ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΙΩΑΝΝΟΥ ΤΟΥ ΧΡΥΣΟΣΤΟΜΟΥ ΤΑ ΕΥΡΙΣΚΟΜΕΝΑ ΠΑΝΤΑ. ΥΠΟΜΝΗΜΑ Εἰς τὸν ἅγιον Ἰωάννην τὸν Ἀπόστολον καὶ Εὐαγγελιστήν. ΟΜΙΛΙΑ Αʹ. αʹ.

 ΟΜΙΛΙΑ Βʹ. Ἐν ἀρχῇ ἦν ὁ Λόγος. αʹ. Εἰ μὲν Ἰωάννης ἡμῖν ἔμελλε διαλέξεσθαι, καὶ τὰ αὐτοῦ πρὸς ἡμᾶς ἐρεῖν, ἀναγκαῖον ἦν καὶ γένος αὐτοῦ καὶ πατρίδα εἰπε

 ΟΜΙΛΙΑ Γʹ. Ἐν ἀρχῇ ἦν ὁ Λόγος. αʹ. Προσοχῆς μὲν ἕνεκεν τῆς περὶ τὴν ἀκρόασιν, περιττὸν λοιπὸν ὑμῖν παραινεῖν: οὕτω ταχέως τὴν παραίνεσιν ἐπὶ τῶν ἔργων

 ΟΜΙΛΙΑ Δʹ. Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν. αʹ. Τοῖς ἄρτι τῶν παίδων εἰσαγομένοις πρὸς τὰ μαθήματα οὔτε πολλὰ ἐφεξῆς ἐπιτιθέασιν οἱ δ

 ΟΜΙΛΙΑ Εʹ. Πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν ὃ γέγονεν. αʹ. Μωϋσῆς μὲν ἀρχόμενος τῆς ἱστορίας καὶ τῆς συγγραφῆς τῆς ἐν τῇ Παλαι

 ΟΜΙΛΙΑ Ϛʹ. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ Θεοῦ, ὄνομα αὐτῷ Ἰωάννης. Διαλεχθεὶς περὶ τοῦ Θεοῦ Λόγου τὰ κατεπείγοντα ἐν προοιμίοις ἡμῖν, ὁδῷ καὶ τάξ

 ΟΜΙΛΙΑ Ζʹ. Ἦν τὸ φῶς τὸ ἀληθινὸν, ὃ φωτίζει πάντα ἄνθρω πον ἐρχόμενον εἰς τὸν κόσμον. αʹ. Διὰ τοῦτο, ὦ πολυπόθητα τέκνα, κατὰ μέρος ὑμᾶς τοῖς ἀπὸ τῶν

 ΟΜΙΛΙΑ Ηʹ. Ἦν τὸ φῶς τὸ ἀληθινὸν, ὃ φωτίζει πάντα ἄνθρω πον ἐρχόμενον εἰς τὸν κόσμον. αʹ. Οὐδὲ γὰρ κωλύει καὶ τήμερον τῶν αὐτῶν ἅψασθαι ῥημάτων, ἐπειδ

 ΟΜΙΛΙΑ Θʹ. Εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. αʹ. Ἂν τῶν προτέρων διαμνημονεύητε νοημάτων, μετὰ πλείονος προθυμίας καὶ τὰ ἑξῆς ἐποικοδ

 ΟΜΙΛΙΑ Ιʹ. Εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐ παρ έλαβον. αʹ. Φιλάνθρωπος ὢν ὁ Θεὸς, ἀγαπητὲ, καὶ εὐεργετικὸς, πάντα ποιεῖ καὶ πραγματεύεται, ὥστ

 ΟΜΙΛΙΑ ΙΑʹ. Καὶ ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν. αʹ. Μίαν ὑμᾶς ἅπαντας αἰτῆσαι βούλομαι χάριν, πρὶν ἢ τῶν εὐαγγελικῶν ἅψασθαι ῥημάτων: ἀλλ

 ΟΜΙΛΙΑ ΙΒʹ. Καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς Μονο γενοῦς παρὰ Πατρὸς, πλήρης χάριτος καὶ ἀλη θείας. αʹ. Τάχα πέρα τοῦ δέοντος ἐφάνημεν ὑμῖν ἐπ

 ΟΜΙΛΙΑ ΙΓʹ. Ἰωάννης μαρτυρεῖ περὶ αὐτοῦ, καὶ κέκραγε λέγων: «Οὗτος ἦν ὃν εἶπον, ὁ ὀπίσω μου ἐρχόμενος, ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν.» αʹ.

 ΟΜΙΛΙΑ ΙΔʹ. Καὶ ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλά βομεν, καὶ χάριν ἀντὶ χάριτος. αʹ. Πρώην ἐλέγομεν ὅτι Ἰωάννης τὴν ἀπορίαν λύων τῶν μελλόντων

 ΟΜΙΛΙΑ ΙΕʹ. Θεὸν οὐδεὶς ἑώρακε πώποτε: ὁ μονογενὴς Υἱὸς, ὁ ὢν εἰς τὸν κόλπον τοῦ Πατρὸς, ἐκεῖνος ἐξηγή σατο. αʹ. Τῶν ὀνομάτων καὶ τῶν ῥημάτων τῶν ἐν τ

 ΟΜΙΛΙΑ ΙϚʹ. Αὕτη γάρ ἐστιν ἡ μαρτυρία τοῦ Ἰωάννου, ὅτε ἀπέστειλαν πρὸς αὐτὸν οἱ Ἰουδαῖοι ἐξ Ἱεροσο λύμων ἱερεῖς καὶ Λευΐτας, ἵνα ἐρωτήσωσιν αὐ τόν: Σὺ

 ΟΜΙΛΙΑ ΙΖʹ. Ταῦτα ἐγένετο ἐν Βηθανίᾳ πέραν τοῦ Ἰορδάνου, ὅπου ἦν Ἰωάννης βαπτίζων. Τῇ ἐπαύριον βλέ πει τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτὸν, καὶ λέ γει: «Ἴ

 ΟΜΙΛΙΑ ΙΗʹ. Τῇ ἐπαύριον πάλιν εἱστήκει ὁ Ἰωάννης, καὶ ἐκ τῶν μαθητῶν αὐτοῦ δύο. Καὶ ἐμβλέψας τῷ Ἰησοῦ περιπατοῦντι, λέγει: «Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ.» Καὶ

 ΟΜΙΛΙΑ ΙΘʹ. Εὑρίσκει οὕτω πρῶτος τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα, καὶ λέγει αὐτῷ: «Εὑρήκαμεν τὸν Μεσσίαν,» ὅ ἐστι μεθερμηνευόμενον Χριστός: καὶ ἤγαγεν αὐ

 ΟΜΙΛΙΑ Κʹ. Τῇ ἐπαύριον ἠθέλησεν ἐξελθεῖν εἰς τὴν Γαλι λαίαν, καὶ εὑρίσκει Φίλιππον, καὶ λέγει αὐτῷ: Ἀκολούθει μοι. Ἦν δὲ ὁ Φίλιππος ἀπὸ Βηθ σαϊδᾶ, ἐκ

 ΟΜΙΛΙΑ ΚΑʹ. Ἀπεκρίθη Ναθαναὴλ, καὶ λέγει αὐτῷ: «Ῥαββὶ, σὺ εἶ ὁ Υἱὸς τοῦ Θεοῦ, σὺ εἶ ὁ βασιλεὺς τοῦ Ἰσ ραήλ.» Ἀπεκρίθη ὁ Ἰησοῦς καὶ εἶπεν αὐτῷ: «Ὅτι εἶ

 ΟΜΙΛΙΑ ΚΒʹ. Τί ἐμοὶ καὶ σοὶ, γύναι Οὔπω ἥκει ἡ ὥρα μου. αʹ. Ἔχει μέν τινα πόνον τὸ λέγειν: καὶ τοῦτο ὁ Παῦλος δηλῶν ἔλεγεν: Οἱ καλῶς προεστῶτες πρεσβ

 ΟΜΙΛΙΑ ΚΓʹ. Ταύτην ἐποίησε τὴν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανᾷ τῆς Γαλιλαίας. αʹ. Πολὺς ὁ διάβολος ἔγκειται καὶ σφοδρὸς, πάντοθεν πολιορκῶν τὴν σωτ

 ΟΜΙΛΙΑ ΚΔʹ. Ὡς δὲ ἦν ἐν τοῖς Ἱεροσολύμοις ἐν τῷ Πάσχα ἐν τῇ ἑορτῇ, πολλοὶ ἐπίστευσαν εἰς αὐτόν. αʹ. Τῶν ἀνθρώπων τῶν τότε οἱ μὲν τῇ πλάνῃ προσεῖχον, ο

 ΟΜΙΛΙΑ ΚΕʹ. Ἀπεκρίθη ὁ Ἰησοῦς: Ἀμὴν λέγω σοι: Ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ Πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ. αʹ. Τὰ παιδ

 ΟΜΙΛΙΑ ΚϚʹ. Τὸ γεγεννημένον ἐκ τῆς σαρκὸς, σάρξ ἐστι: καὶ τὸ γεγεννημένον ἐκ τοῦ Πνεύματος, πνεῦμά ἐστιν. αʹ. Μεγάλων ἡμᾶς μυστηρίων κατηξίωσεν ὁ μονο

 ΟΜΙΛΙΑ ΚΖʹ. Εἰ τὰ ἐπίγεια εἶπον ὑμῖν, καὶ οὐ πιστεύετε, πῶς, ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια, πιστεύσετε Οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν, εἰ μὴ ὁ ἐκ τοῦ

