Homily X.

Matt. III. 1, 2.

“In those days cometh John the Baptist, preaching in the wilderness of Judæa, and saying, Repent ye: for the kingdom of Heaven is at hand.”

How “in those days”? For not then, surely, when He was a child, and came to Nazareth, but thirty years after, John cometh; as Luke also testifies. How then is it said, “in those days”? The Scripture is always wont to use this manner of speech, not only when it is mentioning what occurs in the time immediately after, but also of things which are to come to pass many years later. Thus also, for example, when His disciples came unto Him as He sat on the Mount of Olives, and sought to learn about His coming, and the taking of Jerusalem:394   Matt. xxiv. 3.and yet ye know how great is the interval between those several periods. I mean, that having spoken of the subversion of the mother city, and completed His discourse on that subject, and being about to pass to that on the consummation, he inserted, “Then shall these things also come to pass;”395   Matt. xxiv. 23.not bringing together the times by the word then, but indicating that time only in which these things were to happen. And this sort of thing he doth now also, saying, “In those days.” For this is not put to signify the days that come immediately after, but those in which these things were to take place, which he was preparing to relate.

“But why was it after thirty years,” it may be said, “that Jesus came unto His baptism”? After this baptism He was thenceforth to do away with the law: wherefore even until this age, which admits of all sins, He continues fulfilling it all; that no one might say, that because He Himself could not fulfill it, He did it away. For neither do all passions assail us at all times; but while in the first age of life there is much thoughtlessness and timidity, in that which comes after it, pleasure is more vehement, and after this again the desire of wealth. For this cause he awaits the fullness of His adult age, and throughout it all fulfills the law, and so comes to His baptism, adding it as something which follows upon the complete keeping of all the other commandments.

To prove that this was to Him the last good work of those enjoined by the law, hear His own words: “For thus it becometh us to fulfill all righteousness.”396   Matt. iii. 15. Now what He saith is like this: “We have performed all the duties of the law, we have not transgressed so much as one commandment. Since therefore this only remains, this too must be added, and so shall we “fulfill all righteousness.” For He here calls by the name of “righteousness” the full performance of all the commandments.

2. Now that on this account Christ came to His baptism, is from this evident. But wherefore was this baptism devised for Him? For that not of himself did the son of Zacharias proceed to this, but of God who moved him,—this Luke also declares, when he saith, “The word of the Lord came unto him,”397   Luke iii. 2.that is, His commandment. And he himself too saith, “He that sent me to baptize with water, the same said to me, upon whom thou shalt see the Spirit descending like a dove, and remaining on Him, the same is He which baptizeth with the Holy Ghost.”398   John i. 33. Wherefore then was he sent to baptize? The Baptist again makes this also plain to us, saying, “I knew Him not, but that He should be made manifest to Israel, therefore am I come baptizing with water.”399   John i. 31.

And if this was the only cause, how saith Luke, that “he came into the country about Jordan, preaching the baptism of repentance for the remission of sins?”400   Luke iii. 3. And yet it had not remission, but this gift pertained unto the baptism that was given afterwards; for in this “we are buried with Him,”401   Col. ii. 12; Rom. vi. 4.and our old man was then crucified with Him, and before the cross there doth not appear remission anywhere; for everywhere this is imputed to His blood. And Paul too saith, “But ye are washed, but ye are sanctified,” not by the baptism of John, but “in the name of our Lord Jesus Christ, and by the Spirit of our God.”402   1 Cor. vi. 11. And elsewhere too he saith, “John verily preached a baptism of repentance,” (he saith not “of remission,”) “that they should believe on Him that should come after him.”403   Acts xix. 4. For when the sacrifice was not yet offered, neither had the spirit yet come down, nor sin was put away, nor the enmity removed, nor the curse destroyed; how was remission to take place?

What means then, “for the remission of sins?”

The Jews were senseless, and had never any feeling of their own sins, but while they were justly accountable for the worst evils, they were justifying themselves in every respect; and this more than anything caused their destruction, and led them away from the faith. This, for example, Paul himself was laying to their charge, when he said, that “they being ignorant of God’s righteousness, and going about404   [ζητοντε, “seeking,” R.V.]to establish their own, had not submitted themselves unto the righteousness of God.”405   Rom. x. 3. And again: “What shall we say then? That the Gentiles, which followed not after righteousness, have attained406   κατλαβε [R.V., “attained.”]to righteousness; but Israel, which followed after the law of righteousness, hath not attained407   ἔφθασε [R.V., “did not arrive.”]unto the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by works.”408   Rom. ix. 30–32. [See R.V. The text of Chrysostom follows one of the readings accepted by the Revisers, omitting νμου at the close of the citation; but it inserts δικαιοσνη (with Rec.) a second time in verse 31.—R.]

Since therefore this was the cause of their evils, John cometh, doing nothing else but bringing them to a sense of their own sins. This, among other things, his very garb declared, being that of repentance and confession. This was indicated also by what he preached, for nothing else did he say, but “bring forth fruits meet for repentance.”409   Matt. iii. 8. Forasmuch then as their not condemning their own sins, as Paul also hath explained, made them start off from Christ, while their coming to a sense thereof would set them upon longing to seek after their Redeemer, and to desire remission; this John came to bring about, and to persuade them to repent, not in order that they might be punished, but that having become by repentance more humble, and condemning themselves, they might hasten to receive remission.

But let us see how exactly he hath expressed it; how, having said, that he “came preaching the baptism of repentance in the wilderness of Judæa,” he adds, “for remission,” as though he said, For this end he exhorted them to confess and repent of their sins; not that they should be punished, but that they might more easily receive the subsequent remission. For had they not condemned themselves, they could not have sought after His grace; and not seeking, they could not have obtained remission.

Thus that baptism led the way for this; wherefore also he said, that “they should believe on Him which should come after him;”410   Acts xix. 4.together with that which hath been mentioned setting forth this other cause of His baptism. For neither would it have been as much for him to have gone about to their houses, and to have led Christ around, taking Him by the hand, and to have said, “Believe in This Man;” as for that blessed voice to be uttered, and all those other things performed in the presence and sight of all.

On account of this He cometh to the baptism. Since in fact both the credit of him that was baptizing, and the purport of the thing itself,411   ἡ το πργματο πθεσι.was attracting the whole city, and calling it unto Jordan; and it became a great spectacle.412   θατρον.

Therefore he humbles them also when they are come, and persuades them to have no high fancies about themselves; showing them liable to the utmost evils, unless they would repent, and leaving their forefathers, and all vaunting in them, would receive Him that was coming.

Because in fact the things concerning Christ had been up to that time veiled, and many thought He was dead, owing to the massacre which took place at Bethlehem. For though at twelve years old He discovered Himself, yet did He also quickly veil Himself again. And for this cause there was need of that splendid exordium and of a loftier beginning. Wherefore also then for the first time he with clear voice proclaims things which the Jews had never heard, neither from prophets, nor from any besides; making mention of Heaven, and of the kingdom there, and no longer saying anything touching the earth.

But by the kingdom in this place he means His former and His last advent.

3. “But what is this to the Jews?” one may say, “for they know not even what thou sayest.” “Why, for this cause,” saith he, “do I so speak, in order that being roused by the obscurity of my words, they may proceed to seek Him, whom I preach.” In point of fact, he so excited them with good hopes when they came near, that even many publicans and soldiers inquired what they should do, and how they should direct their own life; which was a sign of being thenceforth set free from all worldly things, and of looking to other greater objects, and of foreboding413   ὀνειροπολεν .things to come. Yea, for all, both the sights and the words of that time, led them unto lofty thoughts.

Conceive, for example, how great a thing it was to see a man after thirty years coming down from the wilderness, being the son of a chief priest, who had never known the common wants of men, and was on every account venerable, and had Isaiah with him. For he too was present proclaiming him, and saying, “This is he who I said should come crying, and preaching throughout the whole wilderness with a clear voice.” For so great was the earnestness of the prophets touching these things, that not their own Lord only, but him also who was to minister unto Him, they proclaimed a long time beforehand, and they not only mentioned him, but the place too in which he was to abide, and the manner of the doctrine which he had to teach when he came, and the good effect that was produced by him.

See, at least, how both the prophet and the Baptist go upon the same ideas, although not upon the same words.

Thus the prophet saith that he shall come saying, “Prepare ye the way of the Lord, make his paths straight.”414   Is. xl. 3. And he himself when he was come said, “Bring forth fruits meet for repentance,”415   Matt. iii. 8.which corresponds with, “Prepare ye the way of the Lord.” Seest thou that both by the words of the prophet, and by his own preaching, this one thing is manifested alone; that he was come, making a way and preparing beforehand, not bestowing the gift, which was the remission, but ordering in good time the souls of such as should receive the God of all?

