Homily LXXVII.

Matt. XXIV. 33, 34.

“Now learn a parable of the fig tree; when his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: so likewise ye, when ye shall see all these things, know that it is near, even at the doors.”2802   [R.V., “Now from the fig-tree learn her parable: when her branch is now become tender, and putteth forth its leaves, ye know that the summer is nigh; even so ye also, when ye see all these things, know ye that he (or, it) is nigh, even at the doors.”]

Forasmuch as He had said, “Immediately after the tribulation of those days;” but they sought of this, after how long a time it should be, and desired to know in particular the very day, therefore He puts also the similitude of the fig tree, indicating that the interval was not great, but that in quick succession would occur His advent also. And this He declared not by the parable alone, but by the words that follow, saying, “know that it is near, even at the doors.”2803   [The comment seems to imply a preference for the interpretation: “it is nigh,” i.e., the day of the Lord’s coming.—R.]

Whereby He foretells another thing also, a spiritual summer, and a calm that should be on that day (after the present tempest) for the righteous; but to the sinners the contrary, winter after summer, which He declares in what follows, saying, that the day shall come upon them, when they are living in luxury.

But not for this intent only did He put forward this about the fig tree, in order to declare the interval; for it was possible to have set this before them in other ways as well; but that he might hereby also confirm His saying, as assuredly thus to come to pass. For as this of the fig tree is of necessity, so that too. For thus, wherever He is minded to speak of that which will assuredly come to pass, He brings forward the necessary courses of nature, both Himself, and the blessed Paul imitating Him. Therefore also when speaking of His resurrection, He saith, “When the corn of wheat hath fallen into the earth, except it die, it abideth alone; but if it die, it bringeth forth much fruit.”2804   John xii. 24. Whereby also the blessed Paul being instructed uses the same similitude,2805   [A clause is omitted here: “reasoning with the Corinthians about the resurrection.”—R.]“Thou fool,” he saith, “that which thou sowest is not quickened, except it die.”2806   1 Cor. xv. 36.

After this, that they might not straightway return to it again, and say, “When?” he brings to their remembrance the things that had been said, saying, “Verily I say unto you, This generation shall not pass, till all these things be fulfilled!”2807   Matt. xxiv. 34. [R.V., “pass away” and “accomplished.”] All these things. What things? I pray thee. Those about Jerusalem, those about the wars, about the famines, about the pestilences, about the earthquakes, about the false Christs, about the false prophets, about the sowing of the gospel everywhere, the seditions, the tumults, all the other things, which we said were to occur until His coming. How then, one may ask, did He say, “This generation?” Speaking not of the generation then living, but of that of the believers. For He is wont to distinguish a generation not by times only, but also by the mode of religious service, and practice; as when He saith, “This is the generation of them that seek the Lord.”2808   Ps. xxiv. 6.

For what He said above, “All these must come to pass,”2809   Matt. xxiv. 6.and again, “the gospel shall be preached,”2810   Matt. xxiv. 14.this He declares here also, saying, All these things shall surely come to pass, and the generation of the faithful shall remain, cut off by none of the things that have been mentioned. For both Jerusalem shall perish, and the more part of the Jews shall be destroyed, but over this generation shall nothing prevail, not famine, not pestilence, not earthquake, nor the tumults of wars, not false Christs, not false prophets, not deceivers, not traitors, not those that cause to offend, not the false brethren, nor any other such like temptation whatever.

Then to lead them on more in faith, He saith, “Heaven and earth shall pass away, but my words shall not pass away;”2811   Matt. xxiv. 35.that is, it were more easy for these firm, fixed, and immoveable bodies to be blotted out, than for ought of my words to fall to the ground. And he who gainsays these things, let him test His sayings, and when he hath found them true (for so he surely will find them) from what is past, let him believe also the things to come, and let him search out all things with diligence, and he will see the actual events bearing witness to the truth of the prophecy. And the elements He hath brought forward, at once to declare, that the church is of more honor than Heaven and earth, and at the same time to indicate Himself by this also to be maker of all. For since He was speaking of the end, a thing disbelieved by many, He brought forward Heaven and earth, indicating His unspeakable power, and showing with great authority, that He is Lord of all, and by these things rendering His sayings deserving of credit, even with those who are much given to doubt.

“But of that day and hour knoweth no man, no, not the angels of Heaven,2812   [R.V., “no man, not even the angels of heaven.”]neither the Son,2813   Matt. xxiv. 36. Comp. Mark xiii. 32. [The received text (and A.V.) omit “neither the Son” in Matthew, but not in Mark. The R.V., with our best mss., inserts the phrase in Matthew. The Fathers vary, but Chrysostom accepts it and comments upon it. Still the last clause, as given above, agrees exactly with Mark xiii. 32, and differs from Matt. xxiv. 36.—R.]but the Father.” By saying, not the angels, He stopped their mouths, that they should not seek to learn what these angels know not; and by saying, “neither the Son,” forbids them not only to learn, but even to inquire. For in proof that therefore He said this, see after His resurrection, when He saw they were become over curious, how He stopped their mouths more decidedly. For now indeed He hath mentioned infallible signs, many and endless; but then He saith merely, “It is not for you to know times or seasons.” And then that they might not say, we are driven to perplexity, we are utterly scorned, we are not held worthy so much as of this, He says, “which the Father hath put in His own power.”2814   Acts i. 7. [R.V., “set within his own authority.”] And this, because He was exceedingly careful to honor them, and to conceal nothing from them. Therefore He refers it to His Father, both to make the thing awful, and to exclude that of which He had spoken from their inquiry. Since if it be not this, but He is ignorant of it, when will He know it? Will it be together with us? But who would say this? And the Father He knoweth clearly, even as clearly as He knoweth the Son; and of the day is He ignorant? Moreover, “the Spirit indeed searcheth even the deep things of God,”2815   1 Cor. ii. 10.and doth not He know so much as the time of the judgment? But how He ought to judge He knoweth, and of the secrets of each He hath a full perception; and what is far more common than that, of this could He be ignorant? And how, if “all things were made by Him, and without Him was not even one thing made,”2816   John i. 3. [Literally rendered.]was He ignorant of the day? For He who made the worlds,2817   ανα.it is quite plain that He made the times also; and if the times, even that day. How then is He ignorant of that which He made?

2. And ye indeed say that ye know even His substance,2818   Arians [The word οσαν, here used, was the current term in the Arian controversy.—R.]but that the Son not even the day, the Son, who is always in the bosom of the Father; and yet His substance is much greater than the days, even infinitely greater. How then, while assigning to yourselves the greater things, do you not allow even the less to the Son, “in whom are hid all the treasures of wisdom and knowledge.”2819   Col. ii. 3. But neither do you know what God is in His substance, though ten thousand times ye talk thus madly, neither is the Son ignorant of the day, but is even in full certainty thereof.

For this cause, I say, when He had told all things, both the times and the seasons, and had brought it to the very doors (“for it is near,” He saith, “even at the doors”), He was silent as to the day. For if thou seek after the day and hour, thou shalt not hear them of me, saith He; but if of times and preludes, without hiding anything, I will tell thee all exactly.

For that indeed I am not ignorant of it, I have shown by many things; having mentioned intervals, and all the things that are to occur, and how short from this present time until the day itself (for this did the parable of the fig tree indicate), and I lead thee to the very vestibule; and if I do not open unto thee the doors, this also I do for your good.

And that thou mayest learn by another thing also, that the silence is not a mark of ignorance on His part, see, together with what we have mentioned, how He sets forth another sign also. “But as in the days of Noe they were eating and drinking, marrying and giving in marriage, until the day that the flood came, and took all away; so shall also the coming of the Son of Man be.”2820   Matt. xxiv. 38, 39. [The passage is abridged.] And these things He spake, showing that He should come on a sudden, and unexpectedly, and when the more part were living luxuriously. For Paul too saith this, writing on this wise, “When they shall speak of peace and safety, then sudden destruction cometh upon them;” and to show how unexpected, He said, “as travail upon a woman with child.”2821   1 Thess. v. 3. How then doth He say, “after the tribulation of those days?” For if there be luxury then, and peace, and safety, as Paul saith, how doth He say, “after the tribulation of those days?” If there be luxury, how is there tribulation? Luxury for them that are in a state of insensibility and peace. Therefore He said not, when there is peace, but “when they speak of peace and safety,” indicating their insensibility to be such as of those in Noah’s time, for that amid such evils they lived in luxury.

But not so the righteous, but they were passing their time in tribulation and dejection. Whereby He shows, that when Antichrist is come, the pursuit of unlawful pleasures shall be more eager among the transgressors, and those that have learnt to despair of their own salvation. Then shall be gluttony, then revellings, and drunkenness. Wherefore also most of all He puts forth an example corresponding to the thing. For like as when the ark was making, they believed not, saith He; but while it was set in the midst of them, proclaiming beforehand the evils that are to come, they, when they saw it, lived in pleasure, just as though nothing dreadful were about to take place; so also now, Antichrist indeed shall appear, after whom is the end, and the punishments at the end, and vengeance intolerable; but they that are held by the intoxication of wickedness shall not so much as perceive the dreadful nature of the things that are on the point of being done. Wherefore also Paul saith, “as travail upon a woman with child,” even so shall those fearful and incurable evils come upon them.

And wherefore did He not speak of the ills in Sodom? It was His will to introduce an example embracing all men,2822   καθολικν.and disbelieved after it was foretold. So therefore, as by the more part the things to come are disbelieved, He confirms those things by the past, terrifying their minds. And together with the points I have mentioned, He shows this also, that of the former things also He was the doer. Then again He sets another sign, by all which things He makes it evident, that He is not ignorant of the day. And what is the sign? “Then shall two be in the field; one shall be taken, and one left. Two women shall be grinding at the mill, one shall be taken, and one left. Watch therefore, for ye know not what hour your Lord doth come.”2823   Matt. xxiv. 40–42. [The citation agrees with the received text, except in the omission of the articles in verse 40. R.V., “is taken,” “ is left,” in verses 40, 41.—R.] And all these things are both proofs that He knew, and calculated to turn them from their inquiry. So for this cause He spake also of the days of Noe, for this cause He said too, “Two shall be on the bed,” signifying this, that He should come upon them thus unexpectedly, when they were thus without thought, and “two women grinding at the mill,” which also of itself is not the employment of them that are taking thought.

And together with this, He declares that as well servants as masters should be both taken and left, both those who are at ease, and those in toil, as well from the one rank as from the other; even as in the Old Testament He saith, “From him that sitteth upon the throne to the captive woman that is at the mill.”2824   Exod. xi. 5. [LXX., both altered and abridged.] For since He had said, that hardly are the rich saved, He shows that not even these are altogether lost, neither are the poor saved all of them, but both out of these and out of those are men saved, and lost.

And to me He seems to declare, that at night will be the advent. For this Luke too saith.2825   Luke xvii. 34. Seest thou how accurately He knows all things?

After this again, that they may not ask about it, He added, “Watch therefore, for ye know not what hour your Lord doth come.”2826   Matt. xxiv. 42. He said not, “I know not,” but, “ye know not.” For when He had brought them well nigh to the very hour, and had placed them there, again He deters them from the inquiry, from a desire that they should be striving always. Therefore He saith, “Watch,” showing that for the sake of this, He did not tell it.

“But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready, for in such an hour as ye think not the Son of Man cometh.”2827   Matt. xxiv. 43, 44. [R.V., “if the master of the house had known in what watch the thief was coming,…to be broken through.…in an hour ye think not,” etc.]