 ΟΜΙΛΙΑ ΚΗʹ. Οὐ γὰρ ἀπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὐτοῦ, ἵνα κρίνῃ τὸν κόσμον, ἀλλ' ἵνα σώσῃ τὸν κόσμον. αʹ. Πολλοὶ τῶν ῥᾳθυμοτέρων εἰς ἁμαρτημάτων μέγεθο

 ΟΜΙΛΙΑ ΚΘʹ. Ἦλθε δὲ εἰς τὴν Ἰουδαίαν γῆν αὐτὸς καὶ οἱ μα θηταὶ αὐτοῦ, καὶ ἐκεῖ διέτριβε μετ' αὐτῶν, καὶ ἐβάπτιζεν. αʹ. Οὐδὲν τῆς ἀληθείας φανερώτερον,

 ΟΜΙΛΙΑ Λʹ. Ὁ ἄνωθεν ἐρχόμενος, ἐπάνω πάντων ἐστίν: ὁ ὢν ἐκ τῆς γῆς, ἐκ τῆς γῆς ἐστι, καὶ ἐκ τῆς γῆς λαλεῖ. αʹ. Δεινὸν ὁ τῆς δόξης ἔρως, δεινὸν καὶ πολ

 ΟΜΙΛΙΑ ΛΑʹ. Ὁ Πατὴρ ἀγαπᾷ τὸν Υἱὸν, καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ. Ὁ πιστεύων εἰς τὸν Υἱὸν, ἔχει ζωὴν αἰώνιον: ὁ δὲ ἀπιστῶν τῷ Υἱῷ, οὐκ ὄψεται τ

 ΟΜΙΛΙΑ ΛΒʹ. Ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ: Πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου, διψήσει πάλιν: ὃς δ' ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσε

 ΟΜΙΛΙΑ ΛΓʹ. Λέγει αὐτῇ ὁ Ἰησοῦς: Γύναι, πίστευσόν μοι, ὅτι ἔρχεται ὥρα, ὅτε οὔτε ἐν τῷ ὄρει τούτῳ, οὔτε ἐν Ἱεροσολύμοις προσκυνήσετε τῷ Πατρί. Ὑμεῖς π

 ΟΜΙΛΙΑ ΛΔʹ. Ἀφῆκεν οὖν τὴν ὑδρίαν αὐτῆς ἡ γυνὴ, καὶ ἀπ ῆλθεν εἰς τὴν πόλιν, καὶ λέγει τοῖς ἀνθρώποις: «Δεῦτε, ἴδετε ἄνθρωπον, ὃς εἶπέ μοι πάντα ὅσα ἐπ

 ΟΜΙΛΙΑ ΛΕʹ. Ὡς οὖν ἦλθον πρὸς αὐτὸν οἱ Σαμαρεῖται, ἠρώτων αὐτὸν μεῖναι παρ' αὐτοῖς. Καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας. Καὶ πολλῷ πλείους ἐπίστευσαν εἰς αὐτὸ

 ΟΜΙΛΙΑ ΛϚʹ. Τοῦτο πάλιν δεύτερον σημεῖον ἐποίησεν ὁ Ἰη σοῦς, ἐλθὼν ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλι λαίαν. Μετὰ ταῦτα ἦν ἑορτὴ τῶν Ἰουδαίων, καὶ ἀνέβη ὁ Ἰ

 ΟΜΙΛΙΑ ΛΖʹ. Λέγει αὐτῷ ὁ Ἰησοῦς: «Θέλεις ὑγιὴς γενέσθαι:» Ἀπεκρίθη αὐτῷ ὁ ἀσθενῶν: «Ναὶ, Κύριε: ἄν θρωπον δὲ οὐκ ἔχω, ἵνα, ὅταν ταραχθῇ τὸ ὕδωρ, βάλῃ

 ΟΜΙΛΙΑ ΛΗʹ. Μετὰ ταῦτα εὑρίσκει αὐτὸν ὁ Ἰησοῦς ἐν τῷ ἱερῷ, καὶ εἶπεν αὐτῷ: «Ἴδε ὑγιὴς γέγονας: μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν τί σοι γένηται.» αʹ. Δει

 ΟΜΙΛΙΑ ΛΘʹ. Ὁ Πατήρ μου οὐ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκε τῷ Υἱῷ, ἵνα πάντες τιμῶσι τὸν Υἱὸν, καθὼς τιμῶσι τὸν Πατέρα. αʹ. Πολλῆς ἡμῖν δε

 ΟΜΙΛΙΑ Μʹ. Ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ ἔστιν ἀληθής. Ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ οἶδα ὅτι ἀληθής ἐστιν ἡ μαρτυρία αὐτοῦ

 ΟΜΙΛΙΑ ΜΑʹ. Ἐρευνᾶτε τὰς Γραφὰς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐ ταῖς ζωὴν αἰώνιον ἔχειν: κἀκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ: καὶ οὐ θέλετε ἐλθεῖν πρός μ

 ΟΜΙΛΙΑ ΜΒʹ. Μετὰ ταῦτα ἀπῆλθεν ὁ Ἰησοῦς πέραν τῆς θα λάσσης τῆς Γαλιλαίας εἰς τὰ μέρη Τιβεριάδος: καὶ ἠκολούθει αὐτῷ ὄχλος πολὺς, ὅτι ἑώρων τὰ σημεῖα

 ΟΜΙΛΙΑ ΜΓʹ. Ὡς δὲ ὀψία ἐγένετο, κατέβησαν οἱ μαθηταὶ αὐ τοῦ εἰς τὴν θάλασσαν. Καὶ ἀναβάντες εἰς τὸ πλοῖον, ἤρχοντο εἰς τὸ πέραν τῆς θαλάσσης εἰς Καπερ

 ΟΜΙΛΙΑ ΜΔʹ. Ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς, καὶ εἶπεν: «Ἀμὴν, ἀμὴν λέγω ὑμῖν, ζητεῖτέ με, οὐχ ὅτι εἴδετε ση μεῖα, ἀλλ' ὅτι ἐφάγετε ἐκ τῶν ἄρτων, καὶ ἐχορ τά

 ΟΜΙΛΙΑ ΜΕʹ. Εἶπον οὖν πρὸς αὐτόν: «Τί ποιῶμεν ἵνα ἐργαζώ μεθα τὰ ἔργα τοῦ Θεοῦ » Εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς: «Τοῦτό ἐστι τὸ ἔργον τοῦ Θεοῦ, ἵνα πιστεύσ

 ΟΜΙΛΙΑ ΜϚʹ. Ἐγόγγυζον οὖν οἱ Ἰουδαῖοι περὶ αὐτοῦ, ὅτι εἶ πεν, Ἐγώ εἰμι ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ κατα βάς: καὶ ἔλεγον: Οὐχ οὗτός ἐστιν ὁ υἱὸς Ἰωσὴφ, οὗ

 ΟΜΙΛΙΑ ΜΖʹ. Εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς: «Ἀμὴν, ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ ἀνθρώπου, καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν α

 ΟΜΙΛΙΑ ΜΗʹ. Καὶ περιεπάτει ὁ Ἰησοῦς μετὰ ταῦτα ἐν τῇ Γαλι λαίᾳ: οὐ γὰρ ἤθελεν ἐν τῇ Ἰουδαίᾳ περιπατεῖν, ὅτι ἐζήτουν αὐτὸν οἱ Ἰουδαῖοι ἀποκτεῖναι. Ἦν δ

 ΟΜΙΛΙΑ ΜΘʹ. Ταῦτα εἰπὼν αὐτοῖς, ἔμεινεν ἐν τῇ Γαλιλαίᾳ: ὡς δὲ ἀνέβησαν οἱ ἀδελφοὶ αὐτοῦ, τότε καὶ αὐ τὸς ἀνέβη εἰς τὴν ἑορτὴν, οὐ φανερῶς, ἀλλ' ὡς ἐν

 ΟΜΙΛΙΑ Νʹ. Ἔλεγον οὖν τινες ἐκ τῶν Ἱεροσολυμιτῶν: «Οὐχ οὗτός ἐστιν ὃν ζητοῦσιν ἀποκτεῖναι Καὶ ἴδε παῤῥησίᾳ λαλεῖ, καὶ οὐδὲν αὐτῷ λέγουσι. Μή τι ἀληθῶ

 ΟΜΙΛΙΑ ΝΑʹ. Ἐν δὲ τῇ ἐσχάτῃ ἡμέρᾳ, τῇ μεγάλῃ τῆς ἑορτῆς, εἱστήκει ὁ Ἰησοῦς, καὶ ἔκραζε λέγων: Ἐάν τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω. Ὁ πιστεύων εἰ

 ΟΜΙΛΙΑ ΝΒʹ. Ἦλθον οὖν οἱ ὑπηρέται πρὸς τοὺς ἀρχιερεῖς καὶ Φαρισαίους, καὶ εἶπον αὐτοῖς ἐκεῖνοι: «Διατί οὐκ ἠγάγετε αὐτόν » Ἀπεκρίθησαν οὖν οἱ ὑπη ρέτα

 ΟΜΙΛΙΑ ΝΓʹ. Ταῦτα τὰ ῥήματα ἐλάλησεν ὁ Ἰησοῦς ἐν τῷ γα ζοφυλακίῳ, διδάσκων ἐν τῷ ἱερῷ: καὶ οὐδεὶς ἐπίασεν αὐτόν: οὔπω γὰρ ἐληλύθει ἡ ὥρα αὐ τοῦ. αʹ. Ὢ