But Luke expresses somewhat further: not repeating the exordium, and so passing on, but setting down likewise all the prophecy. “For every valley,” saith he, “shall be filled; and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways smooth; and all flesh shall see the salvation of God.”416   Luke iii. 5, 6. Dost thou perceive how the prophet hath anticipated all by his words; the concourse of the people, the change of things for the better, the easiness of that which was preached, the first cause of all that was occurring, even if he hath expressed it rather as in figure, it being in truth a prophecy which he was uttering? Thus, when he saith, “Every valley shall be filled, and every mountain and hill shall be brought low, and the rough ways shall be made smooth;” he is signifying the exaltation of the lowly, the humiliation of the self-willed, the hardness of the law changed into easiness of faith. For it is no longer toils and labors, saith he, but grace, and forgiveness of sins, affording great facility of salvation. Next he states the cause of these things, saying, “All flesh shall see the salvation of God;” no longer Jews and proselytes only, but also all earth and sea, and the whole race of men. Because by “the crooked things” he signified our whole corrupt life, publicans, harlots, robbers, magicians, as many as having been perverted before afterwards walked in the right way: much as He Himself likewise said, “publicans and harlots go into the kingdom of God before you,”417   Matt. xxi. 31.because they believed. And in other words also again the prophet declared the self-same thing, thus saying, “Then wolves and lambs shall feed together.”418   Isa. xi. 6. For like as here by the hills and valleys, he meant that incongruities of character419   τ νμαλον το θου.are blended into one and the same evenness of self-restraint, so also there, by the characters of the brute animals indicating the different dispositions of men, he again spoke of their being linked in one and the same harmony of godliness. Here also, as before, stating the cause. That cause is, “There shall be He that riseth to reign over the Gentiles, in Him shall the Gentiles trust:”420   Isa. xi. 10; see also Rom. xv. 12. [“Hope” instead of “trust;” see foot-note on Hom. vii. 2, p. 45.—R.]much the same as here too he said, “All flesh shall see the salvation of God,” everywhere declaring that the power and knowledge of these our Gospels would be poured out to the ends of the world, converting the human race, from a brutish disposition and a fierce temper to something very gentle and mild.

4. “And the same John had his raiment of camel’s hair, and a leathern girdle about his loins.”421   Matt. iii. 4.

Observe, how the prophets foretold some things, others they left to the evangelists. Wherefore also Matthew both sets down the prophecies, and adds his own part, not accounting even this superfluous, to speak of the dress of the righteous man.

For indeed it was a marvellous and strange thing to behold so great austerity in a human frame: which thing also particularly attracted the Jews, seeing in him the great Elijah, and guided by what they then beheld, to the memory of that blessed man; or rather, even to a greater astonishment. For the one indeed was brought up in cities and in houses, the other dwelt entirely in the wilderness from his very swaddling clothes. For it became the forerunner of Him who was to put away all the ancient ills, the labor, for example, the curse, the sorrow, the sweat; himself also to have certain tokens of such a gift, and to come at once to be above that condemnation. Thus he neither ploughed land, nor opened furrow, he ate not his bread by the sweat of his face, but his table was hastily supplied, and his clothing more easily furnished than his table, and his lodging yet less troublesome than his clothing. For he needed neither roof, nor bed, nor table, nor any other of these things, but a kind of angel’s life in this our flesh did he exhibit. For this cause his very garment was of hair, that by his dress he might instruct men to separate themselves from all things human, and to have nothing in common with the earth, but to hasten back to their earlier nobleness, wherein Adam was before he wanted garments or robe. Thus that garb bore tokens of nothing less than a kingdom, and of repentance.

And do not say to me, “Whence had he a garment of hair and a girdle, dwelling as he did in the wilderness?” For if thou art to make a difficulty of this, thou wilt also inquire into more things besides; how in the winters, and how in the heats of summer, he continued in the wilderness, and this with a delicate body, and at an immature age? how the nature of his infant flesh endured such great inconstancy of weather, and a diet so uncommon, and all the other hardships arising from the wilderness?

Where now are the philosophers of the Greeks, who at random and for nought emu lated the shamelessness of the Cynics (for what is the profit of being shut up in a tub, and afterwards running into such wantonness)? they who encompassed themselves with rings and cups, and men servants and maid servants, and with much pomp besides, falling into either extreme. But this man was not so; but he dwelt in the wilderness as in Heaven, showing forth all strictness of self-restraint. And from thence, like some angel from Heaven, he went down unto the cities, being a champion of godliness, and a crowned victor over the world, and a philosopher of that philosophy which is worthy of the heavens. And these things were, when sin was not yet put away, when the law had not yet ceased, when death was not yet bound, when the brazen gates were not yet broken up, but while the ancient polity still was in force.

Such is the nature of a noble and thoroughly vigilant soul, for it is everywhere springing forward, and passing beyond the limits set to it; as Paul422   As in refusing to be supported (in several cases) by those to whom he preached the gospel. See his account of his views in so doing, 1 Cor. ix., especially towards the end of the chapter.also did with respect to the new polity.

But why, it may be asked, did he use a girdle with his raiment? This was customary with them of old time, before men passed into this soft and loose kind of dress. Thus, for instance, both Peter423   John xxi. 7.appears to have been “girded,” and Paul; for it saith, “the man that owneth this girdle.”424   Acts xxi. 11. And Elijah425   2 Kings i. 8.too was thus arrayed, and every one of the saints, because they were at work continually, laboring, and busying themselves either in journeyings, or about some other necessary matter; and not for this cause only, but also with a view of trampling under foot all ornaments, and practising all austerity. This very kind of thing accordingly Christ declares to be the greatest praise of virtue, thus saying, “What went ye out for to see? a man clothed in soft raiment? behold, they that wear soft clothing are in king’s houses.”426   Matt. xi. 8.

But if he, who was so pure, and more glorious than the heaven, and above all prophets, than whom none greater was born, and who had such great boldness of speech, thus exercised himself in austerity, scorning so exceedingly all dissolute delicacy, and training himself to this hard life; what excuse shall we have, who after so great a benefit, and the unnumbered burdens of our sins, do not show forth so much as the least part of his penance,427   ἐξομολογσεω .but are drinking and surfeiting, and smelling of perfumes, and in no better trim than the harlot women on the stage, and are by all means softening ourselves, and making ourselves an easy prey to the devil?428   [τ διαβλ. The Oxford edition has “the devils,” but this is misleading, since it suggests a reference to “demons.” Probably the plural is a misprint.—R.]

5. “Then went out to him all Judea, and Jerusalem, and all the region round about Jordan, and were baptized of him, confessing their sins.”429   Matt. iii. 5, 6.

Seest thou how great power was in the coming of the prophet? how he stirred up all the people; how he led them to a consideration of their own sins? For it was indeed worthy of wonder to behold him in human form showing forth such things and using so great freedom of speech, and rising up in condemnation of all as children, and having his great grace beaming out from his countenance. And, moreover, the appearance of a prophet after the great interval of time contributed to their amazement, because the gift had failed them, and returned to them after a long time. And the nature of his preaching too was strange and unusual. For they heard of none of those things to which they were accustomed; such as wars and battles and victories below, and famine and pestilence, and Babylonians and Persians, and the taking of the city, and the other things with which they were familiar, but of Heaven and of the kingdom there, and of the punishment in hell. And it was for this cause, let me add, that although they that committed revolt in the wilderness, those in the company of Judas, and of Theudas,430   Acts v. 36, 37.had been all of them slain no great while before, yet they were not the more backward to go out thither. For neither was it for the same objects that he summoned them, as for dominion, or revolt, or revolution; but in order to lead them by the hand to the kingdom on high. Wherefore neither did he keep them in the wilderness to take them about with him, but baptizing them, and teaching them the rules concerning self-denial, he dismissed them; by all means instructing them to scorn whatever things are on earth, and to raise themselves up to the things to come, and press on every day.

6. This man then let us also emulate, and forsaking luxury and drunkenness let us go over unto the life of restraint. For this surely is the time of confession both for the uninitiated and for the baptized; for the one, that upon their repentance they may partake of the sacred mysteries; for the others, that having washed away their stain after baptism, they may approach the table with a clean conscience. Let us then forsake this soft and effeminate way of living. For it is not, it is not possible at once both to do penance431   ἐξομολογεσθαι .and to live in luxury. And this let John teach you by his raiment, by his food, by his abode. What then? dost thou require us, you may say, to practise such self-restraint as this? I do not require it, but I advise and recommend it. But if this be not possible to you, let us at least, though in cities, show forth repentance, for the judgment is surely at our doors. But even if it were further off, we ought not even so to be emboldened, for the term of each man’s life is the end of the world virtually to him that is summoned. But that it is even at the doors, hear Paul saying, “The night is far spent, the day is at hand;”432   Rom. xiii. 12.and again, “He that cometh will come, and will not tarry.”433   Heb. x. 37.

For the signs too are now complete, which announce that day. For “this Gospel of the Kingdoms,” saith He, “shall be preached in all the world for a witness unto all nations; and then shall the end come.”434   Matt. xxiv. 14. [“All the nations,” so R.V., and comp. what follows here.—R.] Attend with care to what is said. He said not, “when it hath been believed by all men,” but “when it hath been preached to435   [παρ πντων νθρπων…παρ πασ, is the explanation of Chrysostom, paraphrasing the New Testament passage.—R.]all.” For this cause he also said, “for a witness to the nations,” to show, that He doth not wait for all men to believe, and then for Him to come. Since the phrase, “for a witness,” hath this meaning, “for accusation,” “for reproof,” “for condemnation of them that have not believed.”

But we, while hearing these things and seeing them, slumber, and see dreams, sunk in a lethargy, as in some very deepest night.436   [ἐν βαθυττ νυκτ.] For the things present are nothing better than dreams, whether they be prosperous, or whether they be painful. Wherefore I entreat you now at length to be awakened, and to look another way, unto the Sun of Righteousness. For no man while sleeping can see the sun, nor delight his eyes with the beauty of its beams; but whatever he may see, he beholds all as in a dream. For this cause we need much penance, and many tears; both as being in a state of insensibility while we err, and because our sins are great, and beyond excuse. And that I lie not, the more part of them that hear me are witnesses. Nevertheless, although they be beyond excuse, let us repent, and we shall receive crowns.