For this intent He tells them not, in order that they may watch, that they may be always ready; therefore He saith, When ye look not for it, then He will come, desiring that they should be anxiously waiting, and continually in virtuous action.

But His meaning is like this: if the common sort of men knew when they were to die, they would surely strive earnestly at that hour.

3. In order therefore that they may strive, not at that hour only, therefore He tells them not either the common hour, or the hour of each, desiring them to be ever looking for this, that they may be always striving. Wherefore He made the end of each man’s life also uncertain.

After this, He openly calls Himself Lord, having nowhere spoken so distinctly. But here He seems to me also to put to shame the careless, that not even as much care as they that expect a thief have taken for their money, not even this much do these take for their own soul. For they indeed, when they expect it, watch, and suffer none of the things in their house to be carried off; but ye, although knowing that He will come, and come assuredly, continue not watching, saith He, and ready so as not to be carried away hence unprepared. So that the day cometh unto destruction for them that sleep. For as that man, if he had known, would have escaped, so also ye, if ye be ready, escape free.

Then, as He had fallen upon the mention of the judgment, He directs His discourse to the teachers next, speaking of punishment and honors; and having put first them that do right, He ends with them that continue in sin, making His discourse to close with that which is alarming.

Wherefore He first saith this, “Who then is the faithful and wise servant, whom his Lord shall set over2828   [The future tense is peculiar to this citation, also the addition of “their.”—R.] His household to give them their meat in their2829   See last note.due season? Blessed is that servant, whom his Lord when He cometh shall find so doing. Verily I say unto you, that He shall make him ruler over all His goods.”2830   Matt. xxiv. 45–47. [R.V., “that he will set him over all that he hath.” The translator has made a similar change in verse 45.—R.]

Tell me, is this too the language of one who is in ignorance? For if because He said, “neither doth the Son know,” thou sayest He is ignorant of it; as He saith, “who then?” what wilt thou say? Wilt thou say He is ignorant of this too? Away with the thought. For not even one of them that are frantic would say this. And yet in the former case one might assign a cause; but here not even this. And what when He said, “Peter, lovest thou me?”2831   John xxi. 16.asking it, knew He not so much as this? nor when He said, “Where have ye laid him?”2832   John xi. 34.

And the Father too will be found to be saying such things. For He Himself likewise saith, “Adam, where art thou?”2833   Gen. iii. 9.and, “The cry of Sodom and Gomorrah is waxed great before me. I will go down therefore, and see whether their doings be according to their cry which cometh unto me, and if not, I will know.”2834   Gen. xviii. 20, 21. And elsewhere He saith, “Whether they will hear, whether they will understand.”2835   Ezek. ii. 5. And in the gospel too, “It may be they will reverence my Son:”2836   Luke xx. 13. [In Homily LXVIII. this form of the saying is cited as occurring in Matthew (xxi. 37).—R.]all which are expressions of ignorance. But not in ignorance did He say these things, but as compassing objects such as became Him: in the case of Adam, that He might drive him to make an excuse for his sin: in that of the Sodomites, that He might teach us never to be positive, till we are present at the very deeds; in that of the prophet, that the prediction might not appear in the judgment of the foolish a kind of compulsion to disobedience; and in the parable in the gospel, that He might show that they ought to have done this, and to have reverenced the Son: but here, as well that they may not be curious, nor over busy again, as that He might indicate that this was a rare and precious thing. And see of what great ignorance this saying is indicative, if at least He know not even him that is set over. For He blesses him indeed, “For blessed,” saith He, “is that servant;” but He saith not who this is. “For who is he,” He saith, “whom His Lord shall set over?” and, “Blessed is he whom He shall find so doing.”

But these things are spoken not of money only, but also of speech, and of power, and of gifts, and of every stewardship, wherewith each is entrusted. This parable would suit rulers in the state also, for every one is bound to make full use of what he hath for the common advantage. If it be wisdom thou hast, if power, if wealth, if what it may, let it not be for the hurt of thy fellow-servants, neither for thine own ruin. For this cause, therefore, He requires both things of him, wisdom, and fidelity: for sin arises from folly also. He calls him faithful then, because he hath purloined nothing, neither misspent his Lord’s goods without aim or fruit; and wise, because he knew how to dispense the things given him, according as was fit. For indeed we have need of both things, as well not to purloin the goods of our Master, as also to dispense them as is fit. But if the one be wanting, the other halteth. For if he be faithful and steal not, yet were to waste and to spend upon that which concerned him not, great were the blame; and if he should know how to dispense it well, yet were to purloin, again there is no common charge against him.

And let us also that have money listen to these things. For not unto teachers only doth He discourse, but also unto the rich. For either sort were entrusted with riches; those that teach with the more necessary wealth, ye with what is inferior. When then at the time that the teachers are scattering abroad the greater, ye are not willing to show forth your liberality even in the less, or rather not liberality but honesty (for ye give the things of another), what excuse will you have? But now, before the punishment of them that do the contrary things, let us hear the honor of him that approveth himself. “For verily I say unto you, He will set him over all His goods.”

What can be equal to this honor? what manner of speech will be able to set forth the dignity, the blessedness, when the King of Heaven, He that possesseth all things, is about to set a man over “all His goods?” Wherefore also He calleth him wise, because he knew, not to give up great things for small, but having been temperate here, hath attained to Heaven.

4. After this, as He ever doth, not by the honor only laid up for the good, but also by the punishment threatened against the wicked, doth He correct the hearers. Wherefore also He added, “But and if the evil servant say in his heart, my Lord delayeth His coming; and shall begin to smite his fellow servants, and shall eat and drink with the drunken: the Lord of that servant shall come in a day when he looketh not for Him, and in an hour that he is not aware of,2837   [R.V., “when he expecteth not, and in an hour when he knoweth not.”]and shall cut him asunder,2838   [R.V. margin, “severely scourge him.”]and shall appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.”2839   Matt. xxiv. 48–51. [The textual variations are slight, and are indicated in the emendations of the A.V. appearing in the above rendering.—R.]

But if any one should say, Seest thou what a thought hath entered into his mind, because of the day’s not being known, “my Lord,” he saith, “delayeth His coming?” we should affirm, that it was not because the day is not known, but because the servant is evil. Else wherefore came not this thought into the heart of the faithful and wise servant. For what, even though the Lord tarry, O wretched man, surely thou lookest that He will come. Why then dost thou not take care?

Hence then we learn, that He doth not so much as tarry. For this judgment is not the Lord’s, but that of the evil servant’s mind, wherefore also he is blamed for this. For in proof that He doth not tarry, hear Paul saying, “The Lord is at hand, be careful for nothing;”2840   Phil. iv. 5, 6.and, “He that cometh will come, and will not tarry.”2841   Heb. x. 37.

But do thou hear also what followeth, and learn how continually He reminds them of their ignorance of the day, showing that this is profitable to the servants, and fitted to waken and thoroughly to rouse them. For what though some gained nothing hereby? For neither by other things profitable for them were some profited, but nevertheless He ceaseth not to do His part.

What then is the purport of that which followeth? “For He shall come in a day when he looketh not for Him, and in an hour that he is not aware of;”2842   Matt. xxiv. 50.and shall inflict upon him extreme punishment. Seest thou how even everywhere He puts this, the fact of their ignorance, indicating that it was profitable, and by this making them always earnest minded? For this is the point at which He labors, that we should be always on the watch; and since it is always in luxury that we are supine, but in afflictions we are braced up, therefore everywhere He saith this, that when there is relaxation, then come the terrors. And as further back He showed this by the example of Noah, even so here He saith it is, when that servant is drunken, when he is beating, and that his punishment shall be intolerable.

But let us not regard only the punishment appointed for him, but let us look to this other point too, lest we ourselves also be un awares to ourselves doing the same things. For to this servant are they like, who have money, and give not to the needy. For thou too art steward of thine own possessions, not less than he who dispenses the alms of the church. As then he has not a right to squander at random and at hazard the things given by you for the poor, since they were given for the maintenance of the poor; even so neither mayest thou squander thine own. For even though thou hast received an inheritance from thy father, and hast in this way all thou possessest: even thus all are God’s. And then thou for thy part desirest that what thou hast given should be thus carefully dispensed, and thinkest thou not that God will require His own of us with greater strictness, or that He suffers them to be wasted at random? These things are not, they are not so. Because for this end, He left these things in thine hand, in order “to give them their meat in due season.” But what meaneth, “in due season?” To the needy, to the hungry. For like as thou gavest to thy fellow-servant to dispense, even so doth the Lord will thee too to spend these things on what is needful. Therefore though He was able to take them away from thee, He left them, that thou mightest have opportunity to show forth virtue; that bringing us into need one of another, He might make our love for one another more fervent.

But thou, when thou hast received, so far from giving, dost even beat. And yet if not to give be blame, what excuse is there for beating? But this, it seems to me, He speaks, hinting at the insolent, and the covetous, and indicating the charge to be heavy, when they beat them, whom they were commanded to feed.

5. But He seemeth to be here hinting also at those that live in luxury, since for luxury too there is laid up a great punishment. “For He eateth and drinketh,” it is said, “with the drunken,” pointing at gluttony. For not for this purpose didst thou receive, that thou should spend it on luxury, but that thou shouldest lay it out on alms. What! are they thine own things which thou hast? With the goods of the poor hast thou been entrusted, though thou be possessed of them by honest labor, or though it be by inheritance from thy father. What, could not God have taken away these things from thee? But He doth not this, to give thee power to be liberal to the poor.

But mark thou, I pray thee, how throughout all the parables He punishes them that lay not out their money upon the needy. For neither had the virgins robbed other men’s goods, but they had not given their own; neither had he that buried the one talent embezzled, but he had not doubled; neither are they that overlooked the hungry punished, because they seized the possessions of others, but because they did not lay out their own, like as also this servant.

Let us hearken, as many as please the belly, as many as lay out on costly banquets the riches that pertain not at all to us, but belong to the needy. For do not, because out of great love to man thou art commanded to give as of thine, therefore suppose these things to be indeed thine own. He lent them to thee, that thou mightest be able to approve thyself. Do not then suppose them to be thine, when giving Him His own. For neither, if thou hadst lent to any one, that he might go and be able to find means of gain, wouldest thou say the money was his. To thee then also hath God given, that thou mightest traffic for Heaven. Make not then the exceeding greatness of His love to man a cause of ingratitude.

Consider of what prayer it were a worthy object, to be able to find after baptism a way to do away one’s sins. If He had not said this, Give alms, how many would have said, Would it were possible to give money, and so be freed from the ills to come! But since this hath become possible, again are they become supine.

“But I give,” thou sayest. And what is this? Thou hast not yet given as much as she, who cast in the two mites; or rather not so much as the half, nor a very small part of what she gave, but thou layest out the greater part on useless expenses, on banquets, and drunkenness, and extreme extravagance; now bidding, now bidden; now spending, now constraining others to spend; so that the punishment is even rendered twofold for thee, both from what thyself doest, and what thou movest others to do. See at any rate how He Himself blames His servant for this. “For he eateth,” He saith, “and drinketh with the drunken.” For not the drunken only, but those that are with them, doth He punish, and very fitly, because (together with corrupting their own selves) they make light also of the salvation of others. But nothing does so much provoke God, as for us to be inclined to overlook the things that concern our neighbor. Wherefore showing His anger, He commands him to be cut asunder. Therefore He also affirmed love to be a distinguishing mark of His disciples, since it is altogether necessary that he who loveth should take thought for the things of his beloved.