 ΟΜΙΛΙΑ ΝΔʹ. Ἔλεγεν οὖν ὁ Ἰησοῦς πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους: «Ἐὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς μαθηταί μού ἐστε, καὶ γνώσεσθε τὴ

 ΟΜΙΛΙΑ ΝΕʹ. Ἀπεκρίθησαν οὖν οἱ Ἰουδαῖοι καὶ εἶπον αὐτῷ: «Οὐ καλῶς λέγομεν ἡμεῖς, ὅτι Σαμαρείτης εἶ σὺ, καὶ δαιμόνιον ἔχεις » Ἀπεκρίθη ὁ Ἰησοῦς: «Ἐγὼ δ

 ΟΜΙΛΙΑ ΝϚʹ. Καὶ παράγων ὁ Ἰησοῦς εἶδεν ἄνθρωπον τυφλὸν ἐκ γενετῆς. Καὶ ἠρώτησαν αὐτὸν οἱ μαθηταὶ αὐτοῦ, λέγοντες: «Ῥαββὶ, τίς ἥμαρτεν, οὗτος, ἢ οἱ γον

 ΟΜΙΛΙΑ ΝΖʹ. Ταῦτα εἰπὼν ὁ Ἰησοῦς, ἔπτυσε χαμαὶ, καὶ ἐποίησε πηλὸν ἐκ τοῦ πτύσματος, καὶ ἐπέχρισε τὸν πη λὸν ἐπὶ τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ, καὶ εἶ πεν:

 ΟΜΙΛΙΑ ΝΗʹ. Λέγουσι τῷ τυφλῷ πάλιν: Σὺ τί λέγεις περὶ αὐ τοῦ, ὅτι ἤνοιξέ σου τοὺς ὀφθαλμούς Ὁ δὲ εἶπεν, Ὅτι προφήτης ἐστίν. Οὐκ ἐπίστευσαν οὖν οἱ Ἰου

 ΟΜΙΛΙΑ ΝΘʹ. Καὶ ἐξέβαλον αὐτὸν ἔξω: καὶ ἤκουσεν ὁ Ἰησοῦς, ὅτι ἐξέβαλον αὐτὸν ἔξω: καὶ εὑρὼν αὐτὸν, εἶ πεν αὐτῷ: «Σὺ πιστεύεις εἰς τὸν Υἱὸν τοῦ Θεοῦ »

 ΟΜΙΛΙΑ Ξʹ. Ἐγώ εἰμι ὁ ποιμὴν ὁ καλὸς, καὶ γινώσκω τὰ ἐμὰ, καὶ γινώσκομαι ὑπὸ τῶν ἐμῶν. Καθὼς γινώ σκει με ὁ Πατὴρ, κἀγὼ γινώσκω τὸν Πατέρα, καὶ τὴν ψυ

 ΟΜΙΛΙΑ ΞΑʹ. Ἐγένετο δὲ τὰ ἐγκαίνια ἐν Ἱεροσολύμοις, καὶ χειμὼν ἦν. Καὶ περιεπάτει ὁ Ἰησοῦς ἐν τῷ ἱερῷ, ἐν τῇ στοᾷ Σολομῶντος. Ἐκύκλωσαν οὖν αὐ τὸν οἱ

 ΟΜΙΛΙΑ ΞΒʹ. Ἦν δέ τις ἀσθενῶν Λάζαρος ἀπὸ Βηθανίας, ἐκ τῆς κώμης Μαρίας καὶ Μάρθας τῆς ἀδελφῆς αὐτῆς. Ἦν δὲ Μαρία ἡ ἀλείψασα τὸν Κύριον μύρῳ. αʹ. Πολλ

 ΟΜΙΛΙΑ ΞΙʹ. Οὔπω δὲ ἐληλύθει ὁ Ἰησοῦς εἰς τὴν κώμην, ἀλλ' ἦν ἐν τῷ τόπῳ, ὅπου ἀπήντησεν αὐτῷ ἡ Μάρθα. Οἱ δὲ Ἰουδαῖοι οἱ ὄντες μετ' αὐτῆς, καὶ τὰ ἑξῆς.

 ΟΜΙΛΙΑ ΞΔʹ. Ὁ δὲ Ἰησοῦς ἦρε τοὺς ὀφθαλμοὺς ἄνω, καὶ εἶπε: Πάτερ, εὐχαριστῶ σοι, ὅτι ἤκουσάς μου. Ἐγὼ δὲ ᾔδειν ὅτι πάντοτέ μου ἀκούεις: ἀλλὰ διὰ τὸν ὄχ

 ΟΜΙΛΙΑ ΞΕʹ. Εἷς δέ τις ἐξ αὐτῶν Καϊάφας, ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου, εἶπεν αὐτοῖς: Ὑμεῖς οὐκ οἴδατε οὐδὲν, οὐδὲ διαλογίζεσθε ὅτι συμφέρει ὑμῖν,

 ΟΜΙΛΙΑ ΞϚʹ. Ἔγνω οὖν ὄχλος πολὺς ἐκ τῶν Ἰουδαίων ὅτι ἐκεῖ ἐστι: καὶ ἦλθον, οὐ διὰ τὸν Ἰησοῦν μό νον, ἀλλ' ἵνα καὶ τὸν Λάζαρον ἴδωσιν, ὃν ἤγει ρεν ἐκ ν

 ΟΜΙΛΙΑ ΞΖʹ. Ὁ φιλῶν τὴν ψυχὴν αὐτοῦ, ἀπολέσει αὐτήν: καὶ ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ, εἰς ζωὴν αἰώνιον φυλάξει αὐτήν. Ἐὰν ἐμοί τις διακο

 ΟΜΙΛΙΑ ΞΗʹ. Ἀπεκρίθη αὐτῷ ὁ ὄχλος: Ἡμεῖς ἠκούσαμεν ἐκ τοῦ νόμου, ὅτι ὁ Χριστὸς μένει εἰς τὸν αἰῶνα: καὶ πῶς λέγεις σὺ, ὅτι δεῖ ὑψωθῆναι τὸν Υἱὸν τοῦ ἀ

 ΟΜΙΛΙΑ ΞΘʹ. Ὅμως μέντοι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπί στευσαν εἰς αὐτόν: ἀλλὰ διὰ τοὺς Φαρισαίους οὐχ ὡμολόγουν, ἵνα μὴ ἀποσυνάγωγοι γένωνται. Ἠγάπησ

 ΟΜΙΛΙΑ Οʹ. Πρὸ δὲ τῆς ἑορτῆς τοῦ Πάσχα, εἰδὼς ὁ Ἰησοῦς ὅτι ἦλθεν αὐτοῦ ἡ ὥρα, ἵνα μεταβῇ ἐκ τοῦ κό σμου τούτου πρὸς τὸν Πατέρα, ἀγαπήσας τοὺς ἰδίους τ

 ΟΜΙΛΙΑ ΟΑʹ. Καὶ ἔλαβε τὰ ἱμάτια αὐτοῦ, καὶ ἀναπεσὼν πά λιν, εἶπεν αὐτοῖς: Γινώσκετε τί πεποίηκα ὑμῖν καὶ τὰ ἑξῆς. αʹ. Χαλεπὸν, ἀγαπητοὶ, χαλεπὸν εἰς

 ΟΜΙΛΙΑ ΟΒʹ. Ἀμὴν, ἀμὴν λέγω ὑμῖν, ὁ λαμβάνων ἐάν τινα πέμψω, ἐμὲ λαμβάνει, καὶ ὁ ἐμὲ λαμβάνων, λαμβάνει τὸν πέμψαντά με. αʹ. Μεγάλη τῆς περὶ τοὺς δούλ

 ΟΜΙΛΙΑ ΟΓʹ. Λέγει Σίμων Πέτρος: Κύριε, ποῦ ὑπάγεις Ἀπε κρίθη αὐτῷ ὁ Ἰησοῦς: Ὅπου ὑπάγω ἐγὼ, οὐ δύνασαί μοι νῦν ἀκολουθῆσαι: ὕστερον δὲ ἀκολουθήσεις μ

 ΟΜΙΛΙΑ ΟΔʹ. Λέγει αὐτῷ Φίλιππος: Κύριε, δεῖξον ἡμῖν τὸν Πατέρα, καὶ ἀρκεῖ ἡμῖν. Λέγει αὐτῷ ὁ Ἰη σοῦς Τοσοῦτον χρόνον μεθ' ὑμῶν εἰμι, καὶ οὐκ ἔγνωκάς μ

 ΟΜΙΛΙΑ ΟΕʹ. Ἐὰν ἀγαπᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς τηρήσα τε: καὶ ἐγὼ ἐρωτήσω τὸν Πατέρα, καὶ ἄλλον Παράκλητον δώσει ὑμῖν, ἵνα μένῃ μεθ' ὑμῶν εἰς αἰῶνα,

 ΟΜΙΛΙΑ ΟϚʹ. Ἐγείρεσθε, ἄγωμεν ἐντεῦθεν. Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή: ὑμεῖς τὰ κλήματα, καὶ ὁ Πατήρ μου ὁ γεωργός ἐστιν. αʹ. Δειλὴν καὶ ἄνανδρον τὴν ψ

 ΟΜΙΛΙΑ ΟΖʹ. Ταῦτα λελάληκα ὑμῖν, ἵνα ἡ χαρὰ ἡ ἐμὴ ἐν ὑμῖν μείνῃ, καὶ ἡ χαρὰ ὑμῶν πληρωθῇ. Αὕτη ἐστὶν ἡ ἐντολὴ ἡ ἐμὴ, ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἐγὼ ἠ

