John Chrysostom, Homilies on the Gospel of Matthew

“And as they departed from Jericho, great multitudes followed Him. And, behold, two blind men sitting by the wayside, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, Thou Son of David.”

See whence He passed unto Jerusalem, and where He abode before this, with regard to which it seems to me especially worthy of inquiry, wherefore He went not away even long before this from thence unto Galilee, but through Samaria. But this we will leave to them that are fond of learning. For if any one were disposed to search the matter out carefully, he will find that John intimates it well, and hath expressed the cause.2493 John iv. 1, and x. 40–42.

But let us keep to the things set before us, and let us listen to these blind men, who were better than many that see. For neither having a guide, nor being able to see Him when come near to them, nevertheless they strove to come unto Him, and began to cry with a loud voice, and when rebuked for speaking, they cried the more. For such is the nature of an enduring soul, by the very things that hinder, it is borne up.

But Christ suffered them to be rebuked, that their earnestness might the more appear, and that thou mightest learn that worthily they enjoy the benefits of their cure. Therefore He doth not so much as ask, “Do ye believe?” as He doth with many; for their cry, and their coming unto Him, sufficed to make their faith manifest.

Hence learn, O beloved, that though we be very vile and outcast, but yet approach God with earnestness, even by ourselves we shall be able to effect whatsoever we ask. See, for instance, these men, how, having none of the apostles to plead with them, but rather many to stop their mouths, they were able to pass over the hindrances, and to come unto Jesus Himself. And yet the evangelist bears witness to no confidence of life2494 παησαν βου. Claim of access on account of good life.in them, but earnestness sufficed them instead of all.

These then let us also emulate. Though God defer the gift, though there be many withdrawing us, let us not desist from asking. For in this way most of all shall we win God to us. See at least even here, how not poverty, not blindness, not their being unheard, not their being rebuked by the multitude, not anything else, impeded their exceeding earnestness. Such is the nature of a fervent and toiling soul.

What then saith Christ? “He called them, and said, What will ye that I should do unto you? They say unto Him, Lord, that our eyes may be opened.”2495 Matt. xx. 32, 33. Wherefore doth He ask them? Lest any one should think that when they wish to receive one thing, He giveth them another thing. For indeed it is usual with Him on every occasion, first to make manifest and discover to all the virtue of those He is healing, and then to apply the cure, for one reason, that He might lead on the others likewise to emulation; and for another, that He might show that they were enjoying the gift worthily. This, for instance, He did with respect to the Canaanitish woman also, this too in the case of the centurion, this again as to her that had the issue of blood, or rather that marvellous woman even anticipated the Lord’s inquiry; but not so did He pass her by, but even after the cure makes her manifest. Such earnest care had He on every occasion to proclaim the good deeds of them that come to Him, and to show them to be much greater than they are,2496 The words, “and to show them to be much greater than they are,” are rejected by Montfaucon on the authority of two mss., but defended by Mr. Field. [They are found in all the mss. collated by the latter editor, with one exception.—R.] It seems to be true that our Lord sometimes encouraged faith, and brought out good example, by putting on an action a higher meaning and intention than was at all fully formed in the mind of the doer.which He doth here also.

Then, when they said what they wished, He had compassion on them, and touched them. For this alone is the cause of their cure, for which also He came into the world. But nevertheless, although it be mercy and grace, it seeks for the worthy.

But that they were worthy is manifest, both from what they cried out, and from the fact that, when they had received, they did not hasten away, as many do, being ungrateful after the benefits. Nay, they were not like this, but were both persevering before the gift, and after the gift grateful, for “they followed Him.”

“And when He drew nigh unto Jerusalem, and was come to Bethphage, unto the Mount of Olives, He sent two of His disciples, saying, Go into the village over against you, and ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say aught unto you, ye shall say, The Lord hath need of them; and straightway he sendeth them. And this was done, that it might be fulfilled which was spoken by Zechariah the prophet, Tell ye the daughter of Sion, Behold, thy King cometh to thee, meek, and sitting upon an ass, and a colt the foal of an ass.”2497 Matt. xxi. 1–5. [The textual variations are reproduced in the above rendering. The most interesting variation is ἀποστλλει (“he sendeth”), the reading attested in Mark xi. 3. It implies in the latter passage the promise to send back the colt to the owners.—R.]

