Homily LXXV.

Matt. XXIV. 1, 2.

“And Jesus went out from the temple, and departed.2733   [R.V., “and was going on his way,” to bring out the force of the imperfect tense.—R.]And His disciples came to Him to show Him the buildings of the temple. And He answered and said unto them, See ye not all these things? Verily I say unto you, there shall not be left here one stone upon another, that shall not be thrown down.”

For inasmuch as He said, “Your house is left desolate,” and had previously forewarned them of many grievous things; therefore the disciples having heard these things, as though marvelling at it, came unto Him, showing the beauty of the temple, and wondering, if so much beauty was to be destroyed, and materials so costly, and variety of workmanship past utterance; He no longer thenceforth talks to them of desolation merely, but foretells an entire destruction. “See ye not all these things,” saith He, and do ye marvel, and are ye amazed? “There shall not remain one stone upon another.” How then did it remain? one may say. But what is this? For neither so hath the prediction fallen to the ground. For He said these things either indicating its entire desolation, or at that spot where He was. For there are parts of it destroyed unto the foundations.

And together with its we would say another thing also, that from what hath been done, even the most contentious ought to believe concerning the remains, that they are utterly to be destroyed.

“And as He sat upon the mount of Olives, the disciples came unto Him privately, saying, Tell us when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?”2734   Matt. xxiv. 3.

Therefore did they come unto Him privately, as it was of such matters they meant to inquire. For they were in travail to know the day of His coming, because of their eager desire to behold that glory, which is the cause of countless blessings. And these two things do they ask him, when shall these things be? that is, the overthrow of the temple; and, what is the sign of thy coming? But Luke saith,2735   Luke xxi. 6, 7.the question was one concerning Jerusalem, as though they were supposing that then is His coming. And Mark saith, that neither did all of them ask concerning the end of Jerusalem, but Peter and John,2736   See Mark xiii. 3.as having greater freedom of speech.

What then saith He? “Take heed that no man deceive you. For many shall come in my name, saying, I am Christ, and shall deceive many.2737   [R.V., “lead you astray,” and “shall lead many astray.”] And ye shall hear of wars and rumors of wars. See that ye be not troubled; for all these things must come to pass, but the end is not yet.”2738   Matt. xxiv. 4–6.

For since they felt as being told of vengeance falling on others when hearing of that which was to be brought upon Jerusalem and as though they were to be out of the turmoils, and were dreaming of good things only, and looked for these to befall them quite immediately; for this cause He again foretells to them grievous things, making them earnest, and commanding them on two grounds to watch, so as neither to be seduced by the deceit of them that would beguile them, nor to be overpowered by the violence of ills that should overtake them.

For the war, saith He, shall be twofold that of the deceivers, and that of the enemies, but the former far more grievous, as coming upon them in the confusion and turmoils, and when men were terrified and troubled. For indeed great was the storm then, when the Roman power was beginning to flourish, and cities were taken, and camps and weapons were set in motion, and many were readily believed.

But of wars in Jerusalem is He speaking; for it is not surely of those without, and everywhere in the world; for what did they care for these? And besides, He would thus say nothing new, if He were speaking of the calamities of the world at large, which are happening always. For before this, were wars, and tumults, and fightings; but He speaks of the Jewish wars coming upon them at no great distance, for henceforth the Roman arms were a matter of anxiety. Since then these things also were sufficient to confound them, He foretells them all.

Then to show that He Himself also will assail the Jews with them, and war on them, He speaks not of battles only, but also of plagues sent from God, famines, and pestilences, and earthquakes, showing that the wars also He Himself permitted to come upon them, and that these things do not happen for no purpose according to what has been before the accustomed course of things amongst men, but proceed from the wrath on high.

Therefore He saith, they shall come not by themselves or at once, but with signs. For that the Jews may not say, that they who then believed were the authors of these evils, therefore hath He told them also of the cause of their coming upon them. “For verily I say unto you,” He said before, “all these things shall come upon this generation,” having made mention of the stain of blood on them.

Then lest on hearing of the showers of evils, they should suppose the gospel to be broken through, He added, “See,2739   [The Oxford translator renders “Take heed,” but ὀρτε is rendered “See” above; so A.V. and R.V.—R.]be not troubled, for all things must come to pass,” i.e. which I foretold, and the approach of the temptations will set aside none of the things which I have said; but there shall indeed be tumults and confusion, but nothing shall shake my predictions.

Then since He had said to the Jews, “Ye shall not see me, till ye shall say, Blessed is He that cometh in the name of the Lord;” and the disciples supposed that together with the destruction would be the end also; to set right this secret thought of theirs, He said, “But the end is not yet.” For that they did suspect even as I said, you may learn from their question. For, what did they ask? When shall these things be? i.e. when shall Jerusalem be destroyed? And what is the sign of Thy coming, and of the end of the world?

But He answered nothing directly to this question, but first speaks of those other things that are urgent, and which it was needful for them to learn first. For neither concerning Jerusalem straightway, nor of His own second coming, did He speak, but touching the ills that were to meet them at the doors. Wherefore also He makes them earnest in their exertions, by saying, “Take heed that no man deceive you;2740   [R.V., “lead you astray.”]for many shall come in my name, saying, I am Christ.”

Afterwards, when He hath roused them to listen about these things (for, “take heed,” saith He, “that no man deceive you”);2741   [R.V., “lead you astray.”]and having made them energetic, and prepared them to be watchful, and hath spoken first of the false Christs, then He speaks of the ills of Jerusalem, assuring them ever by the things already past, foolish and contentious though they were, of those which were yet to come.

2. But by “wars and rumors of wars,” He meaneth, what I before said, the troubles coming upon them. After this, because, as I have already said, they supposed after that war the end would come, see how He warns them, saying, “But the end is not yet. For nation,” He saith, “shall rise against nation, and kingdom against kingdom.”2742   Matt. xxiv. 7. Of the preludes to the ills of the Jews doth He speak. “All these are the beginning of sorrows,”2743   Matt. xxiv. 8. [R.V., “travail,” birth pangs.—R.]that is, of those that befall them. “Then shall they deliver you up to be afflicted, and shall kill you.”2744   Matt. xxiv. 9. [R.V., “unto tribulation.”]

In good season did He introduce their ills, having a consolation from the common miseries; and not in this way only, but also by His adding, that it is “for my name’s sake. For ye shall be hated,” He saith, “of all men for my name’s sake. Then shall many be offended, and shall betray one another, and many false Christs and false prophets shall arise, and shall deceive many. And because iniquity shall abound, the love of many shall wax cold; but he that shall endure unto the end, the same shall be saved.”2745   Matt. xxiv. 9–13. [In verse 9, “all men” is substituted for “all the nations” (τν θνν omitted); in verse 11“many false Christs and” occurs (taken from verse 24). The R.V. represents, in other details, the Greek text of the Homily. In verse 12, “the many” is the necessary rendering.—R.]

This is the greater evil, when the war is intestine too, for there were many false brethren. Seest thou the war to be threefold? from the deceivers, from the enemies, from the false brethren. See Paul too lamenting over the same things, and saying, “Without were fightings, within were fears;”2746   2 Cor. vii. 5.and, “perils among false brethren,”2747   2 Cor. xi. 26.and again, “For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ.”2748   2 Cor. xi. 13.

After this again, what is more grievous than all, they shall not have so much as the consolation from love. Then indicating, that these things will in no degree harm the noble and the firm, He saith, Fear not, neither be troubled. For if ye show forth the patience that becomes you, the dangers will not prevail over you. And it is a plain proof of this, that the word shall surely be preached everywhere in the world, so much shall ye be above the things that alarm you. For, that they may not say, how then shall we live? He said more, Ye shall both live and preach everywhere. Therefore He added moreover, “And this gospel shall be preached in the whole world for a witness to all nations, and then shall the end come,”2749   Matt. xxiv. 14. [“Of the kingdom” omitted.]of the downfall of Jerusalem.

For in proof that He meant this, and that before the taking of Jerusalem the gospel was preached, hear what Paul saith, “Their sound went into all the earth;”2750   Rom. x. 18.and again, “The gospel which was preached to every creature which is under Heaven.”2751   Col. i. 23. And seest thou him running from Jerusalem unto Spain? And if one took so large a portion, consider what the rest also wrought. For writing to others also, Paul again saith concerning the gospel, that “it is bringing forth fruit, and growing up in every creature which is under Heaven.”2752   Col. i. 6. [Combined with Col. i. 23.]

But what meaneth, “For a witness to all nations?” Forasmuch as though it was everywhere preached, yet it was not everywhere believed. It was for a witness, He saith, to them that were disbelieving, that is, for conviction, for accusation, for a testimony; for they that believed will bear witness against them that believed not, and will condemn them. And for this cause, after the gospel is preached in every part of the world, Jerusalem is destroyed, that they may not have so much as a shadow of an excuse for their perverseness. For they that saw His power shine throughout every place, and in an instant take the world captive, what excuse could they then have for continuing in the same perverseness? For in proof that it was everywhere preached at that time, hear what Paul saith, “of the gospel which was preached to every creature which is under Heaven.”2753   Col. i. 23.

Which also is a very great sign of Christ’s power, that in twenty or at most thirty years the word had reached the ends of the world. “After this therefore,” saith He, “shall come the end of Jerusalem.” For that He intimates this was manifested by what follows.