 ΟΜΙΛΙΑ ΟΗʹ. Ταῦτα δὲ ἐξ ἀρχῆς οὐκ εἶπον ὑμῖν, ὅτι μεθ' ὑμῶν ἤμην. Νῦν δὲ ὑπάγω πρὸς τὸν πέμψαντά με, καὶ οὐδεὶς ἐξ ὑμῶν ἐρωτᾷ με, Ποῦ ὑπάγεις Ἀλλ' ὅτ

 ΟΜΙΛΙΑ ΟΘʹ. Μικρὸν, καὶ οὐ θεωρεῖτέ με: καὶ πάλιν μικρὸν, καὶ ὄψεσθέ με, ὅτι ὑπάγω πρὸς τὸν Πατέρα. Εἶπον οὖν ἐκ τῶν μαθητῶν αὐτοῦ πρὸς ἀλλήλους: Τί ἐ

 ΟΜΙΛΙΑ Πʹ. Ταῦτα ἐλάλησεν ὁ Ἰησοῦς, καὶ ἐπῆρε τοὺς ὀφθαλ μοὺς αὐτοῦ εἰς τὸν οὐρανὸν, καὶ εἶπε: Πάτερ, ἐλήλυθεν ἡ ὥρα, δόξασόν σου τὸν Υἱὸν, ἵνα καὶ ὁ

 ΟΜΙΛΙΑ ΠΑʹ. Ἐφανέρωσά σου τὸ ὄνομα τοῖς ἀνθρώποις, οὓς ἔδω κάς μοι ἐκ κόσμου. Σοὶ ἦσαν, καὶ ἐμοὶ αὐτοὺς ἔδωκας, καὶ τὸν λόγον σου τετηρήκασι. αʹ. Μεγά

 ΟΜΙΛΙΑ ΠΒʹ. Ἐγὼ δέδωκα αὐτοῖς τὸν λόγον σου, καὶ ὁ κόσμος ἐμίσησεν αὐτοὺς, ὅτι οὐκ εἰσὶν ἐκ τοῦ κόσμου, καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου. αʹ. Ὅταν ἐνά

 ΟΜΙΛΙΑ ΠΓʹ. Ταῦτα εἰπὼν ὁ Ἰησοῦς ἐξῆλθε σὺν τοῖς μαθηταῖς αὐτοῦ πέραν τοῦ χειμάῤῥου τῶν Κέδρων, ὅπου ἦν κῆπος, εἰς ὃν εἰσῆλθεν αὐτὸς καὶ οἱ μαθηταὶ αὐ

 ΟΜΙΛΙΑ ΠΔʹ. Ἐγὼ εἰς τοῦτο γεγέννημαι, καὶ εἰς τοῦτο ἐλήλυθα εἰς τὸν κόσμον, ἵνα μαρτυρήσω τῇ ἀληθείᾳ. Πᾶς ὁ ὢν ἐκ τῆς ἀληθείας, ἀκούει μου τῆς φωνῆς.

 ΟΜΙΛΙΑ ΠΕʹ. Τότε οὖν παρέδωκεν αὐτὸν αὐτοῖς ὁ Πιλᾶτος, ἵνα σταυρωθῇ. Παρέλαβον δὲ τὸν Ἰησοῦν, καὶ ἤγαγον αὐτόν. Καὶ βαστάζων τὸν σταυρὸν ἑαυτοῦ, ἐξ ῆλ

 ΟΜΙΛΙΑ ΠϚʹ. Ἀπῆλθον οὖν πάλιν πρὸς ἑαυτοὺς οἱ μαθηταί: Μαρία δὲ εἱστήκει πρὸς τὸ μνημεῖον κλαίουσα ἔξω. αʹ. Περιπαθές πως τὸ γυναικεῖον γένος, καὶ πρὸ

 ΟΜΙΛΙΑ ΠΖʹ. Θωμᾶς δὲ εἷς τῶν δώδεκα, ὁ λεγόμενος Δίδυμος, οὐκ ἦν μετ' αὐτῶν ὅτε ἦλθεν ὁ Ἰησοῦς. Ἔλεγον οὖν αὐτῷ οἱ ἄλλοι μαθηταί: «Ἑωράκαμεν τὸν Κύριο

 ΟΜΙΛΙΑ ΠΗʹ. Ὅτε οὖν ἠρίστησαν, λέγει ὁ Ἰησοῦς τῷ Σίμωνι Πέ τρῳ, «Σίμων Ἰωνᾶ, ἀγαπᾷς με πλέον τούτων » Λέγει αὐτῷ: «Ναὶ, Κύριε, σὺ οἶδας ὅτι φιλῶ σε.»

Homily XXVII.

John iii. 12, 13

“If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but He that came down from heaven, even the Son of Man which is in heaven.”

[1.] What I have often said I shall now repeat, and shall not cease to say. What is that? It is that Jesus, when about to touch on sublime doctrines, often contains Himself by reason of the infirmity of His hearers, and dwells not for a continuance on subjects worthy of His greatness, but rather on those which partake of condescension. For the sublime and great, being but once uttered, is sufficient to establish that character, as far as we are able to hear it; but unless more lowly sayings, and such as are nigh to695   al. “touch.” the comprehension of the hearers, were continually uttered, the more sublime would not readily take hold on a groveling listener. And therefore of the sayings of Christ more are lowly than sublime. But yet that this again may not work another mischief, by detaining the disciple here below, He does not merely set before men His inferior sayings without first telling them why He utters them; as, in fact, He has done in this place. For when He had said what He did concerning Baptism, and the Generation by grace which takes place on earth, being desirous to admit696   καθεῖναι. them to that His own mysterious and incomprehensible Generation, He holds it in suspense for a while, and admits them not, and then tells them His reason for not admitting them. What is that? It is, the dullness and infirmity of His hearers. And referring to this He added the words, “If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things?” so that wherever He saith anything ordinary and humble, we must attribute this to the infirmity of His audience.

The expression “earthly things,” some say is here used of the wind; that is, “If I have given you an example from earthly things, and ye did not even so believe, how shall ye be able to learn sublimer things?” And wonder not if He here call Baptism an “earthly” thing, for He calls it so, either from its being performed on earth, or so naming it in comparison with that His own most awful Generation. For though this Generation of ours is heavenly, yet compared with that true Generation which is from the Substance of the Father, it is earthly.

He does not say, “Ye have not understood,” but, “Ye have not believed”; for when a man is ill disposed towards those things which it is possible to apprehend by the intellect, and will not readily receive them, he may justly be charged with want of understanding; but when he receives not things which cannot be apprehended by reasoning, but only by faith, the charge against him is no longer want of understanding, but unbelief. Leading him therefore away from enquiring by reasonings into what had been said, He touches him more severely by charging him with want of faith. If now we must receive our own Generation697   i.e. the new Birth. by faith, what do they deserve who are busy with their reasonings about that of the Only-Begotten?

But perhaps some may ask, “And if the hearers were not to believe these sayings, wherefore were they uttered?” Because though “they” believed not, those who came after would believe and profit by them. Touching him therefore very severely, Christ goes on to show that He knoweth not these things only, but others also, far more and greater than these. And this He declared by what follows, when He said, “And no man hath ascended up to heaven, but He that came down from heaven, even the Son of Man which is in heaven.”

“And what manner of sequel is this?”698   i.e. how is this connected with what has gone before? asks one. The very closest, and entirely in unison with what has gone before. For since Nicodemus had said, “We know that Thou art a teacher come from God,” on this very point He sets him right, all but saying, “Think Me not a teacher in such manner as were the many of the prophets who were of earth, for I have come from heaven (but) now. None of the prophets hath ascended up thither, but I dwell there.” Seest thou how even that which appears very exalted is utterly unworthy of his greatness? For not in heaven only is He, but everywhere, and He fills all things; but yet He speaks according to the infirmity of His hearer, desiring to lead him up little by little. And in this place He called not the flesh “Son of Man,” but He now named, so to speak, His entire Self from the inferior substance; indeed this is His wont, to call His whole Person699   τὸ πᾶν. often from His Divinity, and often from His humanity.

Ver. 14. “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up.”

This again seems to depend upon what has gone before, and this too has a very close connection with it. For after having spoken of the very great benefaction that had come to man by Baptism, He proceeds to mention another benefaction, which was the cause of this, and not inferior to it; namely, that by the Cross. As also Paul arguing with the Corinthians sets down these benefits together, when he says, “Was Paul crucified for you? or were ye baptized into the name of Paul?” for these two things most of all declare His unspeakable love, that He both suffered for His enemies, and that having died for His enemies, He freely gave to them by Baptism entire remission of their sins.

[2.] But wherefore did He not say plainly, “I am about to be crucified,” instead of referring His hearers to the ancient type? First, that you may learn that old things are akin to new, and that the one are not alien to the other; next, that you may know that He came not unwillingly to His Passion; and again, besides these reasons, that you may learn that no harm arises to Him from the Fact,700   i.e. of the Passion. and that to many there springs from it salvation. For, that none may say, “And how is it possible that they who believe on one crucified should be saved, when he himself is holden of death?” He leads us to the ancient story. Now if the Jews, by looking to the brazen image of a serpent, escaped death, much rather will they who believe on the Crucified, with good reason enjoy a far greater benefit. For this701   i.e. the Crucifixion. takes place, not through the weakness of the Crucified, or because the Jews are stronger than He, but because “God loved the world,” therefore is His living Temple fastened to the Cross.

