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towards one another, he casts down the pride of them all, saying that, Even if you are very great, you ought not to think any great thing in the case of your brother. And he did not say the greater thing, that, If I washed the feet of the betrayer, what great thing is it, if you wash one another's? but having shown it by his actions, he left it for the judgment of those who beheld. For this reason he said, Whoever shall do and teach them, the same shall be called great. For this is what it is to teach, to do it through works. For what pride would this not cast down? What arrogance and boastfulness would it not empty out? He that sits upon the Cherubim washed the feet of the betrayer; and do you, O man, being earth and dust, and ash, and dirt, lift yourself up and are you proud? And of how great a Gehenna would you not be worthy? If then you truly desire a great spirit, come, I will show you a way; for you do not know what it is. He then who attends to present things as if they were great, he is of a mean soul. So that there could be no humility, except with greatness of soul; nor conceit, except from smallness of soul. For just as little children are fluttered by trivial things, gaping at balls and hoops and knucklebones, but are not even able to conceive of great things; so indeed also here the one who is a philosopher will consider present things as nothing (therefore he will neither choose to possess them himself, nor receive them from 59.387 another) but the one who is not such will suffer the opposite, being fluttered by spiders, and shadows, and dreams, and things more powerless than these. Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. If you know these things, happy are you if you do them. I speak not of you all, but that the Scripture may be fulfilled, He that eats bread with me, has lifted up his heel against me. What he said above, this he also says here, putting them to shame. For if the servant is not greater than his lord, neither he that is sent greater than he that sent him, and these things have been done by me, much more ought these things to be done by you. Then, lest anyone should say, Why do you say these things? For now we do not know; he added this very thing: I do not say these things as to those who are ignorant, but that by your works you may demonstrate the things which are spoken. For knowing belongs to all; but doing, not to all. For because of this he said, Happy are you if you do them. For this very reason I also constantly and always say, although you know, that I may bring you to the work. Since the Jews also know, but are not happy; for they do not do them. I speak not of you all, he says. Oh, the forbearance! He does