Homily LXIV.

Matt. XIX. 27.

“Then answered Peter and said unto Him, Behold, we have forsaken all, and followed Thee; what shall we have therefore?”

All which? O blessed Peter; the rod? the net? the boat? the craft? These things dost thou tell me of, as all? Yea, saith he, but not for display do I say these things, but in order that by this question I may bring in the multitude of the poor. For since the Lord had said, “If thou wilt be perfect, sell that thou hast, and give to the poor, and thou shalt have treasure in Heaven;”2422   Matt. xix. 21.lest any one of the poor should say, What then? if I have no possessions, can I not be perfect? Peter asks, that thou, the poor man, mayest learn, that thou art made in no respect inferior by this: Peter asks, that thou mayest not learn from Peter and doubt (for indeed he was imperfect as yet, and void of the Spirit), but that, having received the declaration from Peter’s Master, thou mayest be confident.

For like as we do (we make things our own often when speaking of the concerns of others), so did the apostle, when he put to Him this question in behalf of all the world. Since that at least he knew with certainty his own portion, is manifest from what had been said before; for he that had already received the keys of the Heavens, much more might feel confidence about the things hereafter.

But mark also how exactly his reply is according to Christ’s demand. For He had required of the rich man these two things, to give that he had to the poor, and to follow Him. Wherefore he also expresses these two things, to forsake, and to follow. “For behold we have forsaken all,” saith he, “and have followed Thee.” For the forsaking was done for the sake of following, and the following was rendered easier by the forsaking, and made them feel confidence and joy touching the forsaking.

What then saith He? “Verily, I say unto you, that ye which have followed me, in the regeneration when the Son of Man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.”2423   Matt. xix. 28. What then, one may say, shall Judas sit there? By no means. How, then, doth He say, “Ye shall sit on twelve thrones?” how shall the terms of the promise be fulfilled?

Hear how, and on what principle. There is a law ordained of God, recited by Jeremiah, the prophet to the Jews, and in these words: “At what instant I shall speak a sentence concerning a nation and kingdom, to pluck up and destroy; if that nation turn from their evil deeds, I also will repent of the evils, which I thought to do unto them. And at what instant I shall speak concerning a nation and kingdom to build and to plant it; and if they do evil in my sight, that they obey not my voice, I also will repent of the good, which I said I would do unto them.”2424   Jer. xviii. 7–10.

For the same custom do I observe with respect to the good things as well, saith He. For though I spake of building up, should they show themselves unworthy of the promise, I will no longer do it. Which sort of thing was done with respect to man upon his creation, “For the dread of you,” it is said, “and the fear of you shall be on the wild beasts,”2425   Gen. ix. 2.and it came not to pass, for he proved himself unworthy of the sovereignty, even as did Judas also.

For in order that neither at the denunciations of punishment any men should despair and become more hardened, nor by the promises of good things be rendered causelessly more remiss, He remedies both these evils, by that which I have before mentioned, saying in this way: Though I should threaten, do not despair; for thou art able to repent, and to reverse the denunciation, like the Ninevites. Though I should promise any good thing, grow not remiss because of the promise. For shouldest thou appear unworthy, the fact of my having promised will not advantage thee, but will rather bring punishment. For I promise thee being worthy.

Therefore even then in His discourse with His disciples He did not promise to them simply, for neither did He say, “you,” only, but added, “which have followed me,” that He might both cast out Judas, and draw towards Him those that should come afterwards. For neither to them only was it said, nor to Judas any more, when he had become unworthy.

Now to the disciples He promised things to come, saying, “Ye shall sit on twelve thrones,” for they were now of a higher stamp, and sought after none of the things of the present world, but to the rest He promises also what are here.

For “every one,” He saith, “that hath forsaken brethren, or sisters, or father, or mother, or wife, or children, or lands, or house, for my name’s sake, shall receive an hundredfold in this world, and shall inherit eternal life.”2426   Matt. xix. 29. [The citation differs from that in the last Homily. The order here is that of Tischendorf (not of R.V. or rec. text): “or wife” occurs here; “house” is substituted for “houses.”—R.]

For lest any after having heard the word “ye,” should suppose this a thing peculiar to the disciples (I mean now the enjoying the greatest and first honors in the things to come), He extended the word, and spread the promise over the whole earth, and from the things present establishes the things to come also. And to the disciples also at the beginning, when they were in a more imperfect state, He reasoned from the things present. For when He drew them from the sea, and took them from their trade, and commanded them to forsake the ships, He made mention not of Heaven, not of thrones, but of the things here, saying, “I will make you fishers of men;” but when He had wrought them to be of higher views, then after that He discourses of the things to come also.

2. But what is, “Judging the twelve tribes of Israel?” This is, “condemning them.” For they are not surely to sit as judges, but like as He said the Queen of the South should condemn that generation, and the Ninevites shall condemn them; so now these also. Therefore He said not, the nations, and the world, but the tribes of Israel. For since both the Jews alike and the apostles had been brought up under the same laws, and customs, and polity; when the Jews said, that for this cause they could not believe in Christ, because the law forbade to receive His commandments, by bringing forward these men, who had received the same law, and yet had believed, He condemns all those; like as even already He had said, “therefore they shall be your judges.”2427   Matt. xii. 27.

And what great thing doth He promise them, it may be said, if what the Ninevites have and the Queen of the South, this these are to have also? In the first place He had promised them many other things before this, and after this doth promise them, and this alone is not their reward.

And besides even in this He intimated by the way something more than these things. For of those He simply said, The men of Nineveh shall rise up and condemn this gen eration,”2428   Matt. xii. 41.and, “The Queen of the South shall condemn it;” but concerning these, not merely thus, but how? “When the Son of Man shall sit upon the throne of His glory, then shall ye also sit upon twelve thrones,” saith He, declaring, that they also shall reign with Him, and partake of that glory. “For if we suffer,” it is said, “we shall also reign with Him.”2429   2 Tim. ii. 12. For neither do the thrones signify a sitting (in judgment), for He alone is the one that shall sit and judge, but honor and glory unspeakable did He intimate by the thrones.

To these then He spake of these things, but to all the rest of eternal life and an hundredfold here. But if to the rest, much more to these too, both these things, and the things in this life.

And this surely came to pass; for when they had left a fishing rod and a net, they possessed with authority the substances of all, the prices of the houses and the lands, and the very bodies of the believers. For often did they choose even to be slain for their sake, as Paul also bears witness to many, when he saith, “If it had been possible ye would have plucked out your eyes, and given them to me.”2430   Gal. iv. 51. But when He saith, “Every one who hath forsaken wife,” He saith not this, for marriages to be broken asunder for nought, but as He saith concerning one’s life, “He that loseth his life for my sake shall find it,”2431   Matt. x. 39.not that we should destroy ourselves, neither that while yet here we should part it from the body, but that we should prefer godliness to all things; this too He saith also with respect to wife and brethren.

But He seems to me here to intimate also the persecutions. For since there were many instances both of fathers urging their sons to ungodliness, and wives their husbands; when they command these things, saith He, let them be neither wives nor parents, even as Paul likewise said, “But if the unbelieving depart, let him depart.”2432   1 Cor. vii. 15.

When He had then raised the spirit of all, and had persuaded them to feel confidence both with respect to themselves and to all the world, He added, that “Many that were first shall be last, and last first.”2433   Matt. xix. 30. [“were” is an emendation of the translator. The Greek is that of the rec. text.—R.] But this although it be spoken also without distinction concerning many others likewise, it is spoken also concerning these men and concerning the Pharisees, who did not believe, even as before also He had said, “Many shall come from east and west and shall sit down with Abraham, and Isaac, and Jacob; but the children of the kingdom shall be cast out.”2434   Matt. viii. 11, 12.

Then He adds also a parable, as training those who had fallen short to a great forwardness.

“For the kingdom of Heaven,” He said, “is like to a man that is an householder, which went out early in the morning to hire laborers into his vineyard. And when he had agreed with them for a penny a day, he sent them into his vineyard.”

“And at the third hour he saw others standing idle, and to them too he said, Go ye also into the vineyard, and whatsoever is right I will give you. And about the sixth and ninth hours he did likewise. And about the eleventh hour, he saw others standing idle, and saith unto them, Why stand ye here all the day idle? But they say unto him, No man hath hired us. He saith unto them, Go ye also into my vineyard, and whatsoever is right, ye shall receive.”

“So when even was come, the lord of the vineyard saith unto his steward, Call the laborers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. And the first supposed that they should receive more, and they received likewise every man a penny. And when they had received it, they murmured against the good man of the house, saying, These last have wrought but one hour, and thou hast made them equal unto us that have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do thee no wrong; didst thou not agree with me for a penny? Take that thine is, and go thy way; I will give unto this last also, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? Thus the last shall be first, and the first last: for many are called, but few chosen.”2435   Matt. xx. 1. [This long passage agrees closely with the rec. text. In verses 5, 6, the New Testament narrative is abridged, but there are scarcely any other peculiarities.—R.]

3. What is to us the intent of this parable? For the beginning doth not harmonize with what is said at the end, but intimates altogether the contrary. For in the first part He shows all enjoying the same, and not some cast out, and some brought in; yet He Himself both before the parable and after the parable said the opposite thing. “That the first shall be last, and the last first,” that is, before the very first, those not continuing first, but having become last. For in proof that this is His meaning, He added, “Many are called, but few chosen,” so as doubly both to sting the one, and to soothe and urge on the other.

But the parable saith not this, but that they shall be equal to them that are approved, and have labored much. “For thou hast made them equal unto us,” it is said, “that have borne the burden and heat of the day.”