Ver. 15. “That whosoever believeth in Him should not perish, but have eternal life.”

Seest thou the cause of the Crucifixion, and the salvation which is by it? Seest thou the relationship of the type to the reality? there the Jews escaped death, but the temporal, here believers the eternal; there the hanging serpent healed the bites of serpents, here the Crucified Jesus cured the wounds inflicted by the spiritual702   νοητοῦ. dragon; there he who looked with his bodily eyes was healed, here he who beholds with the eyes of his understanding put off all his sins; there that which hung was brass fashioned into the likeness of a serpent, here it was the Lord’s Body, builded by the Spirit; there a serpent bit and a serpent healed, here death destroyed and a Death saved. But the snake which destroyed had venom, that which saved was free from venom; and so again was it here, for the death which slew us had sin with it, as the serpent had venom; but the Lord’s Death was free from all sin, as the brazen serpent from venom. For, saith Peter, “He did no sin, neither was guile found in His mouth.” ( 1 Pet. ii. 22.) And this is what Paul also declares, “And having spoiled principalities and powers, He made a show of them openly, triumphing over them in it.” ( Col. ii. 16.) For as some noble champion by lifting on high and dashing down his antagonist, renders his victory more glorious, so Christ, in the sight of all the world, cast down the adverse powers, and having healed those who were smitten in the wilderness, delivered them from all venomous beasts703   θηρίων. that vexed them, by being hung upon the Cross. Yet He did not say, “must hang,” but, “must be lifted up” ( Acts xxviii. 4 ); for He used this which seemed the milder term, on account of His hearer, and because it was proper to the type.704   ἐ γγὺς τοῦ τύπου.

Ver. 16. “God,” He saith, “so loved the world that He gave His Only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.”

What He saith, is of this kind: Marvel not that I am to be lifted up that ye may be saved, for this seemeth good to the Father, and He hath so loved you as to give His Son for slaves, and ungrateful slaves. Yet a man would not do this even for a friend, nor readily even for a righteous man; as Paul has declared when he said, “Scarcely for a righteous man will one die.” ( Rom. v. 7.) Now he spoke at greater length, as speaking to believers, but here Christ speaks concisely, because His discourse was directed to Nicodemus, but still in a more significant manner, for each word had much significance. For by the expression, “so loved,” and that other, “God the world,” He shows the great strength of His love. Large and infinite was the interval between the two. He, the immortal, who is without beginning, the Infinite Majesty, they but dust and ashes, full of ten thousand sins, who, ungrateful, have at all times offended Him; and these He “loved.” Again, the words which He added after these are alike significant, when He saith, that “He gave His Only-begotten Son,” not a servant, not an Angel, not an Archangel. And yet no one would show such anxiety for his own child, as God did for His ungrateful servants.

His Passion then He sets before him not very openly, but rather darkly; but the advantage of the Passion He adds in a clearer manner,705   al. “clearly and openly.” saying, “That every one that believeth in Him. should not perish, but have everlasting life.” For when He had said, “must be lifted up,” and alluded to death, lest the hearer should be made downcast by these words, forming some mere human opinions concerning Him, and supposing that His death was a ceasing to be,706   ἀ νυπαρξιὰν. observe how He sets this right, by saying, that He that was given was “The Son of God,” and the cause of life, of everlasting life. He who procured life for others by death, would not Himself be continually in death; for if they who believed on the Crucified perish not, much less doth He perish who is crucified. He who taketh away the destitution of others much more is He free from it; He who giveth life to others, much more to Himself doth He well forth life. Seest thou that everywhere there is need of faith? For He calls the Cross the fountain of life; which reason cannot easily allow, as the heathens now by their mocking testify. But faith which goes beyond the weakness of reasoning, may easily receive and retain it. And whence did God “so love the world”? From no other source but only from his goodness.

[3.] Let us now be abashed at His love, let us be ashamed at the excess of His lovingkindness, since He for our sakes spared not His Only-begotten Son, yet we spare our wealth to our own injury; He for us gave His Own Son, but we for Him do not so much as despise money, nor even for ourselves. And how can these things deserve pardon? If we see a man submitting to sufferings and death for us, we set him before all others, count him among our chief friends, place in his hands all that is ours, and deem it rather his than ours, and even so do not think that we give him the return that he deserves. But towards Christ we do not preserve even this degree of right feeling. He laid down His life for us, and poured forth His precious Blood for our sakes, who were neither well-disposed nor good, while we do not pour out even our money for our own sakes, and neglect Him who died for us, when He is naked and a stranger; and who shall deliver us from the punishment that is to come? For suppose that it were not God that punishes, but that we punished ourselves; should we not give our vote against ourselves? should we not sentence ourselves to the very fire of hell, for allowing Him who laid down His life for us, to pine with hunger? But why speak I of money? had we ten thousand lives, ought we not to lay them all down for Him? and yet not even so could we do what His benefits deserve. For he who confers a benefit in the first instance, gives evident proof of his kindness, but he who has received one, whatever return he makes, he repays as a debt, and does not bestow as a favor; especially when he who did the first good turn was benefiting his enemies. And he who repays both bestows his gifts on a benefactor, and himself reaps their fruit besides.707   πάλιν. But not even this induces us; more foolish are we than any, putting golden necklaces about our servants and mules and horses, and neglecting our Lord who goes about naked, and passes from door to door, and ever stands at our outlets, and stretches forth His hands to us, but often regarding Him with unpitying eye; yet these very things He undergoeth for our sake. Gladly708   lit. “sweetly.” doth He hunger that thou mayest be fed; naked doth He go that He may provide for thee the materials709   ὑ πόθεσιν. for a garment of incorruption, yet not even so do ye give up any of your own. Some of your garments are moth-eaten, others are a load to your coffers, and a needless trouble to their possessors, while He who gave you these and all else that you possess goeth naked.

But perhaps you do not lay them by in your coffers, but wear them and make yourself fine with them. And what gain you by this? Is it that the street people may see you? What then? They will not admire thee who wearest such apparel, but the man who supplies garments to the needy; so if you desire to be admired, by clothing others, you will the rather get infinite applause. Then too God as well as man shall praise thee; now none can praise, but all will grudge at thee, seeing thee with a body well arrayed, but having a neglected soul. So harlots have adornment, and their clothes are often more than usually expensive and splendid; but the adornment of the soul is with those only who live in virtue.

These things I say continually, and I will not cease to say them, not so much because I care for the poor, as because I care for your souls. For they will have some comfort, if not from you, yet from some other quarter; or even if they be not comforted, but perish by hunger, the harm to them will be no great matter. What did poverty and wasting by hunger injure Lazarus! But none can rescue you from hell, if you obtain not the help of the poor; 710   al. “the hungry.” we shall say to you what was said to the rich man, who was continually broiling, yet gained no comfort. God grant that none ever hear those words, but that all may go into the bosom of Abraham; by the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory for ever and ever. Amen.

