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But if you count those who succeed, you will lead yourself into humility, into zeal, into compunction, into countless good things. Hear what the Pharisee suffered, since, leaving aside those who were succeeding, he saw the one who had sinned; hear, and be afraid. See how wonderful David became, since he looked to his forefathers who excelled in virtue. For I am a sojourner, he says, and a stranger, as were all my fathers. For both he, and all those like him, leaving aside those who had sinned, considered those who were well-pleasing. Do you also do this. For you do not sit as a judge of the things wronged by others, nor an examiner of the sins of others; you were commanded to judge yourself, not others, For if we judged ourselves, he says, we would not be judged. But when we are judged, we are disciplined by the Lord. But you have overturned the order, demanding no account from yourself for offenses great or small, while busying yourself with the affairs of others with exactness. But let us no longer do this, but leaving this disorder, let us set up a tribunal in ourselves for the sins within ourselves, becoming our own accusers and judges and executioners of our offenses. But if you wish to be busy with the affairs of others, be busy with their good deeds, not their sins; so that both from the memory of our own offenses, and from the zeal for the good deeds of others [and from the presentation of the inexorable tribunal, pricked at every hour by conscience as if by some goad 58.617], leading ourselves into humility and greater zeal, we may attain the good things to come, by the grace and love for mankind of our Lord 58.618 Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and unto the ages of ages. Amen.

58.617 HOMILY 65. And as Jesus was going up to Jerusalem, He took the

twelve disciples aside on the road, and said to them, Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and

scribes, and they will condemn him to death; and they will deliver him to the Gentiles to mock and to scourge and to crucify; and on the third day

He will be raised. He does not go up to Jerusalem all at once, having come from Galilee; but

first having worked wonders and silenced the Pharisees, and discoursed with His disciples about poverty; For if you wish to be perfect, He says, sell your possessions; and about virginity; He who is able to accept it, let him accept it; and about humility; For unless you are converted, and become as little children, you will by no means enter the kingdom of heaven; and about the reward for things here; For whoever has left houses, or brothers, or sisters, will receive a hundredfold in this age; and about the rewards there; For he will inherit eternal life, He says; then He approaches the city at last, and being about to go up, He speaks again about His passion. For since it was likely that they, because they did not wish this to happen, would forget, He continually reminds them, exercising their mind by the frequency of the remembrance, and cutting off their grief. But He speaks to them in private of necessity; for it was not right for the discourse about these things to be brought out to many, nor to be spoken plainly; for nothing more would come from this. For if the disciples were troubled hearing these things, much more so the mass of the people. What then? Was it not spoken to the many? he says. It was spoken to the many, but not so plainly. For, Destroy this temple, He says, and in three days I will raise it up; and, This generation seeks a sign, and no sign will be given to it, except the sign of Jonah; and

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ἐὰν δὲ τοὺς κατορθοῦντας ἀριθμῇς, εἰς ταπεινοφροσύνην, εἰς σπουδὴν, εἰς κατάνυξιν, εἰς τὰ μυρία σεαυτὸν εἰσάξεις ἀγαθά. Ἄκουσον τί ἔπαθεν ὁ Φαρισαῖος, ἐπειδὴ τοὺς κατορθοῦντας ἀφεὶς, τὸν πταίσαντα εἶδεν· ἄκουσον, καὶ φοβήθητι. Βλέπε πῶς θαυμαστὸς ἐγένετο ὁ ∆αυῒδ, ἐπειδὴ πρὸς τοὺς προγόνους αὐτοῦ τοὺς κατ' ἀρετὴν ἔβλεπε. Πάροικος γὰρ, φησὶν, ἐγώ εἰμι, καὶ παρεπίδημος, καθὼς πάντες οἱ πατέρες μου. Καὶ γὰρ οὗτος, καὶ πάντες οἱ κατ' αὐτὸν, τοὺς ἡμαρτηκότας ἀφέντες, τοὺς εὐδοκιμηκότας ἐνενόουν. Τοῦτο καὶ σὺ ποίει. Οὐδὲ γὰρ δικαστὴς αὐτὸς κάθησαι τῶν ἑτέροις πεπλημμελημένων, οὐδὲ ἐξεταστὴς τῶν ἄλλοις ἁμαρτανομένων· σαυτῷ κρίνειν, οὐχ ἑτέροις ἐπετάγης, Εἰ γὰρ ἑαυτοὺς ἐκρίνομεν, φησὶν, οὐκ ἂν ἐκρινόμεθα· κρινόμενοι δὲ, ὑπὸ Κυρίου παιδευόμεθα. Σὺ δὲ τὴν τάξιν ἀνέτρεψας, σαυτὸν μὲν οὐ μεγάλων, οὐ μικρῶν πταισμάτων ἀπαιτῶν εὐθύνας, τὰ δὲ ἑτέρων μετὰ ἀκριβείας περιεργαζόμενος. Ἀλλὰ μηκέτι τοῦτο ποιῶμεν, ἀλλὰ ταύτην ἀφέντες τὴν ἀταξίαν, δικαστήριον ἐν ἡμῖν αὐτοῖς καθίσωμεν τῶν ἐν ἡμῖν αὐτοῖς ἁμαρτανομένων, αὐτοὶ κατήγοροι καὶ δικασταὶ καὶ δήμιοι τῶν πλημμελημάτων γινόμενοι. Εἰ δὲ βούλει καὶ τὰ ἑτέρων πολυπραγμονεῖν, τὰ κατορθώματα, μὴ τὰ ἁμαρτήματα περιεργάζου· ἵνα καὶ ἐκ τῆς μνήμης τῶν οἰκείων πλημμελημάτων, καὶ ἐκ τοῦ ζήλου τῶν ἑτέροις κατορθουμένων [καὶ ἐκ τῆς τοῦ ἀπαραιτήτου δικαστηρίου παραστάσεως, καθ' ἑκάστην ὥσπερ πλήκτρῳ τινὶ τῇ συνει 58.617 δήσει νυττόμενοι], εἰς ταπεινοφροσύνην καὶ μείζονα σπουδὴν ἑαυτοὺς εἰσάγοντες, τῶν μελλόντων ἐπιτευξώμεθα ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν 58.618 Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