7. But by repentance I mean, not only to forsake our former evil deeds, but also to show forth good deeds greater than those. For, “bring forth,” saith he, “fruits meet for repentance.”437   Matt. iii. 8. [R.V., more literally, “worthy of repentance,” with margin, “Or, your repentance,” the Greek being τ μετανοα; so in the text of Chrysostom.—R.] But how shall we bring them forth? If we do the opposite things: as for instance, hast thou seized by violence the goods of others? henceforth give away even thine own. Hast thou been guilty of fornication for a long time? abstain even from thy wife for certain appointed days; exercise continence. Hast thou insulted and stricken such as were passing by? Henceforth bless them that insult thee, and do good to them that smite thee. For it sufficeth not for our health to have plucked out the dart only, but we must also apply remedies to the wound. Hast thou lived in self-indulgence, and been drunken in time past? Fast, and take care to drink water, in order to destroy the mischief that hath so grown up within thee. Hast thou beheld with unchaste eyes beauty that belonged to another? Henceforth do not so much as look upon a woman at all, that thou mayest stand in more safety. For it is said, “Depart from evil, and do good;”438   Ps. xxxiv. 14.and again, “Make thy tongue to cease from evil, and thy lips that they speak no guile.”439   Ps. xxxiv. 13 [LXX.].“But tell me the good too.” “Seek peace, and pursue it:” I mean not peace with man only, but also peace with God. And he hath well said, “pursue” her: for she is driven away, and cast out; she hath left the earth, and is gone to sojourn in Heaven. Yet shall we be able to bring her back again, if we will put away pride and boasting, and whatsoever things stand in her way, and will follow this temperate and frugal life.440   [“If we desire (θλωμεν), by putting away, etc.…to pursue this temperate and frugal life.”—R.] For nothing is more grievous than wrath and fierce anger. This renders men both puffed up and servile, by the former making them ridiculous, by the other hateful; and bringing in opposite vices, pride and flattery, at the same time. But if we will cut off the greediness of this passion, we shall be both lowly with exactness, and exalted with safety. For in our bodies too all distempers arise from excess; and when the elements thereof leave their proper limits, and go on beyond moderation, then all these countless diseases are generated, and grievous kinds of death. Somewhat of the same kind one may see take place with respect to the soul likewise.

8. Let us therefore cut away excess, and drinking the salutary medicine of moderation, let us abide in our proper temperament, and give careful heed to our prayers. Though we receive not, let us persevere that we may receive; and if we do receive, then because we have received. For it is not at all His wish to defer giving, but by such delay He is contriving for us to persevere. With this intent He doth also lengthen out441   ὑπερτθεται, used as in the word ὑπρθεσιχριν εδτε πρ πντων τ εδτι.]what is good for us better than we do, and loves us more ardently than those who gave us birth. And let both these considerations be a charm for us to chant to ourselves in every terror that occurs, that so we may quell our despondency, and in all things glorify Him, who on our behalf doeth and ordereth all, even God.

For so we shall both easily repulse all hostile devices, and attain unto the incorruptible crowns: by the grace and love towards man of our Lord Jesus Christ, with whom be unto the Father glory, might, and honor, together with the Holy Ghost, now, and always, even for ever and ever. Amen.