And yet He had often entered Jerusalem before, but never with so much circumstance. What then is the cause? It was the beginning then of the dispensation; and neither was He very well known, nor the time of His passion near; wherefore He mixed with them with less distinction, and more disguising Himself. For He would not have been held in admiration, had He so appeared, and He would have excited them to greater anger. But when He had both given them sufficient proof of His power, and the cross was at the doors, He makes Himself then more conspicuous, and doeth with greater circumstance all the things that were likely to inflame them. For it was indeed possible for this to have been done at the beginning also; but it was not profitable nor expedient it should be so.

But do thou observe, I pray thee, how many miracles are done, and how many prophecies are fulfilled. He said, “Ye shall find an ass;” He foretold that no man should hinder them, but that all, when they heard, should hold their peace.

But this is no small condemnation of the Jews, if them that were never known to Him, neither had appeared before Him, He persuades to give up their own property, and to say nothing against it, and that by His disciples, while these, being present with Him at the working of His miracles, were not persuaded.

2. And do not account what was done to be a small thing. For who persuaded them, when their own property was taken from them, and that, when they were perhaps poor men and husbandmen, not to forbid it? Why say I not to forbid it? not to ask, or even if they asked, to hold their peace, and give it up. For indeed both things were alike marvellous, as well, if they said nothing, when their beasts were dragged away, or if having spoken, and heard, “The Lord hath need of them,” they yielded and withstood not, and this when they see not Him, but His disciples.

By these things He teaches them, that it was in His power to have entirely hindered the Jews also, even against their will, when they were proceeding to attack Him, and to have made them speechless, but He would not.

And another thing again together with these doth He teach the disciples, to give whatever He should ask; and, though he should require them to yield up their very life, to give even this, and not to gainsay. For if even strangers gave up to Him, much more ought they to strip themselves of all things.

And besides what we have said, He was fulfilling also another prophecy, one which was twofold, one part in words, and another in deeds. And that in deeds was, by the sitting on the ass; and that by words, the prediction of Zacharias; because he had said, that the King should sit on an ass. And He, having sat and having fulfilled it, gave to the prophecy another beginning again, by what He was doing typifying beforehand the things to come.

How and in what manner? He proclaimed beforehand the calling of the unclean Gentiles, and that He should rest upon them, and that they should yield to Him and follow Him, and prophecy succeeded to prophecy.

But to me He seemeth not for this object only to sit on the ass, but also as affording us a standard of self-denial. For not only did He fulfill prophecies, nor did He only plant the doctrines of the truth, but by these very things He was correcting our practice for us, everywhere setting us rules of necessary use, and by all means amending our life.

For this cause, I say, even when He was to be born He sought not a splendid house, nor a mother rich and distinguished, but a poor woman, and one that had a carpenter as her betrothed husband; and is born in a shed, and laid in a manger: and choosing His disciples, He chose not orators and wise men, not rich men and nobly born, but poor men, and of poor families, and in every way undistinguished; and providing His table, at one time He sets before Himself barley loaves, and at another at the very moment commands the disciples to buy at the market. And making His couch, He makes it of grass, and putting on raiment, He clothes Himself in what is cheap, and in no respect different from the common sort; and a house He did not so much as possess. And if He had to go from place to place, He did this travelling on foot, and so travelling, as even to grow weary. And sitting, He requires no throne nor pillow, but sits on the ground, sometimes in the mountain, and sometimes by the well, and not merely by the well, but also alone, and talks with a Samaritan woman.

Again, setting measures of sorrow, when He had need to mourn, He weeps moderately, everywhere setting us rules, as I have said, and limits how far one ought to proceed, and not any further. So for this intent now also, since it happens that some are weak and have need of beasts to carry them, in this too He fixes a measure, showing that one ought not to yoke horses or mules to be borne by them, but to use an ass, and not to proceed further, and everywhere to be limited by the want.

But let us look also at the prophecy, that by words, that by acts. What then is the prophecy? “Behold, thy King cometh to thee, meek, and riding on an ass, and a young colt;”2498 Zech. ix. 9.not driving chariots, like the rest of the kings, not demanding tributes, not thrusting men off, and leading about guards, but displaying His great meekness even hereby.

Ask then the Jew, what King came to Jerusalem borne on an ass? Nay, he could not mention, but this alone.

But He did these things, as I said, signifying beforehand the things to come. For here the church is signified by the colt, and the new people, which was once unclean, but which, after Jesus sat on them, became clean. And see the image preserved throughout. I mean that the disciples loose the asses. For by the apostles, both they and we were called; by the apostles were we brought near. But because our acceptance provoked them also to emulation, therefore the ass appears following the colt. For after Christ hath sat on the Gentiles, then shall they also come moving us to emulation.2499 Or, “emulating us,” παραζηλοντε . And Paul declaring this, said, “That blindness2500 [R.V., a hardening.]in part is happened to Israel, until the fullness of the Gentiles be come in; and so all Israel shall be saved.”2501 Rom. xi. 25, 26. For that it was a prophecy is evident from what is said. For neither would the prophet have cared to express with such great exactness the age of the ass, unless this had been so.

But not these things only are signified by what is said, but also that the apostles should bring them with ease. For as here, no man gainsaid them so as to keep the asses, so neither with regard to the Gentiles was any one able to prevent them, of those who were before masters of them.

But He doth not sit on the bare colt, but on the apostles’ garments. For after they had taken the colt, they then gave up all, even as Paul also said, “I will very gladly spend and be spent for your souls.”2502 2 Cor. xii. 15.

But mark how tractable the colt, how being unbroken, and having never known the rein, he was not restive, but went on orderly; which thing itself was a prophecy of the future, signifying the submissiveness of the Gentiles, and their sudden conversion to good order. For all things did that word work, which said, “Loose him, and bring him to me:” so that the unmanageable became orderly, and the unclean thenceforth clean.

3. But see the baseness of the Jews. He had wrought so many miracles, and never were they thus amazed at Him; but when they saw a multitude running together, then they marvel. “For all the city was moved, saying, Who is this? But the multitudes said, This is Jesus the prophet of Nazareth of Galilee.”2503 Matt. xxi. 10, 11. [The Greek text agrees with that of the received.—R.] And when they thought they were saying something great, even then were their thoughts earthly, and low, and dragging on the ground.2504 σεσυρμνη.

But these things He did, not as displaying any pomp, but at once, as I have said, both fulfilling a prophecy, and teaching self-denial, and at the same time also comforting His disciples, who were grieving for His death, and showing them that He suffers all these things willingly. And mark thou, I pray thee, the accuracy of the prophet, how he foretold all things. And some things David, some things Zechariah, had proclaimed beforehand. Let us also do likewise, and let us sing hymns, and give up our garments to them that bear Him. For what should we deserve, when some clothe the ass on which He was set, and others strew the garments even under her feet; but we, seeing him naked, and not being even commanded to strip ourselves, but to spend of what is laid by, not even so are liberal? And when they indeed attend upon Him before and behind, but we, when He cometh unto us, send Him away, and thrust Him off and insult Him.

How sore a punishment do these things deserve, how great vengeance! Thy Lord cometh unto thee in need, and thou art not willing so much as to listen to His entreaty, but thou blamest and rebukest Him, and this, when thou hast heard such words as these. But if in giving one loaf, and a little money, thou art so mean, and haughty, and backward; if thou hadst to empty out all, what wouldest thou become?

Seest thou not those that show their magnificence in the theatre, how much they give away to the harlots? but thou givest not so much as the half, nay often not the smallest part. But the devil is exhorting to give to whom it may chance, procuring us hell, and thou givest; but Christ to the needy, promising a kingdom, and thou, far from giving, dost rather insult them, and thou choosest rather to obey the devil, that thou mightest be punished, than to submit to Christ, and be saved.

And what could be worse than this frenzy? One procures hell, the other a kingdom, and ye leave the latter, and run unto the former. And this ye send away, when He cometh unto you, that when he is far off, ye call unto you. And what you do is the same as if a king bearing a royal robe, and offering a diadem, did not win your choice, but a robber brandishing a sword at you, and threatening death, were to win it.

Considering these things then, beloved, let us discern the truth at length though late, and let us grow sober. For I am now ashamed of speaking of almsgiving, because that having often spoken on this subject, I have effected nothing worth the exhortation. For some increase indeed hath there been, but not so much as I wished. For I see you sowing, but not with a liberal hand. Wherefore I fear too lest ye also “reap sparingly.”2505 2 Cor. ix. 6.

For in proof that we do sow sparingly, let us inquire, if it seem good, which2506 [“who are more numerous.”…“and who are they that are neither,” etc.—R.]are more numerous in the city, poor or rich; and which they, who are neither2507 [“who are more numerous.”…“and who are they that are neither,” etc.—R.]poor nor rich, but have a middle place. As, for instance, a tenth part is of rich, and a tenth of the poor that have nothing at all, and the rest of the middle sort.