To this way then let us hold, for this is especially the way that leads up to Heaven, which renders men followers of Christ, which makes them, as far as possible, like God. See at any rate how these virtues are more needful, which have their dwelling by this way. And, if ye will, let us make an inquiry into them, and let us bring forth the sentences from the judgment of God.

Let there be then two ways of most holy life, and let the one secure the goodness of him that practises it, but the other of his neighbor also. Let us see whether is the more approved and leads us to the summit of virtue. Surely he, who seeks his own things only, will receive even from Paul endless blame, and when I say from Paul, I mean from Christ, but the other commendations and crowns. Whence is this evident? Hear what His language is to one, what to the other. “Let no man seek his own, but every man another’s wealth.”2843   1 Cor. x. 24. Seest thou he rejects the one, and brings in the other? Again, “Let every one of you please his neighbor for good to edification.” Then comes also the praise beyond words with an admonition, “For even Christ pleased not Himself.”2844   Rom. xv. 2, 3.

Even these judgments then are sufficient to show the victory; but that this may be done even superabundantly, let us see amongst good works, which are confined to ourselves, and which pass over from us to others also. Fasting then, and lying on the bare ground, and keeping virginity, and a self-denying life, these things bring their advantage to the persons themselves who do them; but those that pass from ourselves to our neighbors are almsgiving, teaching, charity. Hear then Paul in this matter also saying, “Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, I am nothing profited.”2845   1 Cor. xiii. 3.

6. Seest thou it in itself gloriously celebrated, and crowned?

But if ye be willing, from a third point also let us compare them; and let the one fast, and deny himself, and be a martyr, and be burnt to death, but let another delay his martyrdom for his neighbor’s edification; and let him not only delay it, but let him even depart without martyrdom; who will be the more approved after his removal hence? We need not have many words, nor a long circumlocution. For the blessed Paul is at hand, giving his judgment, and saying, “To depart and to be with Christ is better, nevertheless to abide in the flesh is more needful for you;”2846   Philip. i. 23, 24.even to his removal unto Christ did he prefer his neighbor’s edification. For this is in the highest sense to be with Christ, even to be doing His will, but nothing is so much His will, as that which is for one’s neighbor’s good.

Wilt thou that I tell thee a fourth proof also of these things? “Peter, lovest thou me,” saith He; “Feed my sheep:”2847   John xxi. 15–17.and having asked him a third time, declared this to be an infallible proof of love. But not to priests only is this said, but to every one of us also, who are also entrusted with a little flock. For do not despise it, because it is a little flock: For “my Father,” He saith, “hath pleasure in them.”2848   Luke xii. 32. Each of us hath a sheep, let him lead that to the proper pastures. And let the man, as soon as he has risen from his bed, seek after nothing else, but how he may do and say something whereby he may render his whole house more reverent. The woman again, let her be indeed a good housekeeper; but before attending to this, let her have another more needful care, that the whole household may work the works of Heaven. For if in worldly matters, before attending to the affairs of our household, we labor diligently to pay public dues, that we may not for our undutifulness in these matters be beaten and dragged to the market places, and suffer ten thousand unseemly things; much more ought we to do this in things spiritual, and to render what is due to God, the King of all, first, that we may not come to that place, “where is gnashing of teeth.”

And after these virtues let us seek, which together with our own salvation will be able in the greatest degree to profit our neighbor. Such is almsgiving, such is prayer, or rather even this latter is by the former made efficacious, and furnished with wings. “For thy prayers,” it is said, “and thine alms are come up for a memorial before God.”2849   Acts x. 4. But not prayers only, but fasting also hath its strength from hence. Shouldest thou fast without almsgiving; the act is not so much as counted for fasting; but such a one is worse than a gluttonous man and a drunkard; and so much worse, as cruelty is a more grievous thing than luxury. And why do I speak of fasting? Though thou practise self-denial, though thou practise virginity, thou art set without the bridechamber, if thou hast not almsgiving. And yet what is equal to virginity, which not even in the new dispensation hath come under the compulsion of law, on account of its high excellence? but nevertheless it is cast out, when it hath not almsgiving. But if virgins are cast out, because they have not this in due abundance, who will be able without this to obtain pardon? There is no man, but he must quite of necessity perish, who hath not this.

For, if in worldly matters no man lives for himself, but artisan, and soldier, and husbandman, and merchant, all of them contribute to the common good, and to their neighbor’s advantage; much more ought we to do this in things spiritual. For this is most properly to live: since he at least who is living for himself only, and overlooking all others, is useless, and is not so much as a human being, nor of our race.

What then, thou wouldest say, if I neglect my own interests, while seeking after the good of the rest? It is not possible, for one who seeks after the good of the rest to overlook his own; for he who seeks after the good of the rest pains no man, but pities all, helps them to the utmost of his powers; will rob no man, will covet the goods of no man, will not steal, will not bear false witness; will abstain from all wickedness, will apply himself to all virtue, and will pray for his enemies, and do good to them that plot against him, and will neither revile any, nor speak ill of them, though he hear from them ten thousand evil things; but will speak the words of the apostle: “Who is weak, and I am not weak? who is offended, and I burn not?”2850   2 Cor. xi. 29. But when looking to our own good, it is not quite sure that the good of the rest will follow.

By all which things being persuaded that it is not possible for one to be saved, who hath not looked to the common good, and seeing this man that was cut asunder, and him that buried his talent, let us choose this way, that we may also attain unto eternal life, unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory, world without end. Amen.