ΟΜΙΛΙΑ Ιʹ. Ἐν ταῖς ἡμέραις ἐκείναις παραγίνεται Ἰωάννης ὁ Βαπτιστὴς, κηρύσσων ἐν τῇ ἐρήμῳ τῆς Ἰου δαίας, καὶ λέγων: Μετανοεῖτε: ἤγγικε γὰρ ἡ βασιλεία τῶν οὐρανῶν. αʹ. Ποίαις ἡμέραις ἐκείναις; Οὐδὲ γὰρ τότε, ἡνίκα παῖς ἦν, καὶ εἰς Ναζαρὲτ ἦλθεν, ἀλλὰ μετὰ τριάκοντα ἔτη παραγίνεται ὁ Ἰωάννης, καθὼς καὶ ὁ Λουκᾶς μαρτυρεῖ. Πῶς οὖν φησιν, Ἐν ταῖς ἡμέραις ἐκείναις; Ἔθος ἀεὶ τῇ Γραφῇ τούτῳ κεχρῆσθαι τῷ τρόπῳ: οὐχ ὅταν τὰ ἐν τῷ ἑξῆς χρόνῳ συμβαίνοντα λέγῃ μόνον, ἀλλ' ὅταν καὶ τὰ πολλοῖς ὕστερον ἔτεσιν ἐκβησόμενα. Οὕτω γοῦν καὶ ἡνίκα ἐπὶ τοῦ ὄρους τῶν Ἐλαιῶν αὐτῷ καθημένῳ προσῆλθον οἱ μαθηταὶ, καὶ περὶ τῆς παρουσίας αὐτοῦ μαθεῖν ἐζήτουν, καὶ τῆς τῶν Ἱεροσολύμων ἁλώσεως: καίτοιγε ἴστε ὅσον τὸ μέσον ἑκατέρων τῶν καιρῶν. Εἰπὼν γὰρ τὴν κατασκαφὴν τῆς μητροπόλεως, καὶ τὸν περὶ τούτων ἀπαρτίσας λόγον, καὶ μέλλων εἰς τὸν περὶ τῆς συντελείας ἐκβαίνειν, ἐπήγαγε, Τότε καὶ ταῦτα ἔσται: οὐ συνάγων τοὺς χρόνους τῷ, Τότε, εἰπεῖν, ἀλλ' ἐκεῖνον μόνον δηλῶν τὸν καιρὸν, ἐν ᾧ ταῦτα συμβήσεσθαι ἔμελλεν. Ὅπερ καὶ νῦν ποιεῖ λέγων: Ἐν ταῖς ἡμέραις ἐκείναις. Οὐ γὰρ τὰς ἑξῆς δηλῶν τοῦτο τέθεικεν, ἀλλ' ἐκείνας, ἐν αἷς ταῦτα συμβαίνειν ἔμελλεν. ἃ διηγήσασθαι παρεσκευάζετο. Καὶ τίνος ἕνεκεν μετὰ τριάκοντα ἔτη, φησὶν, ἐπὶ τὸ βάπτισμα ἦλθεν ὁ Ἰησοῦς; Λύειν τὸν νόμον ἔμελλε μετὰ τὸ βάπτισμα τοῦτο λοιπόν: διὰ τοῦτο μέχρι ταύτης τῆς ἡλικίας τῆς πάντα δεχομένης τὰ ἁμαρτήματα, μένει αὐτὸν πληρῶν ἅπαντα, ἵνα μηδεὶς λέγῃ, ὅτι διὰ τὸ μὴ δύνασθαι αὐτὸν πληρῶσαι ἔλυσεν. Οὐδὲ γὰρ ἀεὶ πάντα ἡμῖν ἐπιτίθεται τὰ πάθη: ἀλλ' ἐν μὲν τῇ πρώτῃ ἡλικίᾳ πολὺ τὸ ἀνόητον καὶ μικρόψυχον, ἐν δὲ τῇ μετ' ἐκείνην σφοδροτέρα ἡ ἡδονὴ, καὶ μετὰ ταύτην πάλιν ἡ τῶν χρημάτων ἐπιθυμία. Διὰ τοῦτο πᾶσαν τὴν ἡλικίαν ἀναμείνας, καὶ διὰ πάσης πληρώσας αὐτὸν, οὕτως ἐπὶ τὸ βάπτισμα ἔρχεται, ὕστερον αὐτὸ ἐπιτιθεὶς τῇ τῶν ἄλλων ἐντολῶν ἐκπληρώσει. Ὅτι γὰρ τοῦτο ἔσχατον ἦν αὐτῷ κατόρθωμα τῶν νομίμων, ἄκουσον τί φησιν: Οὕτω γὰρ πρέπον ἡμῖν ἐστι πληρῶσαι πᾶσαν δικαιοσύνην. Ὃ δὲ λέγει, τοιοῦτόν ἐστι: πάντα ἠνύσαμεν τὰ νομικὰ, οὐδὲ μίαν παρέβημεν ἐντολήν. Ἐπεὶ οὖν τοῦτο περιλείπεται μόνον, δεῖ καὶ τοῦτο προσθεῖναι, καὶ οὕτω πᾶσαν πληρώσομεν τὴν δικαιοσύνην. Δικαιοσύνην γὰρ ἐνταῦθα τὴν ἐκπλήρωσιν καλεῖ τῶν ἐντολῶν ἁπασῶν. Ἀλλ' ὅτι μὲν ὁ Χριστὸς διὰ τοῦτο ἐπὶ τὸ βάπτισμα ἦλθε, δῆλον ἐκ τούτου. Τίνος δὲ ἕνεκεν τὸ βάπτισμα αὐτῷ ἐπενοήθη τοῦτο; Ὅτι μὲν γὰρ οὐκ οἴκοθεν ὁ Ζαχαρίου παῖς, ἀλλὰ τοῦ Θεοῦ κινήσαντος αὐτὸν, ἐπὶ τοῦτο ἦλθε, καὶ ὁ Λουκᾶς αὐτὸ δηλοῖ λέγων, Ῥῆμα Κυρίου ἐγένετο ἐπ' αὐτὸν, τουτέστι, πρόσταγμα. Καὶ αὐτὸς δέ φησιν: Ὁ ἀποστείλας με βαπτίζειν ἐν ὕδατι, ἐκεῖνός μοι εἶπεν: Ἐφ' ὃν ἂν ἴδῃς τὸ Πνεῦμα καταβαῖνον ὡσεὶ περιστερὰν, καὶ μένον ἐπ' αὐτὸν, οὗτός ἐστιν ὁ βαπτίζων ἐν Πνεύματι ἁγίῳ. Τίνος οὖν ἕνεκεν ἐπέμφθη βαπτίζειν; Πάλιν καὶ τοῦτο ὁ Βαπτιστὴς δῆλον ἡμῖν ποιεῖ, λέγων, ὅτι Ἐγὼ οὐκ ᾔδειν αὐτόν: ἀλλ' ἵνα φανῇ τῷ Ἰσραὴλ, διὰ τοῦτο ἦλθον ἐν ὕδατι βαπτίζων. Καὶ εἰ αὕτη μόνη ἡ αἰτία, πῶς φησιν ὁ Λουκᾶς, ὅτι Ἦλθεν εἰς τὴν περίχωρον τοῦ Ἰορδάνου, κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν; Καίτοιγε οὐκ εἶχεν ἄφεσιν, ἀλλὰ τοῦτο τὸ δῶρον τοῦ μετὰ ταῦτα δοθέντος βαπτίσματος ἦν: ἐν τούτῳ γὰρ συνετάφημεν, καὶ ὁ παλαιὸς ἡμῶν ἄνθρωπος τότε συνεσταυρώθη, καὶ πρὸ τοῦ σταυροῦ οὐδαμοῦ φαίνεται ἄφεσις οὖσα: πανταχοῦ γὰρ τῷ αἵματι αὐτοῦ τοῦτο λογίζεται. Καὶ ὁ Παῦλος δέ φησιν: Ἀλλ' ἀπελούσασθε, ἀλλ' ἡγιάσθητε, οὐ διὰ τοῦ βαπτίσματος Ἰωάννου, ἀλλ' Ἐν τῷ ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἐν τῷ Πνεύματι τοῦ Θεοῦ ἡμῶν. Καὶ ἀλλαχοῦ δέ φησιν: Ἰωάννης μὲν ἐκήρυξε βάπτισμα μετανοίας: καὶ οὐ λέγει, Ἀφέσεως: Ἵνα πιστεύσωσιν εἰς τὸν ἐρχόμενον μετ' αὐτόν. Οὔπω γὰρ τῆς θυσίας προσενηνεγμένης, οὐδὲ τοῦ πνεύματος καταβάντος, οὐδὲ τῆς ἁμαρτίας λυθείσης, οὐδὲ τῆς ἔχθρας ἀνῃρημένης, οὐδὲ τῆς κατάρας ἀφανισθείσης, πῶς ἔμελλεν ἄφεσις γίνεσθαι; βʹ. Τί οὖν ἐστι τὸ, Εἰς ἄφεσιν ἁμαρτιῶν; Ἀγνώμονες ἦσαν οἱ Ἰουδαῖοι, καὶ τῶν οἰκείων οὐδέποτε ᾐσθάνοντο ἁμαρτημάτων, ἀλλὰ τοῖς ἐσχάτοις ὄντες ὑπεύθυνοι κακοῖς, ἐδικαίουν ἑαυτοὺς πανταχοῦ: ὅπερ αὐτοὺς μάλιστα ἀπώλεσε, καὶ τῆς πίστεως ἀπήγαγε. Τοῦτο γοῦν καὶ ὁ Παῦλος ἐγκαλῶν αὐτοῖς ἔλεγεν, ὅτι Ἀγνοοῦντες τὴν τοῦ Θεοῦ δικαιοσύνην, καὶ τὴν ἰδίαν ζητοῦντες στῆσαι, τῇ δικαιοσύνῃ τοῦ Θεοῦ οὐχ ὑπετάγησαν. Καὶ πάλιν: Τί οὖν ἐροῦμεν; Ὅτι ἔθνη, τὰ μὴ διώκοντα δικαιοσύνην, κατέλαβε δικαιοσύνην: Ἰσραὴλ δὲ διώκων νόμον δικαιοσύνης, εἰς νόμον δικαιοσύνης οὐκ ἔφθασε. Διατί; Ὅτι οὐκ ἐκ πίστεως, ἀλλ' ὡς ἐξ ἔργων. Ἐπεὶ οὖν τοῦτο ἦν τὸ αἴτιον τῶν κακῶν, παραγίνεται ὁ Ἰωάννης, οὐδὲν ἕτερον ποιῶν, ἢ εἰς ἔννοιαν αὐτοὺς ἄγων τῶν οἰκείων ἁμαρτημάτων. Τοῦτο γοῦν καὶ τὸ σχῆμα αὐτοῦ ἐδήλου, μετανοίας καὶ ἐξομολογήσεως ὄν. Τοῦτο καὶ τὸ κήρυγμα ἐδείκνυ: οὐδὲν γὰρ ἄλλο ἔλεγεν, ἀλλ' ὅτι, Ποιήσατε καρποὺς ἀξίους τῆς μετανοίας. Ἐπεὶ οὖν τὸ μὴ καταγινώσκειν τῶν οἰκείων ἁμαρτημάτων, ὡς καὶ Παῦλος ἐδήλωσεν, ἀποσκιρτᾷν αὐτοὺς ἐποίει τοῦ Χριστοῦ: τὸ δὲ εἰς ἔννοιαν ἔρχεσθαι, εἰς ἐπιθυμίαν καθίστη τοῦ τὸν λυτρωτὴν ἐπιζητεῖν καὶ τῆς ἀφέσεως ἐπιθυμεῖν: τοῦτο ἦλθε κατασκευάζων Ἰωάννης, καὶ πείθων αὐτοὺς μετανοεῖν: οὐχ ἵνα κολασθῶσιν, ἀλλ' ἵνα τῇ μετανοίᾳ γενόμενοι ταπεινότεροι, καὶ καταγνόντες ἑαυτῶν, εἰς τὸ λαβεῖν τὴν ἄφεσιν δράμωσιν. Ὅρα γοῦν πῶς αὐτὸ τέθεικεν ἀκριβῶς. Εἰπὼν γὰρ ὅτι, Ἦλθε κηρύσσων βάπτισμα μετανοίας ἐν τῇ ἐρήμῳ τῆς Ἰουδαίας, ἐπήγαγεν, Εἰς ἄφεσιν: ὡσανεὶ ἔλεγε: διὰ τοῦτο αὐτοὺς ἔπειθεν ὁμολογεῖν καὶ μετανοεῖν ἐπὶ τοῖς ἁμαρτήμασιν, οὐχ ἵνα κολασθῶσιν, ἀλλ' ἵνα εὐκολώτερον τὴν μετὰ ταῦτα ἄφεσιν δέξωνται. Εἰ μὴ γὰρ κατέγνωσαν ἑαυτῶν, οὐκ ἂν οὐδὲ τὴν χάριν ᾔτησαν: μὴ ζητοῦντες δὲ, οὐκ ἂν τῆς ἀφέσεως ἔτυχον. Ὥστε τούτῳ ἐκεῖνο προωδοποίει τὸ βάπτισμα: διὸ καὶ ἔλεγεν, Ἵνα πιστεύσωσιν εἰς τὸν ἐρχόμενον μετ' αὐτὸν, μετὰ τῆς εἰρημένης καὶ ταύτην ἑτέραν αἰτίαν τιθεὶς τοῦ βαπτίσματος. Οὐδὲ γὰρ ἴσον ἦν περιϊέναι τὰς οἰκίας, καὶ περιάγειν τὸν Χριστὸν τῆς χειρὸς λαβόμενον, καὶ λέγειν, Εἰς τοῦτον πιστεύσατε: καὶ πάντων παραγινομένων καὶ ὁρώντων τὴν μακαρίαν ἐκείνην ἐνεχθῆναι φωνὴν, καὶ τὰ ἄλλα ἐπιτελεσθῆναι ἅπαντα. Διὰ τοῦτο ἔρχεται ἐπὶ τὸ βάπτισμα. Καὶ γὰρ καὶ ἡ τοῦ βαπτίζοντος ὑπόληψις, καὶ ἡ τοῦ πράγματος ὑπόθεσις, πᾶσαν τὴν πόλιν εἷλκε, καὶ πρὸς τὸν Ἰορδάνην ἐκάλει, καὶ θέατρον ἐγένετο μέγα. Διὰ τοῦτο αὐτοὺς καὶ παραγενομένους καταστέλλει, καὶ πείθει μηδὲν μέγα περὶ ἑαυτῶν φαντάζεσθαι, δεικνὺς τῶν ἐσχάτων ὄντας ὑπευθύνους κακῶν, εἰ μὴ μετανοήσαιεν, καὶ τοὺς προγόνους ἀφέντες, καὶ τὸ ἐπ' ἐκείνοις ἀγάλλεσθαι, δέξαιντο τὸν παραγινόμενον. Καὶ γὰρ συνεσκίαστο τὰ κατὰ σὸν Χριστὸν τέως, καὶ ἐδόκει τεθνάναι παρὰ πολλοῖς διὰ τὴν εἰς Βηθλεὲμ γεγενημένην σφαγήν. Εἰ γὰρ καὶ δώδεκα ἐτῶν γενόμενος ἐξέφηνεν ἑαυτὸν, ἀλλὰ ταχέως καὶ συνεσκίασε πάλιν: διὰ δὴ τοῦτο λαμπρῶν ἔδει τῶν προοιμίων καὶ ὑψηλοτέρας ἀρχῆς. Διὸ καὶ πρῶτον τότε ἃ μηδέποτε ἤκουσαν Ἰουδαῖοι, μήτε παρὰ προφητῶν, μήτε παρ' ἄλλων τινῶν, ἀνακηρύττει λαμπρᾷ τῇ φωνῇ, τῶν οὐρανῶν καὶ τῆς ἐκεῖ βασιλείας μεμνημένος, οὐδὲν περὶ τῆς γῆς λέγων λοιπόν. Βασιλείαν δὲ ἐνταῦθα τὴν παρουσίαν αὐτοῦ τὴν προτέραν καὶ τὴν ἐσχάτην φησί. Καὶ τί τοῦτο πρὸς Ἰουδαίους; φησίν: οὐδὲ γὰρ ἴσασι τί λέγεις. Διὰ γὰρ τοῦτο οὕτω λέγω, φησὶν, ἵνα ὑπὸ τῆς ἀσαφείας τῶν λεγομένων διεγειρόμενοι, ἔλθωσιν εἰς τὸ ζητῆσαι τὸν κηρυττόμενον. Οὕτω γοῦν αὐτοὺς ἐπῆρε ταῖς χρησταῖς ἐλπίσι παραγενομένους, ὡς καὶ τελώνας καὶ στρατιώτας πολλοὺς ἐρωτᾷν, τί δεῖ πράττειν, καὶ πῶς τὸν ἑαυτῶν βίον οἰκονομεῖν: ὅπερ ἦν σημεῖον τοῦ τῶν βιωτικῶν λοιπὸν ἀπηλλάχθαι πραγμάτων, καὶ πρὸς ἕτερα μείζονα ὁρᾷν, καὶ τὰ μέλλοντα ὀνειροπολεῖν. Καὶ γὰρ ἅπαντα αὐτοὺς καὶ τὰ ὁρώμενα καὶ τὰ λεγόμενα εἰς ὑψηλὸν ἦγε φρόνημα. γʹ. Ἐννόησον γοῦν ἡλίκον ἦν ἰδεῖν ἄνθρωπον μετὰ τριάκοντα ἔτη καταβαίνοντα ἀπὸ τῆς ἐρήμου, ἀρχιερέως υἱὸν γενόμενον, μηδὲν δεηθέντα τῶν ἀνθρωπίνων πώποτε, καὶ πάντοθεν ὄντα αἰδέσιμον, καὶ τὸν Ἡσαΐαν ἔχοντα μεθ' ἑαυτοῦ. Παρῆν γὰρ καὶ οὗτος αὐτὸν ἀνακηρύττων καὶ λέγων: Οὗτός ἐστιν ὃν παρέσεσθαι ἔφην βοῶντα, καὶ κατὰ τὴν ἔρημον λαμπρᾷ τῇ φωνῇ κηρύττοντα ἅπαντα. Τοσαύτη γὰρ σπουδὴ τοῖς Προφήταις περὶ τούτων ἐγένετο τῶν πραγμάτων, ὡς μὴ τὸν Δεσπότην τὸν ἑαυτῶν μόνον, ἀλλὰ καὶ τὸν μέλλοντα αὐτῷ διακονεῖσθαι ἐκ πολλοῦ προανακηρύττειν τοῦ χρόνου: καὶ μὴ μόνον αὐτὸν λέγειν, ἀλλὰ καὶ τὸν τόπον, ἐν ᾧ διατρίβειν ἔμελλε, καὶ τὸν τοῦ κηρύγματος τρόπον, ὃν διδάξαι παραγενόμενος εἶχε, καὶ τὸ ἀπ' αὐτοῦ συμβαῖνον κατόρθωμα. Ὅρα γοῦν πῶς ἐπ' αὐτῶν ἔρχονται τῶν νοημάτων, εἰ καὶ μὴ ἐπ' αὐτῶν τῶν ῥημάτων, ὅ τε Προφήτης καὶ ὁ Βαπτιστής. Ὁ μὲν γὰρ Προφήτης φησὶν, ὅτι παρέσται λέγων: Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ. Αὐτὸς δὲ παραγενόμενος ἔλεγε: Ποιήσατε καρποὺς ἀξίους τῆς μετανοίας. Ὅπερ ἴσον ἐστὶ τῷ: Ἑτοιμάσατε τὴν ὁδὸν Κυρίου. Ὁρᾷς ὅτι καὶ δι' ὧν ὁ Προφήτης εἶπε, καὶ δι' ὧν αὐτὸς ἐκήρυττεν, ἓν τοῦτο δηλοῦται μόνον, ὅτι προοδοποιῶν παρεγένετο καὶ προετοιμάζων, οὐ τὴν δωρεὰν χαριζόμενος, ὅπερ ἦν ἡ ἄφεσις, ἀλλὰ προπαρασκευάζων τὰς ψυχὰς τῶν μελλόντων δέχεσθαι τὸν τῶν ὅλων Θεόν; Ὁ δὲ Λουκᾶς καὶ πλέον τί φησιν: οὐ γὰρ τὸ προοίμιον εἰπὼν ἀπηλλάγη, ἀλλὰ καὶ πᾶσαν τίθησι τὴν προφητείαν. Πᾶσα γὰρ φάραγξ, φησὶ, πληρωθήσεται, καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται: καὶ ἔσται τὰ σκολιὰ εἰς εὐθεῖαν, καὶ αἱ τραχεῖαι εἰς ὁδοὺς λείας: καὶ ὄψεται πᾶσα σὰρξ τὸ Σωτήριον τοῦ Θεοῦ. Εἶδες πῶς προλαβὼν ὁ Προφήτης πάντα εἶπε, καὶ τὴν τοῦ δήμου συνδρομὴν, καὶ τὴν τῶν πραγμάτων ἐπὶ τὸ βέλτιον μεταβολὴν, καὶ τὴν τοῦ κηρύγματος εὐκολίαν, καὶ τὴν αἰτίαν τῶν γινομένων ἁπάντων, εἰ καὶ τροπικώτερον ταῦτα τέθεικε; Καὶ γὰρ ἦν προφητεία τὸ λεγόμενον. Ὅταν γὰρ εἴπῃ, Πᾶσα φάραγξ πληρωθήσεται, καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται, καὶ ἔσονται αἱ τραχεῖαι εἰς ὁδοὺς λείας: καὶ τοὺς ταπεινοὺς ὑψουμένους δείκνυσι, καὶ τοὺς ἀπονενοημένους ταπεινουμένους, καὶ τὴν τοῦ νόμου δυσκολίαν εἰς εὐκολίαν πίστεως