιον. Ἐπεὶ οὖν περὶ ταύτης λέγων τῆς χάριτος ὁ εὐαγγελιστὴς ἔλεγεν: Οὔπω γὰρ ἦν Πνεῦμα ἅγιον, τουτέστι, δοθὲν, ἐπεὶ Ἰησοῦς οὐδέπω ἐδοξάσθη, δόξαν καλῶν τὸν σταυρόν. Ἐπειδὴ γὰρ ἐχθροὶ ἦμεν καὶ ἡμαρτηκότες καὶ ὑστερούμενοι τῆς δωρεᾶς τοῦ Θεοῦ, καὶ θεοστυγεῖς: ἡ δὲ χάρις καταλλαγῆς ἦν ἀπόδειξις: δῶρον δὲ οὐ τοῖς ἐχθροῖς, οὐδὲ τοῖς μισουμένοις, ἀλλὰ τοῖς φίλοις δίδοται, καὶ τοῖς εὐηρεστηκόσιν: ἔδει πρότερον προσενεχθῆναι τὴν ὑπὲρ ἡμῶν θυσίαν, καὶ τὴν ἔχθραν ἐν τῇ σαρκὶ καταλυθῆναι, καὶ γενέσθαι τοῦ Θεοῦ φίλους, καὶ τότε λαβεῖν τὴν δωρεάν. Εἰ γὰρ ἐπὶ τῆς ἐπαγγελίας τοῦτο γέγονε τῆς πρὸς Ἀβραὰμ, πολλῷ μᾶλλον ἐπὶ τῆς χάριτος. Καὶ τοῦτο δηλῶν ὁ Παῦλος ἔλεγεν: Εἰ γὰρ ἐκ νόμου κληρονόμοι, κεκένωται ἡ πίστις: ὁ γὰρ νόμος ὀργὴν κατεργάζεται. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν: Ἐπηγγείλατο ὁ Θεὸς τῷ Ἀβραὰμ καὶ τῷ σπέρματι αὐτοῦ δώσειν τὴν γῆν: ἀλλ' ἀνάξιοι ἦσαν τῆς ἐπαγγελίας οἱ ἔκγονοι, καὶ ἐξ οἰκείων οὐκ ἠδύναντο εὐαρεστῆσαι πόνων. Διὰ τοῦτο εἰσῆλθεν ἡ πίστις, πρᾶγμα εὔκολον, ἵνα τὴν χάριν ἐπισπάσηται, καὶ μὴ διαπέσωσιν αἱ ἐπαγγελίαι. Καὶ λέγει: Διὰ τοῦτο ἐκ πίστεως, ἵνα κατὰ χάριν, εἰς τὸ εἶναι βεβαίαν τὴν ἐπαγγελίαν. Διὰ τοῦτο Κατὰ χάριν, ἐπειδὴ ἐξ ἱδρώτων οὐκ ἴσχυσαν. Τίνος δὲ ἕνεκεν εἰπὼν, κατὰ τὰς Γραφὰς, οὐκ ἐπάγει καὶ τὴν μαρτυρίαν; Ὅτι διεφθαρμένη αὐτῶν ἡ γνώμη ἦν. Οἱ μὲν γὰρ ἔλεγον: Οὗτός ἐστιν ὁ προφήτης: ἄλλοι δὲ ἔλεγον, ὅτι Πλανᾷ τὸν ὄχλον: ἄλλοι δὲ ἔλεγον, Οὐκ ἐκ τῆς Γαλιλαίας ἔρχεται ὁ Χριστὸς, ἀλλὰ ἀπὸ Βηθλεὲμ τῆς κώμης: ἄλλοι δὲ ἔλεγον, Ὁ Χριστὸς ὅταν ἔρχηται, οὐδεὶς γινώσκει πόθεν ἐστί: καὶ διάφορος ἦν ἡ γνώμη, ἅτε ἐν πλήθει τεταραγμένῳ. Οὐδὲ γὰρ ἀκριβῶς προσεῖχον τοῖς λεγομένοις, οὐδὲ τοῦ μαθεῖν ἕνεκεν. Διὰ δὴ τοῦτο τούτοις μὲν οὐδὲν ἀποκρίνεται, καίτοι λέγουσι: Μὴ ἐκ τῆς Γαλιλαίας ὁ Χριστὸς ἔρχεται; τὸν δὲ Ναθαναὴλ σφοδρότερον εἰπόντα καὶ πληκτικώτερον, Ἐκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι; ἐπῄνεσεν ὡς ἀληθῶς Ἰσραηλίτην. Οὗτοι μὲν γὰρ καὶ οἱ πρὸς τὸν Νικόδημον εἰπόντες, Ἐρεύνησον καὶ ἴδε, ὅτι ἐκ τῆς Γαλιλαίας προφήτης οὐκ ἐγήγερται, οὐ μαθεῖν ζητοῦντες ἔλεγον, ἀλλ' ἁπλῶς ἀνατρέψαι τὴν περὶ τοῦ Χριστοῦ δόξαν. Ἐκεῖνος δὲ ἀληθείας ὢν ἐραστὴς, καὶ τὰ παλαιὰ ἀκριβῶς πάντα ἐπιστάμενος, τοῦτο ἔλεγεν: αὐτοὶ δὲ πρὸς ἓν μόνον ἑώρων, τὸ ἀνατρέψαι ὅτι ὁ Χριστός ἐστι. Διόπερ αὐτοῖς οὐδὲν ἀπεκάλυπτεν. Οἱ γὰρ καὶ ἑαυτοῖς ἐναντία λέγοντες, καὶ ποτὲ μὲν, Οὐδεὶς γινώσκει πόθεν ἔρχεται, ποτὲ δὲ, Ἀπὸ Βηθλεὲμ, εὔδηλον ὅτι καὶ μαθόντες ἠναντιώθησαν. Ἔστω γὰρ, τὸν τόπον ἠγνόουν, ὅτι ἀπὸ Βηθλεὲμ, διὰ τὴν ἀναστροφὴν τὴν ἐν Ναζαρὲτ (καίτοι οὐδὲ τοῦτο συγγνώμην εἶχεν: οὐ γὰρ ἐκεῖ ἐτέχθη): ἆρα καὶ τὸ γένος ἠγνόουν, ὅτι ἐξ οἴκου καὶ πατριᾶς Δαυΐδ; Πῶς οὖν ἔλεγον, Οὐκ ἀπὸ τοῦ σπέρματος Δαυῒδ ἔρχεται ὁ Χριστός; Ἀλλὰ καὶ τοῦτο ἐκείνῳ συσκιάσαι ἐβούλοντο, κακούργως ἅπαντα φθεγγόμενοι. Τίνος δὲ ἕνεκεν οὐχὶ προσελθόντες εἶπον: Ἐπειδὴ τὰ μὲν ἄλλα πάντα θαυμάζομεν, κελεύεις δέ σοι πείθεσθαι κατὰ τὰς Γραφὰς, εἰπὲ, πῶς αἱ μὲν Γραφαὶ λέγουσιν, ὅτι ἀπὸ Βηθλεὲμ δεῖ τὸν Χριστὸν ἐλθεῖν, σὺ δὲ ἀπὸ τῆς Γαλιλαίας ἀφῖξαι; Ἀλλ' οὐδὲν τούτων εἶπον, ἀλλὰ πάντα πονηρῶς φθέγγονται. Ὅτι γὰρ οὐ ζητοῦντες, οὐδὲ μαθεῖν βουλόμενοι, εὐθέως ἐπήγαγεν ὁ εὐαγγελιστὴς, ὅτι Τινὲς ἤθελον πιάσαι αὐτὸν, καὶ οὐδεὶς ἐπέβαλεν ἐπ' αὐτὸν τὴν χεῖρα αὐτοῦ: εἰ γὰρ καὶ μηδὲν ἕτερον, τοῦτο γοῦν ἱκανὸν ἦν εἰς κατάνυξιν αὐτοὺς ἀγαγεῖν: ἀλλ' οὐ κατενύγησαν, καθώς φησιν ὁ προφήτης: Διεσχίσθησαν, καὶ οὐ κατενύγησαν. γʹ. Τοιοῦτον γὰρ ἡ πονηρία: οὐδενὶ βούλεται εἴκειν, πρὸς ἓν βλέπει μόνον, ὥστε τὸν ἐπιβουλευόμενον ἀνελεῖν. Ἀλλὰ τί φησιν ἡ Γραφή; Ὁ ὀρύσσων βόθρον τῷ πλησίον, εἰς αὐτὸν ἐμπεσεῖται: ὅπερ καὶ τότε γέγονεν. Αὐτοὶ μὲν γὰρ ἐβούλοντο αὐτὸν ἀνελεῖν, ὡς δὴ σβεννύντες τὸ κήρυγμα: γέγονε δὲ τοὐναντίον. Τὸ μὲν γὰρ κήρυγμα ἀνθεῖ τῇ τοῦ Χριστοῦ χάριτι: τὰ δὲ ἐκείνων πάντα ἐσβέσθη καὶ ἀπόλωλε, καὶ πατρίδος καὶ ἐλευθερίας, καὶ ἀδείας, καὶ λατρείας ἐξέπεσον, καὶ πάσης ἀπεστερήθησαν εὐημερίας, καὶ γεγόνασι δοῦλοι καὶ αἰχμάλωτοι. Ταῦτ' οὖν εἰδότες, μηδέποτε ἐπιβουλεύωμεν ἑτέροις, μαθόντες ὅτι καθ' ἑαυτῶν ἀκονῶμεν τὸ ξίφος, καὶ βαθυτέραν ἑαυτοῖς διδόαμεν τὴν πληγήν. Ἀλλ' ἐλύπησέ τις, καὶ βούλει αὐτὸν ἀμύνασθαι; Μὴ ἀμύνῃ: οὕτω γὰρ ἀμύνασθαι δυνήσῃ. Ἐὰν δὲ ἀμύνῃ, οὐκ ἠμύνω. Καὶ μὴ νομίσῃς αἴνιγμα εἶναι τὸ εἰρημένον, ἀλλ' ἀληθῆ λόγον. Πῶς καὶ τίνι τρόπῳ; Ὅτι σὺ μὴ ἀμυνόμενος, τὸν Θεὸν αὐτῷ καθιστᾷς ἐχθρόν: ἀμυνόμενος δὲ, οὐκέτι. Ἐμοὶ γὰρ ἐκδίκησις, ἐγὼ ἀνταποδώσω, λέγει Κύριος. Εἰ γὰρ οἰκέτας ἔχομεν, κἂν πρὸς ἀλλήλους διενεχθέντες, μὴ τῆς δίκης καὶ τῆς κολάσεως ἡμῖν παραχωρήσωσιν, ἀλλ' ἑαυτοῖς ἐπιτρέψωσι, κἂν μυριάκις προσέλθωσιν, οὐ μόνον οὐκ ἀμυνόμεθα, ἀλλὰ καὶ ἀγανακτοῦμεν, Δραπέτα, λέγοντες, καὶ, μαστιγία, τὸ πᾶν ἡμῖν ἐπιτρέψαι ἐχρῆν: ἐπειδὴ δὲ σαυτῷ προλαβὼν ἤμυνες, μηδὲν ἐνόχλει λοιπόν: πολλῷ μᾶλλον ὁ Θεὸς, ὁ παραγγείλας αὐτῷ παραχωρεῖν ἁπάντων, τοῦτο ἐρεῖ. Πῶς γὰρ οὐκ ἄτοπον, ὅταν παρὰ μὲν παίδων τῶν ἡμετέρων τοσαύτην ἀπαιτῶμεν φιλοσοφίαν καὶ ὑπακοήν: τῷ δὲ Δεσπότῃ μὴ παραχωρῶμεν ὧν βουλόμεθα τοὺς οἰκέτας ἡμῖν παραχωρεῖν; Ταῦτα δὲ λέγω, διὰ τὸ πρόθυμον ὑμῶν περὶ τὴν ἀλλήλων κόλασιν: ἐπεὶ τόν γε ἀληθῶς φιλοσοφοῦντα οὐδὲ τοῦτο χρὴ ποιεῖν, ἀλλὰ συγγινώσκειν καὶ ἀφιέναι τὰ ἁμαρτήματα, εἰ καὶ μὴ ἐκεῖνο ἦν τὸ μέγα ἔπαθλον, τὸ ἄφεσιν ἀντὶ τούτων λαμβάνειν. Εἰ γὰρ, εἰπέ μοι, καταγινώσκεις τοῦ ἡμαρτηκότος, τίνος ἕνεκεν καὶ αὐτὸς ἁμαρτάνεις, καὶ τοῖς αὐτοῖς περιπίπτεις; Ὕβρισε; Μὴ ἀνθυβρίσῃς: ἐπεὶ σαυτὸν ὕβρισας. Ἔπληξε; Μὴ ἀντιπλήξῃς: ἐπεὶ τὸ διάφορον