What then is the meaning of the parable? For it is necessary to make this first clear, and then we shall clear up that other point. By a vineyard He meaneth the injunctions of God and His commandments: by the time of laboring, the present life: by laborers, them that in different ways are called to the fulfillment of the injunctions: by early in the morning, and about the third and ninth and eleventh hours, them who at different ages have drawn near to God, and approved themselves.

But the question is this, whether the first having gloriously approved themselves, and having pleased God, and having throughout the whole day shone by their labors, are possessed by the basest feeling of vice, jealousy and envy. For when they had seen them enjoying the same rewards, they say, “These last have wrought but one hour, and thou hast made them equal unto us, that have borne the burden and heat of the day.” And in these words, when they are to receive no hurt, neither to suffer diminution as to their own hire, they were indignant, and much displeased at the good of others, which was proof of envy and jealousy. And what is yet more, the good man of the house in justifying himself with respect to them, and in making his defense to him that had said these things, convicts him of wickedness and the basest jealousy, saying, “Didst thou not agree with me for a penny? Take that thine is, and go thy way; I will give unto the last even as unto thee. Is thine eye evil, because I am good?”

What then is it which is to be established by these things? For in other parables also this self-same thing may be seen. For the son who was approved is brought in, as having felt this self-same thing, when he saw his prodigal brother enjoying much honor, even more than himself. For like as these enjoyed more by receiving first, so he in a greater degree was honored by the abundance of the things given him; and to these things he that was approved bears witness.

What then may we say? There is no one who is thus justifying himself, or blaming others in the kingdom of Heaven; away with the thought! for that place is pure from envy and jealousy. For if when they are here the saints give their very lives for sinners, much more when they see them there in the enjoyment of these things, do they rejoice and account these to be blessings of their own. Wherefore then did He so frame His discourse? The saying is a parable, wherefore neither is it right to inquire curiously into all things in parables word by word,2436   κατ λξιν.but when we have learnt the object for which it was composed, to reap this, and not to busy one’s self about anything further.

Wherefore then was this parable thus composed? what is its object to effect? To render more earnest them that are converted and become better men in extreme old age, and not to allow them to suppose they have a less portion. So it is for this cause He introduces also others displeased at their blessings, not to represent those men as pining or vexed, away with the thought! but to teach us that these have enjoyed such honor, as could even have begotten envy in others. Which we also often do, saying, “Such a one blamed me, because I counted thee worthy of much honor,” neither having been blamed, nor wishing to slander that other, but hereby to show the greatness of the gift which this one enjoyed.

But wherefore can it have been that He did not hire all at once? As far as concerned Him, He did hire all; but if all did not hearken at once, the difference was made by the disposition of them that were called. For this cause, some are called early in the morning, some at the third hour, some at the sixth, some at the ninth, some at the eleventh, when they would obey.

This Paul also declared when he said, “When it pleased Him, who separated me from my mother’s womb.”2437   Gal. i. 15. When did it please Him? When he was ready to obey. For He willed it even from the beginning, but because he would not have yielded, then it pleased Him, when Paul also was ready to obey. Thus also did He call the thief, although He was able to have called him even before, but he would not have obeyed. For if Paul at the beginning would not have obeyed, much more the thief.

And if they say, “No man hath hired us,” in the first place as I said we must not be curious about all the points in the parables; but here neither is the good man of the house represented to say this, but they; but he doth not convict them, that he might drive them to perplexity, but might win them over. For that He called all, as far as lay in Him, from the first even the parable shows, saying, that “He went out early in the morning to hire.”

4. From everything then it is manifest to us, that the parable is spoken with reference to them who from earliest youth, and those who in old age and more tardily, lay hold on virtue; to the former, that they may not be proud, neither reproach those called at the eleventh hour; to the latter, that they may learn that it is possible even in a short time to recover all.

For since He had been speaking about earnestness, and the casting away of riches, and contempt of all one’s possessions, but this needed much vigor of mind and youthful ardor; in order to kindle in them a fire of love, and to give vigor to their will, He shows that it is possible even for men coming later to receive the hire of the whole day.

But He doth not say it thus, lest again He should make them proud, but he shows that the whole is of His love to man, and because of this they shall not fail, but shall themselves enjoy the unspeakable blessings.

And this chiefly is what it is His will to establish by this parable. And if He adds, that, “So the last shall be first and the first last; for many are called, but few chosen,” marvel not. For not as inferring it from the parable doth He say this, but His meaning is this, that like as this came to pass, so shall that come to pass. For here indeed the first did not become last, but all received the same contrary to hope and expectation. But as this result took place contrary to hope and contrary to expectation, and they that came before were equalled by them that followed, so shall that also come to pass which is more than this, and more strange, I mean, that the last should come to be even before the first, and that the first should be after these. So that that is one thing, and this another.

But He seems to me to say these things, darkly hinting at the Jews, and amongst the believers at those who at first shone forth, but afterwards neglected virtue, and fell back; and those others again that have risen from vice, and have shot beyond many. For we see such changes taking place both with respect to faith and practice.

Wherefore I entreat you let us use much diligence both to stand in the right faith, and to show forth an excellent life. For unless we add also a life suitable to our faith, we shall suffer the extremest punishment.

And this the blessed Paul showed even from times of old, when he said, that “They did all eat the same spiritual meat, and did all drink the same spiritual drink:” and added, that they were not saved; “for they were overthrown in the wilderness.”2438   1 Cor. x. 3, 4, 5. And Christ declared it even in the evangelists, when He brought in some that had cast out devils and prophesied, and are led away to punishment. And all His parables also, as that of the virgins, that of the net, that of the thorns, that of the tree not bringing forth fruit, demand virtue in our works. For concerning doctrines He discourses seldom, for neither doth the subject need labor, but of life often or rather everywhere, for the war about this is continual, wherefore also so is the labor.

And why do I speak of the whole code. For even a part of it overlooked brings upon one great evils; as, for instance, almsgiving overlooked casts into hell them that have come short in it; and yet this is not the whole of virtue, but a part thereof. But nevertheless both the virgins were punished for not having this, and the rich man was for this cause tormented, and they that have not fed the hungry, are for this condemned with the devil. Again, not to revile is a very small part of it, nevertheless this too casts out them that have not attained to it. “For he that saith to his brother, Thou fool, shall be in danger of hell fire.”2439   Matt. v. 22. Again, even continence itself is a part, but nevertheless, without this no one shall see the Lord. For, “Follow peace,” it is said, “and holiness,2440   ἁγιασμν, comp. 1 Thess. iv. 3. [R.V., “sanctification.”]without which no man shall see the Lord.”2441   Heb. xii. 14. And humility too in like manner is a part of virtue; but nevertheless though any one should fulfill other good works, but have not attained to this, he is unclean with God. And this is manifest from the Pharisee, who though abounding with numberless good works, by this lost all.

But I have also something more than these things to say again. I mean, that not only one of them overlooked shuts Heaven against us, but though it be done, yet not in due perfection and abundance, it produces the selfsame effect again. “For except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall not enter into the kingdom of Heaven.”2442   Matt. viii. 20. So that though thou give alms, but not more than they, thou shalt not enter in.

And how much did they bestow in alms? one may ask. For this very thing, I am minded to say now, that they who do not give may be roused to give, and they that give may not pride themselves, but may make increase of their gifts. What then did they give? A tenth of all their possessions, and again another tenth, and after this a third, so that they almost gave away the third part, for three-tenths put together make up this. And together with these, first fruits, and first born, and other things besides, as, for instance, the offerings for sins, those for purification, those at feasts, those in the jubilee,2443   ᾽Ιωβηλα.those by the cancelling of debts, and the dismissals of servants, and the lendings that were clear of usury. But if he who gave the third part of his goods, or rather the half (for those being put together with these are the half), if then he who is giving the half, achieves no great thing, he who doth not bestow so much as the tenth, of what shall he be worthy? With reason He said, “There are few that be saved.”

5. Let us not, then, despise the care of our life. For if one portion of it despised brings so great a destruction, when on every hand we are subject to the sentence of condemnation, how shall we escape the punishment? and what manner of penalty shall we not suffer? and what manner of hope of salvation have we, one may ask, if each of the things we have numbered threatens us with hell? I too say this; nevertheless, if we give heed we may be saved, preparing the medicines of almsgiving, and attending to our wounds.

For oil does not so strengthen a body, as benevolence at once strengthens a soul, and makes it invincible to all and impregnable to the devil. For wheresoever he may seize us, his hold then slips, this oil not suffering his grasp to fix on our back.

With this oil therefore let us anoint ourselves continually. For it is the cause of health, and a supply of light, and a source of cheerfulness. “But such a one,” thou wilt say, “hath talents of gold so many and so many, and gives away nothing.” And what is that to thee? For thus shalt thou appear more worthy of admiration, when in poverty thou art more munificent than he. It was on this ground Paul marvelled at the Macedonians, not because they gave, but because even though they were in poverty they gave.2444   2 Cor. viii. 1, 2, 3.

Look not then at these, but at the common Teacher of all, who “had not where to lay His head.”2445   Matt. viii. 20. And why, you say, doth not this and that person do so? Do not judge another, but deliver thyself from the charge against thee. Since the punishment is greater when thou at the same time blamest others, and thyself doest not, when judging other men, thou art again thyself also subject to the same judgment. For if even them who do right He permits not to judge others, much more will He not permit offenders. Let us not therefore judge others, neither let us look to others who are taking their ease, but unto Jesus, and from thence let us draw our examples.

Why! have I been thy benefactor? Why! did I redeem thee, that thou lookest to me? It is another who hath bestowed these things on thee. Why dost thou let go thy Master, and look unto thy fellow-servant? Heardest thou not Him saying, “Learn of me, for I am meek and lowly in heart?”2446   Matt. xi. 29. And again, “He that would be first amongst you, let him be servant of all:” and again, “Even as the Son of Man came not to be ministered unto, but to minister.”2447   Matt. xx. 27, 28. And after these things again, lest taking offense at them who are remiss amongst thy fellow-servants, thou continue in contemptuousness; to draw thee off from that, He saith, “I have made myself an example to you, that as I have done, ye should do also.”2448   John xiii. 15. But hast thou no teacher of virtue amongst those persons that are with thee, neither such a one as to lead thee on to these things? More abundant then will be the praise, the commendation greater, when not even being supplied with teachers thou hast become one to be marvelled at.

For this is possible, nay very easy, if we be willing: and this they show, who first duly performed these things, as for instance, Noah, Abraham, Melchizedeck, Job, and all the men like them. To them it is needful to look every day, and not unto these, whom ye never cease emulating, and passing about their names in your assemblies. For nothing else do I hear you saying everywhere, but such words as these; “Such a one has bought so many acres of land; such a one is rich, he is building.” Why dost thou stare, O man, at what is without? Why dost thou look to others? If thou art minded to look to others, look to them that do their duty, to them that approve themselves, to them that carefully fulfill the law, not to those that have become offenders, and are in dishonor. For if thou look to these, thou wilt gather hence many evil things, falling into remissness, into pride, into condemnation of others; but if thou reckon over them that do right, thou wilt lead thyself on unto humility, unto diligence, unto compunction, unto the blessings that are beyond number.

Hear what the Pharisee suffered, because he let pass them that do right, and looked to him that had offended; hear and fear.

See how David became one to be marvelled at, because he looked to his ancestors that were noted for virtue. “For I am a stranger,” saith he, “and a sojourner, as all my fathers were.”2449   Ps. xxxix. 12. For this man, and all that are like him, let pass them that had sinned, and thought of those who had approved themselves.

This do thou also. For thou art not set to judge of the negligences of which others have been guilty, nor to inquire into the sins which others are committing; thou art required to do judgment on thyself, not on others. “For if we judged ourselves,” it is said, “we should not be judged, but when we are judged, we are chastened of the Lord.”2450   1 Cor. xi. 31, 32. But thou hast reversed the order, of thyself requiring no account of offenses great or small, but being strict and curious about the offenses of others.

Let us no more do this, but leaving off this disorderly way, let us set up a tribunal in ourselves for the sins committed by ourselves, becoming ourselves accusers, and judges, and executioners for our offenses.

But if it be thy will to be busy about the things of other men also, busy thyself about their good works, not their sins, that both by the memory of our negligences and by our emulation for the good works they have done, and by setting before ourselves the judgment-seat from which no prayers can deliver, wounded each day by our conscience as by a kind of goad,2451   The part in italics is omitted in two manuscripts.we may lead ourselves on to humility, and a greater diligence, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ; with whom be to the Father, together with the Holy Ghost, glory, might, honor, now and always, and world without end. Amen.