ΟΜΙΛΙΑ ΟΖʹ. Ἀπὸ δὲ τῆς συκῆς μάθετε τὴν παραβολήν. Ὅταν ἤδη ὁ κλάδος αὐτῆς γένηται ἁπαλὸς, καὶ τὰ φύλλα ἐκφύῃ, γινώσκετε ὅτι ἐγγὺς τὸ θέρος. Οὕτω καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα πάντα, γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις. αʹ. Ἐπειδὴ εἶπεν, ὅτι εὐθέως μετὰ τὴν θλῖψιν τῶν ἡμερῶν ἐκείνων, αὐτοὶ δὲ τοῦτο ἐζήτουν μεθ' ὅσον χρόνον, καὶ αὐτὴν κυρίως τὴν ἡμέραν ἐπεθύμουν εἰδέναι, διὰ τοῦτο καὶ τὸ παράδειγμα τίθησι τῆς συκῆς, δεικνὺς ὅτι οὐ πολὺ τὸ μέσον, ἀλλ' ἐφεξῆς καὶ ἡ παρουσία ἀπαντήσεται: ὅπερ οὖν οὐ διὰ τῆς παραβολῆς μόνον, ἀλλὰ καὶ διὰ τῶν μετὰ ταῦτα λέξεων ἐδήλωσεν εἰπών: Γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις. Ἐντεῦθεν καὶ ἕτερόν τι προφητεύει, θέρος πνευματικὸν, καὶ γαλήνην κατ' ἐκείνην ἐσομένην τὴν ἡμέραν ἀπὸ τοῦ χειμῶνος τοῦ παρόντος τοῖς δικαίοις: τοῖς δὲ ἁμαρτωλοῖς τοὐναντίον, χειμῶνα ἀπὸ θέρους: ὅπερ ἐν τοῖς ἑξῆς ἐδήλωσεν εἰπὼν, τρυφώντων αὐτῶν ἐπιστήσεσθαι τὴν ἡμέραν. Οὐ διὰ τοῦτο δὲ μόνον τὸ τῆς συκῆς τοῦτο τέθεικεν, ἵνα τὸ διάστημα δηλώσῃ: ἐξῆν γὰρ καὶ ἑτέρως αὐτὸ παραστῆσαι: ἀλλ' ἵνα κἀντεῦθεν πιστώσηται τὸν λόγον οὕτως ἐκβησόμενον πάντως. Ὥσπερ γὰρ τοῦτο ἀνάγκη εἶναι, οὕτω καὶ ἐκεῖνο. Καὶ γὰρ ὅπουπερ ἂν ἐθέλῃ τὸ πάντως ἀποβησόμενον λέγειν, φυσικὰς ἀνάγκας εἰς μέσον παράγει, καὶ αὐτὸς, καὶ ὁ μακάριος Παῦλος αὐτὸν μιμούμενος. Διὰ τοῦτο καὶ περὶ ἀναστάσεως διαλεγόμενός φησιν: Ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἐὰν μὴ ἀποθάνῃ, αὐτὸς μόνος μένει: ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει. Ὅθεν καὶ ὁ μακάριος Παῦλος παιδευθεὶς, τῷ αὐτῷ κέχρηται ὑποδείγματι, Κορινθίοις περὶ ἀναστάσεως διαλεγόμενος. Ἄφρων γὰρ, φησὶ, σὺ ὃ σπείρεις οὐ ζωοποιεῖται, ἐὰν μὴ ἀποθάνῃ. Εἶτα ἵνα μὴ ταχέως πάλιν ἐπ' αὐτὸ ἔλθωσι, καὶ ἐρωτήσωσι, Πότε; εἰς μνήμην αὐτοὺς τῶν παρελθόντων ἐνάγει, λέγων: Ἀμὴν λέγω ὑμῖν, οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη, ἕως ἂν ταῦτα πάντα γένηται. Ταῦτα πάντα, ποῖα; εἰπέ μοι. Τὰ τῶν Ἱεροσολύμων, τὰ τῶν πολέμων, τὰ τῶν λιμῶν, τὰ τῶν λοιμῶν, τὰ τῶν σεισμῶν, τὰ τῶν ψευδοχρίστων, τὰ τῶν ψευδοπροφητῶν, τὸ πανταχοῦ σπαρῆναι τὸ Εὐαγγέλιον, τὰς στάσεις, τὰς ταραχὰς, τὰ ἄλλα πάντα, ἅπερ εἰρήκαμεν μέχρι τῆς αὐτοῦ παρουσίας συμβησόμενα. Πῶς οὖν, φησὶν, εἶπεν, ἡ γενεὰ αὕτη; Οὐ περὶ τῆς τότε λέγων, ἀλλὰ περὶ τῆς τῶν πιστῶν. Οἶδε γὰρ γενεὰν οὐκ ἀπὸ χρόνων χαρακτηρίζειν μόνον, ἀλλὰ καὶ ἀπὸ τρόπου θρησκείας καὶ πολιτείας: ὡς ὅταν λέγῃ: Αὕτη ἡ γενεὰ ζητούντων τὸν Κύριον. Ὅπερ γὰρ ἄνω ἔλεγε: Δεῖ γὰρ πάντα γενέσθαι: καὶ πάλιν, Κηρυχθήσεται τὸ Εὐαγγέλιον: τοῦτο καὶ ἐνταῦθα δηλοῖ λέγων, ὅτι πάντως ἐκβήσεται ταῦτα πάντα, καὶ μενεῖ ἡ γενεὰ τῶν πιστῶν, οὐδενὶ τῶν εἰρημένων διακοπτομένη. Ἀλλὰ καὶ τὰ Ἱεροσόλυμα ἀπολεῖται, καὶ τὸ πλέον τῶν Ἰουδαίων ἀφανισθήσεται, ταύτης δὲ οὐδὲν περιέσται, οὐ λιμὸς, οὐ λοιμὸς, οὐ σεισμὸς, οὐχ αἱ τῶν πολέμων ταραχαὶ, οὐ ψευδόχριστοι, οὐ ψευδοπροφῆται, οὐκ ἀπατεῶνες, οὐχ οἱ παραδιδόντες, οὐχ οἱ σκανδαλίζοντες, οὐχ οἱ ψευδάδελφοι, οὐκ ἄλλος οὐδεὶς τοιοῦτος πειρασμός. Εἶτα καὶ μᾶλλον αὐτοὺς εἰς πίστιν ἐνάγων, φησίν: Ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσεται, οἱ δὲ λόγοι μου οὐ μὴ παρέλθωσι: τουτέστι, τὰ πεπηγότα ταῦτα καὶ ἀκίνητα εὐκολώτερον ἀφανισθῆναι, ἢ τῶν λόγων τῶν ἐμῶν τι διαπεσεῖν. Καὶ ὁ ἀντιλέγων ὑπὲρ τούτων, βασανιζέτω τὰ εἰρημένα, καὶ εὑρὼν ἀληθῆ (εὑρήσει γὰρ πάντως), ἀπὸ τῶν παρελθόντων καὶ τοῖς μέλλουσι πιστευέτω, καὶ πάντα ἐξεταζέτω μετὰ ἀκριβείας, καὶ ὄψεται τῶν πραγμάτων τὸ τέλος μαρτυροῦν τῇ τῆς προφητείας ἀληθείᾳ. Τὰ δὲ στοιχεῖα εἰς μέσον τέθεικεν, ὁμοῦ μὲν δηλῶν, ὅτι προτιμοτέρα καὶ οὐρανοῦ καὶ γῆς ἡ Ἐκκλησία: ὁμοῦ δὲ δημιουργὸν ἑαυτὸν καὶ ἐντεῦθεν δεικνὺς τοῦ παντός. Ἐπειδὴ γὰρ περὶ συντελείας διελέχθη, πράγματος παρὰ πολλοῖς ἀπιστουμένου, τὸν οὐρανὸν καὶ τὴν γῆν εἰς μέσον ἤγαγε, τὴν δύναμιν αὐτοῦ τὴν ἄφατον ἐνδεικνύμενος, καὶ μετὰ πολλῆς τῆς ἐξουσίας δηλῶν, ὅτι Δεσπότης ἐστὶ τοῦ παντὸς, καὶ ἐκ τούτων καὶ τοῖς σφόδρα ἀμφιβάλλουσιν ἀξιόπιστα τὰ εἰρημένα κατασκευάζων. Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ τῆς ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι τῶν οὐρανῶν, οὐδὲ ὁ Υἱὸς, εἰ μὴ ὁ Πατήρ. Τῷ μὲν εἰπεῖν, οὐδὲ οἱ ἄγγελοι, ἐπεστόμισεν αὐτοὺς, ὥστε μὴ ζητῆσαι μαθεῖν ὅπερ ἐκεῖνοι οὐκ ἴσασι: τῷ δὲ εἰπεῖν, οὐδὲ ὁ Υἱὸς, κωλύει οὐ μόνον μαθεῖν, ἀλλὰ καὶ ζητῆσαι. Ὅτι γὰρ διὰ τοῦτο τοῦτο εἴρηκεν, ὅρα μετὰ τὴν ἀνάστασιν, ἐπειδὴ περιεργοτέρους εἶδε γενομένους, πῶς ἐπεστόμισε μειζόνως. Νῦν μὲν γὰρ καὶ τεκμήρια εἴρηκε πολλὰ καὶ ἄπειρα: τότε δὲ ἁπλῶς, Οὐχ ὑμῶν ἐστι γνῶναι χρόνους ἢ καιρούς. Εἶτα ἵνα μὴ εἴπωσιν, ὅτι Ἠπορήμεθα, διεπτύσθημεν, οὐδὲ τούτου ἐσμὲν ἄξιοι: φησὶν, Οὓς ὁ Πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ. Καὶ γὰρ σφόδρα ἔμελεν αὐτῷ τοῦ τιμᾷν αὐτοὺς καὶ μηδὲν ἀποκρύπτεσθαι. Διὰ τοῦτο αὐτὸ τῷ Πατρὶ αὐτοῦ ἀνατίθησι, καὶ φοβερὸν τὸ πρᾶγμα ποιῶν, καὶ ἐκείνων ἀποτειχίζων τῇ πεύσει τὸ εἰρημένον: ἐπεὶ εἰ μὴ τοῦτό ἐστιν, ἀλλ' ἀγνοεῖ, πότε εἴσεται; Ἆρα μεθ' ἡμῶν; καὶ τίς ἂν τοῦτο εἴποι; Καὶ τὸν μὲν Πατέρα οἶδε σαφῶς, καὶ οὕτω σαφῶς, ὡς ἐκεῖνος τὸν Υἱόν: τὴν δὲ ἡμέραν ἀγνοεῖ; Εἶτα, τὸ μὲν Πνεῦμα ἐρευνᾷ καὶ τὰ βάθη τοῦ Θεοῦ: αὐτὸς δὲ οὐδὲ τὸν καιρὸν τῆς κρίσεως οἶδεν; Ἀλλὰ τὸ μὲν πῶς δεῖ κρίνειν οἶδε, καὶ τὰ ἑκάστου ἀπόῤῥητα ἐπίσταται: ὃ δὲ πολλῷ τούτου εὐτελέστερον, τοῦτο ἔμελλεν ἀγνοεῖν; Πῶς δὲ, εἰ Πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν, τὴν ἡμέραν ἠγνόησεν; Ὁ γὰρ τοὺς αἰῶνας ποιήσας, εὔδηλον ὅτι καὶ τοὺς χρόνους: εἰ δὲ τοὺς χρόνους, καὶ τὴν ἡμέραν: πῶς οὖν ἣν ἐποίησεν ἀγνοεῖ; βʹ. Καὶ ὑμεῖς μὲν αὐτοῦ καὶ τὴν οὐσίαν εἰδέναι φατὲ, τὸν δὲ Υἱὸν οὐδὲ τὴν ἡμέραν, τὸν