For He brought in also a prophecy, to confirm their desolation, saying, “But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing in the holy place, let him that readeth understand.”2754   Matt. xxiv. 15. [Instead of ον the particle δ (as in Mark and Luke) is found here.] He referred them to Daniel. And by “abomination” He meaneth the statue of him who then took the city, which he who desolated the city and the temple placed within the temple, wherefore Christ calleth it, “of desolation.” Moreover, in order that they might learn that these things will be while some of them are alive, therefore He said, “When ye see the abomination of desolation.”

3. Whence one may most marvel at Christ’s power, and their courage, for that they preached in such times, in which most especially the Jewish state was warred against, in which most especially men regarded them as movers of sedition, when Cæsar commanded all of them to be driven away.2755   Acts xviii. 2. And the result was the same as if any one (when the sea was stirred up on every side, and darkness was filling all the air, and successive shipwrecks taking place, and when all their fellow-sailors were at strife above, and monsters were rising up from beneath, and with the waves devouring the mariners, and thunderbolts falling, and their being pirates, and those in the vessel plotting one against another), were to command men inexperienced in sailing, and who had not so much as seen the sea to sit at the rudder, and to guide and fight the vessel, and when an immense fleet was coming against them with a great array, making use of a single bark, with her crew in this disturbed state, to sink and subdue the fleet. For indeed by the heathens they were hated as Jews, and by the Jews were stoned, as waging war against their laws; and nowhere could they stand.

Thus were all things, precipices, and reefs, and rocks, the things in the cities, the things in the fields, the things in the houses, and every single person was at war with them; generals and rulers, and private persons, and all nations, and all people, and a turmoil which cannot be set forth by words. For the Jewish race was exceedingly detestable to the government of the Romans, as having occasioned them endless trouble; and not even from this did the preaching of the word take hurt; but the city was stormed and set on fire, and involved its inhabitants in countless evils; but the apostles that came from thence, introducing new laws, prevailed even over the Romans.

O strange and wonderful facts! Countless myriads of Jews did the Romans then subdue, and they did not prevail over twelve men fighting against them naked and unarmed. What language can set forth this miracle? For they that teach need to have these two things, to be worthy of credit, and to be beloved by them whom they are instructing; and together with these, and besides them, that their sayings should be easy of reception, and the time should be free from trouble and tumults.

But then were all the contraries to these. For while they did not seem worthy of credit, they were withdrawing from such as did seem worthy of it, those who had been deceived by them. So far from being loved, they were even hated, and were taking men away from what they loved, both habits, and hereditary customs, and laws.

Again, their injunctions had great difficulty; but the things, from which they were withdrawing men, much pleasure. And many were the perils, many the deaths, both themselves and they that obeyed them underwent, and together with all this, the time also occasioned them much difficulty, teeming with wars, tumults, disturbance, so that, even if there had been none of the things we have mentioned, it would have quite thrown all things into confusion.

We have good occasion to say, “Who shall tell the mighty works of the Lord, and make all His praises to be heard.”2756   Ps. cvi. 2. For if his own people amid signs hearkened not to Moses, because of the clay only, and the bricks; who persuaded these that every day were beaten and slain, and were suffering incurable evils, to leave a quiet life, and to prefer thereto this which was teeming with blood and death, and that when they who preached it were strangers to them, and very hostile in every way? For I say not unto nations and cities and people, but into a small house let one bring in him that is hated of all that are in the house, and by him endeavor to bring them away from those whom they love, from father, and wife, and child, will he not surely be seen torn in pieces, before he hath opened his mouth? And if there be added moreover a tumult and strife of husband and wife in the house, will they not stone him to death before he steps on the threshold? And if he also be one whom they may readily despise, and who enjoins galling things, and commands them who are living in luxury to practise self restraint, and together with this the conflict be against those who are far more in numbers and who excel him, is it not quite manifest that he will be utterly destroyed? Yet nevertheless, this, which is impossible to be done in one house, this hath Christ accomplished in all the world, through precipices and furnaces, and ravines, and rocks, and land and sea at war with Him, bringing in the healers of the world.

And if thou art minded to learn these things more distinctly, I mean, the famines, the pestilences, the earthquakes, the other calamities, peruse the history about these things composed by Josephus, and thou wilt know all accurately. Therefore Himself too said, “Be not troubled, for all must be;” and, “He that endureth to the end, the same shall be saved;” and, “The gospel shall surely be preached in all the world.” For when weakened and faint at the fear of what had been said, He braces them up by saying, Though ten thousand things be done, the gospel must be preached in every part of the world, and then shall the end come.

4. Seest thou in what a state things were then, and how manifold was the war? And this is the beginning, when each of the things to be effected most required quiet. In what state then were they? for nothing hinders us from resuming the same things again. The first war was that of the deceivers; “For there shall come,” He saith, “false Christs and false prophets:” the second, that of the Romans, “For ye shall hear,” He saith, “of wars:” the third, that which bringeth on the “famines:” the fourth, “the pestilences” and “the earthquakes:” the fifth, “they shall deliver you into afflictions:” the sixth, “ye shall be hated of all men:” the seventh, “They shall betray one another, and hate one another” (an intestine war doth He here make known); then, “false Christs,” and false brethren; then, “the love of the most2757   [Only one ms. inserts τν πολλν here. Field rejects it. If accepted, it should be rendered “of the many,” as in the R.V. But internal reasons are against it. It would naturally be supplied from the New Testament passage. Moreover, the briefer reading yields a better sense: “Love shall wax cold, the cause of all these ills.”—R.]shall wax cold,” which is the cause of all the ills.

Seest thou numberless kinds of war, new and strange? Yet nevertheless in the midst of these things, and much more (for with the intestine wars was mingled also that of kinsmen), the gospel prevailed over the whole earth. “For the gospel,” He saith, “shall be preached in the whole world.”

Where then are they who set up the power of a nativity and the cycle of times against the doctrines of the church? For who has ever recorded that another Christ appeared; that such a thing took place? Although they falsely affirm other things, that ten myriads of years passed, yet this they cannot even feign. Of what kind of cycle then would ye speak? For there was never another Sodom, nor another Gomorrah, nor another flood. How long do ye trifle, talking of a cycle and nativity?

How then, it is said, do many of the things they say come to pass? Because thou hast bereaved thyself of the help God bestows, and didst betray thyself, and didst place thyself without His providence; therefore doth the evil spirit turn and twist about thy matters as he will.

But not so among the saints, or rather not even amongst us sinners, who utterly despise it. For although our practice is beyond endurance, yet because by God’s grace we cling with much exactness to the doctrines of the truth, we are above the malice of the evil spirits.

And altogether, what is a nativity? nothing else than injustice, and confusion, and that all things are borne along at random; or rather not at random only; but more than this, with folly.

“And if there is not any nativity, whence is such a one rich? whence is such a one poor?”

I know not: for in this way I will for a time reason with thee, instructing thee not to be curious about all things; neither in consequence of this to go on at random and rashly. For neither because thou art ignorant of this, oughtest thou to feign the things that are not. It is better to be ignorant well, than to learn ill. For he that knoweth not the cause, will come soon to the right one; but he who because he does not know the real cause, feigns one that is untrue, will not be able easily to receive the real; but he needs more both of labors and toil, in order to take away the former. For indeed on a tablet, if it have been wiped smooth, any one may easily write what he will, but when it is written upon, no longer in the same way, for we must first wipe out what has been ill written. And amongst physicians again, he that applies nothing, is far better than he that applies hurtful things; and he who builds unsoundly, is worse than he who doth not so much as build at all; like as the land is far better that bears nothing, than that which bears thorns.

Let us not then be impatient to learn all things, but let us endure to be even ignorant of some things, that when we have found a teacher, we may not afford him double toil. Or rather many oftentimes have remained even incurably diseased, by carelessly entangling themselves in evil opinions. For neither is the toil the same to pluck up first what hath taken root amiss, and then to sow, as to plant a clear ground. For in that case, he must overthrow first, and then put in other things; but in this, the hearing is ready.

Whence then is such a one rich? I will say, now; many acquire wealth, by God’s gift; and many by His permission. For this is the short and simple account.

What then? it is said, doth He make the whoremongers to be rich, and the adulterers, and him that hath abused himself with mankind, and him that hath made a bad use of his possessions? He doth not make them, but permits them to be rich; and great is the difference, and quite infinite between making and permitting. But wherefore doth He suffer it at all? Because it is not yet the time for judgment, that every one may receive according to his merits.

For what more worthless than that rich man, who giveth not to Lazarus so much as of his crumbs? Nevertheless, he was more wretched than all, for he came to be possessed not even of a drop of water, and for this very cause most especially, that being rich he was cruel. For if there are two wicked men, who have not had the same portion here, but one in wealth, the other in poverty, they will not be similarly punished there, but the wealthier more grievously.

5. Dost thou not see at least even this man, suffering more fearfully because he had “received his good things?” Do thou also therefore, when thou seest in prosperity one who is become rich by injustice, groan, weep; for indeed this wealth is to him an addition of punishment. For like as they who sin much, and are not minded to repent, treasure up to themselves a treasure of wrath; even so they, who, besides not being punished, are even enjoying prosperity, will undergo the greater punishment.

