Homily LXVII.

Matt. XXI. 12, 13.

“And Jesus went into the temple,2512   [The words “of God” are omitted in the text here. So three of our best Greek mss. and R.V. margin.—R.]and cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers and the seats of them that sold doves, and saith unto them, It is written, my house shall be called a house of prayer; but ye have made it a den of thieves.”2513   [R.V., “robbers.”]

This John likewise saith, but he in the beginning of his Gospel, this at the end. Whence it is probable this was done twice, and at different seasons.

And it is evident both from the times, and from their reply. For there He came at the very passover, but here much before. And there the Jews say, “What sign showest thou us?”2514   John ii. 18.but here they hold their peace, although reproved, because He was now marvelled at amongst all men.

And this is a heavier charge against the Jews, that when He had done this not once only, but a second time, they continued in their trafficking, and said that He was an adversary of God, when they ought even from hence to have learnt His honor for His Father and His own might. For indeed He also wrought miracles, and they saw His words agreeing with His works.

But not even so were they persuaded, but “were sore displeased,” and this while they heard the prophet crying aloud, and the children in a manner beyond their age proclaiming Him. Wherefore also He Himself sets up Isaiah against them as an accuser, saying, “My house shall be called a house of prayer.”2515   Is. lvi. 7.

But not in this way only doth He show His authority, but also by His healing divers infirmities. “For the blind and the lame came unto Him, and He healed them,”2516   Matt. xxi. 14.and His power and authority He indicates.

But they not even so would be persuaded, but together with the rest of the miracles hearing even the children proclaiming, were ready to choke, and say, “Hearest thou not what these say?”2517   Matt. xxi. 16. [R.V., “are saying.”] And yet it was Christ’s part to have said this to them, “Hear ye not what these say?” for the children were singing to Him as to God.

What then saith He? Since they were speaking against things manifest, He applies His correction more in the way of reproof, saying, “Have ye never read, Out of the mouths of babes and sucklings Thou hast perfected praise?” And well did He say, “Out of the mouth.” For what was said was not of their understanding, but of His power giving articulation to their tongue yet immature.

And this was also a type of the Gentiles lisping, and sounding forth at once great things with understanding and faith.

And for the apostles also there was from hence no small consolation. For that they might not be perplexed, how being unlearned they should be able to publish the gospel, the children anticipate them, and remove all their anxiety, teaching them, that He would grant them utterance, who made even these to sing praises.

And not so only, but the miracle showed that He is Creator even of nature. The children then, although of age immature, uttered things that had a clear meaning, and were in accordance with those above, but the men things teeming with frenzy and madness. For such is the nature of wickedness.

Forasmuch then as there were many things to provoke them, from the multitude, from the casting out of the sellers, from the miracles, from the children, He again leaves them, giving room to the swelling passion, and not willing to begin His teaching, lest boiling with envy they should be the more displeased at His sayings.

“Now in the morning as He returned into the city, He was an hungered.”2518   Matt. xxi. 18. How is He an hungered in the morning? When He permits the flesh, then it shows its feeling. “And when He saw a fig tree in the way, He came to it, and found nothing thereon, but leaves only.”2519   Matt. xxi. 19. Another evangelist saith, “The time of figs was not yet;”2520   Mark xi. 13. [The passage is freely cited; “of figs” is applied here and below by the translator.—R.]but if it was not time, how doth the other evangelist say, “He came, if haply He might find fruit thereon.” Whence it is manifest that this belongs to the suspicion of His disciples, who were yet in a somewhat imperfect state. For indeed the evangelists in many places record the suspicions of the disciples.

Like as this then was their suspicion, so also was it too to suppose it was cursed for this cause, because of having no fruit. Wherefore then was it cursed? For the disciples’ sakes, that they might have confidence. For because everywhere He conferred benefits, but punished no man; and it was needful that He should afford them a demonstrative proof of His power to take vengeance also, that both the disciples might learn, and the Jews, that being able to blast them that crucify Him, of His own will He submits, and does not blast them; and it was not His will to show forth this upon men; upon the plant did He furnish the proof of His might in taking vengeance. But when unto places, or unto plants, or unto brutes, any such thing as this is done, be not curious, neither say, how was the fig-tree justly dried up, if it was not the time of figs; for this it is the utmost trifling to say; but behold the miracle, and admire and glorify the worker thereof.

Since in the case also of the swine that were drowned, many have said this, working out the argument of justice; but neither there should one give heed, for these again are brutes, even as that was a plant without life.

Wherefore then was the act invested with such an appearance, and with this plea for a curse? As I said, this was the disciple’s suspicion.

But if it was not yet time, vainly do some say the law is here meant. For the fruit of this was faith, and then was the time of this fruit, and it had indeed borne it; “For already2521   John iv. 35.are the fields white to harvest,” saith He; and, “I sent you to reap that whereon ye bestowed no labor.”2522   John iv. 38.

2. Not any therefore of these things doth He here intimate, but it is what I said, He displays His power to punish, and this is shown by saying, “The time was not yet,” making it clear that of this special purpose He went, and not for hunger, but for His disciples’ sake, who indeed marvelled exceedingly, although many miracles had been done greater; but, as I said, this was strange, for now first He showed forth His power to take vengeance. Wherefore not in any other, but in the moistest of all planted things did He work the miracle, so that hence also the miracle appeared greater.

And that thou mightest learn, that for their sakes this was done, that He might train them to feel confidence, hear what He saith afterwards. But what saith He? “Ye also shall do greater things, if ye are willing to believe and to be confident in prayer.” Seest thou that all is done for their sake, so that they might not be afraid and tremble at plots against them? Wherefore He saith this a second time also, to make them cleave to prayer and faith. “For not this only shall ye do, but also shall remove mountains; and many more things shall ye do, being confident in faith and prayer.”2523   Matt. xxi. 21, 22. [Paraphrased.]

But the boastful and arrogant Jews, wishing to interrupt His teaching, came unto Him, and asked, “By what authority doest thou these things?”2524   Matt. xxi. 23. For since they could not object against the miracles, they bring forward against Him the correction of the traffickers in the temple. And this in John also they appear to ask, although not in these words, but with the same intent. For there too they say, “What sign showest thou unto us? seeing that thou doest these things.” But there He answers them, saying, “Destroy this temple, and I in three days will raise it up,”2525   John ii. 18, 19. [The emphatic ἐγ is inserted here.—R.]whereas here He drives them into a difficulty. Whence it is manifest, that then indeed was the beginning and prelude of the miracles, but here the end.

But what they say is this: Hast thou received the teacher’s chair? Hast thou been ordained a priest, that thou didst display such authority? it is said. And yet He had done nothing implying arrogance, but had been careful for the good order of the temple, yet nevertheless having nothing to say, they object against this. And indeed when He cast them out, they did not dare to say anything, because of the miracles, but when He showed Himself, then they find fault with Him.

What then saith He? He doth not answer them directly, to show that, if they had been willing to see His authority, they could; but He asks them again, saying, “The baptism of John, whence is it? From heaven, or of men?”2526   Matt. xxi. 25. [“Is” substituted for “was.”—R.]

And what sort of inference is this? The greatest surely. For if they had said, from heaven, He would have said unto them, why then did ye not believe him? For if they had believed, they would not have asked these things. For of Him John had said, “I am not worthy to loose the latchet of His shoe;” and, “Behold the Lamb of God, which taketh away the sins of the world;” and, “This is the Son of God;”2527   John i. 27, 29, 34.and, “He that cometh from above is above all;”2528   John iv. 31.and, “His fan is in His hand, and He will thoroughly purge His floor.”2529   Matt. iii. 12. So that if they had believed him, there was nothing to hinder them from knowing by what authority Christ doeth these things.

After this, because they, dealing craftily, said, “We know not,” He said not, neither know I, but what? “Neither tell I you.”2530   Matt. xxi. 27. For if indeed they had been ignorant it would have been requisite for them to be instructed; but since they were dealing craftily with good reason He answers them nothing.

And how was it they did not say that the baptism was of men? “They feared the people”2531   Matt. xxi. 26.it is said. Seest thou a perverse heart? In every case they despise God and do all things for the sake of men. For this man too they feared for their sakes not reverencing the saint2532   τν νδρα, the (great) man.but on account of men,2533   ἀνθρπου.and they were not willing to believe in Christ, because of men, and all their evils were engendered to them from hence.