ΟΜΙΛΙΑ ΚΖʹ. Εἰ τὰ ἐπίγεια εἶπον ὑμῖν, καὶ οὐ πιστεύετε, πῶς, ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια, πιστεύσετε; Οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν, εἰ μὴ ὁ ἐκ τοῦ οὐ ρανοῦ καταβὰς, ὁ Υἱὸς τοῦ ἀνθρώπου, ὁ ὢν ἐν τῷ οὐρανῷ. αʹ. Ὃ πολλάκις εἶπον, τοῦτο καὶ νῦν ἐρῶ, καὶ οὐ παύσομαι λέγων. Τί δὲ τοῦτό ἐστιν; Ὅτι μέλλων ὁ Ἰησοῦς ὑψηλῶν ἅπτεσθαι δογμάτων, διὰ τὴν τῶν ἀκουόντων ἀσθένειαν ἑαυτὸν κατέχει πολλάκις, καὶ οὐ συνεχῶς τοῖς ἀξίοις τῆς μεγαλωσύνης αὐτοῦ λόγοις ἐνδιατρίβει, ἀλλὰ μᾶλλον τοῖς συγκατάβασιν ἔχουσι. Τὸ μὲν γὰρ ὑψηλὸν καὶ μέγα, καὶ ἅπαξ λεχθὲν, ἱκανὸν παραστῆσαι τὴν ἀξίαν ἐκείνην, καθόσον ἡμῖν ἀκοῦσαι δυνατόν: τὰ δὲ ταπεινότερα καὶ ἐγγὺς τῆς τῶν ἀκροωμένων διανοίας, εἰ μὴ διηνεκῶς ἐλέγετο, οὐ ταχέως κατέσχε τὰ ὑψηλὰ τὸν χαμαίζηλον ἀκροατήν. Διὰ δὴ τοῦτό ἐστι καὶ τὰ πλείονα ταπεινότερα τῶν ὑψηλῶν εἰρημένα παρ' αὐτοῦ. Ἀλλ' ἵνα μὴ τοῦτο ἑτέραν τινὰ ἐργάσηται βλάβην πάλιν, κατέχον κάτω τὸν μαθητὴν, οὐχ ἁπλῶς τὰ καταδεέστερα τίθησιν, ἂν μὴ πρότερον εἴπῃ καὶ τὴν αἰτίαν δι' ἣν ταῦτα λέγει: ὃ δὴ καὶ ἐνταῦθα πεποίηκεν. Ἐπειδὴ γὰρ εἶπε περὶ τοῦ βαπτίσματος ἅπερ εἶπε, καὶ τῆς κατὰ χάριν γεννήσεως τῆς ἐν τῇ γῇ γινομένης, βουλόμενος καὶ εἰς τὴν γέννησιν καθεῖναι τὴν ἑαυτοῦ τὴν ἀπόῤῥητον ἐκείνην καὶ ἄφραστον, τέως διαβαστάζει, καὶ οὐ καθίησιν: εἶτα καὶ τὴν αἰτίαν λέγει, δι' ἣν οὐ καθίησι. Τίς δέ ἐστιν αὕτη; Ἡ παχύτης καὶ ἡ ἀσθένεια τῶν ἀκουόντων. Καὶ ταύτην αἰνιττόμενος ἐπήγαγε λέγων: Εἰ τὰ ἐπίγεια εἶπον ὑμῖν, καὶ οὐ πιστεύετε, πῶς, ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια, πιστεύσετε; Ὥστε ὅπουπερ ἂν εἴπῃ μέτριόν τι καὶ ταπεινὸν, τῇ τῶν ἀκουόντων ἀσθενείᾳ λογιστέον αὐτό. Τὰ δὲ ἐπίγεια ἐνταῦθα τινὲς μὲν περὶ τοῦ ἀνέμου φασὶν εἰρῆσθαι: τουτέστιν, εἰ καὶ ὑπόδειγμα ἀπὸ τῶν ἐπιγείων ἔδωκα, καὶ οὐδὲ οὕτως ἐπείσθητε, πῶς δυνήσεσθε τὰ ὑψηλότερα μαθεῖν; Εἰ δὲ τὸ βάπτισμα ἐπίγειον ἐνταῦθα λέγοι, μὴ θαυμάσῃς. Ἢ γὰρ διὰ τὸ ἐν τῇ γῇ τελεῖσθαι, ἢ πρὸς σύγκρισιν τῆς ἑαυτοῦ γεννήσεως τῆς φρικωδεστάτης ἐκείνης ὀνομάζων οὕτως αὐτὸ καλεῖ. Εἰ γὰρ καὶ ἐπουράνιος αὕτη ἡ γέννησις, ἀλλὰ πρὸς ἐκείνην παραβαλλομένη τὴν ἀληθῆ, καὶ ἐκ τῆς τοῦ Πατρὸς οὐσίας οὖσαν, ἐπίγειός ἐστι. Καὶ καλῶς οὐκ εἶπεν, Οὐχὶ νοεῖτε, ἀλλ', Οὐ πιστεύετε. Ὅταν μὲν γὰρ πρὸς ἐκεῖνά τις δυσκολαίνῃ, ἃ διὰ τοῦ νοῦ λαβεῖν ἔστι, καὶ μὴ ῥᾳδίως καταδέχηται, εἰκότως ἂν ἄνοιαν ἐγκαλοῖτο: ὅταν δὲ ταῦτα μὴ δέχηται, ἃ λογισμῷ μὲν οὐκ ἔστι λαβεῖν, πίστει δὲ μόνῃ, οὐκ ἔτι ἀνοίας, ἀλλ' ἀπιστίας ἐστὶ τὸ ἔγκλημα. Ἀπάγων οὖν αὐτὸν τοῦ μὴ ζητεῖν λογισμοῖς τὸ λεχθὲν, σφοδρότερον αὐτοῦ καθικνεῖται, ἀπιστίαν ἐγκαλῶν. Εἰ δὲ τὴν ἡμετέραν πίστει χρὴ δέχεσθαι γέννησιν, τίνος ἂν εἶεν ἄξιοι οἱ τὴν τοῦ Μονογενοῦς λογισμοῖς περιεργαζόμενοι; Ἀλλ' ἴσως εἴποι τις ἂν, καὶ τίνος ἕνεκεν ἐλέγετο ταῦτα, εἰ μὴ ἔμελλον πιστεύειν οἱ ἀκούοντες; Ὅτι εἰ καὶ ἐκεῖνοι μὴ ἐπίστευον, ἀλλ' οἱ μετ' αὐτοὺς ἔμελλον αὐτὰ δέχεσθαι καὶ κερδαίνειν. Καθικνούμενος τοίνυν αὐτοῦ σφοδρότατα, δείκνυσι λοιπὸν ὅτι οὐ ταῦτα οἶδε μόνον, ἀλλὰ καὶ ἕτερα πολλῷ πλείω τούτων καὶ μείζω Ὅθεν καὶ τοῦτο διὰ τῆς ἐπαγωγῆς ἐδήλωσεν, οὕτως εἰπών: Καὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν, εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβὰς, ὁ Υἱὸς τοῦ ἀνθρώπου, ὁ ὢν ἐν τῷ οὐρανῷ. Καὶ ποία αὕτη ἡ ἀκολουθία, φησί; Μεγίστη μὲν οὖν, καὶ σφόδρα τοῖς ἔμπροσθεν συνᾴδουσα. Ἐπειδὴ γὰρ ἐκεῖνος εἶπεν, ὅτι Οἴδαμεν ὅτι ἀπὸ Θεοῦ ἐλήλυθας διδάσκαλος, τοῦτο αὐτὸ διορθοῦται, μονονουχὶ λέγων: μὴ νομίσῃς με οὕτως εἶναι διδάσκαλον ὡς τοὺς πολλοὺς τῶν προφητῶν ἀπὸ γῆς ὄντας. Ἐξ οὐρανοῦ γὰρ πάρειμι νῦν. Τῶν μὲν γὰρ προφητῶν οὐδεὶς ἀναβέβηκεν ἐκεῖ: ἐγὼ δὲ ἐκεῖ διατρίβω. Εἶδες πῶς καὶ τὸ σφόδρα δοκοῦν ὑψηλὸν εἶναι, σφόδρα ἀνάξιον αὐτοῦ τῆς μεγαλωσύνης ἐστίν; Οὐ γὰρ ἐν οὐρανῷ μόνον ἐστὶν, ἀλλὰ καὶ πανταχοῦ, καὶ πάντα πληροῖ. Ἀλλ' ἔτι πρὸς τὴν ἀσθένειαν τοῦ ἀκροατοῦ διαλέγεται, κατὰ μικρὸν αὐτὸν ἀνάγειν βουλόμενος. Υἱὸν δὲ ἀνθρώπου ἐνταῦθα οὐ τὴν σάρκα ἐκάλεσεν, ἀλλ' ἀπὸ τῆς ἐλάττονος οὐσίας ὅλον ἑαυτὸν, ἵν' οὕτως εἴπω, ὠνόμασε νῦν. Καὶ γὰρ τοῦτο ἔθος αὐτῷ, πολλάκις μὲν ἀπὸ τῆς θεότητος, πολλάκις δὲ ἀπὸ τῆς ἀνθρωπότητος τὸ πᾶν καλεῖν. Καὶ καθὼς Μωϋσῆς ὕψωσε τὸν ὄφιν ἐν τῇ ἐρήμῳ, φησὶν, οὕτως ὑψωθῆναι δεῖ τὸν Υἱὸν τοῦ ἀνθρώπου. Πάλιν καὶ τοῦτο δοκεῖ ἀπηρτῆσθαι τῶν ἔμπροσθεν, πολλὴν δὲ καὶ αὐτὸ τὴν συνάφειαν ἔχει. Εἰπὼν γὰρ τὴν μεγίστην εἰς ἀνθρώπους γεγεννημένην εὐεργεσίαν διὰ τοῦ βαπτίσματος, ἐπάγει καὶ τὴν ταύτης αἰτίαν, καὶ ἐκείνης οὐκ ἐλάττονα, τὴν διὰ τοῦ σταυροῦ. Ὥσπερ οὖν καὶ Παῦλος Κορινθίοις διαλεγόμενος, ταύτας ὁμοῦ τίθησι τὰς