And the proof of this, if thou wilt, I will show thee, not from the things to come only, but also from the present life. For the blessed David, when he sinned that sin of Bathsheba, and was convicted by the prophet, for this cause most of all was he more severely reproved, that even when he had enjoyed such security, he was like this. Hear at least God upbraiding him with this especially. “Did not I anoint thee for a king, and delivered thee from the hand of Saul, and give thee all that pertained to thy master, and all the house of Israel and Judah, and if it had been little for thee, I would have added thus and thus; and wherefore hast thou done that which was evil in my sight?”2758   2 Sam. xii. 7–9. For not for all sins are there the same punishments, but many and diverse, according to the times, according to the persons, according to their rank, according to their understanding, according to other things besides. And that what I say may be more clear, let one sin be set forth, fornication; and mark how many different punishments I find not from myself, but from the divine Scriptures. Did any one commit fornication before the law, he is differently punished; and this Paul showeth, “For as many as have sinned without law, shall also perish without law.”2759   Rom. ii. 12. Did any one commit fornication after the law? He shall suffer more grievous things. “For as many as have sinned in the law shall be judged by the law.”2760   Rom. ii. 12. [The article does not occur, either here or in the text of the New Testament. R.V., “under law” and “by law.”—R.] Did any one commit fornication being a priest, he receives from his dignity a very great addition to his punishment. So for this cause, whereas the other women were slain for fornication, the daughters of the priests were burnt; the lawgiver showing the more amply, how great punishment await the priest if he commits this sin. For if on the daughter he inflicts a greater punishment, because of her being a priest’s daughter, much more on the man himself who bears the priest’s office. Was fornication committed with any violence? she is even freed from punishment. Did one play the harlot being rich, and another being poor? Here again also is a difference. And this is evident from what we have said before concerning David. Was any one guilty of fornication after Christ’s coming? Should he depart uninitiated, he will suffer a punishment more sore than all those. Was any guilty of fornication after the laver? in this case not even a consolation is left for the sin any more. And this selfsame thing Paul declared when he said, “He that despised Moses’ law dieth without mercy, under two or three witnesses: of how much sorer punishment suppose ye shall he be counted worthy, who hath trodden underfoot the Son of God, and hath counted the blood of the covenant an unholy thing, and hath done despite to the grace of the Spirit?2761   Heb. x. 28, 29. [The last phrase is altered, as indicated in the above rendering.—R.] Hath any been guilty of fornication, bearing the priest’s office now? this above all is the crown of the evil deeds.

Seest thou of one sin how many different forms? one that before the law, another that after the law, another that of him who bears the priest’s office; that of the rich woman, and that of the poor woman, of her that is a catechumen, and of the believing woman, of the daughter of the priest.

And from the knowledge again great is the difference; “For he which knew his Lord’s will, and did it not, shall be beaten with many stripes.”2762   Luke xii. 47. And to sin after examples bringeth greater vengeance. Therefore He saith, “But ye, when ye had seen it, repented not afterwards,”2763   Matt. xxi. 32.though ye had had the advantage of much care. Therefore He upbraids Jerusalem likewise with this saying, “How often would I have gathered thy children together, and ye would not!”2764   Luke xiii. 34.

And to sin being in luxury, this is shown by the history of Lazarus. And from the place also the sin becomes more grievous, which He Himself indicated when He said, “Between the temple and the altar.”2765   Matt. xxiii. 35.

And from the equality of the offenses themselves, “It is not marvellous if one be taken stealing;”2766   Prov. vi. 30. [Most editors supply the remainder of the verse.—R.]and again, “Thou didst slay thy sons and thy daughters; this is beyond all thy whoredoms, and thine abominations.”2767   Ezek. xvi. 20, 21. LXX.

And from the persons again: “If one man sin against another, they shall pray for him; but if he sin against God, who shall entreat for him?”2768   1 Sam. ii. 25. [LXX. The Hebrew differs: for the clause “they shall pray for him,” the R.V. has, “God shall judge him.”—R.]

And when any one surpasses in negligence those who are far inferior; wherewith in Ezekiel He doth charge them, saying, “Not even according to the judgments of the nations hast thou done.”2769   Ezek. v. 7.

And when one is not sobered even by the examples of others, “She saw her sister,” it is said, “and justified her.”2770   Ezek. xvi. 51. [First half freely cited.]

And when one has had the advantage of more abundant care; “For if,” He saith, “these mighty works had been done in Tyre and Sidon, they would have repented long ago; but it shall be more tolerable for Tyre and Sidon than for that city.”2771   Matt. xi. 21, 22.

Seest thou perfect exactness, and that all for the same sins are not paying the same penalty? For moreover when we have had the benefit of long-suffering, and profit nothing, we shall endure worse things. And this Paul shows, where he says, “But after thy hardness and impenitent heart, thou treasurest up for thyself wrath.”2772   Rom. ii. 5.

Knowing then these things, let us not be offended, neither let us be confounded at any of the things that happen, nor bring in upon us the storm of thought, but giving place to God’s providence, let us give heed to virtue, and flee vice, that we may also attain to the good things to come, by the grace and love towards man of our Lord Jesus Christ, by whom and with whom be glory unto the Father together with the Holy Spirit, now and always, and world without end. Amen.

ΟΜΙΛΙΑ ΟΕʹ. Καὶ ἐξελθὼν ὁ Ἰησοῦς ἀπὸ τοῦ ἱεροῦ, ἐπορεύετο. Καὶ προσῆλθον οἱ μαθηταὶ αὐτοῦ, ἐπιδεῖξαι αὐτῷ τὰς οἰκοδομὰς τοῦ ἱεροῦ. Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς: Οὐ βλέπετε ταῦτα πάντα; Ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον, ὃς οὐ καταλυθήσεται. Ἐπειδὴ γὰρ εἶπεν, ὅτι Ἀφίεται ὁ οἶκος ὑμῶν ἔρημος, καὶ μυρία ἔμπροσθεν προανεφώνησεν αὐτοῖς χαλεπά: εἶτα οἱ μαθηταὶ ταῦτα ἀκούσαντες, ὥσπερ θαυμάζοντες προσῆλθον ἐπιδεικνύντες τοῦ ναοῦ τὸ κάλλος, καὶ διαποροῦντες εἰ τοσαῦτα ἀφανισθήσεται κάλλη, καὶ ὕλης πολυτέλεια, καὶ τέχνης ποικιλία ἄφατος: οὐκέτι λοιπὸν περὶ ἐρημίας ἁπλῶς αὐτοῖς διαλέγεται, ἀλλὰ παντελῆ προαναφωνεῖ τὸν ἀφανισμόν. Οὐ βλέπετε γὰρ ταῦτα πάντα, φησι, καὶ θαυμάζετε καὶ ἐκπλήττεσθε; Οὐ μὴ μείνῃ λίθος ἐπὶ λίθον. Πῶς οὖν ἔμεινε; φησί. Καὶ τί τοῦτο, Οὐδὲ γὰρ οὕτω διέπεσεν ἡ ἀπόφασις. Ἢ γὰρ τὴν ἐρημίαν ἐνδεικνύμενος τὴν παντελῆ, ταῦτα ἔλεγεν: ἢ κατ' ἐκεῖνον τὸν τόπον, ἔνθα ἦν. Ἔστι γὰρ αὐτοῦ μέρη μέχρι τῶν θεμελίων ἠφανισμένα. Μετὰ δὲ τούτων κἀκεῖνο ἂν εἴποιμεν, ὅτι ἐκ τῶν γεγενημένων καὶ περὶ τῶν λειψάνων καὶ τοὺς σφόδρα φιλονεικοῦντας δεῖ πείθεσθαι, ὡς τέλεον ἀπολουμένων. Καθημένου δὲ αὐτοῦ ἐπὶ τοῦ ὄρους τῶν Ἐλαιῶν προσῆλθον οἱ μαθηταὶ κατ' ἰδίαν, λέγοντες: Εἰπὲ ἡμῖν, πότε ταῦτα ἔσται; καὶ τί τὸ σημεῖον τῆς σῆς παρουσίας καὶ τῆς συντελείας τοῦ αἰῶνος; Διὰ τοῦτο κατ' ἰδίαν προσῆλθον, ἅτε ὑπὲρ τοιούτων πευσόμενοι. Καὶ γὰρ ὤδινον μαθεῖν τὴν ἡμέραν τῆς παρουσίας αὐτοῦ, διὰ τὸ σφόδρα ἐπιθυμεῖν τὴν δόξαν ἐκείνην ἰδεῖν τὴν μυρίων οὖσαν ἀγαθῶν αἰτίαν. Καὶ δύο ταῦτα ἐρωτῶσιν αὐτόν: Πότε ταῦτα ἔσται; τουτέστιν, ἡ τοῦ ναοῦ κατασκαφή: καὶ, Τί τὸ σημεῖον τῆς σῆς παρουσίας; Ὁ δὲ Λουκᾶς ἔν φησιν εἶναι τὸ ἐρώτημα, τὸ περὶ τῶν Ἱεροσολύμων, ἅτε νομιζόντων αὐτῶν τότε καὶ τὴν παρουσίαν αὐτοῦ εἶναι. Ὁ δὲ Μάρκος οὐδὲ πάντας αὐτούς φησιν ἐρωτῆσαι περὶ τῆς συντελείας τῶν Ἱεροσολύμων, ἀλλὰ Πέτρον καὶ Ἰωάννην, ἅτε πλείονα παῤῥησίαν ἔχοντας. Τί οὖν αὐτός; Βλέπετε μή τις ὑμᾶς πλανήσῃ. Πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου, λέγοντες: Ἐγώ εἰμι ὁ Χριστὸς, καὶ πολλοὺς πλανήσουσι. Μελλήσετε δὲ ἀκούειν πολέμους καὶ ἀκοὰς πολέμων. Ὁρᾶτε, μὴ θροεῖσθε: δεῖ γὰρ πάντα γενέσθαι, ἀλλ' οὔπω τὸ τέλος. Ἐπειδὴ γὰρ ὡς περὶ ἀλλοτρίας τιμωρίας ἀκούοντες τῆς ἐπαγομένης τῇ Ἱερουσαλὴμ διέκειντο, καὶ ὡς ἕξω θορύβων ἐσόμενοι, καὶ τὰ ἀγαθὰ μόνα ὠνειροπόλουν, καὶ αὐτίκα μάλα αὐτὰ ἀπαντήσεσθαι προσεδόκων: διὰ τοῦτο πάλιν αὐτοῖς χαλεπὰ προαναφωνεῖ, ἐναγωνίους ποιῶν, καὶ κελεύων διπλῇ νήφειν, ὡς μήτε ὑπὸ τῆς ἀπάτης τῶν παραλογιζομένων φενακισθῆναι, μήτε ὑπὸ τῆς τυραννίδος τῶν καταληψομένων κακῶν βιασθῆναι. Διπλοῦς γὰρ ὁ πόλεμος, φησὶν, ἔσται, ὅ τε τῶν πλάνων, ὅ τε τῶν πολεμίων: ἀλλ' ἐκεῖνος πολλῷ χαλεπώτερος, ἅτε ἐν συγχύσει καὶ ταραχῇ πραγμάτων, καὶ φοβουμένων καὶ ταραττομένων ἀνθρώπων ἐπιτιθέμενος. Καὶ γὰρ πολλὴ τότε ἡ ζάλη ἦν, τῶν Ῥωμαϊκῶν ἀρχομένων ἀνθεῖν, καὶ πόλεων ἁλισκομένων, καὶ στρατοπέδων καὶ ὅπλων κινουμένων, καὶ πολλῶν εὐκόλως πιστευομένων. Πολέμους δὲ τοὺς ἐν Ἱεροσολύμοις λέγει: οὐ γὰρ δὴ τοὺς ἔξωθεν καὶ πανταχοῦ τῆς οἰκουμένης: τί γὰρ ἔμελεν αὐτοῖς τούτων; Ἄλλως δὲ οὐδὲ καινόν τι ἔμελλεν ἐρεῖν, εἰ τὰ τῆς οἰκουμένης ἔλεγε πάθη, τὰ ἀεὶ συμβαίνοντα. Καὶ γὰρ πρὸ τούτου ἦσαν καὶ πόλεμοι καὶ ταραχαὶ καὶ μάχαι: ἀλλὰ τοὺς Ἰουδαϊκοὺς οὐ μακρόθεν λέγει ἐπιόντας πολέμους: λοιπὸν γὰρ αὐτοῖς ἐν φροντίδι τὰ τῶν Ῥωμαίων ἦν. Ἐπεὶ οὖν καὶ ταῦτα ἱκανὰ ἦν αὐτοὺς θορυβεῖν, προλέγει ταῦτα πάντα. Εἶτα δεικνὺς ὅτι καὶ αὐτὸς συνεπιθήσεται Ἰουδαίοις καὶ πολεμήσει, οὐχὶ μάχας φησὶ μόνον, ἀλλὰ καὶ θεηλάτους πληγὰς, λιμοὺς καὶ λοιμοὺς καὶ σεισμοὺς, δεικνὺς ὅτι καὶ τοὺς πολέμους αὐτὸς εἴασεν ἐπελθεῖν, καὶ οὐχ ἁπλῶς ταῦτα γίνεται, κατὰ τὴν ἔμπροσθεν ἐν τοῖς ἀνθρώποις οὖσαν συνήθειαν, ἀλλ' ἐκ τῆς ἄνωθεν ὀργῆς. Διὰ τοῦτο οὐδὲ ἁπλῶς αὐτὰ ἥξειν φησὶν, οὐδὲ ἀθρόως, ἀλλὰ μετὰ σημείων. Ἵνα γὰρ μὴ λέγωσιν οἱ Ἰουδαῖοι, ὅτι οἱ τότε πιστεύσαντες αἴτιοι τούτων τῶν κακῶν, διὰ τοῦτο καὶ τὴν αἰτίαν αὐτοῖς εἴρηκε τῆς ἐπαγωγῆς. Ἀμὴν γὰρ λέγω ὑμῖν, ἔμπροσθεν ἔλεγεν, ὅτι ἥξει πάντα ταῦτα ἐπὶ τὴν γενεὰν ταύτην, τῆς μιαιφονίας αὐτῶν μνησθείς. Εἶτα ἵνα μὴ τὰς νιφάδας τῶν κακῶν ἀκούοντες, νομίσωσι διασπᾶσθαι τὸ κήρυγμα, ἐπήγαγεν: Ὁρᾶτε, μὴ θορυβεῖσθε, δεῖ γὰρ πάντα γενέσθαι, τουτέστιν, Ἃ προεῖπον ἐγὼ, καὶ τῶν πειρασμῶν ἡ ἔφοδος οὐδὲν διακόψει τῶν παρ' ἐμοῦ εἰρημένων: ἀλλ' ἔσται μὲν θόρυβος καὶ ταραχὴ, τοὺς δὲ ἐμοὺς οὐδὲν διασαλεύσει χρησμούς. Εἶτα ἐπειδὴ εἶπε τοῖς Ἰουδαίοις: Οὐ μή με ἴδητε, ἕως ἂν εἴπητε, Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου: ᾤοντο δὲ οἱ μαθηταὶ ἅμα τῇ κατασκαφῇ καὶ τὴν συντέλειαν ἔσεσθαι. καὶ ταύτην διορθούμενος αὐτῶν τὴν ὑπόνοιαν, ἔλεγεν: Ἀλλ' οὔπω τὸ τέλος. Ὅτι