After this, He saith, “What think ye? A man had two sons; and he saith to the first, go, work to-day in the vineyard. But he answered and said, I will not: but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go sir: and went not. Whether then of them twain did the will of his father? They say, the first.”2534   Matt. xxi. 28–31. [There are a few slight variations from the received text.]

Again He convicts them by a parable, intimating both their unreasonable obstinacy, and the submissiveness of those who were utterly condemned by them. For these two children declare what came to pass with respect to both the Gentiles and the Jews. For the former not having undertaken to obey, neither having become hearers of the law, showed forth their obedience in their works; and the latter having said, “All that the Lord shall speak, we will do, and will hearken,”2535   Exod. xix. 8.in their works were disobedient. And for this reason, let me add, that they might not think the law would benefit them, He shows that this self-same thing condemns them, like as Paul also saith, “Not the hearers of the law are just before God, but the doers of the law shall be justified.”2536   Rom. ii. 13. [The article is given before νμου in both instances; against the best mss. authorities in Rom. ii. 13.—R.] For this intent, that He might make them even self-condemned, He causes the judgment to be delivered by themselves, like as He does also in the ensuing parable of the vineyard.

3. And that this might be done, He makes trial of the accusation in the person of an other. For since they were not willing to confess directly, He by a parable drives them on to what He desired.

But when, not understanding His sayings, they had delivered the judgment, He unfolds His concealed meaning after this, and saith, “Publicans and harlots go into the kingdom of Heaven before you. For John came unto you in the way of righteousness, and ye believed him not; but the publicans2537   [“and harlots” omitted here.]believed him; and ye, when ye had seen it, repented not afterwards, that ye might believe him.”2538   Matt. xxi. 31, 32.

For if He had said simply, harlots go before you, the word would have seemed to them to be offensive; but now, being uttered after their own judgment it appears to be not too hard.

Therefore He adds also the accusation. What then is this? “John came,” He saith, “unto you,” not unto them, and not this only, but; also “in the way of righteousness.” “For neither with this can ye find fault, that he was some careless one, and of no profit; but both his life was irreprehensible, and his care for you great, and ye gave no heed to him.”

And with this there is another charge also, that publicans gave heed; and with this, again another, that “not even after them did ye. For ye should have done so even before them, but not to do it even after them was to be deprived of all excuse;” and unspeakable was both the praise of the one, and the charge against the other. “To you he came, and ye accepted him not; he came not to them, and they receive him, and not even them did ye take for instructors.”

See by how many things is shown the commendation of those, and the charge against these. To you he came, not to them. Ye believed not, this offended not them. They believed, this profited not you.

But the word, “go before you,” is not as though these were following, but as having a hope, if they were willing. For nothing, so much as jealousy, rouses the grosser sort. Therefore He is ever saying, “The first shall be last, and the last first.” Therefore He brought in both harlots and publicans, that they might provoke them to jealousy.

For these two indeed are chief sins, engendered of violent lust, the one of sexual desire, the other of the desire of money. And He indicates that this especially was hearing the law of God, to believe John. For it was not of grace only, that harlots entered in, but also of righteousness. For not, as continuing harlots, did they enter in, but having obeyed and believed, and having been purified and converted, so did they enter in.

Seest thou how He rendered His discourse less offensive, and more penetrating, by the parable, by His bringing in the harlots? For neither did He say at once, wherefore believed ye not John? but what was much more pricking, when, He had put forward the publicans and the harlots, then He added this, by the order of their actions convicting their unpardonable conduct, and showing that for fear of men they do all things, and for vainglory. For they did not confess Christ for fear, lest they should be put out of the synagogue; and again, of John they dared not speak evil, and not even this from reverence, but for fear. All which things He convicted by His sayings, and with more severity afterwards did He go on to inflict the blow, saying, “But ye, when ye knew it, repented not afterwards, that ye might believe him.”

For an evil thing it is not at the first to choose the good, but it is a heavier charge not even to be brought round. For this above all maketh many wicked, which I see to be the case with some now from extreme insensibility.

But let no one be like this; but though he be sunk down to the extremity of wickedness, let him not despair of the change for the better. For it is an easy thing to rise up out of the very abysses of wickedness.

Heard ye not how that harlot, that went beyond all in lasciviousness, outshone all in godly reverence. Not the harlot in the gospels do I mean, but the one in our generation, who came from Phœnice, that most lawless city. For she was once a harlot among us, having the first honors on the stage, and great was her name everywhere, not in our city only, but even as far as the Cilicians and Cappadocians. And many estates did she ruin, and many orphans did she overthrow; and many accused her of sorcery also, as weaving such toils not by her beauty of person only, but also by her drugs. This harlot once won even the brother of the empress, for mighty indeed was her tyranny.

But all at once, I know not how, or rather I do know well, for it was being so minded, and converting, and bringing down upon herself God’s grace, she despised all those things, and having cast away the arts of the devils, mounted up to heaven.

And indeed nothing was more vile than she was, when she was on the stage; nevertheless, afterwards she outwent many in exceeding continence, and having clad herself with sackcloth, all her time she thus disciplined herself. On the account of this woman both the governor was stirred up, and soldiers armed, yet they had not strength to carry her off to the stage, nor to lead her away from the virgins that had received her.

This woman having been counted worthy of the unutterable mysteries, and having exhibited a diligence proportionate to the grace (given her) so ended her life, having washed off all through grace, and after her baptism having shown forth much self-restraint. For not even a mere sight of herself did she allow to those who were once her lovers, when they had come for this, having shut herself up, and having passed many years, as it were, in a prison. Thus “shall the last be first, and the first last;” thus do we in every case need a fervent soul, and there is nothing to hinder one from becoming great and admirable:

4. Let no man then of them that live in vice despair; let no man who lives in virtue slumber. Let neither this last be confident, for often the harlot will pass him by; nor let the other despair, for it is possible for him to pass by even the first.

Hear what God saith unto Jerusalem, “I said, after she had committed all these whoredoms, Turn thou unto me, and she returned not.”2539   Jer. iii. 7. When we have come back unto the earnest love of God, He remembers not the former things. God is not as man, for He reproaches us not with the past, neither doth He say, Why wast thou absent so long a time? when we repent; only let us approach Him as we ought. Let us cleave to Him earnestly, and rivet our hearts to His fear.

Such things have been done not under the new covenant only, but even under the old. For what was worse than Manasseh? but he was able to appease God. What more blessed than Solomon? but when he slumbered, he fell. Or rather I can show even both things to have taken place in one, in the father of this man, for he the same person became at different times both good and bad. What more blessed than Judas? but he became a traitor. What more wretched than Matthew? but he became an evangelist. What worse than Paul? but he became an apostle. What more to be envied than Simon? but he became even himself the most wretched of all.

How many other such changes wouldest thou see, both to have taken place of old, and now taking place every day? For this reason then I say, Neither let him on the stave despair, nor let him in the church be confident. For to this last it is said, “Let him that thinketh he standeth, take heed lest he fall;”2540   1 Cor. x. 12.and to the other, “Shall not he that falleth arise?”2541   Jer. viii. 4.and, “Lift up the hands which hang down, and the feeble knees.”2542   Heb. xii. 12 Again, to these He saith, “Watch;” but to those, “Awake, thou that sleepest and arise from the dead.”2543   Eph. v. 14. For these need to preserve what they have, and those to become what they are not; these to preserve their health, those to be delivered from their infirmity, for they are sick; but many even of the sick become healthy, and of the healthy many by remissness grow infirm.

To the one then He saith, “Behold, thou art made whole, sin no more, lest a worse thing come unto thee;”2544   John v. 14.but to these, “Wilt thou be made whole? Arise, take up thy bed, and go unto thine house.”2545   John v. 6–8; comp. Matt. ix. 6. For a dreadful, dreadful palsy is sin, or rather it is not palsy only, but also somewhat else more grievous. For such a one is not only in inactivity as to good works, but also in the active doing of evil works. But nevertheless, though thou be so disposed, and be willing to rouse thyself a little, all the terrors are at an end.

Though thou hast been so “thirty and eight years,” and art earnest to become whole, there is no one to hinder thee. Christ is present now also, and saith, “Take up thy bed,” only be willing to rouse thyself, despair not. Hast thou no man? but thou hast God. Hast thou no one to put thee into the pool? but thou hast Him who suffers thee not to need the pool. Hast thou had no one to cast thee in there? but thou hast Him that commands thee to take up thy bed.