εὐεργεσίας, οὕτω λέγων: Μὴ Παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν, ἢ εἰς τὸ ὄνομα Παύλου ἐβαπτίσθητε; Μάλιστα γὰρ πάντων τὰ δύο ταῦτα τὴν ἄφατον αὐτοῦ δείκνυσιν ἀγάπην, ὅτι τε ὑπὲρ ἐχθρῶν ἔπαθε, καὶ ὅτι ἀποθανὼν ὑπὲρ ἐχθρῶν, διὰ τοῦ βαπτίσματος ὁλόκληρον τῶν ἁμαρτημάτων τὴν συγχώρησιν ἐδωρήσατο. βʹ. Τίνος δὲ ἕνεκεν οὐκ εἶπε σαφῶς, ὅτι μέλλω σταυροῦσθαι, ἀλλ' ἐπὶ τὸν παλαιὸν παρέπεμψε τύπον τοὺς ἀκροατάς; Πρῶτον μὲν, ἵνα μάθωσιν ὅτι συγγενῆ τὰ παλαιὰ τοῖς καινοῖς, καὶ οὐκ ἀλλότρια τούτων ἐκεῖνα: ἔπειτα ἵνα γνῷς, ὅτι οὐκ ἄκων ἐπὶ τὸ πάθος ἤρχετο: καὶ ἔτι πρὸς τούτοις ἵνα μάθῃς, ὅτι οὔτε αὐτῷ τις ἀπὸ τοῦ πράγματος γίνεται βλάβη, καὶ πολλοῖς ἐντεῦθεν τίκτεται σωτηρία. Ἵνα γὰρ μή τις λέγῃ, καὶ πῶς ἔνι εἰς τὸν σταυρωθέντα πιστεύσαντας σωθῆναι, ὅταν καὶ αὐτὸς ὑπὸ θανάτου κατεσχημένος ᾖ; ἐπὶ τὴν παλαιὰν ἡμᾶς ἱστορίαν ἄγει. Εἰ γὰρ πρὸς εἰκόνα χαλκῆν ὄφεως ἰδόντες Ἰουδαῖοι διέφυγον θάνατον: πολλῷ μᾶλλον οἱ εἰς τὸν ἐσταυρωμένον πιστεύοντες, εἰκότως καὶ πολλῷ μείζονος ἀπολαύσονται τῆς εὐεργεσίας. Οὐ γὰρ διὰ τὴν ἀσθένειαν τοῦ σταυρουμένου, οὐδὲ διὰ τὸ περιγενέσθαι Ἰουδαίους τοῦτο γίνεται, ἀλλ' ἐπειδὴ Ἠγάπησεν ὁ Θεὸς τὸν κόσμον, διὰ τοῦτο ὁ ἔμψυχος αὐτοῦ ναὸς σταυροῦται. Ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν, μὴ ἀπόληται, ἀλλ' ἔχῃ ζωὴν αἰώνιον. Ὁρᾷς τὴν τοῦ σταυροῦ αἰτίαν, καὶ τὴν ἐξ αὐτοῦ σωτηρίαν; ὁρᾷς τοῦ τύπου πρὸς τὴν ἀλήθειαν τὴν συγγένειαν; Ἐκεῖ θάνατον διέφυγον Ἰουδαῖοι, ἀλλὰ τὸν πρόσκαιρον: ἐνταῦθα τὸν αἰώνιον οἱ πιστεύοντες. Ἐκεῖ δήγματα ὄφεων ἰᾶτο ὁ κρεμάμενος ὄφις, ἐνταῦθα τοῦ νοητοῦ δράκοντος ἐθεράπευσε τὰς πληγὰς ὁ σταυρωθεὶς Ἰησοῦς: ἐκεῖ ὁ τοῖς ὀφθαλμοῖς τούτοις βλέπων ἐθεραπεύετο, ἐνταῦθα ὁ τοῖς τῆς διανοίας ὀφθαλμοῖς ὁρῶν, πάντα ἀποτίθεται τὰ ἁμαρτήματα: ἐκεῖ χαλκὸς τὸ κρεμάμενον ἦν εἰς σχῆμα ὄφεως διατυπωθεὶς, ἐνταῦθα σῶμα δεσποτικὸν ὑπὸ Πνεύματος κατασκευασθέν. Ὄφις ἔδακνεν ἐκεῖ, καὶ ὄφις ἰᾶτο: οὕτω καὶ ἐνταῦθα θάνατος ἀπώλεσε, καὶ θάνατος ἔσωσεν. Ἀλλ' ὁ μὲν ἀπολλὺς ὄφις, ἰὸν εἶχεν: ὁ δὲ σώζων, ἰοῦ καθαρὸς ἦν. Καὶ ἐνταῦθα τὸ αὐτὸ πάλιν: ὁ μὲν γὰρ ἀπολλὺς θάνατος ἁμαρτίαν εἶχεν, ὥσπερ τὸν ἰὸν ὁ ὄφις: ὁ δὲ τοῦ Δεσπότου, ἁμαρτίας πάσης ἀπήλλακτο, ὥσπερ οὖν ὁ χαλκοῦς ὄφις, ἰοῦ. Ἁμαρτίαν γὰρ, φησὶν, οὐκ ἐποίησεν, οὐδὲ δόλος εὑρέθη ἐν τῷ στόματι αὐτοῦ. Καὶ τοῦτό ἐστιν, ὅ φησι Παῦλος: Ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας, ἐδειγμάτισεν ἐν παῤῥησίᾳ θριαμβεύσας αὐτοὺς ἐν αὐτῷ. Καθάπερ γάρ τις ἀθλητὴς γενναῖος, ὅταν ἐπὶ μετεώρου τὸν ἀνταγωνιστὴν ἄρας καὶ καταῤῥάξας, λαμπροτέραν ἀποφαίνῃ τὴν νίκην: οὕτω καὶ ὁ Χριστὸς, τῆς οἰκουμένης ἁπάσης ὁρώσης, τὰς ἀντικειμένας δυνάμεις κατέβαλε, καὶ τοὺς ἐπὶ τῆς ἐρημίας πληττομένους ἰασάμενος, πάντων τῶν θηρίων ἀπήλλαξε κρεμασθεὶς ἐπὶ τοῦ σταυροῦ. Ἀλλ' οὐκ εἶπε, κρεμασθῆναι δεῖ, ἀλλ', Ὑψωθῆναι. Ὅπερ γὰρ εὐφημότερον εἶναι ἐδόκει διὰ τὸν ἀκροώμενον, καὶ ἐγγὺς τοῦ τύπου, τοῦτο τέθεικεν. Οὕτω γὰρ ἠγάπησεν ὁ Θεὸς τὸν κόσμον, ὅτι τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται, ἀλλ' ἔχῃ ζωὴν αἰώνιον. Ὃ δὲ λέγει, τοιοῦτόν ἐστι: Μὴ θαυμάσῃς ὅτι ἐγὼ μέλλω ὑψοῦσθαι, ἵνα σωθῆτε ὑμεῖς. Καὶ γὰρ καὶ τῷ Πατρὶ τοῦτο δοκεῖ, καὶ αὐτὸς οὕτως ὑμᾶς ἠγάπησεν, ὡς ὑπὲρ τῶν δούλων δοῦναι τὸν Υἱὸν, καὶ δούλων ἀγνωμόνων. Καίτοι οὐκ ἄν τις οὐδὲ ὑπὲρ φίλου τοῦτο ποιήσειεν, [οὐδὲ ὑπὲρ δικαίου ταχέως, ὅπερ καὶ ὁ Παῦλος δηλῶν ἔλεγε:] Μόλις γὰρ ὑπὲρ δικαίου τις ἀποθανεῖται. Ἀλλ' ἐκεῖνος μὲν πλατύτερον, ἐπειδὴ πρὸς πιστοὺς διελέγετο: ἐνταῦθα δὲ συνεσταλμένως μὲν ὁ Χριστὸς, ἐπειδὴ πρὸς Νικόδημον ἦν ὁ λόγος, ἐμφαντικώτερον δέ. Καὶ γὰρ ἑκάστη λέξις πολλὴν ἔχει τὴν ἔμφασιν. Τῷ τε γὰρ εἰπεῖν, Οὕτως ἠγάπησε, καὶ τῷ, Ὁ Θεὸς τὸν κόσμον, πολλὴν δείκνυσι τῆς ἀγάπης τὴν ἐπίτασιν. Πολὺ γὰρ τὸ μέσον καὶ ἄπειρον ἦν. Ὁ γὰρ ἀθάνατος, ὁ ἄναρχος, ἡ μεγαλωσύνη ἡ ἀπέραντος, τοὺς ἀπὸ γῆς καὶ σποδοῦ, τοὺς μυρίων γέμοντας ἁμαρτημάτων, τοὺς διὰ παντὸς προσκεκρουκότας τοῦ χρόνου, τοὺς ἀγνώμονας, τούτους ἠγάπησε. Καὶ τὰ μετὰ ταῦτα δὲ πάλιν ὁμοίως ἐμφαντικὰ, ἅπερ ἐπήγαγε λέγων: Ὅτι τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ ἔδωκεν: οὐ δοῦλον, οὐκ ἄγγελον, οὐκ ἀρχάγγελόν φησι. Καίτοι γε οὐδ' ἂν περὶ παῖδά τις τοσαύτην ἐπεδείξατο σπουδὴν, ὅσην περὶ τοὺς οἰκέτας τοὺς ἀγνώμονας ὁ Θεός. Τὸ μὲν οὖν πάθος οὐ σφόδρα γυμνῶς τίθησιν, ἀλλὰ συνεσκιασμένως: τὸ δὲ ἀπὸ τοῦ πάθους κέρδος, σαφῶς καὶ ἀνακεκαλυμμένως, λέγων οὕτως: Ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν, μὴ ἀπόληται, ἀλλ' ἔχῃ ζωὴν αἰώνιον. Ἐπειδὴ γὰρ εἶπεν, Ὑψωθῆναι δεῖ, καὶ τὸν θάνατον ᾐνίξατο, ἵνα μὴ κατηφὴς ὁ ἀκροατὴς ἀπὸ τούτων γένηται τῶν ῥημάτων, ἀνθρώπινόν τι περὶ αὐτοῦ ὑποπτεύων, καὶ τὸν θάνατον αὐτοῦ νομίζων ἀνυπαρξίαν εἶναι, σκόπει πῶς αὐτὸ διορθοῦται, Υἱόν τε Θεοῦ λέγων εἶναι τὸν διδόμενον, καὶ ζωῆς αἴτιον εἶναι, καὶ ζωῆς αἰωνίου. Οὐκ ἂν δὲ ὁ τοῖς ἄλλοις ζωὴν παρέχων διὰ τοῦ θανάτου, αὐτὸς ἔμελλεν εἶναι ἐν τῷ θανάτῳ διηνεκῶς. Εἰ γὰρ οἱ πιστεύοντες εἰς τὸν ἐσταυρωμένον οὐκ ἀπόλλυνται, πολλῷ μᾶλλον αὐτὸς σταυρωθεὶς οὐκ ἀπολεῖται. Ὁ γὰρ τῶν ἄλλων τὴν ἀπώλειαν ἀναιρῶν, πολλῷ μᾶλλον αὐτὸς ταύτης ἀπήλλακται: ὁ τοῖς ἄλλοις παρέχων ζωὴν, πολλῷ μᾶλλον ἑαυτῷ πηγάζει ζωήν. Ὁρᾷς ὅτι πανταχοῦ πίστεως χρεία; Τὸν γὰρ σταυρὸν πηγὴν ζωῆς εἶναί φησιν, ὃ λογισμὸς μὲν οὐκ ἂν ῥᾳδίως παραδέξαιτο: καὶ μαρτυροῦσιν ἔτι καὶ νῦν Ἕλληνες καταγελῶντες: ἡ δὲ τὴν τῶν λογισμῶν ἀσθένειαν ὑπερβαίνουσα πίστις, ῥᾳδίως ἂν αὐτὸ καὶ δέξαιτο καὶ κατάσχοι. Πόθεν δὲ οὕτως ἠγάπησεν ὁ Θεὸς τὸν κόσμον; Ἄλλοθεν μὲν οὐδαμόθεν, ἐξ ἀγαθότητος δὲ μόνης. γʹ. Ἐντραπῶμεν τοίνυν αὐτοῦ τὴν ἀγάπην: αἰσχυνθῶμεν τῆς φιλανθρωπίας τὴν ὑπερβολήν. Αὐτὸς μὲν γὰρ οὐδὲ τοῦ Μονογενοῦς ἐφείσατο δι' ἡμᾶς: ἡμεῖς δὲ καὶ χρημάτων φειδόμεθα καθ' ἑαυτῶν. Αὐτὸς καὶ τὸν γνήσιον Υἱὸν ἔδωκεν ὑπὲρ ἡμῶν: ἡμεῖς δὲ οὐδὲ ἀργυρίου καταφρονοῦμεν ὑπὲρ αὐτοῦ, ἀλλ' οὐδὲ ὑπὲρ ἡμῶν. Καὶ πῶς ἂν εἴη ταῦτα συγγνώμης ἄξια; Κἂν μὲν ἄνθρωπον ἴδωμεν κινδύνους καὶ θανάτους ὑπὲρ ἡμῶν καταδεξάμενον, πάντων προτίθεμεν, καὶ ἐν τοῖς πρώτοις ἀριθμοῦμεν τῶν φίλων, καὶ πάντα αὐτῷ τὰ ἡμέτερα ἐγχειρίζομεν, καὶ αὐτοῦ μᾶλλον ἢ ἡμέτερα εἶναί φαμεν: καὶ οὐδὲ οὕτως ἡγούμεθα ἀντίδοσιν ἀξίαν αὐτῷ διδόναι. Ἐπὶ δὲ τοῦ Χριστοῦ οὐδὲ τοῦτο τὸ μέτρον τῆς εὐγνωμοσύνης φυλάττομεν: ἀλλ' ἐκεῖνος μὲν τὴν ψυχὴν ἔθηκεν ὑπὲρ ἡμῶν, καὶ τὸ αἷμα τὸ τίμιον ἐξέχεε δι' ἡμᾶς, τοὺς οὐκ εὔνους οὐδὲ ἀγαθοὺς γεγενημένους: ἡμεῖς δὲ οὐδὲ χρήματα χέομεν δι' ἑαυτοὺς, ἀλλὰ περιορῶμεν αὐτὸν γυμνὸν καὶ ξένον ὑπὲρ ἡμῶν ἀποθανόντα. Καὶ τίς ἡμᾶς τῆς μελλούσης ἐξαιρήσεται κολάσεως; Εἰ γὰρ μὴ ὁ Θεὸς, ἀλλ' ἡμεῖς ἑαυτοὺς ἐκολάζομεν, ἆρα οὐκ ἂν καθ' ἑαυτῶν τὴν ψῆφον ἐξηνέγκαμεν; ἆρα οὐκ ἂν τὸ τῆς γεέννης ἑαυτοὺς κατεδικάσαμεν πῦρ, τὸν ὑπὲρ ἡμῶν τὴν ψυχὴν θέντα λιμῷ τηκόμενον περιορῶντες; Καὶ τί λέγω χρήματα; Εἰ γὰρ μυρίας εἴχομεν ψυχὰς, οὐχ ἁπάσας ὑπὲρ αὐτοῦ θεῖναι ἐχρῆν; Καίτοι γε οὐδὲ οὕτως ἄξιόν τι τῆς εὐεργεσίας ἐποιήσαμεν ἄν. Ὁ μὲν γὰρ πρώτως εὐεργετῶν, φανερὰν ἐπιδείκνυται τὴν χρηστότητα: ὁ δὲ εὐεργετηθεὶς, ὅ τι ἂν ἀντιδῷ, ὀφειλὴν ἀποδίδωσιν, οὐ χάριν κατατίθεται: καὶ μάλιστα ὅταν ὁ κατάρξας ἐχθροὺς εὐεργετῶν εἴη, καὶ ὁ ἀντιδιδοὺς καὶ εἰς εὐεργέτην κατατιθῆται τὰ γινόμενα, καὶ αὐτὸς αὐτῶν ἀπολαύῃ πάλιν. Ἀλλ' ἡμᾶς οὐδὲ ταῦτα ἐφέλκεται: ἀλλ' οὕτως ἐσμὲν ἀγνώμονες, ὡς οἰκέταις μὲν καὶ ἡμιόνοις καὶ ἵπποις περιδέραια χρυσᾶ περιτιθέναι, τὸν δὲ Δεσπότην γυμνὸν περιϊόντα, καὶ θύρας ἐκ θυρῶν ἀμείβοντα, καὶ ἀεὶ πρὸς ταῖς ἐξόδοις ἱστάμενον καὶ χεῖρας ἐκτείνοντα περιορᾷν, πολλάκις δὲ καὶ ἀπηνεῖ βλέπειν αὐτὸν ὀφθαλμῷ: καίτοι γε καὶ τοῦτο αὐτὸ δι' ἡμᾶς ὑπομένει. Ἡδέως γὰρ πεινᾷ, ἵνα σὺ τραφῇς: καὶ γυμνὸς περίεισιν, ἵνα σοι παράσχῃ τοῦ τῆς ἀφθαρσίας ἐνδύματος τὴν ὑπόθεσιν. Ἀλλ' οὐδὲ οὕτω προΐεσθε τῶν ὑμετέρων οὐδέν: ἀλλὰ τῶν ἱματίων τὰ μέν ἐστι σητόβρωτα, τὰ δὲ ἄχθος τῷ κιβωτίῳ, καὶ περιττὴ φροντὶς τοῖς κεκτημένοις: ὁ δὲ καὶ ταῦτα καὶ τὰ ἄλλα πάντα δεδωκὼς, γυμνὸς περίεισιν. Ἀλλ' οὐκ ἐν τῷ κιβωτίῳ αὐτὰ ἀποτίθεσθε, ἀλλ' αὐτοὶ περιβεβλημένοι καλλωπίζεσθε; Εἰπὲ, τί τὸ πλέον ὑμῖν ἀπὸ τούτων; Ἵνα τὸ τῶν ἀγοραίων ἴδῃ πλῆθος ὑμᾶς; Καὶ τί τοῦτο; Οὐ γὰρ τὸν περικείμενόν σε ταῦτα θαυμάσονται, ἀλλὰ τὸν τοῖς δεομένοις παρέχοντα. Ὥστε εἰ βούλει θαυμάζεσθαι, ἑτέρους περιβάλλων, μᾶλλον μυρίων ἀπολαύσῃ κρότων. Τότε σε καὶ ὁ Θεὸς ἐπαινέσεται μετὰ τῶν ἀνθρώπων. Νυνὶ δὲ ἐπαινέσεται μὲν οὐδεὶς, φθονήσουσι δὲ ἅπαντες, τὸ μὲν σῶμα κοσμούμενον ὁρῶντες, τὴν δὲ ψυχὴν ἠμελημένην ἔχοντα. Οὗτος καὶ γυναιξὶ πόρναις πρόσεστιν ὁ κόσμος: πολλάκις δὲ καὶ πολυτελέστερα καὶ φαιδρότερα παρ' ἐκείναις τὰ ἱμάτια: ὁ δὲ τῆς ψυχῆς κόσμος παρὰ τοῖς ἐν ἀρετῇ ζῶσι μόνον ἐστί. Ταῦτα συνεχῶς λέγω, καὶ λέγων οὐ παύσομαι, οὐ πενήτων οὕτω κηδόμενος, ὡς τῶν ὑμετέρων ψυχῶν. Ἐκείνοις μὲν γὰρ, κἂν μὴ παρ' ἡμῶν, ἀλλ' ὅμως ἑτέρωθεν ἔσται τις παραμυθία: κἂν μὴ γένηται παραμυθία, ἀλλὰ λιμῷ διαφθαρῶσιν, οὐδὲν μέγα τὸ τῆς ζημίας αὐτοῖς. Τί γὰρ ἔβλαψε τὸν Λάζαρον ἡ πενία καὶ τὸ λιμῷ τήκεσθαι; Ὑμᾶς δὲ οὐδεὶς ἐξαιρήσεται τῆς γεέννης, ἂν μὴ τῆς παρὰ τῶν πενήτων τύχητε βοηθείας. Ἀλλ' ἐροῦμεν τὰ αὐτὰ τῷ πλουσίῳ, τῷ διηνεκῶς μὲν τηγανιζομένῳ, παραμυθίας δὲ μηδεμιᾶς τυγχάνοντι. Ἀλλὰ μὴ γένοιτο, μηδένα ταῦτα ἀκοῦσαί ποτε τὰ ῥήματα, ἀλλ' εἰς τοὺς κόλπους Ἀβραὰμ ἀπελθεῖν: χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.