μεταβαλλομένην. Οὐκέτι γὰρ ἱδρῶτες καὶ πόνοι, φησὶν, ἀλλὰ χάρις καὶ συγχώρησις ἁμαρτημάτων, πολλὴν παρέχουσα τῆς σωτηρίας τὴν εὐκολίαν. Εἶτα τὸ τούτων αἴτιον τίθησι λέγων, ὅτι Ὄψεται πᾶσα σὰρξ τὸ Σωτήριον τοῦ Θεοῦ: οὐκέτι Ἰουδαῖοι καὶ προσήλυτοι μόνον, ἀλλὰ καὶ πᾶσα γῆ καὶ θάλαττα, καὶ ὅλη τῶν ἀνθρώπων ἡ φύσις. Διὰ γὰρ τῶν σκολιῶν πάντα τὸν διεφθαρμένον βίον ᾐνίξατο, τελώνας, καὶ πόρνας, καὶ λῃστὰς, καὶ μάγους, οἵτινες ὄντες διεστραμμένοι πρότερον, τὴν ὀρθὴν ὕστερον ἐβάδισαν ὁδόν: ὅπερ οὖν καὶ αὐτὸς ἔλεγεν, ὅτι Τελῶναι καὶ πόρναι προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τοῦ Θεοῦ, ὅτι ἐπίστευσαν. Καὶ δι' ἑτέρων δὲ ἐδήλωσε ῥημάτων ὁ Προφήτης πάλιν τὸ αὐτὸ τοῦτο, οὕτω λέγων: Τότε λύκοι καὶ ἄρνες ἅμα βοσκηθήσονται. Ὥσπερ γὰρ ἐνταῦθα διὰ τῶν βουνῶν καὶ φαράγγων τὸ ἀνώμαλον ἦθος εἰς μίαν φιλοσοφίας ἰσότητα κιρνᾶσθαι ἔφησεν: οὕτω καὶ ἐκεῖ τοῖς τῶν ἀλόγων ἤθεσι τοὺς διαφόρους τῶν ἀνθρώπων ἐμφαίνων τρόπους, πάλιν εἰς μίαν αὐτοὺς εὐσεβείας συμφωνίαν συνάπτεσθαι ἔλεγε: καὶ ἐκεῖ πάλιν τὴν αἰτίαν τιθείς. Αὕτη δέ ἐστιν: Ἔσται γὰρ, φησὶν, ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, ἐπ' αὐτῷ ἔθνη ἐλπιοῦσιν. Ὅπερ οὖν καὶ ἐνταῦθα ἔλεγεν, ὅτι Ὄψεται πᾶσα σὰρξ τὸ Σωτήριον τοῦ Θεοῦ: πανταχοῦ δηλῶν ὅτι πρὸς τὰ πέρατα τῆς οἰκουμένης χυθήσεται τῶν Εὐαγγελίων τούτων ἡ δύναμις καὶ ἡ γνῶσις, ἀπὸ θηριώδους τρόπου καὶ σκληρότητος γνώμης εἰς ἡμερότητα πολλὴν καὶ ἁπαλότητα μεταβάλλουσα τῶν ἀνθρώπων τὸ γένος. Αὐτὸς δὲ ὁ Ἰωάννης εἶχε τὸ ἔνδυμα αὐτοῦ ἀπὸ τριχῶν καμήλου, καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ. Εἶδες πῶς τὰ μὲν οἱ Προφῆται προεῖπον, τὰ δὲ τοῖς Εὐαγγελισταῖς κατέλιπον; Διόπερ καὶ ὁ Ματθαῖος καὶ τὰς προφητείας τίθησι, καὶ τὰ παρ' ἑαυτοῦ προστίθησιν: οὐδὲ τοῦτο πάρεργον ἡγούμενος εἶναι, τὸ περὶ τῆς στολῆς εἰπεῖν τοῦ δικαίου. δʹ. Καὶ γὰρ ἦν θαυμαστὸν καὶ παράδοξον ἐν ἀνθρωπίνῳ σώματι τοσαύτην καρτερίαν ἰδεῖν: ὃ δὴ καὶ τοὺς Ἰουδαίους μᾶλλον ἐφείλκετο, τὸν μέγαν Ἠλίαν ἐν αὐτῷ βλέποντας, καὶ πρὸς τὴν τοῦ μακαρίου μνήμην ἐκείνου παραπεμπομένους ἐκ τῶν ὁρωμένων τότε: μᾶλλον δὲ καὶ πρὸς πλείονα ἔκπληξιν. Ἐκεῖνος μὲν γὰρ καὶ ἐν πόλεσι καὶ ἐν οἰκίαις ἐτρέφετο, οὗτος δὲ δι' ὅλου τὴν ἔρημον ᾤκησεν ἐκ σπαργάνων αὐτῶν. Ἔδει γὰρ τὸν πρόδρομον τοῦ μέλλοντος τὰ παλαιὰ λύειν ἅπαντα: οἷον, τὸν πόνον, τὴν κατάραν, τὴν λύπην, τὸν ἱδρῶτα: ἔχειν τινὰ καὶ αὐτὸν σύμβολα τῆς τοιαύτης δωρεᾶς, καὶ ἀνωτέρω γενέσθαι λοιπὸν τῆς καταδίκης ἐκείνης. Οὔτε γοῦν γῆν ἤροσεν, οὔτε αὔλακα ἔτεμεν, οὐχ ἱδρῶτι τοῦ προσώπου τὸν ἄρτον ἔφαγεν, ἀλλ' ἦν ἐσχεδιασμένη αὐτῷ ἡ τράπεζα, καὶ εὐκολωτέρα τῆς τραπέζης ἡ περιβολὴ, καὶ ἀπραγμονεστέρα τῆς περιβολῆς ἡ οἴκησις. Οὔτε γὰρ στέγης, οὔτε κλίνης, οὐ τραπέζης, οὔτε ἄλλου τινὸς τούτων ἐδεήθη, ἀλλ' ἀγγελικόν τινα βίον ἐν τῇ σαρκὶ ταύτῃ ἐπεδείκνυτο. Διὰ τοῦτο καὶ τρίχινον ἱμάτιον αὐτῷ ἦν, ἵνα διὰ τοῦ σχήματος παιδεύσῃ τῶν ἀνθρωπίνων ἀφίστασθαι, καὶ μηδὲν κοινὸν ἔχειν πρὸς τὴν γῆν, ἀλλ' ἐπὶ τὴν προτέραν ἐπανατρέχειν εὐγένειαν, ἐν ᾗ ἦν πρὶν ἢ δεηθῆναι ἱματίων καὶ περιβολῆς ὁ Ἀδάμ. Οὕτω καὶ βασιλείας καὶ μετανοίας εἶχε σύμβολα τὸ σχῆμα ἐκεῖνο. Καὶ μή μοι λέγε: Πόθεν αὐτῷ τρίχινον ἱμάτιον καὶ ζώνη, τὴν ἔρημον οἰκοῦντι; Εἰ γὰρ τοῦτο μέλλοις διαπορεῖν, καὶ ἕτερα πλείονα ζητήσεις: πῶς ἐν τοῖς χειμῶσι, πῶς ἐν τοῖς καύμασι διέτριβεν ἐπὶ τῆς ἐρημίας, καὶ ταῦτα ἐν ἁπαλῷ σώματι καὶ ἀώρῳ ἡλικίᾳ; πῶς ἤρκεσεν ἡ τῆς παιδικῆς σαρκὸς φύσις ἀνωμαλίᾳ ἀέρων τοσαύτῃ, καὶ τραπέζῃ οὕτως ἐξηλλαγμένῃ, καὶ τῇ ἄλλῃ τῇ ἀπὸ τῆς ἐρημίας ταλαιπωρίᾳ; Ποῦ νῦν εἰσιν οἱ τῶν Ἑλλήνων φιλόσοφοι, οἳ εἰκῆ καὶ μάτην τὴν κυνικὴν ἀναισχυντίαν ἐζήλωσαν (τί γὰρ ὄφελος τοῦ κατακλείεσθαι ἐν πίθῳ, καὶ τοιαῦτα ἀσελγαίνειν ὕστερον;) οἳ καὶ δακτυλίους, καὶ φιάλας, καὶ θεράποντας, καὶ θεραπαινίδας, καὶ πολλὴν ἄλλην περιεβάλλοντο φαντασίαν, εἰς ἑκατέραν ἀμετρίαν ἐκπίπτοντες; Ἀλλ' οὐχ οὗτος τοιοῦτος: ἀλλ' ὥσπερ τὸν οὐρανὸν τὴν ἔρημον ᾤκησε, πᾶσαν ἀκριβῆ φιλοσοφίαν ἐπιδεικνύμενος: κἀκεῖθεν ὡς ἄγγελός τις ἐξ οὐρανῶν εἰς τὰς πόλεις κατέβαινεν, ἀθλητὴς εὐσεβείας ὢν, καὶ τῆς οἰκουμένης στεφανίτης, καὶ φιλόσοφος τῆς τῶν οὐρανῶν ἀξίας φιλοσοφίας. Καὶ ταῦτα ἦν, οὔπω τῆς ἁμαρτίας λυθείσης, οὔπω τοῦ νόμου παυσαμένου, οὔπω τοῦ θανάτου δεθέντος, οὔπω τῶν χαλκῶν πυλῶν κατακλασθεισῶν, ἀλλ' ἔτι τῆς παλαιᾶς κρατούσης πολιτείας. Τοιοῦτόν ἐστι γενναία ψυχὴ καὶ διεγηγερμένη: καὶ γὰρ πανταχοῦ προπηδᾷ, καὶ τὰ κείμενα ὑπερβαίνει σκάμματα: καθάπερ καὶ ὁ Παῦλος ἐπὶ τῆς καινῆς ἐποίει πολιτείας. Ἀλλὰ τίνος ἕνεκεν, φησὶ, καὶ ζώνῃ μετὰ τοῦ ἱματίου ἐχρήσατο; Ἔθος τοῦτο τοῖς παλαιοῖς ἦν, πρὶν εἰς τὸ μαλακὸν τοῦτο καὶ διαῤῥέον ἐξελθεῖν σχῆμα. Οὕτω γοῦν καὶ ὁ Πέτρος φαίνεται ἐζωσμένος, καὶ ὁ Παῦλος: Τὸν γὰρ ἄνδρα, φησὶν, οὗ ἐστιν ἡ ζώνη αὕτη. Καὶ ὁ Ἠλίας δὲ οὕτως ἦν ἐσταλμένος, καὶ τῶν Ἁγίων ἕκαστος, διὰ τὸ εἶναι ἐν ἔργῳ διηνεκῶς, ἤτοι ὁδοιπορίαις, ἤτοι περὶ ἕτερόν τι τῶν ἀναγκαίων πονουμένους καὶ σπουδάζοντας: οὐ διὰ τοῦτο