Thou mayest not say, “While I am coming, another steppeth down before me.”2546   John v. 7. For if it be thy will to go down into the fountain, there is none to hinder thee. Grace is not consumed, is not spent, it is a kind of fountain springing up constantly; by His fullness are we all healed both soul and body. Let us come unto it then even now. For Rahab also was a harlot, yet was she saved; and the thief was a murderer, yet he became a citizen of paradise; and while Judas being with his Master perished, the thief being on a cross became a disciple. Such are the wonderful works of God. Thus the magi approved themselves, thus the publican became an evangelist, thus the blasphemer an apostle.

5. Look at these things, and never despair, but be ever confident, and rouse thyself. Lay hold only on the way that leads thither, and thou wilt advance quickly. Shut not up the doors, close not up the entrance. Short is the present life, small the labor. But though it were great, not even so ought one to decline it. For if thou toil not at this most glorious toil that is spent upon repentance and virtue, in the world thou wilt assuredly toil and weary thyself in other ways. But if both in the one and the other there be labor, why do we not choose that which hath its fruit abundant, and its recompense greater.

Yet neither is this labor and that the same. For in worldly pursuits are continual perils, and losses one upon another, and the hope uncertain; great is the servility, and the expenditure alike of wealth, and of bodies, and of souls; and then the return of the fruits is far below our expectation, if perchance it should grow up.

For neither doth toil upon worldly matters everywhere bear fruit; nay but even, when it hath not failed, but has brought forth its produce even abundantly, short is the time wherein it continues.

For when thou art grown old, and hast no longer after that the feeling of enjoyment in perfection, then and not till then doth the labor bear thee its recompense. And whereas the labor was with the body in its vigor, the fruit and the enjoyment is with one grown old and languid, when time has dulled even the feeling, although if it had not dulled it, the expectation of the end suffers us not to find pleasure.

But in the other case not so, but the labor is in corruption and a dying body, but the crown in one incorruptible, and immortal, and having no end. And the labor is both first and short-lived; but the reward both subsequent and endless, that with security thou mayest take thy rest after that, looking for nothing unpleasant.

For neither mayest thou fear change any more or loss as here. What sort of good things, then, are these, which are both insecure, and short-lived, and earthly, and vanishing before they have appeared, and acquired with many toils? And what good things are equal to those, that are immovable, that grow not old, that have no toil, that even at the time of the conflicts bring thee crowns?

For he that despises money even here already receives his reward, being freed from anxiety, from rivalry, from false accusation, from plotting from envy. He that is temperate, and lives orderly, even before his departure, is crowned and lives in pleasure, being delivered from unseemliness, ridicule, dangers of accusation,2547   [The rendering above has been corrected to conform to the punctuation of the Greek text.—R.]and the other things that are to be feared. All the remaining parts of virtue likewise make us a return here already.