ΟΜΙΛΙΑ ΞΔʹ. Τότε ἀποκριθεὶς ὁ Πέτρος εἶπεν αὐτῷ: Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα, καὶ ἠκολουθήσαμέν σοι: τί ἄρα ἔσται ἡμῖν; αʹ. Ποῖα πάντα, ὦ μακάριε Πέτρε; τὸν κάλαμον; τὸ δίκτυον; τὸ πλοῖον; τὴν τέχνην; Ταῦτά μοι πάντα λέγεις; Ναὶ, φησίν. Ἀλλ' οὐ διὰ φιλοτιμίαν ταῦτα λέγω, ἀλλ' ἵνα διὰ τῆς ἐρωτήσεως ταύτης τὸν τῶν πενήτων εἰσαγάγω δῆμον. Ἐπειδὴ γὰρ εἶπεν ὁ Κύριος: Εἰ θέλεις τέλειος εἶναι, πώλησόν σου τὰ ὑπάρχοντα, καὶ δὸς πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς: ἵνα μὴ λέγῃ τις τῶν πενήτων: Τί οὖν; ἐὰν μὴ ἔχω ὑπάρχοντα, οὐ δύναμαι τέλειος εἶναι; ἐρωτᾷ Πέτρος, ἵνα σὺ μάθῃς, ὁ πένης, ὅτι οὐδὲν ἐντεῦθεν ἠλάττωσαι: ἐρωτᾷ Πέτρος, ἵνα μὴ παρὰ Πέτρου μαθὼν ἀμφιβάλλῃς (καὶ γὰρ ἀτελὴς ἦν ἔτι, καὶ Πνεύματος ἔρημος), ἀλλὰ παρὰ τοῦ τοῦ Πέτρου διδασκάλου δεξάμενος τὴν ἀπόφασιν θαῤῥῇς. Καθάπερ γὰρ ἡμεῖς ποιοῦμεν: οἰκειούμεθα πράγματα πολλάκις ὑπὲρ ἀλλοτρίων διαλεγόμενοι: οὕτω καὶ ὁ ἀπόστολος ἐποίησεν, ὑπὲρ τῆς οἰκουμένης ἁπάσης τὴν πεῦσιν αὐτῷ ταύτην προσαγαγών. Ἐπεὶ ὅτι γε τὰ ἑαυτοῦ ᾔδει σαφῶς, δῆλον ἀπὸ τῶν ἔμπροσθεν εἰρημένων: ὁ γὰρ τὰς κλεῖς τῶν οὐρανῶν ἐντεῦθεν ἤδη δεξάμενος, πολλῷ μᾶλλον ὑπὲρ τῶν ἐκεῖ θαῤῥεῖν εἶχε. Σκόπει δὲ καὶ πῶς ἀκριβῶς ἀποκρίνεται, ὡς ὁ Χριστὸς ἐπεζήτησε. Καὶ γὰρ αὐτὸς παρὰ τοῦ πλουσίου δύο ταῦτα ᾔτησε: δοῦναι πτωχοῖς τὰ ὑπάρχοντα, καὶ ἀκολουθεῖν. Διὰ τοῦτο καὶ αὐτὸς τὰ δύο ταῦτα τίθησι, τὸ ἀφεῖναι καὶ ἀκολουθῆσαι: Ἰδοὺ γὰρ ἡμεῖς ἀφήκαμεν πάντα, φησὶ, καὶ ἠκολουθήσαμέν σοι. Τό τε γὰρ ἀφεῖναι διὰ τὸ ἀκολουθῆσαι γέγονεν, ἥ τε ἀκολούθησις ἐκ τοῦ ἀφεῖναι εὐκολωτέρα κατέστη, καὶ ὑπὲρ τοῦ ἀφεῖναι θαῤῥεῖν καὶ χαίρειν αὐτοὺς παρεσκεύαζε. Τί οὖν αὐτός; Ἀμὴν λέγω ὑμῖν, ὅτι ὑμεῖς οἱ ἀκολουθήσαντές μοι, ἐν τῇ παλιγγενεσίᾳ, ὅταν καθίσῃ ὁ Υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ, καθίσεσθε καὶ ὑμεῖς ἐπὶ δώδεκα θρόνους, κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ. Τί οὖν; καὶ Ἰούδας, φησὶ, καθεδεῖται; Οὐδαμῶς. Πῶς οὖν φησιν, Ὑμεῖς ἐπὶ δώδεκα θρόνους καθεδεῖσθε; πῶς τὰ τῆς ὑποσχέσεως πληρωθήσεται; Ἄκουσον πῶς καὶ τίνι λόγῳ. Νόμος ἐστὶ παρὰ τοῦ Θεοῦ κείμενος, διὰ Ἱερεμίου τοῦ προφήτου τοῖς Ἰουδαίοις ἀναγνωσθεὶς, καὶ ταῦτα λέγων: Πέρας λαλήσω ἐπὶ ἔθνος καὶ βασιλείαν, τοῦ ἐξαίρειν καὶ ἀπολλύειν: καὶ ἐὰν ἐπιστρέψῃ τὸ ἔθνος ἐκεῖνο ἀπὸ τῶν κακῶν αὐτῶν, μετανοήσω κἀγὼ ἀπὸ τῶν κακῶν, ὧν ἐλογισάμην ποιῆσαι αὐτοῖς. Καὶ πέρας λαλήσω ἐπὶ ἔθνος καὶ βασιλείαν, τοῦ ἀνοικοδομεῖν καὶ καταφυτεύειν: καὶ ἐὰν ποιήσωσι τὸ πονηρὸν ἐνώπιόν μου, τοῦ μὴ ἀκούειν τῆς φωνῆς μου, μετανοήσω κἀγὼ περὶ τῶν ἀγαθῶν, ὧν ἐλάλησα ποιῆσαι αὐτοῖς. Τὸ αὐτὸ γὰρ τοῦτο καὶ ἐπὶ τῶν χρηστῶν διαφυλάττω ἔθος, φησί. Κἂν γὰρ εἴπω τοῦ ἀνοικοδομεῖν, ἀναξίους δὲ ἑαυτοὺς παράσχωσι τῆς ὑποσχέσεως, οὐκέτι ποιήσω. Ὅπερ γέγονεν ἐπὶ τοῦ ἀνθρώπου πλασθέντος. Ὁ τρόμος γὰρ ὑμῶν, φησὶ, καὶ ὁ φόβος ἔσται ἐπὶ τὰ θηρία: καὶ οὐκ ἐγένετο: ἀνάξιον γὰρ ἑαυτὸν τῆς ἀρχῆς ἀπέφηνεν: ὥσπερ οὖν καὶ Ἰούδας. Ἵνα γὰρ μήτε ταῖς ἀποφάσεσι τῆς κολάσεως ἀπογνόντες τινὲς σκληρότεροι γένωνται, μήτε ταῖς τῶν χρηστῶν ὑποσχέσεσιν ἁπλῶς ῥᾳθυμότεροι καταστῶσιν, ἀμφότερα ταῦτα ἰᾶται διὰ τοῦ προειρημένου, ταυτὶ λέγων: Κἂν ἀπειλήσω, μὴ ἀπογνῷς: δύνασαι γὰρ μετανοῆσαι, καὶ λῦσαί μου τὴν ἀπόφασιν, ὡς Νινευῖται: κἂν ὑπόσχωμαί τι χρηστὸν, μὴ ἀναπέσῃς διὰ τὴν ὑπόσχεσιν. Ἂν γὰρ ἀνάξιος φανῇς, οὐδέν σε ὠφελήσει τὸ ὑποσχέσθαι με, ἀλλὰ μᾶλλον καὶ τιμωρήσεται: ἐγὼ γὰρ ἀξίῳ ὄντι ὑπισχνοῦμαι. Διὰ τοῦτο καὶ τότε διαλεγόμενος τοῖς μαθηταῖς, οὐχ ἁπλῶς ἐπηγγείλατο: οὐδὲ γὰρ εἶπεν, Ὑμεῖς, μόνον, ἀλλὰ προσέθηκεν, οἱ ἀκολουθήσαντές μοι, ἵνα καὶ τὸν Ἰούδαν ἐκβάλῃ, καὶ τοὺς μετὰ ταῦτα ἐφελκύσηται. Οὔτε γὰρ πρὸς ἐκείνους εἴρηται μόνους, οὔτε πρὸς Ἰούδαν λοιπὸν ἀνάξιον γεγενημένον. Τοῖς μὲν οὖν μαθηταῖς τὰ μέλλοντα ἐπηγγείλατο, λέγων: Καθίσεσθε ἐπὶ δώδεκα θρόνους: ἦσαν γὰρ ὑψηλότεροι λοιπὸν, καὶ οὐδὲν τῶν παρόντων ἐζήτουν: τοῖς δὲ ἄλλοις καὶ τὰ ἐνταῦθα ὑπισχνεῖται. Καὶ πᾶς γὰρ, φησὶν, ὅστις ἀφῆκεν ἀδελφοὺς, ἢ ἀδελφὰς, ἢ πατέρα, ἢ μητέρα, ἢ γυναῖκα, ἢ τέκνα, ἢ ἀγροὺς, ἢ οἰκίαν, ἕνεκεν τοῦ ὀνόματός μου, ἑκατονταπλασίονα λήψεται ἐν τῷ αἰῶνι τούτῳ, καὶ ζωὴν αἰώνιον κληρονομήσει. Ἵνα γὰρ μή τινες ἀκούσαντες τὸ, ὑμεῖς, ἐξαίρετον τῶν μαθητῶν τοῦτο εἶναι νομίσωσι (λέγω δὴ τὸ τῶν μεγίστων καὶ πρωτείων ἐν τοῖς μέλλουσιν ἀπολαύειν), ἐξέτεινε τὸν λόγον, καὶ ἥπλωσε τὴν ὑπόσχεσιν ἐπὶ τὴν γῆν ἅπασαν, καὶ ἀπὸ τῶν παρόντων καὶ τὰ μέλλοντα πιστοῦται. Καὶ τοῖς μαθηταῖς δὲ ἐν προοιμίοις, ὅτε ἀτελέστερον διέκειντο, ἀπὸ τῶν παρόντων διελέγετο. Ὅτε γὰρ εἵλκυσεν αὐτοὺς ἀπὸ τῆς θαλάσσης, καὶ τῆς τέχνης ἀπέστησε, καὶ ἀφεῖναι τὸ πλοῖον ἐκέλευσεν, οὐκ οὐρανῶν, οὐ θρόνων ἐμνημόνευσεν, ἀλλὰ τῶν ἐνταῦθα πραγμάτων, εἰπών: Ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων: ἐπειδὴ δὲ ὑψηλοτέρους εἰργάσατο, τότε λοιπὸν καὶ περὶ τῶν ἐκεῖ διαλέγεται. βʹ. Τί δέ ἐστι, Κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ; Τουτέστι, κατακρίνοντες. Οὐ γὰρ δὴ δικασταὶ μέλλουσι καθεδεῖσθαι: ἀλλ' ὥσπερ τὴν βασίλισσαν τοῦ νότου κατακρινεῖν τὴν γενεὰν ἐκείνην ἔφησε, καὶ οἱ Νινευῖται δὲ κατακρινοῦσιν αὐτούς: οὕτω δὴ καὶ οὗτοι. Διὰ τοῦτο οὐκ εἶπε, Τὰ ἔθνη καὶ τὴν οἰκουμένην, ἀλλὰ, Τὰς φυλὰς τοῦ Ἰσραήλ. Ἐπειδὴ γὰρ ἐν τοῖς αὐτοῖς ἦσαν τεθραμμένοι καὶ νόμοις καὶ ἔθεσι καὶ πολιτείᾳ οἵ τε Ἰουδαῖοι καὶ οἱ ἀπόστολοι, ὅταν λέγωσιν οἱ Ἰουδαῖοι, ὅτι Διὰ τοῦτο οὐκ ἠδυνήθημεν πιστεῦσαι τῷ Χριστῷ, ὅτι ὁ νόμος ἐκώλυσε τὰ παραγγέλματα αὐτοῦ δέχεσθαι, τούτους εἰς μέσον παραγαγὼν, τοὺς τὸν αὐτὸν δεξαμένους νόμον καὶ πιστεύσαντας, κατακρινεῖ πάντας ἐκείνους: ὅπερ καὶ ἤδη ἔλεγε, Διὰ τοῦτο κριταὶ ὑμῶν αὐτοὶ ἔσονται. Καὶ τί μέγα αὐτοῖς ἐπηγγείλατο, φησὶν, εἰ ὅπερ ἔχουσιν οἱ Νινευῖται καὶ ἡ βασίλισσα τοῦ νότου, τοῦτο καὶ οὗτοι ἕξουσι; Μάλιστα μὲν καὶ ἄλλα ἔμπροσθεν αὐτοῖς πολλὰ ἐπηγγείλατο, καὶ μετὰ ταῦτα ὑπισχνεῖται: καὶ οὐ τοῦτο μόνον ἐστὶ τὸ ἔπαθλον. Ἄλλως δὲ καὶ ἐν τούτῳ παρῃνίξατό τι πλέον ἐκείνων. Περὶ μὲν γὰρ ἐκείνων ἁπλῶς εἶπεν: Ἄνδρες Νινευῖται ἀναστήσονται, καὶ κατακρινοῦσι τὴν γενεὰν ταύτην: καὶ, Βασίλισσα νότου κατακρινεῖ: περὶ δὲ τούτων, οὐχ ἁπλῶς οὕτως: ἀλλὰ πῶς; Ὅταν καθίσῃ ὁ Υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ, τότε καὶ ὑμεῖς καθίσεσθε ἐπὶ δώδεκα θρόνους, φησί: δηλῶν, ὅτι καὶ συμβασιλεύσουσι καὶ κοινωνήσουσι τῆς δόξης ἐκείνης. Εἰ γὰρ ὑπομένομεν, φησὶ, καὶ συμβασιλεύσομεν. Οὐδὲ γὰρ καθέδραν οἱ θρόνοι δηλοῦσι: μόνος γὰρ αὐτός ἐστιν ὁ καθεδούμενος καὶ κρίνων: ἀλλὰ τιμὴν καὶ δόξαν ἄφατον παρεδήλωσε διὰ τῶν θρόνων. Τούτοις μὲν οὖν ταῦτα εἶπε: τοῖς δὲ λοιποῖς πᾶσι ζωὴν αἰώνιον, καὶ ἑκατονταπλασίονα ἐντεῦθεν. Εἰ δὲ τοῖς λοιποῖς, πολλῷ μᾶλλον καὶ τούτοις, καὶ ταῦτα καὶ τὰ ἐν τῷ αἰῶνι τούτῳ. Καὶ τοῦτο γοῦν ἐξέβη. Κάλαμον γὰρ καὶ δίκτυον ἀφέντες, τὰς πάντων οὐσίας μετ' ἐξουσίας εἶχον, τὰς τιμὰς τῶν οἰκιῶν καὶ τῶν χωρίων, καὶ αὐτὰ τὰ σώματα τῶν πιστευόντων. Καὶ σφαγῆναι γὰρ ὑπὲρ αὐτῶν πολλάκις εἵλοντο, ὡς καὶ Παῦλος πολλοῖς μαρτυρεῖ, ὅταν λέγῃ: Εἰ δυνατὸν, τοὺς ὀφθαλμοὺς ὑμῶν ἐξορύξαντες ἂν ἐδώκατέ μοι. Ὅταν δὲ λέγῃ, ὅτι πᾶς ὅστις ἀφῆκε γυναῖκα, οὐ τοῦτό φησιν, ὥστε ἁπλῶς διασπᾶσθαι τοὺς γάμους: ἀλλ' ὃ περὶ τῆς ψυχῆς ἔλεγεν, ὅτι Ὁ ἀπολέσας τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ, εὑρήσει αὐτήν: οὐχ ἵνα ἀναιρῶμεν ἑαυτούς: οὐδ' ἵνα ἐντεῦθεν ἤδη χωρίζωμεν αὐτὴν ἀπὸ τοῦ σώματος, ἀλλ' ἵνα πάντων προτιμῶμεν τὴν εὐσέβειαν: τοῦτο καὶ ἐπὶ γυναικὸς καὶ ἀδελφῶν φησι. Δοκεῖ δέ μοι καὶ τοὺς διωγμοὺς ἐνταῦθα αἰνίττεσθαι. Ἐπειδὴ γὰρ πολλοὶ ἦσαν καὶ πατέρες εἰς ἀσέβειαν ἕλκοντες παῖδας, καὶ γυναῖκες ἄνδρας: Ὅταν ταῦτα κελεύωσι, φησὶ, μήτε γυναῖκες ἔστωσαν, μήτε πατέρες: ὅπερ οὖν καὶ ὁ Παῦλος ἔλεγεν: Εἰ δὲ ὁ ἄπιστος χωρίζεται, χωριζέσθω. Ἀναστήσας τοίνυν πάντων τὰ φρονήματα, καὶ πείσας καὶ ὑπὲρ ἑαυτῶν καὶ ὑπὲρ τῆς οἰκουμένης ἁπάσης θαῤῥεῖν, προσέθηκεν, ὅτι Πολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι, καὶ ἔσχατοι πρῶτοι. Τοῦτο δὲ εἰ καὶ ἀδιορίστως καὶ περὶ πολλῶν καὶ ἑτέρων εἴρηται, εἴρηται καὶ περὶ τούτων, καὶ περὶ Φαρισαίων τῶν ἀπειθούντων: ὅπερ καὶ ἔμπροσθεν εἶπεν, ὅτι Πολλοὶ ἥγουσιν ἀπὸ ἀνατολῶν καὶ δυσμῶν, καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακώβ: οἱ δὲ υἱοὶ τῆς βασιλείας ἔξω βληθήσονται. Εἶτα ἐπάγει καὶ παραβολὴν, εἰς πολλὴν προθυμίαν ἀλείφων τοὺς ὑστερηκότας. Ὁμοία γάρ ἐστι, φησὶν, ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ οἰκοδεσπότῃ, ὅστις ἐξῆλθεν ἅμα πρωῒ μισθώσασθαι ἐργάτας εἰς τὸν ἀμπελῶνα αὐτοῦ. Καὶ συμφωνήσας μετ' αὐτῶν ἐκ δηναρίου τὴν ἡμέραν, ἀπέστειλεν αὐτοὺς εἰς τὸν ἀμπελῶνα. Καὶ τῇ τρίτῃ ὥρᾳ εἶδεν ἄλλους ἑστῶτας ἀργοὺς, κἀκείνοις εἶπεν: Ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα, καὶ ὃ ἐὰν ᾖ δίκαιον, δώσω ὑμῖν. Καὶ περὶ ἕκτην καὶ ἐνάτην ὥραν ἐποίησεν ὡσαύτως. Περὶ δὲ τὴν ἑνδεκάτην ὥραν εἶδεν ἄλλους ἑστῶτας ἀργοὺς, καὶ λέγει αὐτοῖς: Τί ὧδε ἑστήκατε ὅλην τὴν ἡμέραν ἀργοί; Οἱ δὲ λέγουσιν αὐτῷ: Οὐδεὶς ἡμᾶς ἐμισθώσατο. Λέγει αὐτοῖς: Ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα μου, καὶ ὃ ἐὰν ᾖ δίκαιον, λήψεσθε. Ὀψίας δὲ γενομένης, λέγει ὁ κύριος τοῦ ἀμπελῶνος τῷ ἐπιτρόπῳ αὐτοῦ: Κάλεσον τοὺς ἐργάτας, καὶ δὸς αὐτοῖς τὸν μισθὸν, ἀρξάμενος ἀπὸ τῶν ἐσχάτων ἕως τῶν πρώτων. Καὶ ἐλθόντες οἱ περὶ τὴν ἑνδεκάτην ὥραν, ἔλαβον ἀνὰ δηνάριον. Καὶ οἱ πρῶτοι ἐνόμισαν ὅτι πλείονα λήψονται, καὶ ἔλαβον καὶ αὐτοὶ ἀνὰ δηνάριον. Καὶ λαβόντες ἐγόγγυζον κατὰ τοῦ οἰκοδεσπότου, λέγοντες: Οὗτοι οἱ ἔσχατοι μίαν ὥραν ἐποίησαν, καὶ ἴσους ἡμῖν αὐτοὺς ἐποίησας, τοῖς βαστάσασι τὸ βάρος τῆς ἡμέρας, καὶ τὸν καύσωνα; Ὁ δὲ ἀποκριθεὶς ἑνὶ αὐτῶν εἶπεν: Ἑταῖρε, οὐκ ἀδικῶ σε: οὐχὶ δηναρίου συνεφώνησάς μοι; Ἆρον τὸ σὸν, καὶ ὕπαγε: θέλω δὲ καὶ τούτῳ τῷ ἐσχάτῳ δοῦναι ὡς καὶ σοί. Ἢ οὐκ ἔξεστί μοι ὃ θέλω ποιῆσαι ἐν τοῖς ἐμοῖς; Εἰ ὁ ὀφθαλμός σου πονηρός ἐστιν, ὅτι ἐγὼ ἀγαθός εἰμι; Οὕτως ἔσονται οἱ ἔσχατοι πρῶτοι, καὶ οἱ πρῶτοι ἔσχατοι. Πολλοὶ γάρ εἰσι κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί. γʹ. Τί βούλεται ἡμῖν ἡ παραβολὴ αὕτη; Οὐ γὰρ συνᾴδει τῷ πρὸς τῷ τέλει λεχθέντι τὸ ἐξ ἀρχῆς, ἀλλὰ τοὐναντίον ἅπαν ἐμφαίνει. Ἐν ταύτῃ μὲν γὰρ δείκνυσιν ἅπαντας τῶν αὐτῶν ἀπολαύοντας, καὶ οὐ τοὺς μὲν ἐκβαλλομένους, τοὺς δὲ εἰσαγομένους: αὐτὸς δὲ καὶ πρὸ τῆς παραβολῆς καὶ μετὰ τὴν παραβολὴν τοὐναντίον εἶπεν, ὅτι Ἔσονται οἱ πρῶτοι ἔσχατοι, καὶ οἱ ἔσχατοι πρῶτοι: τουτέστιν, ὅτι καὶ αὐτῶν τῶν πρώτων πρῶτοι, οὐχὶ πρώτων μενόντων, ἀλλ' ἐσχάτων ἐκείνων γενομένων. Ὅτι γὰρ τοῦτο δηλοῖ, ἐπήγαγε: Πολλοὶ γάρ εἰσι κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί: ὥστε διπλῇ κἀκείνους δακεῖν, καὶ τούτους παραμυθήσασθαι καὶ προτρέψαι. Ἡ δὲ παραβολὴ οὐ τοῦτό φησιν: ἀλλ' ὅτι τῶν εὐδοκίμων καὶ πολλὰ πεπονηκότων ἔσονται ἴσοι. Ἴσους γὰρ αὐτοὺς ἡμῖν ἐποίησας, φησὶ, τοῖς βαστάσασι τὸ βάρος τῆς ἡμέρας, καὶ τὸν καύσωνα. Τί οὖν ἐστιν ὅ φησιν ἡ παραβολή; Ἀναγκαῖον γὰρ τοῦτο πρῶτον ποιῆσαι σαφὲς, καὶ τότε ἐκεῖνο διαλύσομεν. Ἀμπελῶνα μὲν, τὰ ἐπιτάγματα τοῦ Θεοῦ φησιν εἶναι, καὶ τὰς ἐντολάς: χρόνον δὲ τῆς ἐργασίας, τὸν παρόντα βίον: ἐργάτας δὲ, τοὺς διαφόρως καλουμένους ἐπὶ τὰ προστάγματα: πρωῒ δὲ καὶ περὶ τρίτην καὶ ἕκτην καὶ ἐνάτην καὶ ἑνδεκάτην ὥραν, τοὺς ἐν διαφόροις ἡλικίαις προσελθόντας καὶ εὐδοκιμήσαντας. Ἀλλὰ τὸ ζητούμενον ἐκεῖνό ἐστιν, εἰ λαμπρῶς εὐδοκιμηκότες οἱ πρῶτοι, καὶ ἀρέσαντες τῷ Θεῷ, καὶ δι' ὅλης ἡμέρας λάμψαντες ἀπὸ τῶν πόνων, τῷ ἐσχάτῳ τῆς κακίας κατέχονται πάθει, βασκανίᾳ καὶ φθόνῳ. Ἰδόντες γὰρ αὐτοὺς τῶν αὐτῶν ἀπολελαυκότας, φασίν: Οὗτοι οἱ ἔσχατοι μίαν ὥραν ἐποίησαν, καὶ ἴσους αὐτοὺς ἡμῖν ἐποίησας, τοῖς βαστάσασι τὸ βάρος τῆς ἡμέρας, καὶ τὸν καύσωνα; Καὶ ταῦτα μηδὲν μέλλοντες ζημιοῦσθαι, μηδὲ εἰς τὸν ἑαυτῶν ἐλαττοῦσθαι μισθὸν, ἐδυσχέραινον καὶ ἠγανάκτουν ἐπὶ τοῖς ἀλλοτρίοις ἀγαθοῖς: ὃ φθόνου καὶ βασκανίας ἦν. Καὶ τὸ ἔτι πλέον, ὅτι καὶ ὁ οἰκοδεσπότης ὑπὲρ αὐτῶν δικαιολογούμενος, καὶ πρὸς τὸν εἰρηκότα ταῦτα ἀπολογούμενος, πονηρίας αὐτὸν κρίνει καὶ βασκανίας ἐσχάτης, λέγων: Οὐχὶ δηναρίου συνεφώνησάς μοι; Ἆρον τὸ σὸν, καὶ ὕπαγε: θέλω δὲ τῷ ἐσχάτῳ δοῦναι ὡς καὶ σοί. Εἰ ὁ ὀφθαλμός σου πονηρός ἐστιν, ὅτι ἐγὼ ἀγαθός εἰμι; Τί οὖν ἐστι τὸ κατασκευαζόμενον ἐκ τούτων; Καὶ γὰρ καὶ ἐφ' ἑτέρων παραβολῶν τὸ αὐτὸ τοῦτο ἔστιν ἰδεῖν. Καὶ γὰρ ὁ υἱὸς ὁ εὐδόκιμος αὐτὸ τοῦτο εἰσάγεται πεπονθὼς, ὅτε εἶδε τὸν ἄσωτον ἀδελφὸν πολλῆς ἀπολαύσαντα τιμῆς, καὶ πλείονος ἢ αὐτός. Ὥσπερ γὰρ οὗτοι πλείονος ἀπέλαυσαν τῷ πρῶτοι λαβεῖν, οὕτω καὶ ἐκεῖνος μειζόνως τῇ περιουσίᾳ τῶν δεδομένων ἐτιμᾶτο: καὶ ταῦτα αὐτὸς μαρτυρεῖ ὁ εὐδόκιμος. Τί οὖν ἔστιν εἰπεῖν; Οὐκ ἔστιν οὐδεὶς τοιαῦτα δικαιολογούμενος ἢ ἐγκαλῶν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν: ἄπαγε: φθόνου γὰρ καὶ βασκανίας τὸ χωρίον ἐκεῖνο καθαρόν. Εἰ γὰρ ἐνταῦθα ὄντες οἱ ἅγιοι καὶ τὰς ψυχὰς ἑαυτῶν ὑπὲρ τῶν ἁμαρτωλῶν διδόασι, πολλῷ μᾶλλον ὁρῶντες ἐκεῖ τούτων ἀπολαύοντας χαίρουσι, καὶ οἰκεῖα νομίζουσιν εἶναι ἀγαθά. Τίνος οὖν ἕνεκεν οὕτως ἐσχημάτισε τὸν λόγον; Παραβολὴ τὸ λεγόμενον ἦν: διόπερ οὐδὲ χρὴ πάντα τὰ ἐν ταῖς παραβολαῖς κατὰ λέξιν περιεργάζεσθαι, ἀλλὰ τὸν σκοπὸν μαθόντας, δι' ὃν συνετέθη, τοῦτον δρέπεσθαι, καὶ μηδὲν πολυπραγμονεῖν περαιτέρω. Τίνος οὖν ἕνεκεν οὕτω συνετέθη αὕτη ἡ παραβολὴ, καὶ τί κατασκευάσαι βούλεται; Προθυμοτέρους ποιῆσαι τοὺς ἐν ἐσχάτῳ γήρᾳ μεταβαλλομένους καὶ γινομένους βελτίονας, μηδὲ ἀφεῖναι νομίζειν ἔλαττον ἔχειν. Διὰ δὴ τοῦτο εἰσάγει καὶ δυσχεραίνοντας ἑτέρους ἐπὶ τοῖς τούτων ἀγαθοῖς, οὐχ ἵνα δείξῃ τηκομένους καὶ δακνομένους ἐκείνους: ἄπαγε: ἀλλ' ἵνα διδάξῃ τούτους τοσαύτης ἀπολαύσαντας τιμῆς, ἣ καὶ φθόνον ἑτέροις τεκεῖν ἠδύνατο. Ὃ καὶ ἡμεῖς πολλάκις ποιοῦμεν λέγοντες, ὅτι Ὁ δεῖνά μοι ἐνεκάλεσεν, ὅτι σε τοσαύτης ἠξίωσα τιμῆς: οὔτε ἐγκληθέντες, οὔτε ἐκεῖνον διαβαλεῖν θέλοντες, ἀλλὰ τούτῳ δεῖξαι τὸ μέγεθος τῆς δωρεᾶς ἧς ἀπήλαυσεν. Ἀλλὰ τί δήποτε οὐ πάντας εὐθέως ἐμισθώσατο; Τὸ εἰς αὐτὸν ἧκον, ἅπαντας: εἰ δὲ οὐχ ὁμοῦ πάντες ὑπήκουσαν, τὴν διαφορὰν ἡ τῶν κληθέντων γνώμη πεποίηκε. Διὰ τοῦτο οἱ μὲν πρωῒ, οἱ δὲ τρίτῃ, οἱ δὲ ἕκτῃ, οἱ δὲ ἐνάτῃ ὥρᾳ καλοῦνται, οἱ δὲ ἑνδεκάτῃ, ὅτε ἔμελλον ὑπακούσεσθαι. Τοῦτο καὶ ὁ Παῦλος δηλῶν ἔλεγεν: Ὅτε δὲ εὐδόκησεν ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου. Πότε δὲ εὐδόκησεν; Ὅτε ἔμελλεν ὑπακούσεσθαι. Αὐτὸς μὲν γὰρ ἐβούλετο, καὶ ἐκ προοιμίων: ἐπειδὴ δὲ αὐτὸς οὐκ ἂν εἶξε, τότε εὐδόκησεν, ὅτε καὶ αὐτὸς ἔμελλε πείθεσθαι. Οὕτω καὶ τὸν λῃστὴν ἐκάλεσε, καίτοι δυνάμενος καὶ ἔμπροσθεν αὐτὸν καλέσαι: ἀλλ' ἐκεῖνος οὐκ ἂν ὑπήκουσεν. Εἰ γὰρ ὁ Παῦλος ἐξ ἀρχῆς οὐκ ἂν ὑπήκουσε, πολλῷ μᾶλλον ὁ λῃστής. Εἰ δὲ οὗτοι λέγουσιν, Οὐδεὶς ἡμᾶς ἐμισθώσατο: μάλιστα μὲν, ὅπερ ἔφην, οὐ χρὴ πάντα περιεργάζεσθαι τὰ ἐν ταῖς παραβολαῖς: ἐνταῦθα δὲ οὐδὲ ὁ οἰκοδεσπότης φαίνεται τοῦτο λέγων, ἀλλ' ἐκεῖνοι: αὐτὸς δὲ αὐτοὺς οὐκ ἐλέγχει, ἵνα μὴ διαπορήσῃ, ἀλλ' ἐπισπάσηται. Ὅτι γὰρ πάντας, τό γε εἰς αὐτὸν ἧκον, ἐκ πρώτης ἐκάλει, ἐδήλωσε καὶ ἡ παραβολὴ λέγουσα, ὅτι ἀπὸ πρωῒ ἐξῆλθε μισθώσασθαι. δʹ. Πάντοθεν οὖν δῆλον ἡμῖν, ὅτι πρὸς τοὺς ἐκ πρώτης ἡλικίας, καὶ τοὺς ἐν γήρᾳ καὶ βράδιον ἀρετῆς ἐπειλημμένους εἴρηται