Let us distribute then amongst the poor the whole multitude of the city, and ye will see the disgrace how great it is. For the very rich indeed are but few, but those that come next to them are many; again, the poor are much fewer than these. Nevertheless, although there are so many that are able to feed the hungry, many go to sleep in their hunger, not because those that have are not able with ease to succor them, but because of their great barbarity and inhumanity. For if both the wealthy, and those next to them, were to distribute amongst themselves those who are in need of bread and raiment, scarcely would one poor person fall to the share of fifty men or even a hundred. Yet nevertheless, though in such great abundance of persons to assist them, they are wailing every day. And that thou mayest learn the inhumanity of the others, when the church is possessed of a revenue of one of the lowest among the wealthy, and not of the very rich, consider how many widows it succors every day, how many virgins; for indeed the list of them hath already reached unto the number of three thousand. Together with these, she succors them that dwell in the prison, the sick in the caravansera, the healthy, those that are absent from their home, those that are maimed in their bodies, those that wait upon the altar; and with respect to food and raiment, them that casually come every day; and her substance is in no respect diminished. So that if ten men only were thus willing to spend, there would be no poor.

4. And what, it will be said, are our children to inherit? The principal remains, and the income again is become more abundant, the goods being stored up for them in Heaven.

But are ye not willing to do this? At least do it by the half, at least by the third part, at least by the fourth part, at least by the tenth. For owing to God’s favor, it were possible for our city to nourish the poor of ten cities.

And if ye will, let us make some calculation2508 συλλογισμν .in proof of this; or rather there is no need so much as of reckoning; for of itself the easiness of the thing is discernible. See at least, upon public occasions, how much one house hath often not been backward to spend, and hath not had so much as a little feeling of the expense, which service if each of the rich were willing to perform for the poor, in a brief moment of time he would have seized on Heaven.

What plea then will there be? what shadow of defense, when not even of the things from which we must assuredly be separated, when taken away from hence, not even of these do we impart to the needy with as much liberality as others to those on the stage, and this when we are to reap so many benefits therefrom? For we ought indeed, even though we were always to be here, not even so to be sparing of this good expenditure; but when after a little time, we are to be removed from hence, and dragged away naked from all, what kind of defense shall we have for not even out of our income giving to the hungry and distressed?2509 ἀγχομνοι.

For neither do I constrain thee to lessen thy possessions, not because I do not wish it, but because I see thee very backward. It is not then this I say, but spend of your fruits, and treasure up nothing from these. It is enough for thee to have the money of thine income pouring in on thee as from a fountain; make the poor sharers with thee, and become a good steward of the things given thee of God.

But I pay tribute, one may say. For this cause then dost thou despise, because in this case no one demands it of thee? And the other, who, should the earth bear, or should it not bear, takes by force, and extorts, thou darest not gainsay; but Him that is so mild, and then only demands, when the earth bears, thou answerest not even to a word? And who will deliver thee from those intolerable punishments? There is no one. For if, because in the other case a very sore punishment will ensue to thee for not giving, therefore thou becomest diligent about the payment, consider here too is one more sore; not to be bound, neither to be cast into prison, but to depart into the eternal fire.

For all reasons then let us pay these tributes first: for great is the facility, and greater the reward; and more abundant the gain, and worse the punishments to us if we are obstinate. For a punishment cometh upon us, which hath no end.

But if thou tell me of the soldier’s fighting for thee with the barbarians, there is here too a camp, that of the poor, and a war, which the poor are waging for thee. For when they receive, by praying they make God propitious; and making Him propitious, they repulse, instead of barbarians, the assaults of the devils; they suffer not the evil one to be violent, neither to attack us continually, but they relax his might.

5. Seeing therefore these soldiers every day fighting in thy behalf with the devil by their supplications and prayers, demand of thyself this good contribution, their nourishment. For this King being mild hath not assigned thee any to demand it of thee, but desires thou shouldest give it willingly; though thou pay by little and little, He receives it; though being in difficulty, thou shouldest pay after a long time, He doth not press him that hath not.

Let us not then despise His long-suffering; let us treasure up for ourselves, not wrath, but salvation; not death, but life; not punishment and vengeance, but honors and crowns. There is no need in this case to pay a hire for the conveyance of the things contributed; there is no need in this case to labor in turning them into money. If thou givest them up, the Lord Himself removes them into Heaven; He Himself makes the traffic the more gainful for thee.

There is no need here to find one to carry in what thou hast contributed; contribute only, and straightway it goeth up, not that others may be maintained as soldiers, but that it may remain for thee with great profit. For here2510 [The translation has been altered here to conform to the use of “here” and “there” in the original.—R.]whatsoever thou mayest have given, it is not possible to recover; but there thou wilt receive them again with much honor, and shalt gain greater, and more spiritual gains. Here the gifts are a demand; there a loan, and money at interest, and a debt.