In order therefore that we may attain unto both the present and the future blessings, let us flee from vice and choose virtue. For thus shall we both enjoy delight, and obtain the crowns to come, unto which God grant we may 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 ΞΖʹ. Καὶ εἰσελθὼν ὁ Ἰησοῦς εἰς τὸ ἱερὸν, ἐξέβαλε πάν τας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν κατ έστρεψε, καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστερὰς, καὶ λέγει αὐτοῖς: Γέγραπται: Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται: ὑμεῖς δὲ αὐτὸν ἐποιήσατε σπήλαιον λῃστῶν. αʹ. Τοῦτο καὶ Ἰωάννης φησίν: ἀλλ' ἐκεῖνος μὲν ἐν ἀρχῇ τοῦ Εὐαγγελίου, οὗτος δὲ πρὸς τῷ τέλει. Ὅθεν εἰκὸς δεύτερον γεγενῆσθαι τοῦτο, καὶ κατὰ διαφόρους καιρούς. Καὶ δῆλον καὶ ἀπὸ τῶν χρόνων, καὶ ἀπὸ τῆς ἀποκρίσεως. Ἐκεῖ μὲν γὰρ ἐν αὐτῷ τῷ Πάσχα παρεγένετο: ἐνταῦθα δὲ πρὸ πολλοῦ. Κἀκεῖ μὲν λέγουσιν Ἰουδαῖοι: Τί σημεῖον δεικνύεις ἡμῖν; ἐνταῦθα δὲ σιγῶσι, καίτοι ἐπιτιμηθέντες, διὰ τὸ ἤδη θαυμάζεσθαι αὐτὸν παρὰ πᾶσι. Τοῦτο δὲ κατηγορία μείζων Ἰουδαίων, ὅτι καὶ ἅπαξ καὶ δὶς τοῦτο αὐτοῦ ποιήσαντος, ἐνέμενον ἔτι τῇ καπηλείᾳ, καὶ ἀντίθεον αὐτὸν εἶναι ἔλεγον, δέον κἀντεῦθεν μαθεῖν αὐτοῦ τὴν πρὸς τὸν Πατέρα τιμὴν, καὶ τὴν οἰκείαν ἰσχύν. Καὶ γὰρ καὶ ἐθαυματούργησε, καὶ ἑώρων τοὺς λόγους τοῖς πράγμασι συμφωνοῦντας. Ἀλλ' οὐδὲ οὕτως ἐπείθοντο, ἀλλ' ἠγανάκτουν: καὶ ταῦτα τοῦ προφήτου βοῶντος ἀκούοντες, καὶ τῶν παιδίων παρὰ καιρὸν ἡλικίας ἀνακηρυττόντων αὐτόν. Διόπερ καὶ αὐτὸς τὸν Ἡσαΐαν αὐτοῖς ἐπιτειχίζει κατήγορον, λέγων: Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται. Οὐ ταύτῃ δὲ μόνον δείκνυσιν αὐτοῦ τὴν ἐξουσίαν, ἀλλὰ καὶ τῷ θεραπεῦσαι ποικίλα νοσήματα: Προσῆλθον γὰρ αὐτῷ χωλοὶ καὶ τυφλοὶ, καὶ ἐθεράπευσεν αὐτούς: καὶ τὴν δύναμιν αὐτοῦ καὶ τὴν ἐξουσίαν ἐνδείκνυται. Οἱ δὲ οὐδὲ οὕτως ἐπείθοντο, ἀλλὰ μετὰ τῶν λοιπῶν θαυμάτων καὶ τῶν παίδων ἀκούοντες ἀνακηρυττόντων αὐτὸν ἀπεπνίγοντο, καί φασιν: Οὐκ ἀκούεις τί οὗτοι λέγουσι; Καὶ μὴν τοῦτο τοῦ Χριστοῦ ἦν εἰπεῖν πρὸς αὐτούς: Οὐκ ἀκούετε τί οὗτοι λέγουσιν; ὡς γὰρ Θεῷ ᾖδον ἐκεῖνοι Τί οὖν αὐτός; Ἐπειδὴ τοῖς φανεροῖς ἀντέλεγον, ἐπιπληκτικώτερον κέχρηται τῇ διορθώσει, λέγων: Οὐδέποτε ἀνέγνωτε: Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον; Καὶ καλῶς εἶπεν, Ἐκ στόματος. Οὐ γὰρ τῆς διανοίας αὐτῶν ἦν τὸ λεγόμενον, ἀλλὰ τῆς αὐτοῦ δυνάμεως τρανούσης τὸ τῆς γλώττης ἐκείνων ἄωρον. Τοῦτο δὲ καὶ τύπος τῶν ἐθνῶν ἦν, τῶν ψελλιζόντων καὶ ἀθρόον ἠχησάντων μεγάλα μετὰ διανοίας καὶ πίστεως. Καὶ τοῖς ἀποστόλοις δὲ ἐντεῦθεν οὐ μικρὰ παράκλησις. Ἵνα γὰρ μὴ διαπορῶσι, πῶς ἰδιῶται ὄντες δυνήσονται τὸ κήρυγμα καταγγεῖλαι, προλαβόντες οἱ παῖδες πᾶσαν αὐτῶν ἐξέβαλον τὴν ἀγωνίαν, ὅτι δώσει καὶ αὐτοῖς λόγον ὁ τούτους ποιήσας ὑμνεῖν. Οὐ ταύτῃ δὲ μόνον, ἀλλ' ὅτι καὶ τῆς φύσεώς ἐστι δημιουργὸς, ἐδήλου τὸ θαῦμα. Οἱ μὲν οὖν παῖδες, καίτοι ἄωρον ἔχοντες τὴν ἡλικίαν, εὔσημα ἐφθέγγοντο καὶ τοῖς ἄνω συνῳδά: οἱ δὲ ἄνδρες παραφροσύνης γέμοντα καὶ μανίας. Τοιοῦτον γὰρ ἡ κακία. Ἐπεὶ οὖν πολλὰ ἦν αὐτοὺς τὰ παροξύνοντα, τὰ παρὰ τῶν ὄχλων, τὰ παρὰ τῆς ἐκβολῆς τῶν πωλούντων, τὰ τῶν θαυμάτων, τὰ τῶν παιδίων, πάλιν αὐτοὺς καταλιμπάνει, χαλῶν αὐτῶν τὸν ὄγκον τοῦ πάθους, καὶ μὴ βουλόμενος ἄρχεσθαι τῆς διδασκαλίας, ἵνα μὴ ζέοντες τῷ φθόνῳ δυσχεραίνωσιν ἐπιπλέον πρὸς τὰ λεγόμενα. Πρωΐας δὲ ἐπανάγων εἰς τὴν πόλιν, ἐπείνασε. Πῶς πρωΐας πεινᾷ; Ὅτε συνεχώρησε τῇ σαρκὶ, τότε ἐπιδείκνυται αὐτῆς τὸ πάθος. Καὶ ἰδὼν συκῆν ἐπὶ τῆς ὁδοῦ, ἦλθεν ἐπ' αὐτὴν, καὶ οὐδὲν εὗρεν εἰ μὴ φύλλα μόνον. Ἄλλος φησὶν εὐαγγελιστὴς, ὅτι Οὐδέπω καιρὸς ἦν: εἰ δὲ καιρὸς οὐκ ἦν, πῶς ἕτερος εὐαγγελιστής φησιν, Ἦλθεν, εἰ ἄρα εὕροι καρπὸν ἐν αὐτῇ; Ὅθεν δῆλον, ὅτι τῆς ὑπονοίας τῶν μαθητῶν ἦν τοῦτο, ἀτελέστερον ἔτι διακειμένων. Καὶ γὰρ τὰς ὑπονοίας τῶν μαθητῶν πολλαχοῦ γράφουσιν οἱ εὐαγγελισταί. Ὥσπερ οὖν τοῦτο τῆς ὑπονοίας αὐτῶν ἦν, οὕτω καὶ τὸ νομίζειν διὰ τοῦτο αὐτὴν κατηρᾶσθαι, διὰ τὸ μὴ ἔχειν καρπόν. Τίνος οὖν ἕνεκεν κατηράθη; Τῶν μαθητῶν ἕνεκεν, ἵνα θαῤῥῶσιν. Ἐπειδὴ γὰρ πανταχοῦ μὲν εὐηργέτει, οὐδένα δὲ ἐκόλασεν: ἔδει δὲ καὶ τῆς τιμωρητικῆς αὐτοῦ δυνάμεως ἀπόδειξιν παρασχεῖν, ἵνα μάθωσι καὶ οἱ μαθηταὶ καὶ οἱ Ἰουδαῖοι, ὅτι δυνάμενος ξηρᾶναι τοὺς σταυροῦντας αὐτὸν, ἑκὼν