58.617 ΟΜΙΛΙΑ ΞΕʹ. Καὶ ἀναβαίνων εἰς Ἱεροσόλυμα ὁ Ἰησοῦς, παρέλαβε τοὺς

δώδεκα μαθητὰς κατ' ἰδίαν ἐν τῇ ὁδῷ, καὶ εἶπεν αὐτοῖς· Ἰδοὺ ἀναβαίνομεν εἰς Ἱεροσόλυμα, καὶ ὁ Υἱὸς τοῦ ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσι καὶ

γραμματεῦσι, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ· καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν εἰς τὸ ἐμπαῖξαι καὶ μαστιγῶσαι καὶ σταυ ρῶσαι· καὶ τῇ τρίτῃ ἡμέρᾳ

ἐγερθήσεται. Οὐκ ἀθρόον ἀναβαίνει εἰς Ἱεροσόλυμα ἐκ τῆς Γαλιλαίας ἐλθών· ἀλλὰ

πρότερον θαυματουργήσας καὶ ἐπιστομίσας Φαρισαίους, καὶ διαλεχθεὶς τοῖς μαθηταῖς περὶ ἀκτημοσύνης· Εἰ γὰρ θέλεις τέλειος εἶναι, φησὶ, πώλησόν σου τὰ ὑπάρχοντα· καὶ περὶ παρθενίας· Ὁ δυνάμενος χωρεῖν, χωρείτω· καὶ περὶ ταπεινοφροσύνης· Ἐὰν μὴ στραφῆτε γὰρ, καὶ γένησθε ὡς τὰ παιδία, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν· καὶ περὶ ἀντιδόσεως τῶν ἐνταῦθα· Ὅστις γὰρ ἀφῆκεν οἰκίας, ἢ ἀδελφοὺς, ἢ ἀδελφὰς, ἑκατονταπλασίονα λήψεται ἐν τῷ αἰῶνι τούτῳ· καὶ περὶ τῶν ἀμοιβῶν τῶν ἐκεῖ· Καὶ ζωὴν γὰρ, φησὶν, αἰώνιον κληρονομήσει· τότε προσβάλλει τῇ πόλει λοιπὸν, καὶ μέλλων ἀνιέναι, πάλιν περὶ τοῦ πάθους διαλέγεται. Ἐπειδὴ γὰρ εἰκὸς ἦν αὐτοὺς, διὰ τὸ μὴ βούλεσθαι τοῦτο συμβῆναι, ἐπιλανθάνεσθαι, συνεχῶς αὐτοὺς ἀναμιμνήσκει, ἐγγυμνάζων αὐτῶν τὴν διάνοιαν τῇ πυκνότητι τῆς ἀναμνήσεως, καὶ τὴν λύπην ὑποτεμνόμενος. Κατ' ἰδίαν δὲ αὐτοῖς διαλέγεται ἀναγκαίως· οὐ γὰρ ἔδει εἰς πολλοὺς ἐξενεχθῆναι τὸν περὶ τούτων λόγον, οὐδὲ σαφῶς λεχθῆναι· οὐδὲν γὰρ ἐκ τούτου πλέον ἐγίνετο. Εἰ γὰρ οἱ μαθηταὶ ἐθορυβοῦντο ταῦτα ἀκούοντες, πολλῷ μᾶλλον ὁ τῶν πολλῶν δῆμος. Τί οὖν; οὐκ ἐλέχθη τοῖς πολλοῖς; φησίν. Ἐλέχθη μὲν καὶ πρὸς τοὺς πολλοὺς, οὐχ οὕτω δὲ σαφῶς. Λύσατε γὰρ, φησὶ, τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν· καὶ, Σημεῖον ἐπιζητεῖ ἡ γενεὰ αὕτη, καὶ σημεῖον οὐ δοθήσεται αὐτῇ, εἰ μὴ τὸ σημεῖον Ἰωνᾶ· καὶ