δὲ μόνον, ἀλλὰ καὶ διὰ τὸ καλλωπισμὸν ἅπαντα καταπατεῖν, καὶ σκληραγωγίαν ἅπασαν μελετᾷν: ὅπερ οὖν καὶ αὐτὸ μέγιστον ἀρετῆς ἐγκώμιον εἶναί φησιν ὁ Χριστὸς, οὕτω λέγων: Τί ἐξήλθετε ἰδεῖν; ἄνθρωπον ἐν μαλακοῖς ἱματίοις ἠμφιεσμένον; ἰδοὺ οἱ τὰ μαλακὰ φοροῦντες, ἐν τοῖς οἴκοις τῶν βασιλέων εἰσίν. εʹ. Εἰ δὲ ἐκεῖνος ὁ καθαρὸς οὕτω καὶ τοῦ οὐρανοῦ λαμπρότερος ὢν, καὶ ὑπὲρ Προφήτας πάντας, καὶ οὗ μείζων οὐδεὶς ἐγένετο, καὶ παῤῥησίαν ἔχων τοσαύτην, οὕτως ἑαυτὸν ἐσκληραγώγει, τὴν μὲν διαῤῥέουσαν τρυφὴν ἀτιμάζων μετὰ πολλῆς τῆς περιουσίας, ἐπὶ δὲ τὸν σκληρὸν τοῦτον ἑαυτὸν ἄγων βίον, τίνα ἕξομεν ἀπολογίαν οἱ μετὰ τοσαύτην εὐεργεσίαν καὶ τὰ μυρία φορτία τῶν ἁμαρτημάτων μηδὲ τὸ πολλοστὸν μέρος τῆς ἐξομολογήσεως ἐπιδεικνύμενοι τῆς ἐκείνου, ἀλλὰ μεθύοντες καὶ γαστριζόμενοι καὶ μύρων ὄζοντες, καὶ τῶν ἐν τῇ σκηνῇ πορνευομένων γυναικῶν οὐδὲν ἄμεινον διακείμενοι, καὶ πανταχόθεν ἑαυτοὺς καταμαλακίζοντες, καὶ εὐχειρώτους τῷ διαβόλῳ ποιοῦντες. Τότε ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰουδαία, καὶ Ἱεροσόλυμα, καὶ πᾶσα ἡ περίχωρος τοῦ Ἰορδάνου, καὶ ἐβαπτίζοντο ὑπ' αὐτοῦ, ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν. Ὁρᾷς πόσον ἴσχυσεν ἡ παρουσία τοῦ Προφήτου; πῶς πάντα τὸν δῆμον ἀνεπτέρωσε; πῶς αὐτοὺς εἰς ἔννοιαν ἤγαγε τῶν οἰκείων ἁμαρτημάτων; Καὶ γὰρ ἦν θαύματος ἄξιον, ἰδεῖν ἐν ἀνθρωπίνῳ σχήματι τοιαῦτα ἐπιδεικνύμενον αὐτὸν, καὶ τοσαύτῃ κεχρημένον τῇ παῤῥησίᾳ, καὶ πάντων ὡς παίδων κατεξανιστάμενον, καὶ πολλὴν ἀπὸ τοῦ προσώπου τὴν χάριν ἔχοντα ἀπολάμπουσαν. Συνετέλει δὲ εἰς ἔκπληξιν καὶ τὸ διὰ πολλοῦ τοῦ χρόνου προφήτην φανῆναι: καὶ γὰρ ἐπέλιπεν αὐτοὺς τὸ χάρισμα, καὶ διὰ μακροῦ πρὸς αὐτοὺς ἐπανῆλθε τοῦ χρόνου. Καὶ ὁ τοῦ κηρύγματος δὲ τρόπος ξένος καὶ παρηλλαγμένος. Οὐδὲν γὰρ τῶν συνήθων ἤκουον, οἷον, πολέμους καὶ μάχας καὶ νίκας τὰς κάτω, καὶ λιμοὺς καὶ λοιμοὺς, καὶ Βαβυλωνίους καὶ Πέρσας, καὶ πόλεως ἅλωσιν, καὶ τὰ ἄλλα τὰ συνήθη: ἀλλ' οὐρανοὺς καὶ τὴν ἐκεῖ βασιλείαν, καὶ τὴν ἐν τῇ γεέννῃ κόλασιν. Διά τοι τοῦτο καὶ τῶν κατὰ τὴν ἔρημον ἀποστατῶν σφαγέντων ἁπάντων οὐ πρὸ πολλοῦ τοῦ χρόνου, τῶν μετὰ Ἰούδα καὶ Θευδᾶ, οὐκ ἐγένοντο ὀκνηρότεροι πρὸς τὴν ἔξοδον τὴν ἐκεῖσε. Οὐδὲ γὰρ ἐπὶ τοῖς αὐτοῖς αὐτοὺς ἐκάλει: οἷον, ἐπὶ τυραννίδι καὶ ἀποστασίᾳ καὶ νεωτεροποιίᾳ: ἀλλ' ὥστε πρὸς τὴν ἄνω χειραγωγῆσαι βασιλείαν. Διόπερ οὐδὲ κατεῖχεν ἐν τῇ ἐρήμῳ μεθ' ἑαυτοῦ περιφέρων, ἀλλὰ βαπτίζων, καὶ τοὺς περὶ φιλοσοφίας παιδεύων λόγους, ἀπέλυε: διὰ πάντων αὐτοὺς διδάσκων, τῶν μὲν ἐν τῇ γῇ πάντων ὑπερορᾷν, πρὸς δὲ τὰ μέλλοντα αἴρεσθαι, καὶ καθ' ἑκάστην ἐπείγεσθαι τὴν ἡμέραν. Τοῦτον δὴ καὶ ἡμεῖς ζηλώσωμεν, καὶ τὰς τρυφὰς καὶ τὴν μέθην ἀφέντες, ἐπὶ τὸν κατεσταλμένον μεταθώμεθα βίον. Καὶ γὰρ ἐξομολογήσεως ὁ καιρὸς καὶ τοῖς ἀμυήτοις καὶ τοῖς βαπτισθεῖσι: τοῖς μὲν, ἵνα μετανοήσαντες τῶν ἱερῶν τύχωσι μυστηρίων: τοῖς δὲ, ἵνα ἀπονιψάμενοι τὴν μετὰ τὸ βάπτισμα κηλῖδα, καθαρῷ συνειδότι τῇ τραπέζῃ προσέλθωσιν. Ἀποστῶμεν τοίνυν τοῦ ὑγροῦ τούτου καὶ διαλελυμένου βίου. Οὐ γάρ ἐστιν, οὐκ ἔστιν ὁμοῦ καὶ ἐξομολογεῖσθαι καὶ τρυφᾷν. Καὶ ταῦτα διδασκέτω ὑμᾶς Ἰωάννης, ἀπὸ τοῦ ἐνδύματος, ἀπὸ τῆς τροφῆς, ἀπὸ τῆς οἰκίας. Τί οὖν; οὕτω κελεύεις ἡμᾶς κατεστάλθαι; φησίν. Οὐ κελεύω, ἀλλὰ συμβουλεύω καὶ παραινῶ. Εἰ δὲ μὴ δυνατὸν ὑμῖν τοῦτο, κἂν ἐν ταῖς πόλεσιν ὄντες ἐπιδειξώμεθα τὴν μετάνοιαν: καὶ γὰρ ἐπὶ θύραις τὸ δικαστήριον. Εἰ δὲ καὶ μακροτέρω ἦν, οὐδὲ οὕτω θαῤῥεῖν ἔδει: τὸ γὰρ ἑκάστου πέρας τῆς ζωῆς, τῆς συντελείας ἐπέχει δύναμιν τῷ καλουμένῳ. Ὅτι δὲ καὶ ἐπὶ θύραις, ἄκουσον τοῦ Παύλου λέγοντος: Ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικε: καὶ πάλιν: Ἥξει γὰρ ὁ ἐρχόμενος, καὶ οὐ χρονιεῖ. Καὶ γὰρ τὰ σημεῖα λοιπὸν ἀπήρτισται τὰ καλοῦντα τὴν ἡμέραν ἐκείνην. Κηρυχθήσεται γὰρ, φησὶ, τοῦτο τὸ Εὐαγγέλιον τῆς βασιλείας ἐν ὅλῳ τῷ κόσμῳ εἰς μαρτύριον πᾶσι τοῖς ἔθνεσι: καὶ τότε ἥξει τὸ τέλος. Ϛʹ. Προσέχετε μετὰ ἀκριβείας τῷ λεγομένῳ. Οὐκ εἶπεν, Ὅταν πιστευθῇ παρὰ πάντων ἀνθρώπων: ἀλλ', Ὅταν κηρυχθῇ παρὰ πᾶσι. Διὰ τοῦτο καὶ ἔλεγεν, Εἰς μαρτύριον τοῖς ἔθνεσι, δεικνὺς, ὅτι οὐκ ἀναμένει πάντας πιστεῦσαι, καὶ τότε παραγενέσθαι. Τὸ γὰρ, Εἰς μαρτύριον, τοῦτό ἐστιν, εἰς κατηγορίαν, εἰς ἔλεγχον, εἰς κατάκρισιν τῶν μὴ πιστευσάντων. Ἀλλ' ἡμεῖς ταῦτα ἀκούοντες καὶ ὁρῶντες, καθεύδομεν καὶ ὀνείρατα βλέπομεν, καθάπερ ἐν βαθυτάτῃ νυκτὶ κεκαρωμένοι. Οὐδὲν γὰρ ὀνειράτων ἄμεινον τὰ παρόντα πράγματα, κἂν χρηστὰ ᾖ, κἂν λυπηρά. Διὸ δὴ παρακαλῶ λοιπὸν ἀφυπνισθῆναι, καὶ πρὸς τὸν ἥλιον τῆς δικαιοσύνης ἀπιδεῖν. Οὐδεὶς γὰρ καθεύδων ἥλιον ἰδεῖν δύναται, οὐδὲ εὐφρᾶναι τὰς ὄψεις τῷ κάλλει τῆς ἀκτῖνος: ἀλλ' ἅπερ ἂν ἴδῃ, πάντα ὡς ἐν ὀνείρῳ βλέπει. Διὰ τοῦτο πολλῆς ἡμῖν δεῖ τῆς ἐξομολογήσεως καὶ πολλῶν τῶν δακρύων, καὶ ὅτι ἀναλγήτως διακείμεθα πλημμελοῦντες, καὶ ὅτι μεγάλα τὰ ἁμαρτήματα καὶ συγγνώμης μείζονα. Καὶ ὅτι οὐ ψεύδομαι, μάρτυρες οἱ πλείους τῶν ἀκουόντων. Ἀλλ' ὅμως εἰ καὶ συγγνώμης μείζονα, μετανοήσωμεν, καὶ στεφάνων