συγχωρεῖ, καὶ οὐ ξηραίνει: οὐκ ἐβούλετο δὲ τοῦτο εἰς ἀνθρώπους ἐνδείξασθαι: εἰς τὸ φυτὸν τῆς ἐνεργείας αὐτοῦ τῆς τιμωρητικῆς τὴν ἀπόδειξιν παρέσχετο. Ὅταν δὲ εἰς τόπους, ἢ εἰς φυτὰ, ἢ εἰς ἄλογα γίνηταί τι τοιοῦτον, μὴ ἀκριβολογοῦ, μηδὲ λέγε: Πῶς οὖν δικαίως ἐξηράνθη ἡ συκῆ, εἰ καιρὸς οὐκ ἦν; τοῦτο γὰρ ἐσχάτης ληρωδίας λέγειν: ἀλλὰ τὸ θαῦμα ὅρα, καὶ θαύμαζε καὶ δόξαζε τὸν θαυματουργόν. Ἐπεὶ καὶ ἐπὶ τῶν χοίρων πολλοὶ τοῦτο εἰρήκασι τῶν καταποντισθέντων, τὸν τοῦ δικαίου γυμνάζοντες λόγον: ἀλλ' οὐδὲ ἐνταῦθα προσεκτέον αὐτοῖς: καὶ γὰρ καὶ ταῦτα ἄλογα, ὥσπερ ἐκεῖνο φυτὸν ἄψυχον. Τίνος οὖν ἕνεκεν περίκειται τοιοῦτον σχῆμα τῷ πράγματι, καὶ τῆς κατάρας αὕτη ἡ πρόφασις; Ὅπερ ἔφην, τῆς τῶν μαθητῶν ὑπονοίας τοῦτο ἦν. Εἰ δὲ μηδέπω καιρὸς ἦν, εἰκῆ τινες τὸν νόμον δηλοῦσθαι ἐνταῦθα λέγουσι. Καὶ γὰρ τούτου καρπὸς ἦν ἡ πίστις, καὶ τότε ἦν ὁ καιρὸς τοῦ καρποῦ τούτου, καὶ ἤνεγκε γοῦν αὐτόν. Ἤδη γὰρ αἱ χῶραι λευκαί εἰσι πρὸς θερισμὸν, φησί: καὶ, Ἀπέστειλα ὑμᾶς θερίζειν ἃ οὐχ ὑμεῖς κεκοπιάκατε. βʹ. Οὐκ ἄρα τούτων τι αἰνίττεται ἐνταῦθα, ἀλλ' ὅπερ ἔφην ἐστὶ, τὴν δύναμιν ἐπιδείκνυται τὴν τιμωρητικήν: καὶ τοῦτο ἐκ τοῦ λέγειν, Οὔπω γὰρ ἦν καιρὸς, δείκνυσι: δηλῶν ὅτι προηγουμένως εἰς τοῦτο ἦλθεν, οὐ διὰ τὴν πείνην, ἀλλὰ διὰ τοὺς μαθητὰς, οἳ καὶ σφόδρα ἐθαύμασαν, καίτοι πολλῶν ἤδη σημείων γενομένων μειζόνων: ἀλλ' ὅπερ ἔφην, ξένον τοῦτο ἦν: νῦν γὰρ πρῶτον τὴν τιμωρητικὴν ἐπεδείξατο δύναμιν. Διὸ οὐδὲ ἐν ἄλλῳ φυτῷ, ἀλλ' ἐν τῷ πάντων ὑγροτάτῳ τὸ θαῦμα ἐποίησεν, ὥστε κἀντεῦθεν μεῖζον φανῆναι τὸ θαῦμα. Καὶ ἵνα μάθῃς, ὅτι δι' αὐτοὺς τοῦτο γέγονεν, ἵνα εἰς τὸ θαῤῥεῖν αὐτοὺς ἀλείψῃ, ἄκουε τῶν ἑξῆς ὧν λέγει. Τί δέ φησιν; Καὶ ὑμεῖς μείζονα ἐργάσεσθε, ἐὰν θέλητε πιστεύειν, καὶ εὐχῇ θαῤῥεῖν. Ὁρᾷς ὅτι τὸ πᾶν δι' αὐτοὺς γέγονεν, ὥστε μὴ δεδοικέναι καὶ τρέμειν ἐπιβουλάς; Διὸ καὶ δεύτερον τοῦτο λέγει, εὐχῇ προσηλῶν καὶ πίστει. Οὐ γὰρ δὴ τοῦτο ἐργάσεσθε μόνον, φησὶν, ἀλλὰ καὶ ὄρη μεταστήσετε, καὶ ἕτερα πλείονα ποιήσετε, πίστει καὶ εὐχῇ θαῤῥοῦντες. Ἀλλ' οἱ ἀλαζόνες Ἰουδαῖοι καὶ τετυφωμένοι, διακόψαι βουλόμενοι τὴν διδασκαλίαν αὐτοῦ, προσελθόντες ἠρώτων: Ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς; Ἐπειδὴ γὰρ τοῖς σημείοις ἐπισκῆψαι οὐκ εἶχον, τὴν τῶν καπηλευόντων ἐν τῷ ἱερῷ προφέρουσιν αὐτῷ διόρθωσιν. Τοῦτο δὲ καὶ παρὰ τῷ Ἰωάννῃ φαίνονται ἐρωτῶντες, εἰ καὶ μὴ τούτοις τοῖς ῥήμασιν, ἀλλὰ τῇ αὐτῇ γνώμῃ. Καὶ γὰρ ἐκεῖ λέγουσι: Τί σημεῖον δεικνύεις ἡμῖν, ὅτι ταῦτα ποιεῖς; Ἀλλ' ἐκεῖ μὲν ἀποκρίνεται αὐτοῖς λέγων: Λύσατε τὸν ναὸν τοῦτον, καὶ ἐγὼ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν: ἐνταῦθα δὲ εἰς ἀπορίαν αὐτοὺς ἐμβάλλει. Ὅθεν δῆλον, ὅτι τότε μὲν ἀρχὴ καὶ προοίμιον ἦν τῶν θαυμάτων, ἐνταῦθα δὲ τέλος. Ὃ δὲ λέγουσι, τοῦτό ἐστι: Τὸν διδασκαλικὸν ἐδέξω θρόνον; ἱερεὺς ἐχειροτονήθης, ὅτι τοσαύτην ἐξουσίαν ἐπεδείξω; φησί. Καὶ μὴν οὐδὲν ἐποίησεν αὐθάδειαν ἔχον, ἀλλὰ τῆς εὐταξίας προενόησε τοῦ ἱεροῦ: ἀλλ' ὅμως οὐδὲν ἔχοντες εἰπεῖν, τούτῳ ἐπισκήπτουσι. Καὶ ὅτε μὲν ἐξέβαλεν, οὐκ ἐτόλμησαν εἰπεῖν οὐδὲν, διὰ τὰ θαύματα: ἐπειδὴ δὲ ὤφθη, τότε ἐπιτιμῶσι. Τί οὖν αὐτός; Οὐκ ἐξ εὐθείας αὐτοῖς ἀποκρίνεται, δεικνὺς ὅτι εἰ ἤθελον ἰδεῖν αὐτοῦ τὴν ἐξουσίαν, ἠδύναντο: ἀλλ' ἀντερωτᾷ αὐτοὺς λέγων: Τὸ βάπτισμα Ἰωάννου πόθεν ἐστίν; ἐξ οὐρανοῦ, ἢ ἐξ ἀνθρώπων; Καὶ ποία αὕτη ἀκολουθία; Μεγίστη μὲν οὖν. Εἰ γὰρ εἶπον, Ἐξ οὐρανοῦ, εἶπεν ἂν αὐτοῖς: Διατί οὖν οὐκ ἐπιστεύσατε αὐτῷ; Εἰ γὰρ ἐπίστευσαν, οὐκ ἂν ἠρώτησαν ταῦτα. Περὶ γὰρ αὐτοῦ ἐκεῖνος εἶπεν, ὅτι Οὐκ εἰμὶ ἱκανὸς λῦσαι τὸν ἱμάντα τοῦ ὑποδήματος αὐτοῦ: καὶ, Ἰδοὺ ὁ ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου: καὶ, Οὗτός ἐστιν ὁ Υἱὸς τοῦ Θεοῦ: καὶ, Ὁ ἄνωθεν ἐρχόμενος ἐπάνω πάντων ἐστί: καὶ, ὅτι Τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ, καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ. Ὥστε εἰ ἐπίστευσαν ἐκείνῳ, οὐδὲν ἦν τὸ κωλύον αὐτοὺς εἰδέναι ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖ. Εἶτα ἐπειδὴ κακουργοῦντες ἔλεγον, Οὐκ ἴσμεν, οὐκ εἶπεν, Οὐδὲ ἐγὼ οὐκ οἶδα: ἀλλὰ τί; Οὐδὲ ἐγὼ λέγω ὑμῖν. Εἰ μὲν γὰρ ἠγνόουν, διδάσκεσθαι αὐτοὺς ἔδει: ἐπειδὴ δὲ ἐκακούργουν, εἰκότως οὐδὲν αὐτοῖς ἀποκρίνεται. Καὶ πῶς οὐκ εἶπον, ὅτι Ἐξ ἀνθρώπων τὸ βάπτισμα; Ἐφοβοῦντο τοὺς ὄχλους, φησίν. Εἶδες