Yea farther, God hath given thee bonds. For “he that showeth mercy to a poor man,” it is said, “lendeth to the Lord.”2511 Prov. xix. 17. He gave thee also an earnest, and bail, and this being God! What sort of earnest? The things in the present life, the visible, the spiritual things, the foretaste of the things to come.

Why then dost thou delay, and why art thou backward, having received so many things already, looking for so many things?

For what thou hast received are these: He Himself made thee a body, He Himself put in thee a soul, He honored with speech thee alone of the things on the earth, He gave thee the use of all the things that are seen, He bestowed on thee the knowledge of Himself, He gave up His Son for thee, He gave thee a baptism full of so many good things, He gave thee a holy table, He promised a kingdom, and the good things that cannot be told.

Having then received so many good things, having to receive so many, again I say the same thing, art thou making petty reckoning about perishing riches, and what excuse wilt thou have?

But art thou looking altogether at thy children? and dost draw back for the sake of these? Nay, rather teach them also to gain such gains. For if thou hadst money lent out and bearing interest, and thou hadst a grateful debtor, thou wouldest ten thousand times rather choose instead of the gold to leave the bond to thy child, so that he should have the large income from it, and not be constrained to go about, and seek for others to borrow it.

And now give this bond to thy children, and leave God a debtor to them. Thou dost not sell thy lands, and give to thy children, but leavest them, that the income may remain, and that they may have a greater increase of riches from thence; but this bond, which is more productive than any land or revenue, and bears so many fruits, this art thou afraid to leave to them? What great folly must this be, and frenzy. And this when thou knowest, that though thou shouldest leave it to them, thou thyself also shall again take it away with thee.

Of this nature are the things spiritual; they have great munificence. Let us not then be beggarly; neither be inhuman and savage towards ourselves, but let us traffic in that good merchandise; that we may both ourselves take it away with us when we depart, and leave it to our own children, and attain to the good things to come, by the grace and love towards man of our Lord Jesus Christ, with whom be unto the Father, together with the Holy Ghost, glory, might, honor, now and ever, and world without end. Amen.