γὰρ οὕτως ὡς ἔφην ὑπώπτευον, ἐκ τῆς ἐρωτήσεως αὐτῶν μάνθανε. Τί γὰρ ἠρώτησαν; Πότε ταῦτα ἔσται; τουτέστι, Πότε τὰ Ἱεροσόλυμα ἀπολεῖται; Καὶ τί τὸ σημεῖον τῆς σῆς παρουσίας καὶ τῆς συντελείας τοῦ αἰῶνος; Αὐτὸς δὲ οὐδὲν εὐθέως πρὸς τὴν ἐρώτησιν ἀπεκρίνατο ταύτην, ἀλλὰ πρότερον ἐκεῖνα τὰ κατεπείγοντα λέγει, καὶ ἃ πρῶτα μαθεῖν ἐχρῆν. Οὔτε γὰρ περὶ Ἱεροσολύμων εὐθέως, οὔτε περὶ τῆς παρουσίας αὐτοῦ τῆς δευτέρας εἴρηκεν: ἀλλὰ περὶ τῶν ἐπὶ θύραις ἀπαντησομένων κακῶν. Διὸ καὶ ἐναγωνίους αὐτοὺς ποιεῖ λέγων: Βλέπετε μή τις ὑμᾶς πλανήσῃ: πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου, λέγοντες: Ἐγώ εἰμι ὁ Χριστός. Εἶτα διεγείρας αὐτοὺς εἰς τὴν περὶ τούτων ἀκρόασιν: (Βλέπετε γὰρ, φησὶ, μή τις ὑμᾶς πλανήσῃ:) καὶ ἐναγωνίους ποιήσας, καὶ νήφειν παρασκευάσας, καὶ εἰπὼν τοὺς ψευδοχρίστους πρότερον, τότε τὰ τῶν Ἱεροσολύμων λέγει κακὰ, ἀπὸ τῶν ἤδη γενομένων καὶ τὰ μέλλοντα ἀεὶ καὶ παρὰ τοῖς ἀνοήτοις καὶ φιλονείκοις πιστούμενος. βʹ. Πολέμους δὲ καὶ ἀκοὰς πολέμων, ὅπερ καὶ ἔμπροσθεν εἶπον, τὰς αὐτοῖς ἐπιούσας φησὶ ταραχάς. Εἶτα ἐπειδὴ, καθὼς καὶ προεῖπον, ἐνόμιζον μετ' ἐκεῖνον τὸν πόλεμον ἥξειν τὸ τέλος, ὅρα πῶς αὐτοὺς ἀσφαλίζεται λέγων: Ἀλλ' οὔπω τὸ τέλος. Ἐγερθήσεται γὰρ, φησὶν, ἔθνος ἐπὶ ἔθνος, καὶ βασιλεία ἐπὶ βασιλείαν. Τὰ προοίμια λέγει τῶν Ἰουδαϊκῶν κακῶν. Πάντα δὲ ταῦτα ἀρχὴ ὠδίνων: τουτέστι, τῶν συμβαινόντων αὐτοῖς. Τότε παραδώσουσιν ὑμᾶς εἰς θλῖψιν, καὶ ἀποκτενοῦσιν ὑμᾶς. Εὐκαίρως παρενέβαλε τὰ αὐτῶν κακὰ, ἔχοντα παραμυθίαν ἀπὸ τῶν κοινῶν: οὐ ταύτῃ δὲ μόνον, ἀλλὰ καὶ τῷ προσθεῖναι, ὅτι Διὰ τὸ ὄνομά μου. Ἔσεσθε γὰρ, φησὶ, μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου. Τότε σκανδαλισθήσονται πολλοὶ, καὶ ἀλλήλους παραδώσουσι: καὶ πολλοὶ ψευδόχριστοι καὶ ψευδοπροφῆται ἐγερθήσονται, καὶ πλανήσουσι πολλούς. Καὶ διὰ τὸ πληθυνθῆναι τὴν ἀνομίαν, ψυγήσεται ἡ ἀγάπη τῶν πολλῶν: ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται. Τοῦτο μεῖζον κακὸν, ὅταν καὶ ἐμφύλιος ὁ πόλεμος ᾖ: πολλοὶ γὰρ ψευδάδελφοι γεγόνασιν. Εἶδες τριπλοῦν τὸν πόλεμον ὄντα, τὸν ἀπὸ τῶν πλάνων, τὸν ἀπὸ τῶν πολεμίων, τὸν ἀπὸ τῶν ψευδαδέλφων; Ὅρα καὶ Παῦλον τὰ αὐτὰ ἀποδυρόμενον καὶ λέγοντα: Ἔξωθεν μάχαι, ἔσωθεν φόβοι: καὶ, Κίνδυνοι ἐν ψευδαδέλφοις: καὶ πάλιν: Οἱ γὰρ τοιοῦτοι ψευδαπόστολοι, ἐργάται δόλιοι, μετασχηματιζόμενοι εἰς ἀποστόλους Χριστοῦ. Εἶτα πάλιν τὸ πάντων χαλεπώτερον, ὅτι οὐδὲ τὴν ἀπὸ τῆς ἀγάπης παραμυθίαν ἕξουσιν. Εἶτα δεικνὺς ὅτι τὸν γενναῖον καὶ καρτερικὸν οὐδὲν ταῦτα λυμανεῖται, Μὴ φοβεῖσθε, φησὶ, μηδὲ ταράττεσθε. Ἂν γὰρ τὴν προσήκουσαν ὑπομονὴν ἐπιδείξησθε, οὐ περιέσται ὑμῶν τὰ δεινά. Καὶ τούτου σαφὴς ἀπόδειξις, τὸ πάντως κηρυχθῆναι τὸ κήρυγμα πανταχοῦ τῆς οἰκουμένης: οὕτως ὑψηλότεροι ἔσεσθε τῶν δεινῶν. Ἵνα γὰρ μὴ λέγωσι, Πῶς οὖν ζησόμεθα; τὸ πλέον εἶπεν, ὅτι Καὶ ζήσεσθε καὶ διδάξετε πανταχοῦ. Διὸ καὶ ἐπήγαγε: Καὶ κηρυχθήσεται τὸ Εὐαγγέλιον τοῦτο ἐν ὅλῳ τῷ κόσμῳ εἰς μαρτύριον πᾶσι τοῖς ἔθνεσι: καὶ τότε ἥξει τὸ τέλος: τῆς συντελείας τῶν Ἱεροσολύμων. Ὅτι γὰρ ἐκεῖνο ἔλεγε, καὶ πρὸ τῆς ἁλώσεως τὸ Εὐαγγέλιον ἐκηρύχθη, ἄκουσον τί φησιν ὁ Παῦλος: Εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν: καὶ πάλιν, Τοῦ Εὐαγγελίου τοῦ κηρυχθέντος ἐν πάσῃ τῇ κτίσει τῇ ὑπὸ τὸν οὐρανόν. Καὶ ὁρᾷς αὐτὸν ἀπὸ Ἱερουσαλὴμ εἰς Σπανίαν τρέχοντα. Εἰ δὲ εἷς τοσοῦτον μέρος κατέλαβεν, ἐννόησον καὶ οἱ λοιποὶ πόσα εἰργάσαντο. Καὶ γὰρ καὶ ἑτέροις γράφων πάλιν ὁ Παῦλος ἔλεγε περὶ τοῦ Εὐαγγελίου, ὅτι Ἔστι καρποφορούμενον καὶ αὐξανόμενον ἐν πάσῃ τῇ κτίσει τῇ ὑπὸ τὸν οὐρανόν. Τί δέ ἐστιν, Εἰς μαρτύριον πᾶσι τοῖς ἔθνεσιν; Ἐπειδὴ ἐκηρύχθη μὲν πανταχοῦ, οὐκ ἐπιστεύθη δὲ πανταχοῦ, Εἰς μαρτύριον, φησὶ, τοῖς ἀπιστήσασι: τουτέστιν, εἰς ἔλεγχον, εἰς κατηγορίαν, εἰς μαρτυρίαν: οἱ γὰρ πιστεύσαντες καταμαρτυρήσουσι τῶν μὴ πιστευσάντων, καὶ κατακρινοῦσιν αὐτούς. Διὰ τοῦτο δὲ μετὰ τὸ κηρυχθῆναι τὸ Εὐαγγέλιον πανταχοῦ τῆς οἰκουμένης ἀπόλλυται τὰ Ἱεροσόλυμα, ἵνα μηδὲ σκιὰν ἀπολογίας ἔχωσιν ἀγνωμονοῦντες. Οἱ γὰρ ἰδόντες τὴν αὐτοῦ δύναμιν πανταχοῦ διαλάμψασαν, καὶ ἐν ἀκαριαίῳ τὴν οἰκουμένην ἑλοῦσαν, τίνα ἂν ἔχοιεν λοιπὸν συγγνώμην, ἐπὶ τῆς αὐτῆς ἀγνωμοσύνης μείναντες; Ὅτι γὰρ πανταχοῦ ἐκηρύχθη τότε, ἄκουσον τί φησιν ὁ Παῦλος: Τοῦ Εὐαγγελίου τοῦ κηρυχθέντος ἐν πάσῃ τῇ κτίσει τῇ ὑπὸ τὸν οὐρανόν. Ὃ καὶ μέγιστον σημεῖον τῆς τοῦ Χριστοῦ δυνάμεως, ὅτι ἐν εἴκοσι ἢ καὶ τριάκοντα ὅλοις ἔτεσι τὰ πέρατα τῆς οἰκουμένης κατέλαβεν ὁ λόγος. Μετὰ τοῦτο οὖν, φησὶν, ἥξει τὸ τέλος τῶν Ἱεροσολύμων. Ὅτι γὰρ τοῦτο αἰνίττεται, τὸ ἑξῆς ἐδήλωσεν. Ἐπήγαγε γὰρ καὶ προφητείαν, πιστούμενος αὐτῶν τὸν ἀφανισμὸν, καὶ λέγων: Ὅταν δὲ ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως, τὸ ῥηθὲν διὰ Δανιὴλ τοῦ προφήτου, ἑστὼς ἐν τόπῳ ἁγίῳ: ὁ ἀναγινώσκων