ἡ παραβολή: πρὸς ἐκείνους μὲν, ἵνα μὴ ἀπονοῶνται, μηδὲ ὀνειδίζωσι τοῖς περὶ τὴν ἑνδεκάτην: πρὸς τούτους δὲ, ἵνα μάθωσιν, ὅτι ἔστι καὶ ἐν βραχεῖ χρόνῳ τὸ πᾶν ἀνακτήσασθαι. Ἐπειδὴ γὰρ περὶ σφοδρότητος διελέγετο, καὶ τοῦ χρήματα ῥῖψαι, καὶ καταφρονῆσαι τῶν ὄντων ἁπάντων, πολλοῦ δὲ τοῦτο ἐδεῖτο τοῦ τόνου καὶ νεανικῆς προθυμίας, ἀνάπτων ἐν αὐτοῖς φλόγα ἀγάπης, καὶ εὔτονον ποιῶν τὴν γνώμην, δείκνυσιν ὅτι δυνατὸν καὶ ὕστερον ἐλθόντας τῆς πάσης λαβεῖν ἡμέρας τὸν μισθόν. Ἀλλ' οὕτω μὲν οὐ λέγει, ἵνα μὴ πάλιν αὐτοὺς ἀπονοήσῃ: δείκνυσι δὲ ὅτι τῆς αὐτοῦ φιλανθρωπίας ἐστὶ τὸ πᾶν, καὶ διὰ ταύτην οὐκ ἐκπεσοῦνται, ἀλλ' ἀπολαύσονται καὶ αὐτοὶ τῶν ἀποῤῥήτων ἀγαθῶν. Καὶ τοῦτο μάλιστά ἐστιν ὃ βούλεται διὰ τῆς παραβολῆς κατασκευάσαι ταύτης. Εἰ δὲ ἐπάγει, ὅτι Οὕτως ἔσονται οἱ ἔσχατοι πρῶτοι, καὶ οἱ πρῶτοι ἔσχατοι: πολλοὶ γὰρ κλητοὶ, ὀλίγοι δὲ ἐκλεκτοὶ, μὴ θαυμάσῃς. Οὐ γὰρ ὡς. ἐκ τῆς παραβολῆς τοῦτο συναγαγών φησιν, ἀλλὰ τοῦτο λέγει, ὅτι ὥσπερ τοῦτο συνέβη, οὕτω κἀκεῖνο συμβήσεται. Ἐνταῦθα μὲν γὰρ οὐκ ἐγένοντο οἱ πρῶτοι ἔσχατοι, ἀλλὰ τῶν αὐτῶν πάντες ἀπήλαυσαν παρ' ἐλπίδα καὶ παρὰ προσδοκίαν. Ὥσπερ δὲ τοῦτο παρ' ἐλπίδα καὶ παρὰ προσδοκίαν ἐξέβη, καὶ τῶν ἔμπροσθεν ἐγένοντο ἴσοι οἱ μετὰ ταῦτα: οὕτω καὶ τὸ τούτου πλέον συμβήσεται καὶ παραδοξότερον, τὸ καὶ ἔμπροσθεν γενέσθαι τῶν πρώτων τοὺς ἐσχάτους, καὶ μετὰ τούτους τοὺς πρώτους. Ὥστε ἕτερον ἐκεῖνο, καὶ ἕτερον τοῦτο. Δοκεῖ δέ μοι ταῦτα λέγειν Ἰουδαίους αἰνιττόμενος, καὶ τῶν πιστῶν τοὺς ἐξ ἀρχῆς λάμψαντας, ὕστερον δὲ ἀμελήσαντας ἀρετῆς, καὶ εἰς τοὐπίσω κατενεχθέντας: κἀκείνους πάλιν τοὺς ἀπὸ κακίας ἀνενεγκόντας, καὶ πολλοὺς ὑπερακοντίσαντας. Ὁρῶμεν γὰρ τὰς τοιαύτας μεταβολὰς, καὶ ἐπὶ πίστεως καὶ ἐπὶ βίου γινομένας. Διὸ παρακαλῶ, πολλὴν ποιησώμεθα σπουδὴν, καὶ ἐπὶ τῆς πίστεως ἑστάναι τῆς ὀρθῆς, καὶ βίον ἐπιδείκνυσθαι ἄριστον. Ἂν γὰρ μὴ καὶ βίον προσθῶμεν τῆς πίστεως ἄξιον, τὴν ἐσχάτην δώσομεν δίκην. Καὶ τοῦτο ἔδειξε μὲν καὶ ἀπὸ τῶν ἄνωθεν χρόνων ὁ μακάριος Παῦλος, ὅτε ἔλεγεν, ὅτι Πάντες τὸ αὐτὸ βρῶμα πνευματικὸν ἔφαγον, καὶ πάντες τὸ αὐτὸ πόμα πνευματικὸν ἔπιον: καὶ προσθεὶς, ὅτι οὐκ ἐσώθησαν: Κατεστρώθησαν γὰρ ἐν τῇ ἐρήμῳ. Ἔδειξε δὲ καὶ ἐπὶ τῶν εὐαγγελιστῶν ὁ Χριστὸς, ὅτε εἰσήγαγέ τινας δαίμονας ἐκβαλόντας καὶ προφητεύσαντας, καὶ εἰς κόλασιν ἀπαγομένους. Καὶ πᾶσαι δὲ αὐτοῦ αἱ παραβολαὶ, οἷον ἡ τῶν παρθένων, ἡ τῆς σαγήνης, ἡ τῶν ἀκανθῶν, ἡ τοῦ δένδρου τοῦ μὴ ποιοῦντος καρπὸν, τὴν ἀπὸ τῶν ἔργων ἀρετὴν ἐπιζητοῦσι. Περὶ μὲν γὰρ δογμάτων ὀλιγάκις διαλέγεται: οὐδὲ γὰρ δεῖται πόνου τὸ πρᾶγμα: περὶ δὲ βίου πολλάκις, μᾶλλον δὲ πανταχοῦ: διηνεκὴς γὰρ ὁ πρὸς τοῦτο πόλεμος, διὸ καὶ ὁ πόνος. Καὶ τί λέγω πολιτείαν ὁλόκληρον; Καὶ γὰρ μέρος αὐτῆς παροφθὲν μεγάλα ἐπάγει κακά: οἷον ἐλεημοσύνη παροφθεῖσα εἰς γέενναν ἐμβάλλει τοὺς ὑστερηκότας: καίτοι οὐχ ὁλόκληρος τοῦτο ἀρετὴ, ἀλλὰ μέρος αὐτῆς. Ἀλλ' ὅμως καὶ αἱ παρθένοι διὰ τὸ μὴ ταύτην ἔχειν ἐκολάσθησαν: καὶ ὁ πλούσιος διὰ τοῦτο ἀπετηγανίζετο: καὶ οἱ πεινῶντα μὴ θρέψαντες ἐντεῦθεν μετὰ τοῦ διαβόλου καταδικάζονται. Πάλιν τὸ μὴ λοιδορεῖν μέρος αὐτῆς ἐστιν ἐλάχιστον: ἀλλ' ὅμως καὶ τοῦτο ἐκβάλλει τοὺς μὴ κατωρθωκότας. Ὁ γὰρ εἰπὼν τῷ ἀδελφῷ αὐτοῦ, Μωρὲ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. Πάλιν ἡ σωφροσύνη καὶ αὐτὴ μέρος ἐστίν: ἀλλ' ὅμως χωρὶς ταύτης οὐδεὶς ὄψεται τὸν Κύριον. Εἰρήνην γὰρ, φησὶ, διώκετε, καὶ τὸν ἁγιασμὸν, οὗ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον. Καὶ ἡ ταπεινοφροσύνη δὲ ὁμοίως μόριόν ἐστιν ἀρετῆς: ἀλλ' ὅμως κἂν ἕτερά τις ἐπιτελέσῃ καλὰ, ταύτην δὲ μὴ κατορθώσῃ, ἀκάθαρτος. παρὰ τῷ Θεῷ. Καὶ δῆλον ἐκ τοῦ Φαρισαίου, ὃς μυρίοις κομῶν ἀγαθοῖς, ἐντεῦθεν πάντα ἀπώλεσεν. Ἐγὼ δέ τι καὶ τούτων πλέον εἰπεῖν ἔχω πάλιν. Οὐ γὰρ δὴ μόνον ἕν τι αὐτῶν παροφθὲν ἀποκλείει τὸν οὐρανὸν ἡμῖν, ἀλλὰ κἂν γένηται μὲν, μὴ μετὰ τῆς προσηκούσης δὲ ἀκριβείας καὶ ὑπερβολῆς, τὸ αὐτὸ τοῦτο πάλιν ποιεῖ. Ἐὰν γὰρ μὴ περισσεύσῃ ἡ δικαιοσύνη ὑμῶν, φησὶν, πλέον τῶν Γραμματέων καὶ Φαρισαίων, οὐκ εἰσελεύσεσθε εἰς τὴν βασιλείαν τῶν οὐρανῶν. Ὥστε κἂν ἐλεημοσύνην δῷς, μὴ πλείονα. δὲ ἐκείνων, οὐκ εἰσελεύσῃ. Καὶ πόσην ἐκεῖνοι παρεῖχον ἐλεημοσύνην; φησί. Τοῦτο γὰρ αὐτὸ εἰπεῖν βούλομαι νῦν, ἵνα οἱ μὲν μὴ διδόντες διαναστῶσι πρὸς τὸ δοῦναι, οἱ δὲ διδόντες μὴ μέγα φρονῶσιν, ἀλλὰ προσθήκην ἐργάζωνται Τί οὖν ἐδίδοσαν ἐκεῖνοι; Τῶν ὄντων ἁπάντων δεκάτην, καὶ πάλιν ἑτέραν δεκάτην, καὶ μετὰ ταύτην, τρίτην: ὥστε παρ' οὐδὲν τὸ τρίτον τῆς οὐσίας παρεῖχον: τρεῖς γὰρ δεκάται συντιθέμεναι τοῦτο ποιοῦσι. Καὶ μετὰ τούτων καὶ ἀπαρχὰς, καὶ πρωτότοκα, καὶ ἕτερα πλείονα: οἷον τὰ ὑπὲρ ἁμαρτημάτων, τὰ ὑπὲρ καθαρισμῶν, τὰ ἐν ἑορταῖς, τὰ ἐν τῷ ἰωβηλαίῳ, τὰ ἐν ταῖς τῶν χρεῶν ἀποκοπαῖς, καὶ ταῖς τῶν οἰκετῶν ἀφέσεσι, καὶ τοῖς δανείσμασι τοῖς τόκων ἀπηλλαγμένοις. Εἰ δὲ ὁ τὸ τρίτον δοὺς τῶν ὄντων, μᾶλλον δὲ τὸ ἥμισυ (μετὰ γὰρ τούτων ἐκεῖνα συντιθέμενα τὸ ἥμισύ ἐστιν), εἰ τοίνυν ὁ τὸ ἥμισυ διδοὺς, οὐδὲν μέγα ἐργάζεται: ὁ μηδὲ τὸ δέκατον παρέχων τίνος ἄξιος ἔσται; Εἰκότως ἔλεγεν, Ὀλίγοι