ΟΜΙΛΙΑ ΞϚʹ. Καὶ ἐκπορευομένων αὐτῶν ἀπὸ Ἱεριχὼ, ἠκολούθη σαν αὐτῷ ὄχλοι πολλοί. Καὶ ἰδοὺ δύο τυ φλοὶ καθήμενοι παρὰ τὴν ὁδὸν, ἀκούσαντες ὅτι Ἰησοῦς παράγει, ἔκραζον λέγοντες: Ἐλέησον ἡμᾶς, Κύριε, υἱὸς Δαυΐδ. αʹ. Ὅρα πόθεν παρῆλθεν εἰς τὰ Ἱεροσόλυμα, καὶ ποῦ πρὸ τούτου διέτριβεν: ὃ καὶ μάλιστα ζητήσεως ἄξιον εἶναί μοι δοκεῖ, διατί μὴ καὶ πρώην ἐκεῖθεν ἀπῆλθεν εἰς τὴν Γαλιλαίαν, ἀλλὰ διὰ τῆς Σαμαρείας. Ἀλλὰ τοῦτο μὲν τοῖς φιλομαθέσιν ἀφήσομεν. Εἰ γάρ τις ἀκριβῶς ἐξετάζειν ἐθέλοι, εὑρήσει τὸν Ἰωάννην αἰνιξάμενον αὐτὸ καλῶς, καὶ τὴν αἰτίαν τεθεικότα. Ἡμεῖς δὲ τῶν προκειμένων ἐχώμεθα, καὶ τῶν τυφλῶν τούτων ἀκούσωμεν, οἳ πολλῶν βλεπόντων ἦσαν ἀμείνους. Οὔτε γὰρ τὸν ὁδηγοῦντα ἔχοντες, οὔτε ἰδεῖν αὐτὸν δυνάμενοι ἐπιστάντα, ὅμως ἐφιλονείκουν ἐλθεῖν πρὸς αὐτὸν, καὶ μεγάλῃ ἤρξαντο φωνῇ κράζειν, καὶ ἐπιστομισθέντες μᾶλλον ἐβόων. Τοιοῦτον γὰρ ψυχὴ καρτερική: δι' αὐτῶν τῶν κωλυόντων αἴρεται. Ὁ δὲ Χριστὸς εἴα αὐτοὺς ἐπιστομίζεσθαι, ἵνα μειζόνως αὐτῶν ἡ προθυμία φαίνηται, καὶ μάθῃς ἀξίως αὐτοὺς ἀπολαύοντας τῆς θεραπείας. Διὰ τοῦτο οὐδὲ ἐρωτᾷ, Πιστεύετε; ὅπερ ἐπὶ πολλῶν ποιεῖ: ἡ γὰρ κραυγὴ καὶ ἡ πρόσοδος ἤρκει πᾶσι κατάδηλον ποιῆσαι τὴν πίστιν αὐτῶν. Ἐντεῦθεν μάνθανε, ἀγαπητὲ, ὅτι κἂν σφόδρα εὐτελεῖς ὦμεν καὶ ἀπεῤῥιμμένοι, μετὰ σπουδῆς δὲ προσίωμεν τῷ Θεῷ, καὶ δι' ἡμῶν αὐτῶν δυνησόμεθα ἀνύειν ὅπερ ἂν αἰτῶμεν. Ὅρα γοῦν καὶ οὗτοι πῶς οὐδένα τῶν ἀποστόλων συνήγορον ἔχοντες, ἀλλὰ καὶ πολλοὺς τοὺς ἐπιστομίζοντας, ἴσχυσαν ὑπερβῆναι τὰ κωλύματα, καὶ πρὸς αὐτὸν ἐλθεῖν τὸν Ἰησοῦν. Καίτοι παῤῥησίαν βίου οὐδεμίαν αὐτοῖς μαρτυρεῖ ὁ εὐαγγελιστὴς, ἀλλ' ἤρκεσεν ἀντὶ πάντων αὐτοῖς ἡ προθυμία. Τούτους δὴ καὶ ἡμεῖς ζηλώσωμεν. Κἂν ἀναβάλληται τὴν δόσιν ὁ Θεὸς, κἂν πολλοὶ οἱ ἀπάγοντες, μὴ ἀποστῶμεν αἰτοῦντες. Ταύτῃ γὰρ μάλιστα τὸν Θεὸν ἐπισπασόμεθα. Ὅρα γοῦν καὶ ἐνταῦθα πῶς τὴν σφοδρὰν αὐτῶν προθυμίαν οὐχ ἡ πενία, οὐχ ἡ πήρωσις, οὐ τὸ μὴ ἀκουσθῆναι, οὐ τὸ παρὰ τῶν ὄχλων ἐπιτιμηθῆναι, οὐκ ἄλλο οὐδὲν διεκώλυσε. Τοιοῦτόν ἐστι ψυχὴ ζέουσα καὶ πονουμένη. Τί οὖν ὁ Χριστός; Ἐφώνησεν αὐτοὺς καὶ εἶπε: Τί θέλετε ποιήσω ὑμῖν; Λέγουσιν αὐτῷ: Κύριε, ἵνα ἀνοιγῶσιν ἡμῶν οἱ ὀφθαλμοί. Τίνος ἕνεκεν αὐτοὺς ἐρωτᾷ; Ἵνα μή τις νομίσῃ, ὅτι ἄλλα βουλομένοις λαβεῖν ἄλλα δίδωσι. Καὶ γὰρ ἔθος αὐτῷ πανταχοῦ πρότερον τὴν ἀρετὴν τῶν θεραπευομένων κατάδηλον ποιεῖν καὶ ἐκκαλύπτειν ἅπασι, καὶ τότε ἐπάγειν τὴν ἰατρείαν: δι' ἓν μὲν, ἵνα καὶ τοὺς ἄλλους εἰς ζῆλον ἀγάγῃ: δι' ἕτερον δὲ, ἵνα δείξῃ τῆς δωρεᾶς ἀξίως ἀπολαύοντας. Τοῦτο γοῦν καὶ ἐπὶ τῆς Χαναναίας ἐποίησε γυναικὸς, τοῦτο καὶ ἐπὶ τοῦ ἑκατοντάρχου, τοῦτο καὶ ἐπὶ τῆς αἱμοῤῥοούσης: μᾶλλον δὲ ἡ θαυμασία γυνὴ ἐκείνη καὶ προὔλαβε τοῦ Δεσπότου τὴν πεῦσιν: ἀλλ' ὅμως οὐδὲ οὕτως αὐτὴν παρέδραμεν, ἀλλὰ καὶ μετὰ τὴν ἰατρείαν κατάδηλον αὐτὴν ποιεῖ. Οὕτως αὐτῷ πανταχοῦ περισπούδαστον ἦν ἀνακηρύττειν τῶν προσιόντων αὐτῷ τὰ κατορθώματα, καὶ πολλῷ μείζονα ἀποφαίνειν τῶν ὄντων: ὃ δὴ καὶ ἐνταῦθα ποιεῖ. Εἶτα, ἐπειδὴ εἶπον ὅπερ ἐβούλοντο, σπλαγχνισθεὶς ἥψατο αὐτῶν. Αὕτη γὰρ μόνον ἡ αἰτία τῆς ἰατρείας, δι' ἣν καὶ εἰς τὸν κόσμον ἦλθεν. Ἀλλ' ὅμως εἰ καὶ ἔλεος ἦν καὶ χάρις, τοὺς ἀξίους ἐπιζητεῖ. Ὅτι δὲ ἄξιοι, δῆλον καὶ ἐξ ὧν ἐβόησαν, καὶ ἐξ ὧν λαβόντες οὐκ ἀπεπήδησαν, ὃ πολλοὶ ποιοῦσι, μετὰ τὰς εὐεργεσίας ἀγνωμονοῦντες. Ἀλλ' οὐκ ἐκεῖνοι τοιοῦτοι: ἀλλὰ καὶ πρὸ τῆς δόσεως καρτερικοὶ, καὶ μετὰ τὴν δόσιν εὐγνώμονες: καὶ γὰρ ἠκολούθησαν αὐτῷ. Καὶ ὅτε ἤγγισεν εἰς Ἱεροσόλυμα, καὶ ἦλθεν εἰς Βηθφαγῆ πρὸς τὸ ὄρος τῶν ἐλαιῶν, ἀπέστειλε δύο τῶν μαθητῶν αὐτοῦ, λέγων: Πορεύεσθε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὑρήσετε ὄνον δεδεμένην, καὶ πῶλον μετ' αὐτῆς: λύσαντες ἀγάγετέ μοι. Καὶ ἐάν τις ὑμῖν εἴπῃ τι, ἐρεῖτε, ὅτι Ὁ Κύριος αὐτῶν χρείαν ἔχει: καὶ εὐθέως ἀποστέλλει αὐτούς. Τοῦτο δὲ γέγονεν, ἵνα πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου Ζαχαρίου: Εἴπατε τῇ θυγατρὶ Σιὼν, Ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι πρᾶος, καὶ ἐπιβεβηκὼς ἐπὶ ὄνον καὶ πῶλον υἱὸν ὑποζυγίου. Καίτοι πολλάκις ἐπέβη τῶν Ἱεροσολύμων πρότερον, ἀλλ' οὐδέποτε μετὰ τοσαύτης περιφανείας. Τί οὖν τὸ αἴτιον; Προοίμια ἦν τότε τῆς οἰκονομίας: καὶ οὔτε αὐτὸς σφόδρα κατάδηλος ἦν, οὔτε ὁ καιρὸς τοῦ παθεῖν ἐγγύς: διόπερ ἀδιαφορώτερον αὐτοῖς ἀνεμίγνυτο, καὶ μᾶλλον κρύπτων ἑαυτόν. Οὔτε γὰρ ἂν ἐθαυμάσθη φαινόμενος οὕτω, καὶ εἰς μείζονα ἂν αὐτοὺς ἐξήγαγεν ὀργήν. Ἐπειδὴ δὲ καὶ τῆς αὐτοῦ δυνάμεως πεῖραν ἔδωκεν ἱκανὴν, καὶ ὁ σταυρὸς ἐπὶ θύραις ἦν, μειζόνως ἐκλάμπει λοιπὸν, καὶ μετὰ πλείονος ἅπαντα πράττει περιφανείας τὰ μέλλοντα αὐτοὺς ἐκκαίειν. Δυνατὸν μὲν γὰρ ἦν καὶ παρὰ τὴν ἀρχὴν τοῦτο γενέσθαι: ἀλλ' οὐ χρήσιμον, οὐδὲ λυσιτελὲς οὕτω. Σὺ δέ μοι θέα ὅσα θαύματα γίνεται, καὶ ὅσαι πληροῦνται