οὐδαμοῦ. Ἐλύπησε; Μὴ ἀντιλυπήσῃς: ἐπεὶ τὸ κέρδος οὐδὲν, ἀλλὰ γέγονας ἐκείνων πάλιν ἴσος. Οὕτως αὐτὸν ἐντρέψαι δυνήσῃ, ἂν μετὰ πραότητος ἐνέγκῃς ἐπιεικῶς: οὕτως αὐτὸν καταιδέσαι, οὕτως αὐτὸν ἐγκόψαι τῆς ὀργῆς. Οὐδεὶς κακῷ κακὸν ἰᾶται, ἀλλ' ἀγαθῷ τὸ κακόν. Ταῦτα παρ' Ἕλλησί τινες φιλοσοφοῦσιν. Αἰσχυνθῶμεν τοίνυν, εἰ παρ' Ἕλλησι τοῖς ἀνοήτοις τοσαύτης οὔσης τῆς φιλοσοφίας, ἡμεῖς ἐλάττους φαινοίμεθα. Πολλοὶ ἠδικήθησαν, καὶ ἤνεγκαν: πολλοὶ ἐσυκοφαντήθησαν, καὶ οὐκ ἠμύναντο: ἐπεβουλεύθησαν, καὶ εὐηργέτησαν. Δέος δὲ οὐ μικρὸν, μὴ μείζους ἡμῶν τινες παρ' αὐτοῖς κατὰ τὸν βίον εὑρεθῶσι, καὶ σφοδροτέραν ἡμῖν τὴν κόλασιν ἐργάσωνται. Ὅταν γὰρ οἱ Πνεύματος μετεσχηκότες, οἱ βασιλείαν προσδοκῶντες, οἱ ὑπὲρ τῶν οὐρανῶν φιλοσοφοῦντες, οἱ μὴ δεδοικότες γέενναν, οἱ κελευόμενοι ἄγγελοι γίνεσθαι, οἱ μυστηρίων ἀπολαύοντες, μηδὲ εἰς τὴν αὐτὴν ἐκείνοις φθάσωμεν ἀρετὴν, ποίαν ἕξομεν συγγνώμην; Εἰ γὰρ Ἰουδαίους ὑπερβαίνειν χρὴ (Ἐὰν γὰρ μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη, φησὶ, πλέον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν), πολλῷ μᾶλλον Ἕλληνας: εἰ Φαρισαίους, πολλῷ μᾶλλον τοὺς ἀπίστους. Εἰ γὰρ μὴ ὑπερβάντων ἡμῶν τὴν ἐκείνων πολιτείαν, ἀποκέκλεισται τὰ τῆς βασιλείας: ὅταν καὶ Ἑλλήνων φαινώμεθα χείρους, πῶς ἕξομεν ταύτης ἐπιτυχεῖν; Πᾶσαν τοίνυν πικρίαν, καὶ ὀργὴν, καὶ θυμὸν ἐκβάλωμεν. Τὰ αὐτὰ λέγειν, ἐμοὶ μὲν οὐκ ὀκνηρὸν, ὑμῖν δὲ ἀσφαλές. Καὶ γὰρ καὶ ἰατροὶ τῷ αὐτῷ πολλάκις χρῶνται φαρμάκῳ. Καὶ ἡμεῖς οὐ παυσόμεθα τὰ αὐτὰ ἐνηχοῦντες, ἀναμιμνήσκοντες, διδάσκοντες, παρακαλοῦντες. Καὶ γὰρ πολὺς τῶν βιωτικῶν πραγμάτων ὁ ὄχλος, καὶ λήθην ἡμῖν ἐμποιῶν, καὶ διδασκαλίας δεῖ ἡμῖν συνεχοῦς. Ἵν' οὖν μὴ μάτην μηδὲ εἰκῆ ἐνταῦθα συλλεγώμεθα, τὴν διὰ τῶν ἔργων ἐπίδειξιν παρασχώμεθα, ἵνα καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.