Υἱὸν, τὸν διαπαντὸς ἐν τῷ κόλπῳ ὄντα τοῦ Πατρός; καίτοι πολλῷ μείζων ἡ οὐσία τῶν ἡμερῶν, καὶ ἀπείρως μείζων. Πῶς οὖν τὸ μεῖζον ἑαυτοῖς διδόντες, οὐδὲ τὸ ἔλαττον συγχωρεῖτε τῷ Υἱῷ, ἐν ᾧ εἰσι πάντες οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι; Ἀλλ' οὔτε ὑμεῖς ἴστε τί τὴν οὐσίαν ὁ Θεὸς, κἂν μυριάκις ταῦτα μαίνησθε: οὔτε ὁ Υἱὸς ἀγνοεῖ τὴν ἡμέραν, ἀλλὰ καὶ σφόδρα ἐπίσταται. Διά τοι τοῦτο πάντα εἰπὼν, καὶ τοὺς χρόνους, καὶ τοὺς καιροὺς, καὶ ἐπ' αὐτὰς τὰς θύρας ἀγαγὼν, (Ἐγγὺς γάρ ἐστιν ἐπὶ θύραις, φησίν:) ἀπεσίγησε τὴν ἡμέραν. Εἰ μὲν γὰρ ἡμέραν ζητοίης καὶ ὥραν, οὐκ ἀκούσῃ παρ' ἐμοῦ, φησίν: εἰ δὲ καιροὺς καὶ προοίμια, οὐδὲν ἀποκρυψάμενος ἐρῶ πάντα σοι μετὰ ἀκριβείας. Ὅτι μὲν γὰρ οὐκ ἀγνοῶ, διὰ πολλῶν ἔδειξα, διαστήματα εἰπὼν, καὶ τὰ συμβησόμενα ἅπαντα, καὶ ὅσον ἀπὸ τοῦδε τοῦ χρόνου μέχρι τῆς ἡμέρας αὐτῆς: (τοῦτο γὰρ τῆς συκῆς ἐδήλωσεν ἡ παραβολή:) καὶ ἐπὶ τὰ πρόθυρά σε ἤγαγον αὐτά: εἰ δὲ μὴ ἀνοίγω σοι τὰς θύρας, καὶ τοῦτο συμφερόντως ποιῶ. Ἵνα δὲ καὶ ἑτέρωθεν μάθῃς, ὅτι οὐ τῆς ἀγνοίας αὐτοῦ τὸ σιγῆσαι, ὅρα μετὰ τῶν εἰρημένων πῶς καὶ ἄλλο προστίθησι σημεῖον: Ὥσπερ δὲ ἦσαν ἐν ταῖς ἡμέραις τοῦ Νῶε τρώγοντες καὶ πίνοντες, γαμοῦντες καὶ γαμίζοντες, ἄχρι ἧς ἡμέρας ἦλθεν ὁ κατακλυσμὸς, καὶ ἦρεν ἅπαντας: οὕτως ἔσται καὶ ἡ παρουσία τοῦ Υἱοῦ τοῦ ἀνθρώπου. Ταῦτα δὲ εἶπε, δηλῶν ὡς ἀθρόον ἥξει, καὶ ἀπροσδοκήτως, καὶ τῶν πλειόνων τρυφώντων. Καὶ γὰρ ὁ Παῦλος τοῦτό φησιν, οὕτω γράφων: Ὅταν λέγωσιν εἰρήνην καὶ ἀσφάλειαν, τότε αἰφνίδιος αὐτοῖς ἐφίσταται ὄλεθρος: καὶ τὸ ἀπροσδόκητον δηλῶν, ἔλεγεν: Ὥσπερ ἡ ὠδὶν τῇ ἐν γαστρὶ ἐχούσῃ. Πῶς οὖν φησι, μετὰ τὴν θλῖψιν τῶν ἡμερῶν ἐκείνων; Εἰ γὰρ τρυφὴ τότε, καὶ εἰρήνη, καὶ ἀσφάλεια, καθὼς ὁ Παῦλός φησι, πῶς λέγει, μετὰ τὴν θλῖψιν τῶν ἡμερῶν ἐκείνων; Εἰ τρυφὴ, πῶς θλῖψις; Τρυφὴ τοῖς ἀναισθήτως διακειμένοις, καὶ εἰρήνη. Διὰ τοῦτο οὐκ εἶπεν, Ὅταν δὲ ᾖ εἰρήνη, ἀλλ', Ὅταν λέγωσιν εἰρήνην καὶ ἀσφάλειαν, τὸ ἀναίσθητον αὐτῶν ἐνδεικνύμενος, ὡς τῶν ἐπὶ Νῶε, ὅτι δὴ ἐν τοιούτοις κακοῖς ἐτρύφων. Ἀλλ' οὐχ οἱ δίκαιοι, ἀλλ' ἐν θλίψει καὶ ἀθυμίᾳ διῆγον. Ἐντεῦθεν δείκνυσιν, ὅτι τοῦ ἀντιχρίστου ἐλθόντος, τὰ τῶν ἀτόπων ἡδονῶν ἐπιταθήσεται ἐν τοῖς παρανόμοις καὶ τῆς οἰκείας ἀπεγνωκόσι σωτηρίας. Τότε γαστριμαργίαι, κῶμοι τότε καὶ μέθαι. Διὸ καὶ μάλιστα ὑπόδειγμα τίθησιν ἁρμόζον τῷ πράγματι. Καθάπερ γὰρ τῆς κιβωτοῦ γινομένης οὐκ ἐπίστευον, φησὶν, ἀλλὰ προέκειτο μὲν ἐν μέσῳ τὰ μέλλοντα προανακηρύττουσα κακὰ, ἐκεῖνοι δὲ ὁρῶντες αὐτὴν, ὡς οὐδενὸς ἐσομένου δεινοῦ, οὕτως ἐτρύφων: οὕτω καὶ νῦν, φανεῖται μὲν ὁ ἀντίχριστος, μεθ' ὃν ἡ συντέλεια, καὶ αἱ κολάσεις αἱ ἐπὶ τῇ συντελείᾳ, καὶ τιμωρίαι ἀφόρητοι: οἱ δὲ τῇ μέθῃ τῆς κακίας κατεχόμενοι οὐδὲ αἰσθήσονται τοῦ φόβου τῶν ἐσομένων. Διὸ καὶ Παῦλός φησιν: Ὥσπερ ἡ ὠδὶν τῇ ἐν γαστρὶ ἐχούσῃ, οὕτως αὐτοῖς παραστήσεται τὰ φοβερὰ ἐκεῖνα καὶ ἀνήκεστα. Καὶ διατί μὴ εἶπε τὰ ἐπὶ Σοδόμων κακά; Καθολικὸν ἠθέλησεν ἐνθεῖναι ὑπόδειγμα, καὶ μετὰ τὸ προλεχθῆναι ἀπιστηθέν. Διὰ δὴ τοῦτο, ἐπειδὴ παρὰ τοῖς πολλοῖς τὰ μέλλοντα ἀπιστεῖται, ἀπὸ τῶν παρελθόντων αὐτὰ πιστοῦται, κατασείων αὐτῶν τὴν διάνοιαν. Μετὰ δὲ τῶν εἰρημένων κἀκεῖνο ἐνδείκνυται, ὅτι καὶ τὰ ἔμπροσθεν αὐτὸς πεποίηκεν. Εἶτα πάλιν ἄλλο σημεῖον τίθησι, δι' ὧν ἁπάντων ὅτι οὐκ ἀγνοεῖ τὴν ἡμέραν, κατάδηλον ποιεῖ. Τί δὲ τὸ σημεῖον; Τότε δύο ἔσονται ἐν τῷ ἀγρῷ: εἷς παραλαμβάνεται, καὶ εἷς ἀφίεται. Δύο ἀλήθουσαι ἐν τῷ μύλωνι: μία παραλαμβάνεται, καὶ μία ἀφίεται. Γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε ποίᾳ ὥρᾳ ὁ Κύριος ὑμῶν ἔρχεται. Ταῦτα δὲ πάντα, καὶ τοῦ εἰδέναι αὐτὸν δείγματα, καὶ ἀπάγοντα αὐτοὺς τῆς ἐρωτήσεως. Διὰ γὰρ τοῦτο εἶπε καὶ τὰς ἡμέρας τοῦ Νῶε: διὰ τοῦτο εἶπε καὶ, δύο ἐπὶ τῆς κλίνης, τοῦτο δηλῶν, ὅτι οὕτως ἀπροσδοκήτως, οὕτως ἀμερίμνων αὐτῶν ὄντων, ἐπελεύσεται: καὶ δύο ἀλήθουσαι, ὅπερ καὶ αὐτὸ οὐκ ἔστι μεριμνώντων. Καὶ μετὰ τούτου, ὅτι καὶ δοῦλοι καὶ δεσπόται καὶ παραλαμβάνονται καὶ ἀφίενται, καὶ οἱ ἐν ἀδείᾳ καὶ οἱ ἐν πόνῳ, καὶ ἀπὸ ταύτης τῆς ἀξίας καὶ ἀπ' ἐκείνης: ὥσπερ ἐν τῇ Παλαιᾷ φησιν: Ἀπὸ τοῦ καθημένου ἐπὶ τοῦ θρόνου, ἕως τῆς αἰχμαλώτιδος τῆς ἐν τῷ μύλωνι. Ἐπειδὴ γὰρ εἶπεν, ὅτι δυσκόλως οἱ πλούσιοι σώζονται, δείκνυσιν ὅτι οὐ πάντως οὔτε οὗτοι ἀπόλλυνται, οὔτε πένητες σώζονται ἅπαντες, ἀλλὰ καὶ ἐξ ἐκείνων καὶ ἐκ τούτων καὶ σώζονται καὶ ἀπόλλυνται. Ἐμοὶ δὲ δοκεῖ δηλοῦν, ὅτι καὶ ἐν νυκτὶ ἔσται ἡ παρουσία. Τοῦτο γὰρ καὶ ὁ Λουκᾶς φησιν. Ὁρᾷς πῶς πάντα μετὰ ἀκριβείας οἶδεν; Εἶτα πάλιν, ἵνα μὴ ἐρωτήσωσιν, ἐπήγαγε: Γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε ποίᾳ ὥρᾳ ὁ Κύριος ὑμῶν ἔρχεται. Οὐκ εἶπεν, Οὐκ οἶδα, ἀλλ', Οὐκ οἴδατε. Ὅταν γὰρ αὐτοὺς σχεδὸν εἰς αὐτὴν ἀγάγῃ τὴν ὥραν, καὶ στήσῃ, πάλιν αὐτοὺς ἀπάγει τῆς ἐρωτήσεως, βουλόμενος ἐναγωνίους εἶναι διηνεκῶς. Διὰ τοῦτο λέγει, Γρηγορεῖτε, δεικνὺς ὅτι διὰ τοῦτο οὐκ εἶπεν. Ἐκεῖνο δὲ γινώσκετε, ὅτι εἰ ᾔδει ὁ οἰκοδεσπότης ποίᾳ φυλακῇ ὁ κλέπτης ἔρχεται, ἐγρηγόρησεν ἂν, καὶ οὐκ ἂν εἴασε διορυγῆναι τὴν οἰκίαν αὐτοῦ. Διὰ τοῦτο καὶ ὑμεῖς γίνεσθε ἕτοιμοι, ὅτι ᾗ ὥρᾳ οὐ δοκεῖτε, ὁ Υἱὸς τοῦ ἀνθρώπου ἔρχεται. Διὰ τοῦτο οὐ λέγει αὐτοῖς, ἵνα γρηγορῶσιν, ἵνα ἀεὶ ἕτοιμοι ὦσι: διὰ τοῦτό φησιν, ὅτε οὐ προσδοκᾶτε, τότε ἥξει, ἐναγωνίους εἶναι βουλόμενος, καὶ διαπαντὸς ἐν ἀρετῇ. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν: Εἰ ᾔδεσαν οἱ πολλοὶ πότε ἀποθανοῦνται, πάντως ἂν κατ' ἐκείνην τὴν ὥραν ἐσπούδασαν. γʹ. Ἵν' οὖν μὴ ἐκείνην μόνον σπουδάζωσι, διὰ τοῦτο οὐ λέγει οὔτε τὴν κοινὴν, οὔτε τὴν ἑκάστου, ἀεὶ αὐτοὺς βουλόμενος τοῦτο προσδοκᾷν, ἵνα ἀεὶ σπουδάζωσι. Διὸ καὶ τῆς ἑκάστου ζωῆς τὸ τέλος ἄδηλον ἐποίησεν. Εἶτα ἐκκεκαλυμμένως ἑαυτὸν Κύριον ὀνομάζει, οὐδαμοῦ οὕτω σαφῶς εἰπών. Ἐνταῦθα δέ μοι καὶ ἐντρέπειν δοκεῖ τοὺς ῥᾳθύμους, ὅτι οὐδὲ ὅσην περὶ χρήματα σπουδὴν πεποίηνται οἱ προσδοκῶντες κλέπτην, οὐδὲ τοσαύτην οὗτοι τῆς ἑαυτῶν ψυχῆς. Ἐκεῖνοι μὲν γὰρ ὅταν προσδοκήσωσι, γρηγοροῦσι, καὶ οὐδὲν ἀφιᾶσι τῶν ἔνδον ἀποσυληθῆναι: ὑμεῖς δὲ, καίτοι εἰδότες ὅτι ἥξει, καὶ πάντως ἥξει, οὐ μένετε ἐγρηγορότες, φησὶ, καὶ παρεσκευασμένοι, ὥστε μὴ ἀπαρασκευάστως ἐντεῦθεν ἀπενεχθῆναι. Διὰ τοῦτο ἐπ' ὀλέθρῳ ἔρχεται ἡ ἡμέρα τῶν καθευδόντων. Ὥσπερ γὰρ ἐκεῖνος, εἰ ᾔδει, διέφυγεν ἄν: οὕτω καὶ ὑμεῖς, ἐὰν ἦτε ἕτοιμοι, διαφεύξεσθε. Εἶτα ἐπειδὴ εἰς τὴν τῆς κρίσεως ἐνέβαλε μνήμην, καὶ πρὸς τοὺς διδασκάλους τρέπει τὸν λόγον λοιπὸν, περὶ κολάσεως καὶ τιμῶν διαλεγόμενος: καὶ προτέρους θεὶς τοὺς κατορθοῦντας, εἰς τοὺς διαμαρτάνοντας τελευτᾷ, πρὸς τὸ φοβερὸν κατακλείων τὸν λόγον. Διὸ πρῶτον τοῦτό φησι: Τίς ἄρα ὁ πιστὸς δοῦλος καὶ φρόνιμος, ὃν καταστήσει ὁ κύριος αὐτοῦ ἐπὶ τῆς οἰκίας αὐτοῦ, δοῦναι αὐτοῖς τὴν τροφὴν ἐν καιρῷ αὐτῶν; Μακάριος ὁ δοῦλος ἐκεῖνος, ὃν ἐλθὼν ὁ Κύριος εὑρήσει ποιοῦντα οὕτως. Ἀμὴν λέγω ὑμῖν, ὅτι ἐπὶ πᾶσι τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν. Μὴ καὶ τοῦτο ἀγνοοῦντός ἐστιν; εἰπέ μοι. Εἰ γὰρ, ἐπειδὴ εἶπεν, Οὐδὲ ὁ Υἱὸς οἶδεν, ἀγνοεῖν αὐτὸν φῄς: ἐπειδὴ εἶπε, Τίς ἄρα, τί ἂν εἴποις; ἢ καὶ τοῦτο ἀγνοεῖν αὐτὸν φῄς; Ἄπαγε. Οὐδὲ γὰρ τῶν ἐξεστηκότων τοῦτο ἄν τις εἴποι: καίτοιγε ἐκεῖ καὶ αἰτίαν ἔστιν εἰπεῖν, ἐνταῦθα δὲ οὐδὲ τοῦτο. Τί δὲ ὅταν λέγῃ, Πέτρε, φιλεῖς με; ἐρωτῶν, οὐδὲ τοῦτο ᾔδει; ἢ ὅταν λέγῃ, Ποῦ τεθείκατε αὐτόν; Καὶ ὁ Πατὴρ δὲ εὑρεθήσεται τοιαῦτα φθεγγόμενος. Καὶ γὰρ καὶ αὐτός φησιν: Ἀδὰμ, ποῦ εἶ; καὶ, Κραυγὴ Σοδόμων καὶ Γομόῤῥας πεπλήθυνται πρός με. Καταβὰς οὖν ὄψομαι, εἰ κατὰ τὴν κραυγὴν αὐτῶν, τὴν ἐρχομένην πρός με, συντελοῦνται: εἰ δὲ μὴ, ἵνα γνῶ. Καὶ ἀλλαχοῦ φησιν: Ἐὰν ἄρα ἀκούσωσιν, ἐὰν ἄρα συνῶσι. Καὶ ἐν τῷ Εὐαγγελίῳ δὲ, Ἴσως ἐντραπήσονται τὸν υἱόν μου: ἅπερ ἅπαντα ἀγνοίας ῥήματα ἦν. Ἀλλ' οὐκ ἀγνοῶν ταῦτα ἔλεγεν, ἀλλ' οἰκονομῶν τὰ αὐτῷ πρέποντα: ἐπὶ μὲν τοῦ Ἀδὰμ, ἵνα αὐτὸν ἐμβάλῃ εἰς ἀπολογίαν τῆς ἁμαρτίας: ἐπὶ δὲ τῶν Σοδομιτῶν, ἵνα ἡμᾶς παιδεύσῃ μηδέποτε ἀποφαίνεσθαι, πρὶν ἂν αὐτοῖς παραγενώμεθα τοῖς πράγμασιν: ἐπὶ δὲ τοῦ προφήτου, ἵνα μὴ δοκῇ ἡ πρόῤῥησις παρὰ τοῖς ἀνοήτοις ἀναγκαστική τις εἶναι τῆς παρακοῆς: ἐπὶ δὲ τῆς παραβολῆς τοῦ Εὐαγγελίου, ἵνα δείξῃ ὅτι ὤφειλον τοῦτο ποιῆσαι καὶ ἐντραπῆναι τὸν υἱόν: ἐνταῦθα δὲ, καὶ ἵνα μὴ περιεργάζωνται, μηδὲ πολυπραγμονῶσι πάλιν, καὶ ἵνα δείξῃ τὸ σπάνιον καὶ πολύτιμον. Καὶ ὅρα πόσης ἀγνοίας ἐνδεικτικὸν τὸ ῥῆμα, εἴγε καὶ τὸν καθιστάμενον ἀγνοεῖ. Μακαρίζει μὲν γὰρ αὐτόν: Μακάριος γὰρ, φησὶν, ὁ δοῦλος ἐκεῖνος: οὐ λέγει δὲ, τίς ἐστιν οὗτος. Τίς γάρ ἐστι, φησὶν, ἄρα, ὃν καταστήσει ὁ κύριος αὐτοῦ; καὶ, Μακάριος ὃν εὑρήσει ποιοῦντα οὕτως. Ταῦτα δὲ οὐ περὶ χρημάτων εἴρηται μόνον, ἀλλὰ καὶ περὶ λόγου, καὶ περὶ δυνάμεως, καὶ περὶ χαρισμάτων, καὶ περὶ πάσης οἰκονομίας, ἧς ἕκαστος ἐνεχειρίσθη. Αὕτη καὶ πρὸς τοὺς ἄρχοντας τοὺς πολιτικοὺς ἁρμόσειεν ἂν ἡ παραβολή. Ἕκαστον γὰρ οἷς ἔχει πρὸς τὸ κοινῇ συμφέρον ἀποκεχρῆσθαι δεῖ. Κἂν σοφίαν ἔχῃς, κἂν ἀρχὴν, κἂν πλοῦτον, κἂν ὁτιοῦν, μὴ ἐπὶ βλάβῃ τῶν συνδούλων, μηδὲ ἐπ' ἀπωλείᾳ ἑαυτοῦ. Διὰ δὴ τοῦτο ἀμφότερα ἀπαιτεῖ παρ' αὐτοῦ, φρόνησιν καὶ πίστιν. Καὶ γὰρ ἡ ἁμαρτία ἀπὸ ἀνοίας γίνεται. Πιστὸν μὲν οὖν αὐτόν φησιν, ὅτι οὐδὲν ἐνοσφίσατο, οὐδὲ παρανάλωσε τῶν δεσποτικῶν εἰκῆ καὶ μάτην: φρόνιμον δὲ, ὅτι ἔγνω πρὸς τὸ δέον οἰκονομῆσαι τὰ δοθέντα. Καὶ γὰρ ἀμφοτέρων ἡμῖν χρεία, καὶ τοῦ μὴ νοσφίσασθαι τὰ δεσποτικὰ, καὶ τοῦ εἰς δέον οἰκονομεῖν. Ἂν δὲ θάτερον ἀπῇ, τὸ ἕτερον χωλεύει. Ἄν τε γὰρ πιστὸς ᾖ καὶ μὴ κλέπτῃ, ἀπολλύῃ δὲ καὶ εἰς μηδὲν προσῆκον δαπανᾷ, μέγα τὸ ἔγκλημα: ἄν τε εἰδῇ καλῶς οἰκονομεῖν, νοσφίζηται δὲ, πάλιν οὐχ ἡ τυχοῦσα κατηγορία. Ἀκούσωμεν καὶ οἱ τὰ χρήματα ἔχοντες ταῦτα. Οὐ γὰρ διδασκάλοις διαλέγεται μόνον, ἀλλὰ καὶ τοῖς πλουτοῦσιν. Ἑκάτεροι γὰρ ἐνεπιστεύθησαν πλοῦτον: τὸν μὲν ἀναγκαιότερον, οἱ διδάσκοντες: τὸν δὲ ἐλάττω, ὑμεῖς. Ὅταν οὖν τῶν διδασκόντων σκορπιζόντων τὰ μείζονα, ὑμεῖς μηδὲ ἐν τοῖς ἐλάττοσι βούλησθε τὴν μεγαλοψυχίαν ἐπιδείκνυσθαι, μᾶλλον δὲ οὐδὲ μεγαλοψυχίαν, ἀλλ' εὐγνωμοσύνην: (τὰ γὰρ ἀλλότρια δίδοτε:) ποία ἔσται ἀπολογία; Ἀλλὰ τέως, πρὸ τῆς κολάσεως τῶν τὰ ἐναντία ποιούντων, τὴν τιμὴν τοῦ εὐδοκιμοῦντος ἀκούσωμεν. Ἀμὴν γὰρ λέγω ὑμῖν, ἐπὶ πᾶσι τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν. Τί ταύτης ἴσον γένοιτ' ἂν τῆς τιμῆς; ποῖος παραστῆσαι δυνήσεται λόγος τὴν ἀξίαν, τὴν μακαριότητα, ὅταν ὁ τῶν οὐρανῶν Βασιλεὺς, καὶ τὰ πάντα ἔχων, ἄνθρωπον ἐπὶ πᾶσι τοῖς ὑπάρχουσιν αὐτοῦ καθιστᾷν μέλλῃ; Διὸ καὶ φρόνιμον αὐτὸν καλεῖ, ὅτι ἔγνω μὴ τῶν μικρῶν τὰ μεγάλα προέσθαι, ἀλλὰ σωφρονήσας ἐνταῦθα, τῶν οὐρανῶν ἔτυχεν. δʹ. Εἶτα, ὅπερ ἀεὶ ποιεῖ, οὐκ ἀπὸ τῆς τοῖς ἀγαθοῖς κειμένης τιμῆς, ἀλλὰ καὶ ἀπὸ τῆς τοῖς πονηροῖς ἠπειλημένης κολάσεως διορθοῦται τὸν ἀκροατήν. Διὸ καὶ ἐπήγαγεν: Ἐὰν δὲ εἴπῃ ὁ κακὸς δοῦλος ἐν τῇ καρδίᾳ αὐτοῦ, Χρονίζει ὁ κύριός μου ἐλθεῖν, καὶ ἄρξηται τύπτειν τοὺς συνδούλους αὐτοῦ, ἐσθίῃ δὲ καὶ πίνῃ μετὰ τῶν μεθυόντων: ἥξει ὁ κύριος τοῦ δούλου ἐκείνου ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ, καὶ ἐν ὥρᾳ ᾗ οὐ γινώσκει, καὶ διχοτομήσει αὐτὸν, καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει. Ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. Εἰ δὲ λέγοι τις: Εἶδες οἷος ἐπεισῆλθε λογισμὸς, διὰ τὸ μὴ εἶναι τὴν ἡμέραν γνώριμον; Χρονίζει γὰρ ὁ κύριός μου, φησί: εἴποιμεν ἂν, οὐ διὰ τὸ μὴ εἶναι γνώριμον τὴν ἡμέραν, ἀλλὰ διὰ τὸ πονηρὸν εἶναι τὸν οἰκέτην. Ἐπεὶ τῷ φρονίμῳ καὶ πιστῷ τίνος ἕνεκεν οὐκ ἐπεισῆλθεν αὕτη ἡ ἔννοια; Τί γὰρ, εἰ καὶ χρονίζει ὁ δεσπότης, ἄθλιε, ὅλως προσδοκᾷς αὐτὸν ἥξειν; Τί οὖν οὐ μεριμνᾷς; Ἐντεῦθεν οὖν μανθάνομεν, ὅτι οὐδὲ χρονίζει. Αὕτη γὰρ οὐ τοῦ δεσπότου, ἀλλὰ τῆς τοῦ πονηροῦ οἰκέτου γνώμης ἡ ψῆφος: διὸ καὶ διὰ τοῦτο ἐγκαλεῖται. Ὅτι γὰρ οὐ χρονίζει, ἄκουσον Παύλου λέγοντος: Ὁ Κύριος ἐγγὺς, μηδὲν μεριμνᾶτε: καὶ, Ὁ ἐρχόμενος ἥξει, καὶ οὐ χρονιεῖ. Σὺ δὲ καὶ τῶν ἑξῆς ἄκουε, καὶ μάνθανε πῶς συνεχῶς ὑπομιμνήσκει τῆς ἀγνοίας τῆς ἡμέρας, δηλῶν τοῖς οἰκέταις τοῦτο χρήσιμον ὂν, καὶ ἱκανὸν ἀφυπνίσαι αὐτοὺς καὶ διαναστῆσαι. Τί γὰρ εἰ καὶ μηδέν τινες ἐντεῦθεν ἐκέρδαναν; Οὐδὲ γὰρ ἀπὸ τῶν ἄλλων τῶν ὠφελούντων ὠφελήθησάν τινες, ἀλλ' ὅμως οὗτος οὐ παύεται τὰ αὐτοῦ ποιῶν. Τί οὖν φησι τὰ ἑξῆς; Ἐλεύσεται γὰρ ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ, καὶ ἐν ὥρᾳ ᾗ οὐ γινώσκει, καὶ τὰ ἔσχατα αὐτὸν διαθήσει. Ὁρᾷς πῶς καὶ πανταχοῦ τοῦτο τίθησι, τὸ τῆς ἀγνοίας, δεικνὺς χρήσιμον ὂν, καὶ ταύτῃ ποιῶν ἐναγωνίους ἀεί; Τοῦτο γάρ ἐστιν αὐτῷ τὸ σπουδαζόμενον, τὸ ἀεὶ ἡμᾶς ἐγρηγορέναι: καὶ ἐπειδὴ ἀεὶ ἐν ταῖς τρυφαῖς ἀναπίπτομεν, ἐν δὲ ταῖς συμφοραῖς μᾶλλον συστελλόμεθα, διὰ τοῦτο πανταχοῦ τοῦτο λέγει, ὅτι ὅταν ἄνεσις ᾖ, τότε ἔρχεται τὰ δεινά. Καὶ ὥσπερ ἀνωτέρω διὰ τοῦ Νῶε τοῦτο ἐδήλωσεν, οὕτω καὶ ἐνταῦθά φησιν, Ὅταν ὁ δοῦλος ἐκεῖνος μεθύῃ, ὅταν τύπτῃ, καὶ ἡ κόλασις ἀφόρητος. Ἀλλὰ μὴ τὴν κόλασιν ἴδωμεν μόνον τὴν ἐκείνῳ κειμένην, ἀλλὰ κἀκεῖνο σκοπήσωμεν, μήποτε καὶ αὐτοὶ τὰ αὐτὰ πράττοντες λανθάνωμεν. Καὶ γὰρ τούτῳ ἐοίκασιν οἱ χρήματα ἔχοντες, καὶ μὴ διδόντες τοῖς δεομένοις. Καὶ γὰρ καὶ σὺ οἰκονόμος εἶ τῶν σαυτοῦ χρημάτων, οὐχ ἧττον ἢ ὁ τὰ τῆς Ἐκκλησίας οἰκονομῶν. Ὥσπερ οὖν ἐκεῖνος οὐκ ἔχει ἐξουσίαν τὰ διδόμενα παρ' ὑμῶν εἰς πένητας ἁπλῶς καὶ ὡς ἔτυχε σκορπίσαι, ἐπειδὴ εἰς πενήτων ἐδόθη διατροφήν: οὕτως οὐδὲ σὺ τὰ σά. Εἰ γὰρ καὶ πατρῷον διεδέξω κλῆρον, καὶ οὕτως ἔχεις πάντα ἃ ἔχεις: καὶ οὕτω τοῦ Θεοῦ πάντα ἐστίν. Εἶτα, σὺ μὲν ὅπερ ἔδωκας, οὕτω βούλει μετὰ ἀκριβείας οἰκονομεῖσθαι: τὸν δὲ Θεὸν οὐκ οἴει τὰ αὐτοῦ μετὰ πλείονος ἀπαιτήσειν ἡμᾶς τῆς σφοδρότητος, ἀλλὰ ἀνέχεσθαι ἁπλῶς αὐτῶν ἀπολλυμένων; Οὐκ ἔστι ταῦτα, οὐκ ἔστι. Καὶ γὰρ διὰ τοῦτο καὶ παρὰ σοὶ ταῦτα εἴασεν, ὥστε δοῦναι τὴν τροφὴν αὐτοῖς ἐν καιρῷ. Τί ἐστιν, ἐν καιρῷ; Τοῖς δεομένοις, τοῖς πεινῶσιν. Ὥσπερ γὰρ σὺ τῷ συνδούλῳ ἔδωκας οἰκονομῆσαι, οὕτω καὶ σὲ ὁ Δεσπότης βούλεται εἰς δέον ταῦτα δαπανᾷν. Διὰ τοῦτο καὶ δυνάμενος αὐτὰ ἀφελέσθαι, ἀφῆκεν, ἵνα ἔχῃς ἀφορμὴν ἀρετὴν ἐπιδείξασθαι: ἵνα ἀλλήλων εἰς χρείαν καταστήσας τὴν πρὸς ἀλλήλους ἀγάπην θερμοτέραν ἐργάσηται. Σὺ δὲ λαβὼν, οὐ μόνον οὐ δίδως, ἀλλὰ καὶ τύπτεις. Καίτοιγε εἰ τὸ μὴ δοῦναι ἔγκλημα, τὸ τυπτῆσαι ποίαν φέρει συγγνώμην; εʹ. Τοῦτο δέ μοι δοκεῖ λέγειν, τοὺς ὑβριστὰς καὶ τοὺς πλεονέκτας αἰνιττόμενος, καὶ πολλὴν ἐνδεικνύμενος τὴν κατηγορίαν, ὅταν οὓς τρέφειν ἐκελεύσθησαν, τούτους τύπτωσι. Δοκεῖ δέ μοι καὶ τοὺς τρυφῶντας ἐνταῦθα αἰνίττεσθαι: καὶ γὰρ καὶ τρυφῆς μεγάλη κεῖται κόλασις. Ἐσθίει γὰρ καὶ πίνει, φησὶ, μετὰ τῶν μεθυόντων, τὴν γαστριμαργίαν δηλῶν. Οὐ γὰρ διὰ τοῦτο ἔλαβες, ἵνα εἰς τρυφὴν δαπανήσῃς, ἀλλ' ἵνα εἰς ἐλεημοσύνην ἀναλώσῃς. Μὴ γὰρ τὰ σαυτοῦ ἔχεις; Τὰ τῶν πενήτων ἐνεπιστεύθης, κἂν ἐκ πόνων δικαίων, κἂν ἀπὸ κλήρου πατρῴου κεκτημένος τύχῃς. Μὴ γὰρ οὐκ ἠδύνατο ταῦτα ὁ Θεὸς ἀφελέσθαι σου; Ἀλλ' οὐ ποιεῖ τοῦτο, σὲ κύριον ποιῶν τῆς εἰς τοὺς δεομένους φιλοτιμίας. Σὺ δέ μοι σκόπει, πῶς διὰ πασῶν τῶν παραβολῶν κολάζει τοὺς εἰς τοὺς δεομένους τοῖς χρήμασι χρωμένους τοῖς ἰδίοις. Οὔτε γὰρ αἱ παρθένοι ἥρπασαν τὰ ἀλλότρια, ἀλλ' οὐκ ἔδωκαν τὰ ἴδια: οὔτε ὁ τὸ ἓν τάλαντον κατορύξας ἐπλεονέκτησεν, ἀλλ' οὐκ ἐδιπλασίασεν: οὔτε οἱ πεινῶντας παριδόντες, ἐπειδὴ τὰ ἀλλότρια ἥρπασαν, κολάζονται, ἀλλ' ἐπειδὴ τὰ αὐτῶν οὐκ ἐσκόρπισαν, καθάπερ καὶ ὁ δοῦλος οὗτος. Ἀκούσωμεν τοίνυν ὅσοι γαστριζόμεθα, ὅσοι εἰς δεῖπνα πολυτελῆ τὸν πλοῦτον ἀναλίσκομεν τὸν οὐδὲν ἡμῖν προσήκοντα, ἀλλὰ τῶν δεομένων ὄντα. Μὴ γὰρ ἐπειδὴ ἀπὸ φιλανθρωπίας πολλῆς ὡς ἐκ τῶν σῶν ἐκελεύσθης διδόναι, διὰ τοῦτο καὶ σαυτοῦ νομίσῃς εἶναι ταῦτα. Ἔχρησέ σοι, ἵνα δυνηθῇς εὐδοκιμῆσαι. Μὴ τοίνυν σὰ εἶναι νόμιζε, τὰ αὐτοῦ αὐτῷ διδούς. Οὐδὲ γὰρ εἰ σὺ ἐδάνεισάς τινι, ἵνα ἀπελθὼν δυνηθῇ τινας ἀφορμὰς λαβεῖν πόρων, ἐκείνου τὰ χρήματα ἔφης ἂν εἶναι. Καὶ σοὶ τοίνυν ἔδωκεν ὁ Θεὸς, ἵνα ἐμπορεύσῃ τὸν οὐρανόν. Μὴ τοίνυν τὴν ὑπερβολὴν τῆς φιλανθρωπίας ὑπόθεσιν ἀγνωμοσύνης ποιήσῃς. Ἐννόησον ὅσης εὐχῆς ἄξιον ἦν, τὸ δυνηθῆναι μετὰ τὸ βάπτισμα εὑρεῖν ὁδὸν λύουσαν ἁμαρτήματα. Εἰ μὴ τοῦτο εἶπε, Δὸς ἐλεημοσύνην, πόσοι ἂν εἶπον, Εἴθε ἦν δυνατὸν χρήματα δοῦναι, καὶ ἀπαλλαγῆναι τῶν κακῶν τῶν μελλόντων; Ἐπειδὴ δὲ δυνατὸν τοῦτο γέγονε, πάλιν γεγόνασιν ὕπτιοι. Ἀλλὰ δίδωμι, φησί. Καὶ τί τοῦτο; Οὐδέπω γὰρ ἔδωκας ὅσον ἡ τοὺς δύο ὀβολοὺς καταβαλοῦσα: μᾶλλον δὲ οὐδὲ τὸ ἥμισυ, οὐδὲ τὸ πολλοστὸν ἐκείνης, ἀλλὰ τὰ πλείονα εἰς ἀνονήτους ἐκβάλλεις δαπάνας, εἰς συμπόσια καὶ μέθην καὶ ἀσωτίαν ἐσχάτην: νῦν μὲν καλῶν, νῦν δὲ καλούμενος: νῦν μὲν ἀναλίσκων, νῦν δὲ ἑτέρους ἀναλίσκειν ἀναγκάζων: ὥστε καὶ διπλῆν σοι γενέσθαι τὴν κόλασιν, καὶ ἀφ' ὧν αὐτὸς ποιεῖς, καὶ ἀφ' ὧν ἑτέρους προτρέπεις. Ὅρα γοῦν καὶ τοῦτον αὐτὸν τοῦτο ἐγκαλούμενον τὸν οἰκέτην. Ἐσθίει γὰρ, φησὶ, καὶ πίνει μετὰ τῶν μεθυόντων. Οὐδὲ γὰρ τοὺς μεθύοντας μόνον, ἀλλὰ καὶ τοὺς μετ' αὐτῶν ὄντας κολάζει: καὶ μάλα εἰκότως, ὅτι μετὰ τῆς οἰκείας διαφθορᾶς καὶ τῆς τῶν πλησίον ὑπερορῶσι σωτηρίας. Τὸν δὲ Θεὸν οὐδὲν οὕτω παροξύνει, ὡς τὸ ὑπεροπτικῶς ἔχειν τῶν τῷ πλησίον προσηκόντων. Διὸ καὶ τὸν θυμὸν ἐνδεικνύμενος, διχοτομηθῆναι αὐτὸν ἐκέλευσε. Διὰ τοῦτο καὶ τὴν ἀγάπην γνώρισμα τῶν αὐτοῦ μαθητῶν ἔφησεν εἶναι: ἐπειδὴ πᾶσα ἀνάγκη, τὸν ἀγαπῶντα τὰ τοῦ ἀγαπωμένου μεριμνᾷν. Ταύτης τοίνυν ἐχώμεθα τῆς ὁδοῦ: καὶ γὰρ αὕτη μάλιστά ἐστιν ἡ πρὸς τὸν οὐρανὸν ἀνάγουσα, ἡ τοῦ Χριστοῦ μιμητὰς ἐργαζομένη, ἡ τοῦ Θεοῦ κατὰ δύναμιν ὁμοίους ποιοῦσα. Ὅρα γοῦν καὶ τὰς ἀρετὰς ταύτας οὔσας