not yet convict the betrayer, but obscures the matter, from this giving him room for repentance. He both convicts and does not convict, saying thus, He that eats bread with me has lifted up his heel against me. And it seems to me that the saying, The servant is not greater than his lord, was also said for this reason, that if ever they should suffer any evil from servants, or from some more humble persons, they might not be scandalized, looking to the example of Judas, who, having enjoyed countless good things, repaid his benefactor with the opposite. Wherefore he also added, He that eats bread with me; and passing over all other things, he has set down this, which was most able to restrain and shame him. He that is fed by me, he that partakes of my table, he says. And he said these things, teaching them to do good to those who do evil, even if they remain incurably disposed. And having said, I speak not of you all, that he might not cast fear upon many, he then separates him, saying thus, He that eats the bread with me. For the phrase, Not of all, did not entirely confine the saying to one person; wherefore he added, He that eats bread with me, showing to that wretched one, that He is not taken in ignorance, but knowing full well; which thing itself was also most of all able to restrain him. And he did not say, He betrays me, but, He has lifted up his heel against me; wishing to represent the deceitful and insidious and secret nature of the plot. 3. And these things have been written, that we may not bear malice towards those who wrong us, but may convict them and mourn for them. For they are worthy of mourning, not those who

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πρὸς ἀλλήλους, πάντων αὐτῶν καθαιρεῖ τὰ φρονήματα, λέγων, ὅτι Κἂν σφόδρα ᾖς μέγας, ὀφείλεις ἐπὶ τοῦ ἀδελφοῦ μηδὲν μέγα φρονεῖν. Καὶ οὐκ εἶπε τὸ μεῖζον, ὅτι Εἰ ἐγὼ τοῦ προδότου τοὺς πόδας ἔνιψα, τί μέγα, ἂν ὑμεῖς τοὺς ἀλλήλων; ἀλλὰ διὰ τῶν ἔργων αὐτὸ δηλώσας, εἴασεν ἐν τῇ κρίσει τῶν θεωμένων λοιπόν. ∆ιὰ τοῦτο ἔλεγεν, Ὃς ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθήσεται. Τοῦτο γάρ ἐστι τὸ διδάξαι, τὸ διὰ τῶν ἔργων αὐτὸ ποιεῖν. Τίνα γὰρ οὐκ ἂν τοῦτο τῦφον καθέλοι; ποίαν οὐκ ἂν κενώσειεν ἀπόνοιαν καὶ ἀλαζονείαν; Ὁ καθήμενος ἐπὶ τῶν Χερουβὶμ, τοὺς πόδας ἔνιψε τοῦ προδότου· σὺ δὲ, ἄνθρωπε, γῆ καὶ σποδὸς ὢν, καὶ τέφρα, καὶ κόνις, ἐπαίρεις σεαυτὸν καὶ μέγα φρονεῖς; καὶ πόσης οὐκ ἂν εἴης ἄξιος γεέννης; Εἰ οὖν ὄντως ἐπιθυμεῖς μεγάλου φρονήματος, δεῦρο, ἐγώ σοι δείξω ὁδόν· οὐδὲ γὰρ οἶδας τί ποτέ ἐστι. Ὁ τοίνυν τοῖς παροῦσιν ὡς μεγάλοις προσέχων, οὗτος ψυχῆς ἐστιν εὐτελοῦς. Ὥστε οὐδὲ ταπεινοφροσύνη γένοιτ' ἂν, εἰ μὴ μετὰ μεγαλοψυχίας· οὐδὲ φύσημα, εἰ μὴ ἀπὸ μικροψυχίας. Καθάπερ γὰρ οἱ παῖδες οἱ μικροὶ πρὸς τὰ εὐτελῆ τῶν πραγμάτων