οἱ σωζόμενοι. εʹ. Μὴ δὴ καταφρονῶμεν τῆς κατὰ τὸν βίον ἐπιμελείας. Εἰ γὰρ μέρος αὐτοῦ καταφρονούμενον ἓν τοσαύτην φέρει τὴν ἀπώλειαν, ὅταν πανταχόθεν ὦμεν ὑπεύθυνοι τῇ καταδικαζούσῃ ψήφῳ, πῶς διαφευξόμεθα τὴν κόλασιν; ποίαν δὲ οὐ τίσομεν δίκην; Καὶ ποία ἡμῖν σωτηρίας ἐλπὶς, φησὶν, εἰ τῶν ἀπηριθμημένων ἕκαστον τὴν γέενναν ἡμῖν ἀπειλεῖ; Καὶ ἐγὼ τοῦτο λέγω: Πλὴν ἐὰν προσέχωμεν, δυνατὸν σωθῆναι, τὰ τῆς ἐλεημοσύνης κατασκευάζοντας φάρμακα, καὶ τὰ τραύματα θεραπεύοντας. Οὐ γὰρ οὕτως ἔλαιον σῶμα ῥώννυσιν, ὡς φιλανθρωπία ψυχὴν καὶ ῥώννυσι, καὶ ἀχείρωτον πᾶσιν ἐργάζεται, καὶ ἀνάλωτον τῷ διαβόλῳ ποιεῖ. Ὅπου γὰρ ἂν κατάσχῃ, διολισθαίνει λοιπὸν, οὐκ ἐῶντος τοῦ ἐλαίου τούτου τοῖς νώτοις τοῖς ἡμετέροις ἐνιζάνειν τὰς ἐκείνου λαβάς. Τούτῳ τοίνυν ἑαυτοὺς συνεχῶς ἀλείφωμεν τῷ ἐλαίῳ. Καὶ γὰρ ὑγιείας ἐστὶν ὑπόθεσις, καὶ φωτὸς χορηγία, καὶ φαιδρότητος ἀφορμή. Ἀλλ' ὁ δεῖνα, φησὶ, τόσα καὶ τόσα ἔχει τάλαντα χρυσίου, καὶ οὐδὲν προΐεται. Καὶ τί τοῦτο πρὸς σέ; Οὕτω γὰρ θαυμαστότερος σὺ φανήσῃ, ὅταν ἀπὸ πενίας φιλοτιμότερος ἐκείνου γένῃ. Οὕτω καὶ Μακεδόνας ὁ Παῦλος ἐθαύμασεν: οὐχ ὅτι παρέσχον, ἀλλ' ὅτι καὶ ἐν πτωχείᾳ ὄντες παρέσχον. Μὴ δὴ πρὸς τούτους ἴδῃς, ἀλλὰ πρὸς τὸν κοινὸν ἁπάντων διδάσκαλον, ὃς οὐκ εἶχε ποῦ τὴν κεφαλὴν κλῖναι. Καὶ διατί, φησὶν, ὁ δεῖνα καὶ ὁ δεῖνα τοῦτο οὐ ποιεῖ; Μὴ κρῖνε ἕτερον, ἀλλὰ σεαυτὸν ἀπάλλαξον τῆς κατηγορίας. Ἐπεὶ μείζων ἡ κόλασις, ὅταν καὶ ἑτέροις ἐγκαλῇς, καὶ αὐτὸς μὴ ποιῇς: ὅταν ἄλλους κρίνων, τῷ αὐτῷ κρίματι πάλιν ὑπεύθυνος ᾖς καὶ αὐτός. Εἰ γὰρ οὐδὲ κατορθοῦντας κρίνειν ἐφίεται ἑτέρους, πολλῷ μᾶλλον πταίοντας. Μὴ τοίνυν κρίνωμεν ἑτέρους, μηδὲ πρὸς ἑτέρους ῥᾳθυμοῦντας βλέπωμεν, ἀλλὰ πρὸς τὸν Ἰησοῦν, καὶ ἐκεῖθεν τὰ ὑποδείγματα φέρωμεν. Μὴ γὰρ ἐγώ σε εὐηργέτησα; μὴ γὰρ ἐγώ σε ἐλυτρωσάμην, ἵνα πρὸς ἐμὲ βλέπῃς; Ἕτερός ἐστιν ὁ ταῦτά σοι παρασχών. Τί τὸν Δεσπότην ἀφεὶς, πρὸς τὸν σύνδουλον ὁρᾷς; Οὐκ ἤκουσας αὐτοῦ λέγοντος: Μάθετε ἀπ' ἐμοῦ. ὅτι πραός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ; καὶ πάλιν, Ὁ θέλων ἐν ὑμῖν εἶναι πρῶτος, ἔστω πάντων διάκονος; καὶ πάλιν, Καθὼς ὁ Υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθε διακονηθῆναι, ἀλλὰ διακονῆσαι; Καὶ μετὰ ταῦτα πάλιν, ἵνα μὴ προσπταίων τοῖς ῥᾳθύμοις τῶν συνδούλων μένῃς ἐν ὀλιγωρίᾳ, ἀφέλκων σε τούτων φησίν: Ὑπόδειγμα ἔδωκα ὑμῖν ἐμαυτὸν, ἵνα καθὼς ἐποίησα, καὶ ὑμεῖς ποιῆτε. Ἀλλ' οὐκ ἔστι σοι διδάσκαλος ἀρετῆς τῶν συνόντων ἀνθρώπων οὐδεὶς, οὐδὲ οἷος εἰς ταῦτα ἐνάγειν; Οὐκοῦν πλείων ὁ ἔπαινος, μεῖζον τὸ ἐγκώμιον, ὅτι μηδὲ διδασκάλων εὐπορῶν γέγονας σὺ θαυμαστός. Καὶ γὰρ δυνατὸν τοῦτο. καὶ σφόδρα ῥᾴδιον, ἐὰν θέλωμεν: καὶ δηλοῦσιν οἱ πρῶτοι ταῦτα κατορθώσαντες: οἷον Νῶε, Ἀβραὰμ, ὁ Μελχισεδὲκ, ὁ Ἰὼβ, καὶ οἱ κατ' ἐκείνους ἅπαντες ἄνθρωποι: πρὸς οὓς ἀναγκαῖον καθ' ἑκάστην ἡμέραν ὁρᾷν. ἀλλὰ μὴ πρὸς τούτους. οὓς οὐδέποτε παύεσθε ζηλοῦντες, καὶ ἐν τοῖς συλλόγοις τοῖς ὑμετέροις περιφέροντες. Καὶ γὰρ οὐδὲν ἄλλο πανταχοῦ λεγόντων ἀκούω, ἀλλ' ἢ ταυτὶ τὰ ῥήματα: Ὁ δεῖνα ἐκτήσατο πλέθρα γῆς τόσα καὶ τόσα, ὁ δεῖνα πλουτεῖ, οἰκοδομεῖ. Τί κέχηνας, ἄνθρωπε, ἔξω; τί πρὸς ἑτέρους βλέπεις; Εἰ βούλει πρὸς ἑτέρους ἰδεῖν, τοὺς κατορθοῦντας βλέπε, τοὺς εὐδοκιμοῦντας, τοὺς τὸν νόμον μετὰ ἀκριβείας ἀποπληροῦντας, μὴ τοὺς προσκεκρουκότας καὶ ἠτιμωμένους. Ἂν γὰρ πρὸς τούτους βλέπῃς, πολλὰ ἐντεῦθεν συλλέξεις κακὰ, εἰς ῥᾳθυμίαν ἐμπίπτων, εἰς ἀπόνοιαν, εἰς τὸ καταδικάζειν ἑτέρους: ἐὰν δὲ τοὺς κατορθοῦντας ἀριθμῇς, εἰς ταπεινοφροσύνην, εἰς σπουδὴν, εἰς κατάνυξιν, εἰς τὰ μυρία σεαυτὸν εἰσάξεις ἀγαθά. Ἄκουσον τί ἔπαθεν ὁ Φαρισαῖος, ἐπειδὴ τοὺς κατορθοῦντας ἀφεὶς, τὸν πταίσαντα εἶδεν: ἄκουσον, καὶ φοβήθητι. Βλέπε πῶς θαυμαστὸς ἐγένετο ὁ Δαυῒδ, ἐπειδὴ πρὸς τοὺς προγόνους αὐτοῦ τοὺς κατ' ἀρετὴν ἔβλεπε. Πάροικος γὰρ, φησὶν, ἐγώ εἰμι, καὶ παρεπίδημος, καθὼς πάντες οἱ πατέρες μου. Καὶ γὰρ οὗτος, καὶ πάντες οἱ κατ' αὐτὸν, τοὺς ἡμαρτηκότας ἀφέντες, τοὺς εὐδοκιμηκότας ἐνενόουν. Τοῦτο καὶ σὺ ποίει. Οὐδὲ γὰρ δικαστὴς αὐτὸς κάθησαι τῶν ἑτέροις πεπλημμελημένων, οὐδὲ ἐξεταστὴς τῶν ἄλλοις ἁμαρτανομένων: σαυτῷ κρίνειν, οὐχ ἑτέροις ἐπετάγης, Εἰ γὰρ ἑαυτοὺς ἐκρίνομεν, φησὶν, οὐκ ἂν ἐκρινόμεθα: κρινόμενοι δὲ, ὑπὸ Κυρίου παιδευόμεθα. Σὺ δὲ τὴν τάξιν ἀνέτρεψας, σαυτὸν μὲν οὐ μεγάλων, οὐ μικρῶν πταισμάτων ἀπαιτῶν εὐθύνας, τὰ δὲ ἑτέρων μετὰ ἀκριβείας περιεργαζόμενος. Ἀλλὰ μηκέτι τοῦτο ποιῶμεν, ἀλλὰ ταύτην ἀφέντες τὴν ἀταξίαν, δικαστήριον ἐν ἡμῖν αὐτοῖς καθίσωμεν τῶν ἐν ἡμῖν αὐτοῖς ἁμαρτανομένων, αὐτοὶ κατήγοροι καὶ δικασταὶ καὶ δήμιοι τῶν πλημμελημάτων γινόμενοι. Εἰ δὲ βούλει καὶ τὰ ἑτέρων πολυπραγμονεῖν, τὰ κατορθώματα, μὴ τὰ ἁμαρτήματα περιεργάζου: ἵνα καὶ ἐκ τῆς μνήμης τῶν οἰκείων πλημμελημάτων, καὶ ἐκ τοῦ ζήλου τῶν ἑτέροις κατορθουμένων [καὶ ἐκ τῆς τοῦ ἀπαραιτήτου δικαστηρίου παραστάσεως, καθ' ἑκάστην ὥσπερ πλήκτρῳ τινὶ τῇ συνειδήσει νυττόμενοι], εἰς ταπεινοφροσύνην καὶ μείζονα σπουδὴν ἑαυτοὺς εἰσάγοντες, τῶν μελλόντων ἐπιτευξώμεθα ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.