ἀναγκαιοτέρας, αἳ παρὰ ταύτην ἐσκήνωνται τὴν ὁδόν. Καὶ εἰ βούλεσθε, ποιήσωμεν αὐτῶν ἐξέτασιν, καὶ τὰς ψήφους ἀπὸ τῆς τοῦ Θεοῦ ἐνέγκωμεν γνώμης. Ἔστωσαν τοίνυν δύο ζωῆς ἀρίστης ὁδοί: καὶ ἡ μὲν μία αὐτῶν αὐτὸν κατασκευαζέτω καλὸν τὸν μετιόντα: ἡ δὲ ἑτέρα, καὶ τὸν πλησίον. Ἴδωμεν ποία μᾶλλον εὐδοκιμεῖ, καὶ πρὸς τὴν κορυφὴν ἡμᾶς ἄγει τῆς ἀρετῆς. Οὐκοῦν ἐκεῖνος μὲν ὁ τὰ ἑαυτοῦ μόνον ζητῶν, καὶ ἀπὸ τοῦ Παύλου μυρίας δέξεται αἰτίας: ὅταν δὲ ἀπὸ τοῦ Παύλου εἴπω, τοῦ Χριστοῦ λέγω: οὗτος δὲ ἐγκώμια καὶ στεφάνους. Πόθεν τοῦτο δῆλον; Ἄκουσον τί μὲν τούτῳ διαλέγεται, τί δὲ ἐκείνῳ. Μηδεὶς τὸ ἑαυτοῦ ζητείτω, ἀλλὰ καὶ τὸ τοῦ πλησίον ἕκαστος. Ὁρᾷς πῶς τὸ μὲν ἐξέβαλε, τὸ δὲ εἰσήγαγε; Πάλιν, Ἕκαστος ὑμῶν τῷ πλησίον ἀρεσκέτω εἰς τὸ ἀγαθὸν πρὸς οἰκοδομήν. Εἶτα καὶ ὁ ἔπαινος ἄφατος μετὰ παραινέσεως: Καὶ γὰρ ὁ Χριστὸς οὐχ ἑαυτῷ ἤρεσεν. Ἱκαναὶ μὲν οὖν καὶ αὗται αἱ ψῆφοι δεῖξαι τὴν νίκην: ἵνα δὲ καὶ ἐκ περιουσίας τοῦτο γένηται, ἴδωμεν τί μὲν τῶν κατορθωμάτων μέχρις ἡμῶν ἵσταται, τί δὲ ἀφ' ἡμῶν καὶ εἰς ἑτέρους διαβαίνει. Οὐκοῦν τὸ μὲν νηστεῦσαι, καὶ χαμευνῆσαι, καὶ παρθενίαν ἀσκῆσαι, καὶ σωφρονῆσαι, ταῦτα αὐτοῖς τοῖς ἐργαζομένοις φέρει τὸ κέρδος: τὰ δὲ ἀφ' ἡμῶν εἰς τὸν πλησίον διαβαίνοντα, ἐλεημοσύνη, διδασκαλία, ἀγάπη. Οὐκοῦν κἀνταῦθα ἄκουσον Παύλου λέγοντος, ὅτι Κἂν ψωμίσω μου τὰ ὑπάρχοντα, κἂν παραδῶ τὸ σῶμα μου ἵνα καυθήσομαι, ἀγάπην δὲ μὴ ἔχω, οὐδὲν ὠφελοῦμαι. Ϛʹ. Ὁρᾷς αὐτὴν καθ' ἑαυτὴν λαμπρῶς ἀνακηρυττομένην καὶ στεφανουμένην; Εἰ δὲ βούλεσθε, καὶ ἐκ τρίτου συμβάλωμεν. Καὶ ὁ μὲν νηστευέτω, καὶ σωφρονείτω, καὶ μαρτυρείτω, καὶ κατακαιέσθω: ἕτερος δέ τις ἀναβαλλέσθω τὸ μαρτύριον διὰ τὴν τοῦ πλησίον οἰκοδομὴν, καὶ μὴ μόνον ἀναβαλλέσθω, ἀλλὰ καὶ ἀπερχέσθω μαρτυρίου χωρίς: τίς μᾶλλον εὐδοκιμήσει μετὰ τὴν ἐντεῦθεν ἀποδημίαν; Οὐ δεῖ πολλῶν ἐνταῦθα λόγων ἡμῖν, οὐδὲ μακρᾶς τῆς περιόδου. Ἐφέστηκε γὰρ ὁ μακάριος Παῦλος τὴν ψῆφον φέρων καὶ λέγων: Τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι, κρεῖσσον: τὸ δὲ ἐπιμένειν τῇ σαρκὶ, ἀναγκαιότερον δι' ὑμᾶς: καὶ τῆς πρὸς τὸν Χριστὸν ἀποδημίας προετίμησε τοῦ πλησίον τὴν οἰκοδομήν. Τοῦτο γὰρ μάλιστά ἐστι συνεῖναι Χριστῷ, τὸ τὸ θέλημα αὐτοῦ ποιεῖν: θέλημα δὲ αὐτοῦ οὐδὲν οὕτως ἐστὶ, ὡς τὸ συμφέρον τῷ πλησίον. Βούλει καὶ τετάρτην εἴπω τούτου ἀπόδειξιν; Πέτρε, φιλεῖς με; φησί: ποίμαινε τὰ πρόβατά μου: καὶ τρίτον αὐτὸν ἐρωτήσας, τοῦτο ἔφησε φιλίας εἶναι τεκμήριον. Οὐ πρὸς ἱερέας δὲ τοῦτο εἴρηται μόνον, ἀλλὰ καὶ πρὸς ἕκαστον ἡμῶν, τῶν καὶ μικρὸν ἐμπεπιστευμένων ποίμνιον. Μὴ γὰρ ἐπειδὴ μικρόν ἐστι, καταφρονήσῃς: Ὁ γὰρ Πατήρ μου, φησὶν, εὐδόκησεν ἐν αὐτοῖς. Ἔχει ἕκαστος ἡμῶν πρόβατον: τοῦτο ἐπὶ τὰς προσηκούσας ἀγέτω νομάς. Καὶ ὁ ἀνὴρ ἀναστὰς ἀπὸ τῆς εὐνῆς μηδὲν ἄλλο ζητείτω, ἀλλ' ἢ ὅπως ἐργάσηταί τι καὶ εἴπῃ, δι' ὧν ἅπασαν εὐλαβεστέραν ποιήσει τὴν οἰκίαν. Ἡ γυνὴ πάλιν ἔστω μὲν οἰκουρὸς, πρὸ δὲ ταύτης τῆς ἐπιμελείας ἑτέραν ἀναγκαιοτέραν ἐχέτω φροντίδα, τὰ τῶν οὐρανῶν ὅπως ἅπασα ἐργάζηται ἡ οἰκία. Εἰ γὰρ ἐν τοῖς βιωτικοῖς, πρὸ τῆς κατὰ τὴν οἰκίαν ἐπιμελείας, τὰ δημόσια σπουδάζομεν καταθεῖναι ὀφλήματα, ὥστε μὴ διὰ τὴν ἐν τούτοις ἀγνωμοσύνην δέρεσθαι καὶ ἕλκεσθαι ἐπ' ἀγορᾶς, καὶ μυρία ἀσχημονεῖν: πολλῷ μᾶλλον ἐπὶ τῶν πνευματικῶν τοῦτο δεῖ ποιεῖν, τὰ τοῦ βασιλέως τῶν ὅλων Θεοῦ καταθεῖναι πρότερον, ἵνα μὴ ἔλθωμεν ὅπου ὁ βρυγμὸς τῶν ὀδόντων. Καὶ ταύτας ζητῶμεν τὰς ἀρετὰς, αἱ μετὰ τῆς ἡμετέρας σωτηρίας καὶ τοὺς πλησίον τὰ μέγιστα ὠφελῆσαι δύναιντ' ἄν. Τοιοῦτον ἡ ἐλεημοσύνη, τοιοῦτον ἡ εὐχή: μᾶλλον δὲ καὶ αὕτη παρ' ἐκείνης δυνατὴ καὶ ὑπόπτερος γίνεται. Αἱ εὐχαί σου γὰρ, φησὶ, καὶ αἱ ἐλεημοσύναι σου ἀνέβησαν εἰς μνημόσυνον ἐνώπιον τοῦ Θεοῦ. Οὐκ εὐχὴ δὲ μόνον, ἀλλὰ καὶ νηστεία ἐντεῦθεν τὰ νεῦρα ἔχει. Κἂν νηστεύῃς χωρὶς ἐλεημοσύνης, οὐδὲ νηστεία τὸ πρᾶγμα λογίζεται: ἀλλὰ γαστριζομένου καὶ μεθύοντος χείρων ὁ τοιοῦτος, καὶ τοσούτῳ χείρων, ὅσῳ τρυφῆς ὠμότης χαλεπώτερον. Καὶ τί λέγω νηστείαν; Κἂν γὰρ σωφρονῇς, κἂν παρθενεύῃς, ἐκτὸς ἕστηκας τοῦ νυμφῶνος, ἐλεημοσύνην οὐκ ἔχων. Καίτοι τί παρθενίας ἴσον, ὃ μηδὲ ἐν τῇ Καινῇ ὑπὸ νόμου ἦλθεν ἀνάγκην διὰ τὸ ὑπερέχον; ἀλλ' ὅμως ἐκβάλλεται, ὅταν τὴν ἐλεημοσύνην μὴ ἔχῃ. Εἰ δὲ παρθένοι ἐκβάλλονται, ἐπειδὴ ταύτην οὐκ εἶχον μετὰ δαψιλείας τῆς προσηκούσης, τίς δυνήσεται ταύτης ἄνευ συγγνώμης τυχεῖν; Οὐκ ἔστιν οὐδεὶς, ἀλλ' ἀπολέσθαι πάντως ἀνάγκη τὸν ταύτην οὐκ ἔχοντα. Εἰ γὰρ ἐν τοῖς βιωτικοῖς οὐδεὶς ἑαυτῷ ζῇ, ἀλλὰ καὶ χειροτέχνης, καὶ στρατιώτης, καὶ γεωργὸς, καὶ ἔμπορος, πρὸς τὸ κοινῇ συμφέρον καὶ τὸ τῷ πλησίον ὠφέλιμον συντελοῦσιν ἅπαντες: πολλῷ μᾶλλον ἐπὶ τῶν πνευματικῶν τοῦτο δεῖ ποιεῖν. Τοῦτο γὰρ μάλιστά ἐστι ζῇν: ὡς ὅγε ἑαυτῷ ζῶν μόνον, καὶ πάντων ὑπερορῶν, περιττός ἐστι, καὶ οὐδὲ ἄνθρωπος, οὐδὲ τοῦ γένους τοῦ ἡμετέρου. Τί οὖν, φησὶν, ἂν τὰ καθ' ἑαυτὸν παρίδω. τὰ τῶν ἄλλων ἐπιζητῶν; Οὐκ ἔστι τὰ τῶν ἄλλων ἐπιζητοῦντα τὰ ἑαυτοῦ παριδεῖν. Ὁ γὰρ τὰ τῶν ἄλλων ἐπιζητῶν, οὐδένα λυπεῖ, ἀλλ' ἐλεεῖ πάντας, ὠφελεῖ εἰς δύναμιν τὴν ἑαυτοῦ: οὐδένα ἁρπάσεται, οὐδένα πλεονεκτήσει, οὐ κλέψει, οὐ ψευδομαρτυρήσει: πάσης ἀφέξεται κακίας, πάσης ἐπιλήψεται ἀρετῆς, καὶ ὑπερεύξεται τῶν ἐχθρῶν, καὶ εὐεργετήσει τοὺς ἐπιβουλεύοντας: καὶ οὔτε λοιδορήσεταί τινι, οὔτε κακῶς ἐρεῖ, κἂν μυρία ἀκούσῃ κακῶς, ἀλλ' ἐρεῖ τὰ ἀποστολικά: Τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; τίς σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι; Ἐν δὲ τῷ τὰ ἡμέτερα σκοπεῖν οὐ πάντως καὶ τὰ τῶν ἄλλων ἕψεται. Ἐκ τούτων ἁπάντων πεισθέντες, ὡς οὐκ ἔνι σωθῆναι μὴ τὸ κοινῇ συμφέρον σκοποῦντα, καὶ τὸν διχοτομηθέντα τοῦτον ἰδόντες, καὶ τὸν τὸ τάλαντον κατορύξαντα, ταύτην ἑλώμεθα τὴν ὁδὸν, ἵνα καὶ τῆς αἰωνίου τύχωμεν ζωῆς: ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.