διεστραμμένην καρδίαν; Πανταχοῦ τοῦ Θεοῦ καταφρονοῦσι, καὶ διὰ τοὺς ἀνθρώπους ἅπαντα πράττουσι. Καὶ γὰρ καὶ τοῦτον δι' αὐτοὺς ἐφοβοῦντο, οὐκ αἰδούμενοι τὸν ἄνδρα, ἀλλὰ διὰ τοὺς ἀνθρώπους: καὶ τῷ Χριστῷ πιστεύειν διὰ τοὺς ἀνθρώπους οὐκ ἤθελον: καὶ πάντα ἐντεῦθεν αὐτοῖς ἐτίκτετο τὰ κακά. Εἶτά φησι: Τί ὑμῖν δοκεῖ; Ἄνθρωπος εἶχε υἱοὺς δύο, καὶ λέγει τῷ πρώτῳ: Ὕπαγε, σήμερον ἐργάζου εἰς τὸν ἀμπελῶνα. Ὁ δὲ ἀποκριθεὶς εἶπεν, Οὐ θέλω: ὕστερον δὲ μεταμεληθεὶς ἀπῆλθε. Καὶ προσελθὼν τῷ δευτέρῳ, εἶπεν ὡσαύτως. Ὁ δὲ ἀποκριθεὶς εἶπεν, Ἐγὼ, κύριε: καὶ οὐκ ἀπῆλθε. Τίς οὖν ἐκ τῶν δύο ἐποίησε τοῦ πατρὸς τὸ θέλημα; Λέγουσιν, Ὁ πρῶτος. Πάλιν διὰ παραβολῶν αὐτοὺς ἐλέγχει, τήν τε αὐτῶν ἀγνωμοσύνην, καὶ τὸ τῶν σφόδρα κατεγνωσμένων καταπειθὲς αἰνιττόμενος. Τὰ γὰρ τέκνα ταῦτα τὰ δύο τοῦτο δηλοῖ, ὃ καὶ ἐπὶ τῶν ἐθνῶν καὶ ἐπὶ Ἰουδαίων γέγονε. Καὶ γὰρ ἐκεῖνοι οὐχ ὑποσχόμενοι ἀκούσεσθαι, οὐδὲ γενόμενοι ἀκροαταὶ τοῦ νόμου, διὰ τῶν ἔργων ἐπεδείξαντο τὴν ὑπακοήν: καὶ οὗτοι εἰπόντες, Πάντα ὅσα ἂν εἴπῃ ὁ Θεὸς, ποιήσομεν καὶ ἀκουσόμεθα, διὰ τῶν ἔργων παρήκουσαν. Διά τοι τοῦτο ἵνα μὴ νομίσωσι τὸν νόμον αὐτοὺς ὠφελεῖν, δείκνυσιν ὅτι αὐτὸ μὲν οὖν τοῦτο αὐτοὺς καταδικάζει: ὅπερ οὖν καὶ ὁ Παῦλός φησιν, ὅτι Οὐχ οἱ ἀκροαταὶ τοῦ νόμου δίκαιοι παρὰ τῷ Θεῷ, ἀλλ' οἱ ποιηταὶ τοῦ νόμου δικαιωθήσονται. Διὰ τοῦτο ἵνα καὶ αὐτοκατακρίτους ποιήσῃ παρ' αὐτῶν ἐξενεχθῆναι παρασκευάζει τὴν ψῆφον: ὅπερ καὶ ἐν τῇ ἐπιούσῃ παραβολῇ ποιεῖ τοῦ ἀμπελῶνος. γʹ. Καὶ ἵνα τοῦτο γένηται, ἐπ' ἄλλου προσώπου γυμνάζει τὸ ἔγκλημα. Ἐπειδὴ γὰρ ἐξ εὐθείας οὐκ ἠθέλησαν ὁμολογῆσαι, διὰ παραβολῆς αὐτοὺς ἐμβάλλει λοιπὸν εἰς ὅπερ ἐβούλετο. Ὅτε δὲ οὐ συνιέντες τὰ λεγόμενα τὴν ψῆφον ἐξήνεγκαν, τότε ἀποκαλύπτει τὸ συνεσκιασμένον λοιπὸν, καὶ λέγει: Ὅτι τελῶναι καὶ πόρναι προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τῶν οὐρανῶν. Ἦλθε γὰρ ὁ Ἰωάννης πρὸς ὑμᾶς ἐν ὁδῷ δικαιοσύνης, καὶ οὐκ ἐπιστεύσατε αὐτῷ: οἱ δὲ τελῶναι ἐπίστευσαν αὐτῷ: ὑμεῖς δὲ ἰδόντες οὐ μετεμελήθητε ὕστερον, τοῦ πιστεῦσαι αὐτῷ. Εἰ μὲν γὰρ εἶπεν ἁπλῶς, Πόρναι προάγουσιν ὑμᾶς, ἔδοξεν ἂν φορτικὸς εἶναι αὐτοῖς ὁ λόγος: νυνὶ δὲ, μετὰ τὴν αὐτῶν ψῆφον ἀποφαινόμενος, ἀνεπαχθὴς εἶναι δοκεῖ. Διὰ τοῦτο καὶ τὴν αἰτίαν προστίθησι. Τίς δὲ ἦν αὕτη; Ἦλθεν Ἰωάννης, φησὶ, πρὸς ὑμᾶς, οὐ πρὸς ἐκείνους: καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ Ἐν ὁδῷ δικαιοσύνης. Οὐδὲ γὰρ τοῦτο ἔχετε ἐγκαλεῖν, ὅτι ἠμελημένος τις ἦν, καὶ οὐδὲν ὠφελῶν: ἀλλὰ καὶ ὁ βίος ἀνεπίληπτος, καὶ ἡ πρόνοια πολλὴ, καὶ οὐ προσέσχετε αὐτῷ. Καὶ μετὰ τούτου καὶ ἕτερον ἔγκλημα, ὅτι τελῶναι προσέσχον: καὶ μετὰ τούτου πάλιν ἄλλο, ὅτι οὐδὲ μετ' ἐκείνους ὑμεῖς. Ἔδει μὲν γὰρ καὶ πρὸ αὐτῶν: τὸ δὲ μηδὲ μετ' αὐτοὺς, πάσης συγγνώμης ἐστερημένον ἦν: καὶ ἄφατος κἀκείνων ἔπαινος, καὶ τούτων κατηγορία. Πρὸς ὑμᾶς ἦλθε, καὶ οὐ προσήκασθε: οὐκ ἦλθε πρὸς ἐκείνους, καὶ ἐδέξαντο: καὶ οὐδὲ ἐκείνους ἔσχετε διδασκάλους. Ὅρα διὰ πόσων ἐκείνων δείκνυται τὸ ἐγκώμιον, καὶ τούτων ἡ κατηγορία. Πρὸς ὑμᾶς ἦλθεν, οὐ πρὸς ἐκείνους. Ὑμεῖς οὐκ ἐπιστεύσατε: τοῦτο ἐκείνους οὐκ ἐσκανδάλισεν. Αὐτοὶ ἐπίστευσαν: τοῦτο ὑμᾶς οὐκ ὠφέλησε. Τὸ δὲ, Προάγουσιν, οὐχ ὡς τούτων ἑπομένων, ἀλλ' ὡς ἐλπίδα ἐχόντων, ἐὰν ἐθέλωσιν. Οὐδὲν γὰρ οὕτως ὡς ζηλοτυπία διεγείρει τοὺς παχυτέρους. Διὰ τοῦτο ἀεὶ λέγει: Οἱ πρῶτοι ἔσχατοι, καὶ οἱ ἔσχατοι πρῶτοι. Διὰ τοῦτο καὶ πόρνας παρήγαγε καὶ τελώνας, ἵνα παραζηλώσωσι. Καὶ γὰρ τὰ δύο ταῦτα ἄκρα ἁμαρτήματα, ἐξ ἔρωτος χαλεποῦ τικτόμενα, τὸ μὲν ἀπὸ σωμάτων, τὸ δὲ ἀπὸ χρημάτων ἐπιθυμίας. Δείκνυσι δὲ, ὅτι τοῦτο μάλιστά ἐστιν ἀκοῦσαι νόμου Θεοῦ, τὸ Ἰωάννῃ πιστεῦσαι. Οὐκ ἄρα χάριτος μόνης τὸ εἰσελθεῖν πόρνας, ἀλλὰ καὶ δικαιοσύνης. Οὐ γὰρ πόρναι μένουσαι εἰσῆλθον, ἀλλ' ὑπακούσασαι καὶ πιστεύσασαι καὶ καθαρισθεῖσαι καὶ μεταβαλόμεναι, οὕτως εἰσῆλθον. Εἶδες πῶς ἀνεπαχθῆ τὸν λόγον ἐποίησε καὶ τομώτερον, ἀπὸ τῆς παραβολῆς, ἀπὸ τῆς τῶν πορνῶν ἐπαγωγῆς; Οὐδὲ γὰρ εἶπεν εὐθέως, Διατί οὐκ ἐπιστεύσατε Ἰωάννῃ; ἀλλ', ὃ πολλῷ πληκτικώτερον ἦν, τοὺς τελώνας καὶ τὰς πόρνας προθεὶς, τότε τοῦτο ἐπήγαγεν, ἀπὸ τῆς τῶν πραγμάτων ἀκολουθίας διελέγχων αὐτῶν τὸ ἀσύγγνωστον, καὶ δεικνὺς, ὅτι διὰ φόβον ἀνθρώπων πάντα ποιοῦσι καὶ δόξαν κενήν. Καὶ γὰρ τὸν Χριστὸν οὐχ ὡμολόγουν διὰ φόβον, ἵνα μὴ ἀποσυνάγωγοι γένωνται: καὶ τὸν