νοείτω. Παρέπεμψεν αὐτοὺς ἐπὶ τὸν Δανιήλ. Βδέλυγμα δὲ τὸν ἀνδριάντα τοῦ τότε τὴν πόλιν ἑλόντος φησὶν, ὃ ὁ ἐρημώσας τὴν πόλιν καὶ τὸν ναὸν ἔστησεν ἔνδον: διὸ καὶ ἐρημώσεως αὐτὸ καλεῖ. Εἶτα, ἵνα μάθωσιν, ὅτι καὶ ζώντων ἐνίων αὐτῶν ταῦτα ἔσται, διὰ τοῦτο ἔλεγεν: Ὅταν ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως. γʹ. Ἐξ ὧν μάλιστα ἄν τις θαυμάσειε τοῦ Χριστοῦ τὴν δύναμιν καὶ τὴν ἐκείνων ἀνδρείαν, ὅτι ἐν τοιούτοις καιροῖς ἐκήρυττον, ἐν οἷς μάλιστα τὰ Ἰουδαϊκὰ ἐπολεμεῖτο, ἐν οἷς μάλιστα ὡς στασιασταῖς προσεῖχον αὐτοῖς, ὅτε ὁ Καῖσαρ ἐκέλευσεν ἅπαντας ἀπελαύνεσθαι. Καὶ ταὐτὸν συνέβαινεν, ὥσπερ ἂν εἴ τις, τῆς θαλάττης ἐγερθείσης πάντοθεν, καὶ ζόφου τὸν ἀέρα πάντα κατέχοντος, καὶ ναυαγίων ἐπαλλήλων γινομένων, καὶ πάντων ἄνωθεν τῶν συμπλεόντων στασιαζόντων, καὶ θηρῶν κάτωθεν ἀνιόντων, καὶ μετὰ τῶν κυμάτων ἀναλισκόντων τοὺς πλέοντας, καὶ σκηπτῶν φερομένων, καὶ πειρατῶν ὄντων, καὶ τῶν ἔνδον ἀλλήλοις ἐπιβουλευόντων, ἀνθρώπους ἀπείρους τοῦ πλεῖν καὶ οὐδὲ θάλατταν ἰδόντας κελεύοι ἐπὶ τῶν οἰάκων καθῆσθαι, καὶ κυβερνᾷν καὶ ναυμαχεῖν, καὶ στόλον ἄπειρον ἐπιόντα μετὰ πολλῆς παρατάξεως, ἑνὶ χρωμένους ἀκατίῳ, τῷ οὕτως ὡς εἶπον ταραττομένῳ, καταδύειν καὶ χειροῦσθαι. Καὶ γὰρ ὑπὸ ἐθνῶν ἐμισοῦντο, ὡς Ἰουδαῖοι: καὶ ὑπὸ Ἰουδαίων ἐλιθάζοντο, ὡς τοῖς αὐτῶν πολεμοῦντες νόμοις: καὶ οὐδαμοῦ στῆναι ἦν. Οὕτω πάντα κρημνοὶ καὶ σκόπελοι καὶ πρόβολοι ἦσαν, τὰ ἐν ταῖς πόλεσι, τὰ ἐν ταῖς χώραις, τὰ ἐν οἰκίαις: καὶ εἷς ἕκαστος αὐτοῖς ἐπολέμει, καὶ στρατηγὸς, καὶ ἄρχων, καὶ ἰδιώτης, καὶ ἔθνη πάντα, καὶ δῆμοι πάντες: καὶ ταραχή τις ἦν λόγῳ παραστῆναι μὴ δυναμένη. Καὶ γὰρ σφόδρα τῇ τῶν Ῥωμαίων ἀρχῇ μισητὸν τὸ Ἰουδαίων γένος ἦν, ἅτε μυρία πράγματα αὐτοῖς παρεσχηκός: καὶ οὐδὲ ἐντεῦθεν ἐβλάβη τὸ κήρυγμα: ἀλλ' ἡ μὲν πόλις ἀνάρπαστος ἦν καὶ ἐμπεπύριστο, καὶ μυρία τοὺς οἰκοῦντας διέθηκε κακά: οἱ δὲ ἐντεῦθεν ὄντες ἀπόστολοι, νόμους εἰσάγοντες καινοὺς, καὶ τῶν Ῥωμαίων ἐκράτουν. Ὢ καινῶν καὶ παραδόξων πραγμάτων! Μυριάδας ἀπείρους Ἰουδαίων τότε ἐχειρώσαντο Ῥωμαῖοι, καὶ δώδεκα ἀνδρῶν οὐ περιεγένοντο, γυμνῶν, ἀόπλων μαχομένων αὐτοῖς. Τίς παραστῆσαι δυνήσεται λόγος τὸ θαῦμα τοῦτο; Καὶ γὰρ δύο ταῦτα τοῖς διδάσκουσιν ὑπάρχειν χρὴ, τό τε ἀξιοπίστους εἶναι, καὶ τὸ φιλεῖσθαι παρὰ τῶν μαθητευομένων: καὶ μετὰ τούτων καὶ πρὸς τούτοις, καὶ τὸ τὰ λεγόμενα, εὐπαράδεκτα εἶναι, καὶ τὸν καιρὸν ταραχῆς ἀπηλλάχθαι καὶ θορύβων. Τότε δὲ ἅπαντα τὰ ἐναντία ἦν. Οὔτε γὰρ ἀξιόπιστοι εἶναι ἐδόκουν, καὶ τῶν δοκούντων ἀξιοπίστων εἶναι τοὺς ἠπατημένους ἀφίστων: οὐκ ἐφιλοῦντο, ἀλλὰ καὶ ἐμισοῦντο, καὶ τῶν φιλουμένων ἀπῆγον, καὶ ἐθῶν, καὶ πατρίων, καὶ νόμων. Πάλιν τὰ ἐπιτάγματα πολλὴν τὴν δυσκολίαν εἶχεν: ὧν δὲ ἀφείλκοντο, πολλὴν τὴν ἡδονήν. Πολλοὺς καὶ αὐτοὶ καὶ οἱ πειθόμενοι τοὺς κινδύνους, πολλοὺς τοὺς θανάτους ὑπέμενον: καὶ μετὰ τούτων ἁπάντων ὁ καιρὸς πολλὴν παρεῖχε τὴν δυσκολίαν, πολέμων γέμων, θορύβων, ταραχῆς: ὡς εἰ καὶ μηδὲν τῶν εἰρημένων ἦν, ἱκανῶς πάντα διαταράξαι. Εὔκαιρον εἰπεῖν: Τίς λαλήσει τὰς δυναστείας τοῦ Κυρίου, ἀκουστὰς ποιήσει πάσας τὰς αἰνέσεις αὐτοῦ; Εἰ γὰρ οἱ οἰκεῖοι μετὰ σημείων Μωϋσέως οὐκ ἤκουσαν, διὰ τὸν πηλὸν μόνον καὶ τὴν πλινθείαν τοὺς καθ' ἑκάστην ἡμέραν κοπτομένους καὶ σφαττομένους καὶ τὰ ἀνήκεστα πάσχοντας, τίς ἔπεισεν ἀποστῆναι μὲν ἀπράγμονος βίου, τὸν δὲ ἐπικίνδυνον τοῦτον καὶ αἱμάτων καὶ θανάτων γέμοντα προτιμῆσαι ἐκείνου, καὶ ταῦτα ἀλλοφύλων τῶν κηρυττόντων αὐτοῖς ὄντων, καὶ σφόδρα πολεμίων πάντοθεν; Μὴ γάρ τις εἰς ἔθνη καὶ πόλεις καὶ δήμους, ἀλλ' εἰς οἰκίαν μικρὰν εἰσαγαγέτω τὸν μισούμενον παρὰ πάντων τῶν ἐν τῇ οἰκίᾳ, καὶ δι' αὐτοῦ σπουδαζέτω τῶν φιλουμένων ἀπάγειν, πατρὸς καὶ γυναικὸς καὶ παίδων: ἆρα οὐκ ὀφθήσεται διασπασθεὶς πρὶν ἢ διᾶραι τὸ στόμα; Ἂν δὲ καὶ ταραχὴ καὶ μάχη γυναικὸς καὶ ἀνδρὸς προσῇ κατὰ τὴν οἰκίαν, ἆρα οὐχὶ, πρὶν ἢ ἐπιβῆναι τῶν οὐδῶν, καταλεύοντες αὐτὸν ἀναιρήσουσιν: Ἂν δὲ καὶ εὐκαταφρόνητος ᾖ, καὶ φορτικὰ ἐπιτάττῃ, καὶ φιλοσοφεῖν τοὺς τρυφῶντας κελεύῃ, καὶ μετὰ τούτων πρὸς πολλῷ πλείονας καὶ ὑπερβάλλοντας αὐτὸν ὁ ἀγὼν ᾖ, οὐκ εὔδηλον ὅτι παντάπασιν ἀπολεῖται; Ἀλλ' ὅμως τοῦτο, ὅπερ ἀδύνατον ἐν οἰκίᾳ γενέσθαι μιᾷ, τοῦτο ἐν τῇ οἰκουμένῃ κατώρθωσεν ὁ Χριστὸς ἁπάσῃ, διὰ κρημνῶν καὶ καμίνων καὶ φαράγγων καὶ σκοπέλων καὶ γῆς καὶ θαλάττης πολεμουμένης, τοὺς ἰατροὺς τῆς οἰκουμένης εἰσάγων. Καὶ εἰ βούλει σαφέστερον ταῦτα μαθεῖν, τοὺς λιμοὺς λέγω, τοὺς λοιμοὺς, τοὺς σεισμοὺς, τὰς ἄλλας τραγῳδίας, τὴν ἱστορίαν τὴν περὶ τούτων Ἰωσήπῳ συγκειμένην ἔπελθε, καὶ πάντα εἴσῃ μετὰ ἀκριβείας. Διὰ τοῦτο καὶ αὐτὸς ἔλεγε, Μὴ θροεῖσθε: δεῖ γὰρ πάντα γενέσθαι: καὶ, Ὁ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται: καὶ, Κηρυχθήσεται τὸ Εὐαγγέλιον πάντως ἐν ὅλῳ τῷ κόσμῳ. Χαυνωθέντας γὰρ καὶ ἐκλυθέντας τῷ φόβῳ τῶν εἰρημένων, συστρέφει λέγων, ὅτι κἂν μυρία γένηται, δεῖ κηρυχθῆναι τὸ Εὐαγγέλιον πανταχοῦ τῆς οἰκουμένης, καὶ τότε ἥξει τὸ τέλος. δʹ. Εἶδες πῶς διέκειτο τότε τὰ πράγματα, καὶ πῶς ποικίλος ὁ πόλεμος ἦν; καὶ ταῦτα ἐν ἀρχῇ, ὅτε μάλιστα πολλῆς ἕκαστον ἡσυχίας δεῖται τῶν κατορθουμένων; Πῶς οὖν διέκειτο; οὐδὲν γὰρ κωλύει τὰ αὐτὰ πάλιν ἀναλαβεῖν. Πρῶτος πόλεμος ἦν, ὁ τῶν ἀπατεώνων: Ἐλεύσονται γὰρ, φησὶ, ψευδόχριστοι καὶ ψευδοπροφῆται: δεύτερος, ὁ τῶν Ῥωμαίων: Μελλήσετε γὰρ, φησιν, ἀκούειν πολέμους: τρίτος, ὁ τοὺς λιμοὺς ἐπάγων: τέταρτος, ὁ τοὺς λοιμοὺς καὶ σεισμούς: πέμπτος. Παραδώσουσιν ὑμᾶς εἰς θλίψεις: ἕκτος, Ἔσεσθε μισούμενοι ὑπὸ πάντων: ἕβδομος, Παραδώσουσιν ἀλλήλους καὶ μισήσουσιν: ἐμφύλιον ἐνταῦθα δηλοῖ πόλεμον: εἶτα ψευδόχριστοι καὶ ψευδάδελφοι: εἶτα, Ψυγήσεται ἡ ἀγάπη, τὸ πάντων αἴτιον τῶν κακῶν. Εἶδες μυρία γένη πολέμων καινὰ καὶ παράδοξα; Ἀλλ' ὅμως μετὰ τούτων καὶ πολλῷ πλειόνων (καὶ γὰρ τῷ ἐμφυλίῳ καὶ συγγενικὸς ἀνεμίγνυτο πόλεμος), ἐκράτησε τῆς οἰκουμένης ἁπάσης τὸ κήρυγμα. Κηρυχθήσεται γὰρ, φησὶ, τὸ Εὐαγγέλιον ἐν ὅλῳ τῷ κόσμῳ. Ποῦ τοίνυν εἰσὶν οἱ τῆς γενέσεως τὴν τυραννίδα ἐπιτειχίζοντες, καὶ τῶν καιρῶν τὴν περιφορὰν, τοῖς τῆς Ἐκκλησίας δόγμασι; Τίς γὰρ ἐμνημόνευσε πώποτε, ὅτι ὤφθη Χριστὸς ἕτερος, ὅτι συνέβη πρᾶγμα τοιοῦτον; Καίτοιγε ἕτερα ψευδόμενοι λέγουσιν, ὅτι δέκα μυριάδες ἐτῶν παρῆλθον: ἀλλὰ τοῦτο οὐδὲ πλάσασθαι δύνανται. Ποίαν τοίνυν περιφορὰν εἴποιτ' ἄν; Οὔτε γὰρ Σόδομα, οὔτε Γόμοῤῥα, οὔτε κατακλυσμὸς ἕτερος ἐγένετό ποτε. Μέχρι τίνος παίζετε, περιφορὰν καὶ γένεσιν λέγοντες; Πῶς οὖν ἐκβαίνει πολλὰ, φησὶ, τῶν λεγομένων; Ἐπειδὴ σὺ σαυτὸν ἠρήμωσας τῆς τοῦ Θεοῦ βοηθείας, καὶ προὔδωκας, καὶ ἔξω τῆς προνοίας ἔστησας, διὰ τοῦτο ὡς βούλεται στρέφει σου τὰ πράγματα ὁ δαίμων, καὶ μετατίθησιν. Ἀλλ' οὐκ ἐπὶ τῶν ἁγίων, μᾶλλον δὲ οὐδὲ ἐφ' ἡμῶν τῶν ἁμαρτωλῶν, τῶν σφόδρα καταφρονούντων αὐτῆς. Εἰ γὰρ καὶ ὁ βίος ἡμῶν οὐκ ἀνεκτὸς, ἀλλ' ἐπειδὴ τῇ τοῦ Θεοῦ χάριτι τῶν τῆς ἀληθείας δογμάτων μετὰ πολλῆς ἐχόμεθα τῆς ἀκριβείας, ἀνώτεροι τῆς τῶν δαιμόνων ἐσμὲν ἐπιβουλῆς. Ὅλως δὲ τί ποτέ ἐστι γένεσις; Οὐδὲν ἕτερον ἀλλ' ἢ ἀδικία καὶ σύγχυσις, καὶ τὸ εἰκῆ πάντα φέρεσθαι: μᾶλλον δὲ οὐκ εἰκῆ μόνον, ἀλλὰ καὶ μετὰ ἀλογίας. Καὶ εἰ μὴ ἔστι, φησὶ, γένεσις, πόθεν ὁ δεῖνα πλουτεῖ; πόθεν ὁ δεῖνα πένης; Οὐκ οἶδα. Οὕτω γάρ σοι τέως διαλέξομαι, παιδεύων σε μὴ πάντα περιεργάζεσθαι, μηδὲ ἁπλῶς ἐντεῦθεν καὶ εἰκῆ φέρεσθαι. Οὐδὲ γὰρ ἐπειδὴ τοῦτο ἀγνοεῖς, ὀφείλεις τὰ οὐκ ὄντα ἀναπλάττειν. Βέλτιον ἀγνοεῖν καλῶς, ἢ μανθάνειν κακῶς. Ὁ μὲν γὰρ οὐκ εἰδὼς τὴν αἰτίαν, ταχέως ἐπὶ τὴν εὔλογον ἥξει: ὁ δὲ, ἐπειδὴ τὴν οὖσαν οὐκ οἶδε, τὴν οὐκ οὖσαν πλάττων, οὐ δυνήσεται ῥᾳδίως τὴν οὖσαν δέξασθαι, ἀλλὰ δεῖ πλείονος αὐτῷ καὶ πόνου καὶ ἱδρῶτος, ὥστε τὸ πρότερον ἀνελεῖν. Καὶ γὰρ ἐν δέλτῳ, ἐξηλειμμένῃ μὲν εὐκόλως τις ἐγγράψειεν ἅπερ ἂν ἐθέλῃ: ἐγκεχαραγμένῃ δὲ, οὐκέτι ὁμοίως: δεῖ γὰρ πρότερον ἐξαλεῖψαι τὰ κακῶς ἐγγεγραμμένα. Καὶ ἐπὶ τῶν ἰατρῶν δὲ, ὁ μηδὲν προσφέρων τοῦ τὰ βλάπτοντα προσάγοντος πολλῷ βελτίων ἐστί: καὶ ὁ σαθρῶς οἰκοδομῶν τοῦ μηδ' ὅλως οἰκοδομοῦντος χείρων: ὥσπερ οὖν καὶ ἡ γῆ πολὺ βελτίων ἡ μηδὲν ἔχουσα τῆς ἀκάνθας ἐχούσης. Μὴ τοίνυν ἐπὶ τὸ μαθεῖν πάντα τρέχωμεν, ἀλλ' ἀνεχώμεθά τινα καὶ ἀγνοεῖν: ἵν' ὅταν εὕρωμεν διδάσκαλον, μὴ διπλοῦν παρέχωμεν αὐτῷ τὸν πόνον: μᾶλλον δὲ πολλοὶ πολλάκις καὶ ἀδιόρθωτα νοσοῦντες ἔμειναν, τῷ περιπεσεῖν ἁπλῶς πονηροῖς δόγμασιν. Οὐδὲ γὰρ ὅμοιος ὁ ἱδρὼς, ἀνασπάσαι πρότερον τὰ κακῶς ῥιζωθέντα, καὶ τότε σπεῖραι, καὶ καθαρὰν ἄρουραν καταφυτεῦσαι. Ἐκεῖ μὲν γὰρ ἀνατρέψαι δεῖ πρότερον, καὶ τότε ἕτερα ἐνθεῖναι: ἐνταῦθα δὲ παρεσκευασμένη ἡ ἀκοή. Πόθεν οὖν ὁ δεῖνα πλουτεῖ; Ἐρῶ λοιπόν. Οἱ μὲν τοῦ Θεοῦ διδόντος, πολλοὶ δὲ συγχωροῦντος, πλοῦτον ἐκτήσαντο. Οὗτος γὰρ σύντομος καὶ ἁπλοῦς ὁ λόγος. Τί οὖν; φησί: τὸν πόρνον αὐτὸς ποιεῖ πλουτεῖν, καὶ τὸν μοιχὸν, καὶ τὸν ἡταιρηκότα, καὶ τὸν κακῶς τοῖς οὖσι κεχρημένον; Οὐ ποιεῖ, ἀλλὰ συγχωρεῖ πλουτεῖν: πολὺ δὲ τὸ μέσον καὶ σφόδρα ἄπειρον τοῦ ποιεῖν καὶ συγχωρεῖν. Τίνος δὲ ἕνεκεν ὅλως ἀφίησιν; Ὅτι οὐδέπω τῆς κρίσεως ὁ καιρὸς, ἵνα τὸ κατ' ἀξίαν ἕκαστος ἀπολάβῃ. Τὶ γὰρ φαυλότερον ἐκείνου τοῦ πλουσίου, τοῦ μηδὲ τῶν ψιχίων μεταδιδόντος τῷ Λαζάρῳ; Ἀλλ' ὅμως ἁπάντων ἀθλιώτερος ἦν: οὐδὲ γὰρ σταγόνος ἐγένετο κύριος, καὶ δι' αὐτὸ μάλιστα τοῦτο, ὅτι πλουτῶν ὠμὸς ἦν. Καὶ γὰρ ἐὰν ὦσι πονηροὶ δύο, οὐ τῶν αὐτῶν ἐνταῦθα ἀπολαύσαντες, ἀλλ' ὁ μὲν ἐν πλούτῳ, ὁ δὲ ἐν πενίᾳ, οὐχ ὁμοίως ἐκεῖ τιμωρηθήσονται, ἀλλ' ὁ εὐπορώτερος χαλεπώτερον. εʹ. Ὁρᾷς γοῦν καὶ τοῦτον δεινότερα πάσχοντα, ἐπειδὴ ἀπέλαβε τὰ ἀγαθά; Καὶ σὺ τοίνυν, ὅταν ἴδῃς ἀδίκως πλουτοῦντα εὐημεροῦντα, στέναξον, δάκρυσον: καὶ γὰρ προσθήκη κολάσεως ὁ πλοῦτος οὗτος αὐτῷ. Ὥσπερ γὰρ οἱ πολλὰ ἁμαρτάνοντες καὶ μὴ βουλόμενοι μετανοεῖν, θησαυρίζουσιν ἑαυτοῖς θησαυρὸν ὀργῆς: οὕτως οἱ μετὰ τοῦ μὴ κολάζεσθαι καὶ εὐπραγίας ἀπολαύοντες, μείζονα ὑποστήσονται τὴν τιμωρίαν. Καὶ τοῦτο, εἰ βούλει, οὐκ ἀπὸ τῶν μελλόντων μόνον, ἀλλὰ καὶ ἀπὸ τοῦ παρόντος βίου δείξω σοι τὸ ὑπόδειγμα. Ὁ γὰρ μακάριος Δαυῒδ, ὅτε τὴν ἁμαρτίαν ἥμαρτεν ἐκείνην τὴν τῆς Βηρσαβεὲ, καὶ ἠλέγχετο παρὰ τοῦ προφήτου, διὰ τοῦτο μάλιστα ἐνεκαλεῖτο σφοδρότερον, ὅτι καὶ πολλῆς ἀπολαύσας ἀδείας τοιοῦτος ἦν. Ἄκουσον γοῦν τοῦ Θεοῦ τοῦτο μάλιστα ὀνειδίζοντος αὐτῷ: Οὐκ ἔχρισά σε εἰς βασιλέα, καὶ ἐξειλόμην σε ἐκ χειρὸς Σαοὺλ, καὶ ἔδωκά σοι πάντα τὰ τοῦ κυρίου σου, καὶ πάντα τὸν οἶκον Ἰσραὴλ καὶ Ἰούδα; Καὶ εἰ ὀλίγα σοι ἦν, προσέθηκα ἄν σοι ὡς ταῦτα. Καὶ τί ἐποίησας τὸ πονηρὸν ἐναντίον μου; Οὐ γὰρ πάντων τῶν ἁμαρτημάτων αἱ αὐταὶ κολάσεις, ἀλλὰ πολλαὶ καὶ διάφοροι, καὶ ἀπὸ χρόνων, καὶ ἀπὸ προσώπων, καὶ ἀπὸ ἀξιωμάτων, καὶ ἀπὸ συνέσεως, καὶ ἀπὸ ἑτέρων πλειόνων. Καὶ ἵνα σαφέστερον ὃ λέγω γένηται, κείσθω εἰς μέσον ἁμάρτημα ἓν, ἡ πορνεία, καὶ σκόπει πόσας εὑρίσκω τιμωρίας διαφόρους, οὐ παρ' ἐμαυτοῦ, ἀλλ' ἀπὸ τῶν θείων Γραφῶν. Ἐπόρνευσέ τις πρὸ τοῦ νόμου; ἄλλως κολάζεται: καὶ τοῦτο ὁ Παῦλος δείκνυσιν: Ὅσοι γὰρ ἀνόμως ἥμαρτον, ἀνόμως καὶ ἀπολοῦνται. Ἐπόρνευσέ τις μετὰ τὸν νόμον; χαλεπώτερα πείσεται: Ὅσοι γὰρ ἐν νόμῳ ἥμαρτον, φησὶ, διὰ νόμου κριθήσονται. Ἐπόρνευσέ τις ἱερεὺς ὤν; προσθήκην ἀπὸ τῆς ἀξίας εἰς τὴν τιμωρίαν λαμβάνει μεγίστην. Διὰ δὴ τοῦτο αἱ μὲν ἄλλαι ἀνῃροῦντο πορνευόμεναι: αἱ δὲ τῶν ἱερέων θυγατέρες κατεκαίοντο, τοῦ νομοθέτου ἐκ περιουσίας δηλοῦντος, ὅση τὸν ἱερέα μένει κόλασις τοῦτο ἁμαρτάνοντα. Εἰ γὰρ τὴν θυγατέρα μείζονα ἀπῄτησε δίκην διὰ τὸ ἱερέως εἶναι θυγατέρα, πολλῷ μᾶλλον αὐτὸν τὸν ἱερωμένον. Ἐπορνεύθη τις βιαίως; αὕτη καὶ ἀπήλλακται κολάσεως: ἐπορνεύθη τις πλουτοῦσα, ἑτέρα δὲ πενομένη; πάλιν καὶ ἐνταῦθα διαφορά. Καὶ τοῦτο δῆλον, ἀφ' ὧν ἔμπροσθεν εἰρήκαμεν περὶ τοῦ Δαυΐδ. Ἐπόρνευσέ τις μετὰ τὴν παρουσίαν τοῦ Χριστοῦ; ἂν ἀμύητος ἀπέλθῃ, πάντων ἐκείνων χαλεπωτέραν δώσει δίκην. Ἐπόρνευσέ τις μετὰ τὸ λουτρόν; ἐνταῦθα οὐδὲ παραμυθία λοιπὸν τῷ ἁμαρτήματι λείπεται. Καὶ τοῦτο αὐτὸ δηλῶν ὁ Παῦλος ἔλεγεν: Ἀθετήσας τις νόμον Μωϋσέως, χωρὶς οἰκτιρμῶν ἐπὶ δυσὶ καὶ τρισὶ μάρτυσιν ἀποθνήσκει: πόσῳ δοκεῖτε χείρονος ἀξιωθήσεται τιμωρίας ὁ τὸν Υἱὸν τοῦ Θεοῦ καταπατήσας, καὶ τὸ αἷμα τῆς διαθήκης κοινὸν ἡγησάμενος, καὶ τὴν χάριν τοῦ Πνεύματος ἐνυβρίσας; Ἐπόρνευσέ τις ἱερωμένος νῦν; αὕτη μάλιστα πάντων ἡ κορυφὴ τῶν κακῶν. Εἶδες ἑνὸς ἁμαρτήματος πόσαι διαφοραί; Ἑτέρα ἡ πρὸ τοῦ νόμου, ἄλλη ἡ μετὰ τὸν νόμον, ἡ τοῦ ἱερωμένου ἄλλη, ἡ τῆς πλουτούσης καὶ τῆς πενομένης, τῆς κατηχουμένης καὶ τῆς πιστῆς, τῆς τοῦ ἱερέως. Καὶ ἀπὸ συνέσεως δὲ πολλὴ ἡ διαφορά: Ὁ γὰρ εἰδὼς τὸ θέλημα τοῦ Κυρίου αὐτοῦ, καὶ μὴ ποιήσας, δαρήσεται πολλάς. Καὶ τὸ μετὰ τὰ παραδείγματα ἁμαρτάνειν πλείονα φέρει τὴν τιμωρίαν. Διὰ τοῦτό φησιν: Ὑμεῖς δὲ οὐδὲ ἰδόντες ὕστερον μετενοήσατε, καίτοι πολλῆς ἀπολαύσαντες θεραπείας. Διὰ τοῦτο καὶ τὴν Ἱερουσαλὴμ τοῦτο ὀνειδίζει λέγων: Ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα ὑμῶν, καὶ οὐκ ἠθελήσατε; Καὶ τὸ ἐν τρυφῇ ὄντας: τοῦτο δὴ τὸ τοῦ Λαζάρου. Καὶ ἀπὸ τοῦ τόπου δὲ χαλεπώτερον τὸ ἁμάρτημα γίνεται: ὅπερ καὶ αὐτὸς δηλῶν ἔλεγε: Μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου. Καὶ ἀπὸ τῆς ποιότητος δὲ αὐτῶν τῶν πλημμελημάτων: Οὐ θαυμαστὸν, ἐὰν ἁλῷ τις κλέπτων: καὶ πάλιν, Ἔσφαξας τοὺς υἱούς σου καὶ τὰς θυγατέρας σου: τοῦτο ὑπὲρ πάσας τὰς πορνείας σου καὶ τὰ βδελύγματά σου. Καὶ ἀπὸ τῶν προσώπων πάλιν: Ἐὰν ἁμαρτὼν ἁμάρτῃ τις εἰς ἄνθρωπον, προσεύξονται περὶ αὐτοῦ: ἐὰν δὲ εἰς Θεὸν ἁμάρτῃ, τίς προσεύξεται περὶ αὐτοῦ; Καὶ ὅταν τοὺς πολλῷ χείρονάς τις ὑπερβαίνῃ τῇ ῥᾳθυμίᾳ: ὅπερ καὶ ἐν τῷ Ἰεζεκιὴλ ἐγκαλεῖ: Οὐδὲ κατὰ τὰ δικαιώματα τῶν ἐθνῶν ἐποίησας. Καὶ ὅταν μηδὲ τοῖς ἑτέρων παραδείγμασι σωφρονισθῇ τις: Εἶδε τὴν ἀδελφὴν αὐτῆς, φησὶ, καὶ ἐδικαίωσεν αὐτήν. Καὶ ὅταν πλείονος ἀπολαύσῃ ἐπιμελείας: Εἰ γὰρ ἐν Τύρῳ, φησὶ, καὶ Σιδῶνι ἐγένοντο αἱ δυνάμεις αὗται, πάλαι ἂν μετενόησαν: πλὴν ἀνεκτότερον ἔσται Τύρῳ καὶ Σιδῶνι, ἢ τῇ πόλει ἐκείνῃ. Εἶδες ἀκρίβειαν ἀπηρτισμένην, καὶ πάντας τῶν αὐτῶν ἁμαρτημάτων οὐ τὴν αὐτὴν διδόντας δίκην; Καὶ γὰρ ὅταν μακροθυμίας ἀπολαύσαντες μηδὲν κερδάνωμεν, χείρονα πεισόμεθα. Καὶ τοῦτο δηλοῖ Παῦλος λέγων: Κατὰ δὲ τὴν σκληρότητά σου καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργήν. Ταῦτ' οὖν εἰδότες, μὴ σκανδαλιζώμεθα, μηδὲ θορυβώμεθα μηδενὶ τῶν γινομένων, μηδὲ τὴν τῶν λογισμῶν ἐπεισάγωμεν ζάλην: ἀλλὰ τῷ ἀκαταλήπτῳ τῆς τοῦ Θεοῦ προνοίας παραχωροῦντες, ἀρετῆς ἐπιμελώμεθα, καὶ φεύγωμεν κακίαν: ἵνα καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ δόξα ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.