ἐπτόηνται, πρὸς σφαίρας καὶ τροχοὺς καὶ ἀστραγάλους κεχηνότες, τῶν δὲ μεγάλων οὐδὲ ἔννοιαν λαβεῖν δύνανται· οὕτω δὴ καὶ ἐνταῦθα ὁ μὲν φιλοσοφῶν οὐδὲν ἡγήσεται τὰ παρόντα (οὐκοῦν οὐδὲ αὐτὸς αἱρήσεται κατασχεῖν, οὐδὲ παρ' 59.387 ἑτέρου αὐτὰ λαβεῖν) ὁ δὲ μὴ τοιοῦτος ἐναντία πείσεται, πρὸς ἀράχνας, καὶ σκιὰς, καὶ ὀνείρατα, καὶ τὰ τούτων ἀδρανέστερα πράγματα ἐπτοημένος. Ἀμὴν, ἀμὴν λέγω ὑμῖν, οὐκ ἔστι δοῦλος μείζων τοῦ κυρίου αὐτοῦ, οὐδὲ ἀπόστολος μείζων τοῦ πέμψαντος αὐτόν. Εἰ ταῦτα οἴδατε, μακάριοί ἐστε ἐὰν ποιῆτε αὐτά. Οὐ περὶ πάντων ὑμῶν λέγω, ἀλλ' ἵνα ἡ Γραφὴ πληρωθῇ, ὅτι Ὁ τρώγων μετ' ἐμοῦ τὸν ἄρτον, ἐπῆρεν ἐπ' ἐμὲ τὴν πτέρναν αὐτοῦ. Ὃ ἀνωτέρω εἶπε, τοῦτο καὶ ἐνταῦθα λέγει ἐντρέπων. Εἰ γὰρ οὐκ ἔστι δοῦλος μείζων τοῦ κυρίου αὐτοῦ, οὐδὲ ἀπόστολος μείζων τοῦ πέμψαντος αὐτὸν, παρ' ἐμοῦ δὲ ταῦτα γέγονε, πολλῷ μᾶλλον χρὴ ταῦτα παρ' ὑμῶν γενέσθαι. Εἶτα ἵνα μή τις εἴπῃ, Τί δήποτε ταῦτα λέγεις; νῦν γὰρ οὐκ οἴδαμεν· προσέθηκε τοῦτο αὐτό· Οὐχ ὡς ἀγνοοῦσι ταῦτα λέγω, ἀλλ' ἵνα διὰ τῶν ἔργων ἐπιδείξητε τὰ λεγόμενα. Τὸ μὲν γὰρ εἰδέναι, πάντων· τὸ δὲ ποιεῖν, οὐ πάντων. ∆ιὰ γὰρ τοῦτο εἶπε, Μακάριοί ἐστε ἐὰν ποιῆτε αὐτά. ∆ιὰ δὴ τοῦτο αὐτὸ συνεχῶς καὶ ἐγὼ ἀεὶ λέγω, καίτοι γε εἰδότων ὑμῶν, ἵνα εἰς τὸ ἔργον ὑμᾶς ἐμβιβάσω. Ἐπεὶ καὶ Ἰουδαῖοι οἴδασιν, ἀλλ' οὐκ εἰσὶ μακάριοι· οὐ γὰρ ποιοῦσιν αὐτά. Οὐ περὶ πάντων, φησὶν, ὑμῶν λέγω. Βαβαὶ τῆς ἀνεξικακίας! οὐδέπω τὸν προδότην ἐλέγχει, ἀλλὰ συσκιάζει τὸ πρᾶγμα, ἐντεῦθεν διδοὺς αὐτῷ μετανοίας χώραν. Καὶ ἐλέγχει, καὶ οὐκ ἐλέγχει, οὕτω λέγων· Ὁ τρώγων μετ' ἐμοῦ τὸν ἄρτον, ἐπῆρεν ἐπ' ἐμὲ πτέρναν. ∆οκεῖ δέ μοι καὶ τὸ, Οὐκ ἔστι δοῦλος μείζων τοῦ κυρίου αὐτοῦ, καὶ πρὸς τοῦτο εἰρῆσθαι, ἵνα εἴ ποτε παρὰ οἰκετῶν, ἢ παρά τινων εὐτελεστέρων πάθοιέν τινες κακὸν, μὴ σκανδαλίζωνται, εἰς τὸ κατὰ τὸν Ἰούδαν ἀφορῶντες παράδειγμα, ὃς μυρίων ἀπολαύσας ἀγαθῶν, τοῖς ἐναντίοις ἠμείβετο τὸν εὐεργέτην. ∆ιὸ καὶ ἐπήγαγεν· Ὁ τρώγων μετ' ἐμοῦ ἄρτον· καὶ πάντα τὰ ἄλλα παρεὶς, τοῦτο, ὃ μάλιστα ἱκανὸν ἦν αὐτὸν κατασχεῖν καὶ ἐντρέψαι, τέθεικεν. Ὁ παρ' ἐμοῦ τρεφόμενος, ὁ παρ' ἐμοῦ τραπέζης κοινωνῶν, φησί. Ταῦτα δὲ ἔλεγε, παιδεύων αὐτοὺς τοὺς κακῶς ποιοῦντας εὐεργετεῖν, κἂν μένωσιν ἀνιάτως ἔχοντες. Εἰπὼν δὲ, Οὐ περὶ πάντων ὑμῶν λέγω, ἵνα μὴ εἰς πολλοὺς περιστήσῃ τὸ δέος, ἀποσχίζει λοιπὸν αὐτὸν, οὕτω λέγων· Ὁ τρώγων μετ' ἐμοῦ τὸν ἄρτον. Τὸ γὰρ, Οὐ περὶ πάντων, οὐ πάντως εἰς ἕνα περιίστη τὸν λόγον· διὸ ἐπήγαγεν· Ὁ τρώγων μετ' ἐμοῦ τὸν ἄρτον, δεικνὺς ἐκείνῳ τῷ ταλαιπώρῳ, ὅτι οὐκ ἀγνοῶν συλλαμβάνεται, ἀλλὰ καὶ σφόδρα εἰδώς· ὃ καὶ αὐτὸ μάλιστα πάντων ἱκανὸν ἦν αὐτὸν κατασχεῖν. Καὶ οὐκ εἶπε, Παραδίδωσιν ἐμὲ, ἀλλ', Ἦρεν ἐπ' ἐμὲ πτερνισμόν· τὸ δολερὸν καὶ ὕπουλον καὶ λαθραῖον τῆς ἐπιβουλῆς παραστῆσαι βουλόμενος. γʹ. Ταῦτα δὲ γέγραπται, ἵνα μὴ μνησικακῶμεν τοῖς ἀδικοῦσιν, ἀλλ' ἐλέγχωμεν αὐτοὺς καὶ θρηνῶμεν. Θρήνων γὰρ ἄξιοι, οὐχ οἱ