Ἰωάννην πάλιν οὐκ ἐτόλμων κακίζειν: οὐδὲ τοῦτο δι' εὐλάβειαν, ἀλλὰ διὰ φόβον. Ἅπερ ἅπαντα ἤλεγξε διὰ τῶν εἰρημένων, καὶ χαλεπωτέραν ὕστερον ἐπήγαγε τὴν πληγὴν, εἰπών: Ὑμεῖς δὲ εἰδότες οὐ μετεμελήθητε ὕστερον, τοῦ πιστεῦσαι αὐτῷ. Κακὸν μὲν γὰρ καὶ τὸ παρὰ τὴν ἀρχὴν μὴ ἑλέσθαι τὸ καλόν: μείζων δὲ κατηγορία, τὸ μηδὲ μεταθέσθαι. Μάλιστα γὰρ τοῦτο ἐργάζεται πολλοὺς πονηροὺς, ὃ καὶ νῦν πάσχοντας ἐνίους ὁρῶ ὑπὸ ἀναισθησίας ἐσχάτης. Ἀλλὰ μηδεὶς ἔστω τοιοῦτος: ἀλλὰ κἂν εἰς ἔσχατον κατενεχθῇ κακίας, μὴ ἀπογινωσκέτω τὴν ἐπὶ τὸ βέλτιον μεταβολήν. Ῥᾴδιον γὰρ ἐξ αὐτῶν τῶν βαράθρων τῆς πονηρίας ἀνενεγκεῖν. Ἢ οὐκ ἠκούσατε πῶς ἐκείνη ἡ πόρνη, ἡ ἐπὶ ἀσελγείᾳ πάντας παρελάσασα, πάντας ἀπέκρυψεν ἐν εὐλαβείᾳ; Οὐ τὴν ἐν τοῖς Εὐαγγελίοις λέγω, ἀλλὰ τὴν ἐπὶ τῆς γενεᾶς τῆς ἡμετέρας, τὴν ἐκ Φοινίκης τῆς παρανομωτάτης πόλεως. Καὶ γὰρ αὕτη πόρνη ποτὲ παρ' ἡμῖν ἦν, τὰ πρωτεῖα ἐπὶ τῆς σκηνῆς ἔχουσα, καὶ πολὺ τὸ ὄνομα αὐτῆς πανταχοῦ, οὐκ ἐν τῇ πόλει τῇ ἡμετέρᾳ μόνον, ἀλλὰ καὶ μέχρι Κιλίκων καὶ Καππαδοκῶν. Καὶ πολλὰς μὲν ἐκένωσεν οὐσίας, πολλοὺς δὲ εἷλεν ὀρφανούς: πολλοὶ δὲ αὐτὴν καὶ εἰς γοητείαν διέβαλλον, ὡς οὐ τῇ τοῦ σώματος ὥρᾳ μόνον, ἀλλὰ καὶ τοῖς φαρμάκοις ἐκεῖνα τὰ δίκτυα πλέκουσαν. Εἷλέ ποτε καὶ βασιλίδος ἀδελφὸν αὕτη ἡ πόρνη: καὶ γὰρ πολλὴ ἦν αὐτῆς ἡ τυραννίς. Ἀλλ' ἀθρόον οὐκ οἶδ' ὅπως, μᾶλλον δὲ οἶδα σαφῶς: βουληθεῖσα γὰρ καὶ μεταβληθεῖσα, καὶ τοῦ Θεοῦ τὴν χάριν ἐπισπασαμένη: κατεφρόνησεν ἁπάντων ἐκείνων, καὶ ῥίψασα τοῦ διαβόλου τὰς μαγγανείας, πρὸς τὸν οὐρανὸν ἀνέδραμε. Καίτοιγε οὐδὲν αἰσχρότερον αὐτῆς ἦν, ὅτε ἐπὶ τῆς σκηνῆς ἦν: ἀλλ' ὅμως ὕστερον πολλὰς παρήλασε τῇ τῆς ἐγκρατείας ὑπερβολῇ, καὶ σάκκον περιθεμένη, πάντα τὸν χρόνον οὕτως ἠσκεῖτο. Ταύτης ἕνεκεν καὶ ὕπαρχος ἠνωχλήθη, καὶ στρατιῶται ὡπλίσθησαν, καὶ μεταστῆσαι πρὸς τὴν σκηνὴν αὐτὴν οὐκ ἴσχυσαν, οὐδὲ ἐξαγαγεῖν τῶν ὑποδεξαμένων αὐτὴν παρθένων. Αὕτη μυστηρίων καταξιωθεῖσα τῶν ἀποῤῥήτων, καὶ τῆς χάριτος ἀξίαν ἐπιδειξαμένη σπουδὴν, οὕτω τὸν βίον κατέλυσεν, ἅπαντα ἀπονιψαμένη διὰ τῆς χάριτος, καὶ μετὰ τὸ βάπτισμα πολλὴν ἐπιδειξαμένη τὴν φιλοσοφίαν. Οὐδὲ γὰρ ψιλῆς ὄψεως μετέδωκε τοῖς ποτε ἐρασταῖς ἐπὶ τοῦτο ἐλθοῦσιν, ἀποκλείσασα ἑαυτὴν, καὶ ἔτη πολλὰ καθάπερ ἐν δεσμωτηρίῳ διατελέσασα. Οὕτως ἔσονται οἱ ἔσχατοι πρῶτοι, καὶ οἱ πρῶτοι ἔσχατοι: οὕτω πανταχοῦ πεπυρωμένης ἡμῖν ψυχῆς δεῖ, καὶ τὸ κωλύον οὐδὲν γενέσθαι μέγαν καὶ θαυμαστόν. δʹ. Μηδεὶς τοίνυν τῶν ἐν κακίᾳ ἀπογινωσκέτω: μηδεὶς ἐν ἀρετῇ ὢν νυσταζέτω. Μήτε οὗτος θαῤῥείτω: πολλάκις γὰρ αὐτὸν ἡ πόρνη παρελεύσεται: μήτε ἐκεῖνος ἀπογινωσκέτω: δυνατὸν γὰρ αὐτῷ καὶ τοὺς πρώτους παρελθεῖν. Ἄκουσον τί φησιν ὁ Θεὸς πρὸς τὴν Ἱερουσαλήμ: Εἶπον μετὰ τὸ πορνεῦσαι αὐτὴν ταῦτα πάντα, Πρός με ἀνάστρεψον, καὶ οὐκ ἀνέστρεψεν. Ὅταν ἐπανέλθωμεν εἰς τὴν σφοδρὰν ἀγάπην τοῦ Θεοῦ, οὐ μέμνηται τῶν προτέρων. Οὐκ ἔστιν ὡς ἄνθρωπος ὁ Θεός: οὐ γὰρ ὀνειδίζει τὰ παρελθόντα, οὐδὲ λέγει, Διατί τοσοῦτον ἀπελείφθης χρόνον, ἂν μετανοήσωμεν: ἀλλ' ἀγαπᾷ, ὅταν προσέλθωμεν: μόνον ὡς χρὴ προσέλθωμεν. Κολληθῶμεν αὐτῷ σφοδρῶς, καὶ προσηλώσωμεν τῷ φόβῳ αὐτοῦ τὰς καρδίας ἡμῶν. Τοιαῦτα γέγονεν οὐκ ἐν τῇ Καινῇ μόνον πράγματα, ἀλλὰ καὶ ἐν τῇ Παλαιᾷ. Τί γὰρ τοῦ Μανασσῆ χεῖρον; Ἀλλ' ἠδυνήθη τὸν Θεὸν ἐξιλεώσασθαι. Τί τοῦ Σολομῶνος μακαριώτερον; ἀλλ' ἀπονυστάξας ἔπεσε. Μᾶλλον δὲ καὶ ἀμφότερα ἐν ἑνὶ ἔχω δεῖξαι γενόμενα, ἐν τῷ πατρὶ τῷ τούτου: καὶ γὰρ καὶ καλὸς καὶ κακός ποτε γέγονεν ὁ αὐτός. Τί τοῦ Ἰούδα μακαριώτερον; ἀλλ' ἐγένετο προδότης. Τί τοῦ Ματθαίου ἀθλιώτερον; ἀλλ' ἐγένετο εὐαγγελιστής. Τί τοῦ Παύλου χεῖρον, ἀλλ' ἐγένετο ἀπόστολος. Τί τοῦ Σίμωνος ζηλωτότερον; ἀλλ' ἐγένετο καὶ αὐτὸς ἁπάντων ἀθλιώτερος. Πόσας τοιαύτας ἑτέρας βούλει ἰδεῖν μεταβολὰς, καὶ πάλαι γεγενημένας, καὶ νῦν γινομένας καθ' ἑκάστην ἡμέραν; Διὰ δὴ τοῦτο λέγω, μήτε ὁ ἐπὶ τῆς σκηνῆς ἀπογινωσκέτω, μήτε ὁ ἐν τῇ Ἐκκλησίᾳ θαῤῥείτω. Πρὸς μὲν γὰρ τοῦτόν φησιν, Ὁ δοκῶν ἑστάναι, βλεπέτω μὴ πέσῃ: πρὸς δὲ ἐκεῖνον, Μὴ ὁ πίπτων οὐκ ἀνίσταται; καὶ, Τὰς παρειμένας χεῖρας καὶ τὰ παραλελυμένα γόνατα ἀνορθώσατε. Πάλιν πρὸς τούτους φησὶ, Γρηγορεῖτε: πρὸς δὲ ἐκείνους, Ἔγειρε, ὁ καθεύδων, καὶ ἀνάστα ἐκ τῶν νεκρῶν. Οὗτοι μὲν γὰρ φυλάξαι δέονται ὅπερ ἔχουσιν, ἐκεῖνοι δὲ γενέσθαι ὅπερ οὐκ εἰσίν: οὗτοι διατηρῆσαι τὴν ὑγίειαν, ἐκεῖνοι