ἀπολαυσόμεθα. Μετάνοιαν δὲ λέγω, οὐ τὸ τῶν προτέρων ἀποστῆναι κακῶν μόνον, ἀλλὰ καὶ τὸ μείζονα ἐπιδείξασθαι καλά. Ποιήσατε γὰρ, φησὶ, καρποὺς ἀξίους τῆς μετανοίας. Πῶς δὲ ποιήσομεν; Ἂν τὰ ἐναντία πράττωμεν: οἷόν τι λέγω: ἥρπασας τὰ ἀλλότρια; Δὸς καὶ τὰ σὰ λοιπόν. Πολὺν ἐπόρνευσας χρόνον; Ἀπόσχου καὶ τῆς γυναικὸς τῆς σῆς ὡρισμένας ἡμέρας: ἐγκράτειαν ἄσκησον. Ὕβρισας καὶ ἐτύπτησας παριόντας; Εὐλόγει λοιπὸν τοὺς ὑβρίζοντας, καὶ εὐεργέτει τοὺς πλήττοντας. Οὐ γὰρ ἀρκεῖ εἰς ὑγείαν ἡμῖν τὸ βέλος ἐξελεῖν μόνον, ἀλλὰ καὶ τῷ τραύματι φάρμακα ἐπιθεῖναι. Ἐτρύφησας καὶ ἐμεθύσθης τὸν ἔμπροσθεν χρόνον; Νήστευε καὶ ὑδροποσίᾳ πρόσεχε, ἵνα τὴν ἐκεῖθεν ἐγγενομένην λύμην ἀνέλῃς. Εἶδες ἀκολάστοις ὀφθαλμοῖς κάλλος ἀλλότριον; Μηδὲ ὅλως ἴδῃς γυναῖκα λοιπὸν, ἵν' ἐπὶ πλείονι καταστῇς ἀσφαλείᾳ. Ἔκκλινον γὰρ, φησὶν, ἀπὸ κακοῦ, καὶ ποίησον ἀγαθόν: καὶ πάλιν: Παῦσον τὴν γλῶσσάν σου ἀπὸ κακοῦ, καὶ χείλη σου τοῦ μὴ λαλῆσαι δόλον. Ἀλλ' εἰπέ μοι καὶ τὸ ἀγαθόν. Ζήτησον εἰρήνην, καὶ δίωξον αὐτήν: οὐ τὴν πρὸς ἀνθρώπους λέγω μόνον, ἀλλὰ καὶ τὴν πρὸς τὸν Θεόν. Καὶ καλῶς εἶπε, Δίωξον: ἀπελήλαται γὰρ καὶ ἐκβέβληται, καὶ τὴν γῆν ἀφεῖσα εἰς τὸν οὐρανὸν ἀπεδήμησεν. Ἀλλὰ δυνησόμεθα αὐτὴν πάλιν ἐπαναγαγεῖν, ἐὰν θέλωμεν, ἀπόνοιαν καὶ ἀλαζονείαν καὶ πάντα τὰ κωλύματα αὐτῆς ἐκβαλόντες, τὸν σώφρονα τοῦτον καὶ λιτὸν διώκειν βίον. Οὐδὲν γὰρ ὀργῆς χαλεπώτερον καὶ θρασύτητος. Αὕτη καὶ τετυφωμένους καὶ δουλοπρεπεῖς ἐργάζεται, δι' ἐκείνου μὲν καταγελάστους, διὰ τούτου δὲ μισητοὺς ποιοῦσα, καὶ ἐναντίας εἰσάγουσα κακίας, ἀπόνοιάν τε ὁμοῦ καὶ κολακείαν. Ἀλλ' ἐὰν τὴν πλεονεξίαν τοῦ πάθους περικόψωμεν, καὶ ταπεινοὶ μετὰ ἀκριβείας, καὶ ὑψηλοὶ μετὰ ἀσφαλείας ἐσόμεθα. Καὶ γὰρ καὶ ἐν τοῖς σώμασι τοῖς ἡμετέροις ἀπὸ πλεονεξίας αἱ δυσκρασίαι γίνονται: καὶ ὅτε τοὺς οἰκείους ὅρους ἀφέντα τὰ στοιχεῖα εἰς ἀμετρίαν ἐξέλθῃ, τότε αἱ μυρίαι νόσοι καὶ οἱ χαλεποὶ τίκτονται θάνατοι: ὅπερ καὶ ἐπὶ τῆς ψυχῆς συμβαῖνον ἴδοι τις ἄν. ζʹ. Περικόψωμεν τοίνυν τὴν ἀμετρίαν, καὶ τὸ σωτήριον τῆς συμμετρίας πίνοντες φάρμακον, μένωμεν ἐπὶ τῆς εὐκρασίας τῆς προσηκούσης, καὶ ταῖς εὐχαῖς μετὰ ἀκριβείας προσέχωμεν. Κἂν μὴ λάβωμεν, παραμείνωμεν, ἵνα λάβωμεν: κἂν λάβωμεν, ἐπειδὴ ἐλάβομεν. Οὐδὲ γὰρ αὐτὸς βούλεται ἀναβάλλεσθαι τὴν δόσιν, ἀλλὰ τῇ μελλήσει τὴν προσεδρείαν ἡμῖν σοφίζεται. Διὰ τοῦτο καὶ ὑπερτίθεται τὴν αἴτησιν, καὶ πειρασμὸν συγχωρεῖ πολλάκις ἐπελθεῖν, ἵνα συνεχῶς πρὸς αὐτὸν καταφεύγωμεν, καὶ καταφυγόντες μένωμεν. Οὕτω καὶ πατέρες φιλόστοργοι ποιοῦσι, καὶ μητέρες φιλόπαιδες: ἐπειδὰν ἴδωσι τὰ παιδία τὴν πρὸς αὐτοὺς συνουσίαν ἀφέντα καὶ μετὰ τῶν ὁμηλίκων παίζοντα, πολλὰ τοὺς οἰκέτας ὑποκρίνασθαι παρασκευάζουσι φοβερὰ, ὥστε ὑπὸ τοῦ δέους καταναγκασθῆναι πρὸς τὸν μητρικὸν κόλπον καταφυγεῖν Οὕτω καὶ ὁ Θεὸς ἀνατείνεται πολλάκις ἀπειλὴν, οὐχ ἵνα ἐπαγάγῃ, ἀλλ' ἵνα πρὸς αὑτὸν ἐφελκύσηται. Ὅταν γοῦν ἐπανέλθωμεν πρὸς αὐτὸν, λύει τὸν φόβον εὐθέως: ὡς εἴγε ὅμοιοι ἦμεν ἐν πειρασμοῖς καὶ ἐν ἀνέσει, οὐδ' ἂν ἐδέησε πειρασμῶν. Καὶ τί λέγω περὶ ἡμῶν; Καὶ γὰρ τοῖς ἁγίοις ἐκείνοις πολὺς ἐντεῦθεν ὁ σωφρονισμὸς ἦν. Διὰ τοῦτο καὶ ὁ Προφήτης λέγει: Ἀγαθόν μοι ὅτι ἐταπείνωσάς με. Καὶ αὐτὸς δὲ τοῖς Ἀποστόλοις ἔλεγεν: Ἐν τῷ κόσμῳ θλῖψιν ἕξετε. Καὶ ὁ Παῦλος τοῦτο αὐτὸ αἰνίττεται, ὅταν λέγῃ: Ἐδόθη μοι σκόλοψ τῇ σαρκὶ, ἄγγελος Σατᾶν, ἵνα με κολαφίζῃ. Διὸ καὶ δεηθεὶς ἀπαλλαγῆναι τοῦ πειρασμοῦ, οὐκ ἐπέτυχε, διὰ τὸ πολλὴν ἐξ αὐτοῦ τὴν ὠφέλειαν ἐγγίνεσθαι. Ἐὰν δὲ καὶ τοῦ Δαυῒδ τὸν βίον ἐπέλθωμεν ἅπαντα, εὑρήσομεν αὐτὸν ἐν τοῖς κινδύνοις λαμπρότερον ὄντα, καὶ αὐτὸν, καὶ τοὺς ἄλλους ἅπαντας τοὺς κατ' ἐκεῖνον. Καὶ γὰρ ὁ Ἰὼβ τότε μειζόνως ἔλαμψε, καὶ ὁ Ἰωσὴφ δὲ οὕτως ἐπὶ πλέον εὐδοκίμησε, καὶ ὁ Ἰακὼβ δὲ, καὶ ὁ τούτου πατὴρ, καὶ ὁ ἐκείνου, καὶ πάντες ὅσοι πώποτε λαμπροτέρους ἀνεδήσαντο στεφάνους, ἀπὸ θλίψεων καὶ πειρασμῶν καὶ ἐστεφανώθησαν, καὶ ἀνεκηρύχθησαν. Ἅπερ πάντα συνειδότες, κατὰ τὸν σοφὸν λόγον, Μὴ σπεύσωμεν ἐν καιρῷ ἐπαγωγῆς, ἀλλ' ἓν μόνον ἑαυτοὺς παιδεύσωμεν, τὸ φέρειν πάντα γενναίως, καὶ μηδὲν πολυπραγμονεῖν, μηδὲ περιεργάζεσθαι τῶν γινομένων. Τὸ μὲν γὰρ εἰδέναι, πότε δεῖ λυθῆναι τὰς θλίψεις, τοῦ συγχωροῦντος αὐτὰς προσελθεῖν Θεοῦ: τὸ δὲ ἐπενεχθείσας μετὰ πάσης φέρειν εὐχαριστίας, τῆς ἡμῶν εὐγνωμοσύνης λοιπὸν ἔργον ἐστίν: ὅπερ ἐὰν γένηται, πάντα ἕψεται τὰ ἀγαθά. Ἵν' οὖν ταῦτα ἕπηται, καὶ δοκιμώτεροι μὲν ἐνταῦθα, λαμπρότεροι δὲ ἐκεῖσε γενώμεθα, πᾶν ὃ ἐὰν ἐπενεχθῇ δεχώμεθα, χάριν εἰδότες ὑπὲρ πάντων τῷ εἰδότι μᾶλλον ἡμῶν τὸ συμφέρον, καὶ τῶν γεγεννηκότων σφοδρότερον ἡμᾶς φιλοῦντι: καὶ τούτους ἀμφοτέρους τοὺς λογισμοὺς καθ' ἕκαστον τῶν δεινῶν ἑαυτοῖς ἐπᾴδοντες, καταστέλλωμεν τὴν ἀθυμίαν, καὶ δοξάζωμεν ἐν πᾶσι τὸν πάντα ὑπὲρ ἡμῶν ποιοῦντα καὶ πραγματευόμενον Θεόν. Οὕτω γὰρ καὶ τὰς ἐπιβουλὰς διακρουσόμεθα ῥᾳδίως, καὶ τῶν ἀκηράτων ἐπιτευξόμεθα στεφάνων, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ δόξα, κράτος, τιμὴ, σὺν ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.