τῆς ἀῤῥωστίας ἀπαλλαγῆναι: κάμνουσι γάρ: ἀλλὰ πολλοὶ καὶ τῶν καμνόντων ὑγιαίνουσι, καὶ τῶν ὑγιαινόντων ῥᾳθυμήσαντες ἀῤῥωστοῦσι. Πρὸς μὲν οὖν ἐκείνους φησίν: Ἴδε, ὑγιὴς γέγονας: μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν τί σοι γένηται: πρὸς δὲ τούτους: Θέλεις ὑγιὴς γενέσθαι; ἐγερθεὶς ἆρον τὴν κλίνην σου, καὶ ὕπαγε εἰς τὸν οἶκόν σου. Δεινὴ γὰρ, δεινὴ παράλυσις ἁμαρτία: μᾶλλον δὲ οὐ παράλυσις μόνον ἐστὶν, ἀλλὰ καὶ ἄλλο τι χαλεπώτερον. Οὐ γὰρ ἐν ἀργίᾳ μόνον ἀγαθῶν ἐστιν ὁ τοιοῦτος, ἀλλὰ καὶ ἐν ἐνεργείᾳ κακῶν. Ἀλλ' ὅμως κἂν οὕτω διακείμενος ᾖς, καὶ θελήσῃς μικρὸν διαναστῆναι, πάντα λύεται τὰ δεινά. Κἂν τριακονταοκτὼ ἔτη ἔχῃς, σπουδάσῃς δὲ γενέσθαι ὑγιὴς, οὐδεὶς ὁ κωλύων. Πάρεστι καὶ νῦν ὁ Χριστὸς, καὶ λέγει, Ἆρον τὴν κλίνην σου: μόνον θέλησον διαναστῆναι: μὴ ἀπογνῷς. Οὐκ ἔχεις ἄνθρωπον; ἀλλ' ἔχεις Θεόν. Οὐκ ἔχεις τὸν βάλλοντά σε εἰς τὴν κολυμβήθραν; ἀλλ' ἔχεις τὸν οὐκ ἀφιέντα σε δεηθῆναι κολυμβήθρας. Οὐκ ἔχεις τὸν ἐκεῖ σε ῥίπτοντα; ἀλλ' ἔχεις τὸν κελεύοντά σοι ἆραι τὴν κλίνην. Οὐκ ἔστιν εἰπεῖν, Ἐν ᾧ δὲ ἔρχομαι ἐγὼ, ἄλλος πρὸ ἐμοῦ καταβαίνει. Ἂν γὰρ θελήσῃς κατελθεῖν εἰς τὴν πηγὴν, οὐδεὶς ὁ κωλύων. Οὐκ ἀναλίσκεται, οὐ δαπανᾶται ἡ χάρις: πηγή τίς ἐστιν ἀναβλύζουσα διηνεκῶς: ἐκ τοῦ πληρώματος αὐτοῦ πάντες θεραπευόμεθα καὶ ψυχὴν καὶ σῶμα. Προσερχώμεθα τοίνυν καὶ νῦν. Καὶ γὰρ Ῥαὰβ πόρνη ἦν, ἀλλ' ἐσώθη: καὶ ὁ λῃστὴς ἀνδροφόνος ἦν, ἀλλὰ παραδείσου πολίτης ἐγένετο: καὶ ὁ μὲν Ἰούδας μετὰ τοῦ Διδασκάλου ὢν, ἀπώλετο: ὁ δὲ λῃστὴς ἐν σταυρῷ ὢν, μαθητὴς ἐγένετο. Ταῦτα τοῦ Θεοῦ τὰ παράδοξα. Οὕτως οἱ μάγοι εὐδοκίμησαν: οὕτως ὁ τελώνης εὐαγγελιστὴς ἐγένετο: οὕτως ὁ βλάσφημος, ἀπόστολος. εʹ. Ταῦτα ὅρα, καὶ μηδέποτε ἀπογνῷς, ἀλλ' ἀεὶ θάῤῥει καὶ διανάστησον σαυτόν. Ἅψαι μόνον τῆς ἐκεῖ φερούσης ὁδοῦ, καὶ προβήσῃ ταχέως. Μὴ τὰς θύρας ἀποκλείσῃς, μὴ τὴν εἴσοδον φράξῃς. Βραχὺς ὁ παρὼν καιρὸς, ὀλίγος ὁ πόνος. Εἰ δὲ καὶ πολὺς ἦν, οὐδὲ οὕτως ἀπαγορεύειν ἔδει. Κἂν γὰρ μὴ κάμῃς τὸν κάλλιστον τοῦτον κάματον τὸν ἐν τῇ μετανοίᾳ καὶ τῇ ἀρετῇ, ἐν τῷ κόσμῳ πάντως καμῇ καὶ ταλαιπωρήσεις ἑτέρως. Εἰ δὲ καὶ ἐνταῦθα κἀκεῖ κάματος, διατί μὴ τοῦτον αἱρούμεθα τὸν πολὺν ἔχοντα τὸν καρπὸν καὶ μεγάλην τὴν ἀμοιβήν; Καίτοιγε οὐδὲ ὁ αὐτὸς κάματος οὗτος κἀκεῖνος. Ἐν μὲν γὰρ τοῖς βιωτικοῖς καὶ κίνδυνοι συνεχεῖς, καὶ ζημίαι ἐπάλληλοι, καὶ ἡ ἐλπὶς ἄδηλος, καὶ δουλοπρέπεια πολλὴ, καὶ χρημάτων καὶ σωμάτων καὶ ψυχῆς δαπάνη: καὶ τότε ἡ τῶν καρπῶν ἀντίδοσις πολὺ τῆς ἐλπίδος καταδεεστέρα, ἂν ἄρα βλαστήσῃ. Οὐδὲ γὰρ πανταχοῦ φέρει καρπὸν ὁ τῶν βιωτικῶν πραγμάτων ἱδρώς: πλὴν ἀλλὰ καὶ ὅταν μὴ διαπέσῃ, ἀλλὰ καὶ πολλὴν ἐνέγκῃ τὴν φορὰν, ἐν βραχεῖ παραμένει τῷ χρόνῳ. Ὅταν γὰρ γηράσῃς, καὶ μηκέτι λοιπὸν ἀκριβῆ τῆς ἀπολαύσεως τὴν αἴσθησιν ἔχῃς, τότε σοι φέρει τὰς ἀμοιβὰς ὁ πόνος. Καὶ ὁ μὲν πόνος ἐν ἀκμάζοντι σώματι, ὁ δὲ καρπὸς καὶ ἡ τρυφὴ ἐν γεγηρακότι καὶ παρειμένῳ, ὅταν καὶ τὴν αἴσθησιν ὁ χρόνος καταμαράνῃ: καίτοι εἰ μὴ κατεμάρανεν, ἡ τῆς τελευτῆς ἐλπὶς οὐκ ἠφίει τρυφᾷν. Ἐκεῖ δὲ οὐχ οὕτως, ἀλλ' ὁ μὲν πόνος, ἐν φθορᾷ καὶ τελευτῶντι σώματι: ὁ δὲ στέφανος, ἐν ἀκηράτῳ καὶ ἀθανάτῳ καὶ τέλος οὐκ ἔχοντι. Καὶ ὁ μὲν πόνος καὶ πρῶτος καὶ βραχύς: ἡ δὲ ἀντίδοσις καὶ ὑστέρα καὶ ἄπειρος, ἵνα μετὰ ἀδείας ἀναπαύῃ λοιπὸν, μηδὲν προσδοκῶν ἀηδές. Οὐ γὰρ ἔστι μεταβολὴν δεῖσαι λοιπὸν, οὐδὲ ἔκπτωσιν, καθάπερ ἐνταῦθα. Ποῖα οὖν ταῦτα ἀγαθὰ, τὰ μήτε ἀσφαλῆ, καὶ βραχέα καὶ πήλινα, καὶ πρὶν ἢ φανῆναι ἀφανιζόμενα, καὶ μετὰ πολλῶν κτώμενα πόνων; Ποῖα δὲ ἐκείνων ἀγαθὰ ἴσα, τῶν ἀκινήτων, τῶν ἀγηράτων, τῶν μηδένα μόχθον ἐχόντων, τῶν καὶ ἐν τῷ καιρῷ τῶν ἀγώνων τοὺς στεφάνους σοι κομιζόντων; Ὁ γὰρ χρημάτων καταφρονῶν, καὶ ἐντεῦθεν ἤδη λαμβάνει τὸν μισθὸν, φροντίδος ἀπαλλαττόμενος, βασκανίας, συκοφαντίας, ἐπιβουλῆς, φθόνου. Ὁ σώφρων, καὶ κοσμίως ζῶν, καὶ πρὸ τῆς ἐντεῦθεν ἀποδημίας στεφανοῦται καὶ τρυφᾷ, ἀσχημοσύνης, γέλωτος, κινδύνων κατηγορίας, τῶν ἄλλων ἁπάντων ἀπαλλαττόμενος δεινῶν. Τὰ ἄλλα πάντα ὁμοίως τῆς ἀρετῆς μέρη ἐντεῦθεν ἤδη ἡμῖν δίδωσι τὴν ἀμοιβήν. Ἵν' οὖν καὶ τῶν παρόντων καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, φύγωμεν κακίαν καὶ ἑλώμεθα ἀρετήν. Οὕτω γὰρ καὶ ἐνταῦθα τρυφήσομεν, καὶ τῶν μελλόντων ἐπιτευξόμεθα στεφάνων: 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.