προφητεῖαι. Εἶπεν, ὅτι Εὑρήσετε ὄνον: προεῖπεν ὅτι οὐδεὶς κωλύσει, ἀλλ' ὅτι ἀκούσαντες σιγήσουσι. Τοῦτο δὲ οὐ μικρὸν κρῖμα Ἰουδαίων, εἰ τοὺς οὐδέποτε γνωρίμους αὐτῷ, οὐδὲ φανέντας, πείθει τὰ αὐτῶν προέσθαι καὶ μηδὲν ἀντειπεῖν, καὶ διὰ τῶν μαθητῶν: οὗτοι δὲ αὐτῷ θαυματουργοῦντι παρόντες οὐκ ἐπείσθησαν. βʹ. Μηδὲ μικρὸν εἶναι νομίσῃς τὸ γεγενημένον. Τίς γὰρ αὐτοὺς ἔπεισε, τῶν ἰδίων ἀφαιρουμένων, καὶ ταῦτα πένητας ὄντας ἴσως καὶ γεωργοὺς, μὴ ἀντειπεῖν; τί λέγω μὴ ἀντειπεῖν; μὴ ἐρέσθαι, ἢ καὶ ἐρομένους σιγῆσαι καὶ παραχωρῆσαι; Καὶ γὰρ ἀμφότερα ὁμοίως θαυμαστὰ ἦν. καὶ εἰ μηδὲν εἶπον, ἑλκομένων τῶν ὑποζυγίων, καὶ εἰ εἰπόντες καὶ ἀκούσαντες, ὅτι ὁ Κύριος αὐτῶν χρείαν ἔχει, παρεχώρησαν καὶ οὐκ ἀντέστησαν, καὶ ταῦτα οὐκ αὐτὸν ὁρῶντες, ἀλλὰ τοὺς μαθητάς. Ἀπὸ τούτων αὐτοὺς παιδεύει, ὅτι καὶ Ἰουδαίους ἐδύνατο καὶ ἄκοντας κωλῦσαι διόλου μέλλοντας αὐτῷ ἐπιέναι, καὶ ἀφώνους καταστῆσαι, ἀλλ' οὐκ ἠθέλησε. Καὶ ἕτερον δὲ μετὰ τούτων διδάσκει τοὺς μαθητὰς, ὅπερ ἂν αἰτήσῃ διδόναι: κἂν αὐτὴν κελεύσῃ τὴν ψυχὴν προέσθαι. καὶ ταύτην παρέχειν, καὶ μὴ ἀντιλέγειν. Εἰ γὰρ οἱ ἄγνωστοι αὐτῷ παρεχώρησαν, πολλῷ μᾶλλον αὐτοὺς ἁπάντων ἐξίστασθαι δεῖ. Πρὸς δὲ τοῖς εἰρημένοις καὶ ἑτέραν πάλιν προφητείαν ἐπλήρου διπλῆν: τὴν μὲν δι' ἔργων, τὴν δὲ διὰ ῥημάτων. Καὶ ἡ μὲν διὰ τῶν ἔργων ἦν, ἡ διὰ τῆς καθέδρας τοῦ ὄνου: ἡ δὲ διὰ τῶν ῥημάτων, ἡ τοῦ προφήτου Ζαχαρίου: καὶ γὰρ εἶπεν, ὅτι καθεδεῖται ὁ βασιλεὺς ἐπὶ ὄνου. Καὶ καθίσας αὐτὸς καὶ πληρώσας αὐτὴν, ἑτέραν πάλιν ἐδίδου προφητείας ἀρχὴν, δι' ὧν ἐποίει τὰ μέλλοντα προδιατυπῶν. Πῶς καὶ τίνι τρόπῳ; Τῶν ἀκαθάρτων ἐθνῶν τὴν κλῆσιν προανεφώνει, καὶ ὅτι αὐτοῖς ἐπαναπαύσεται, καὶ εἴξουσιν αὐτῷ καὶ ἕψονται: καὶ προφητεία διεδέχετο προφητείαν. Ἐμοὶ δὲ οὐ διὰ τοῦτο δοκεῖ μόνον ἐπὶ τὸν ὄνον καθίσαι, ἀλλὰ καὶ μέτρον ἡμῖν φιλοσοφίας παρέχων Οὐ γὰρ δὴ μόνον προφητείας ἐπλήρου, οὐδὲ δόγματα ἐφύτευε τὰ τῆς ἀληθείας, ἀλλὰ καὶ τὸν βίον ἡμῖν διώρθου δι' αὐτῶν τούτων, πανταχοῦ κανόνας ἡμῖν τιθεὶς τῆς ἀναγκαίας χρείας, καὶ διὰ πάντων τὴν ζωὴν κατορθῶν τὴν ἡμετέραν. Διά τοι τοῦτο καὶ ἡνίκα τίκτεσθαι ἔμελλεν οὐκ ἐπεζήτησε λαμπρὰν οἰκίαν, οὐδὲ μητέρα πλουσίαν καὶ περιφανῆ, ἀλλὰ πτωχὴν, καὶ μνηστῆρα τέκτονα ἔχουσαν, καὶ ἐν καλύβῃ γεννᾶται, καὶ ἐν φάτνῃ τίθεται: καὶ μαθητὰς ἐκλέγων, οὐ ῥήτορας καὶ σοφοὺς, οὐδὲ εὐπόρους καὶ εὐγενεῖς, ἀλλὰ πένητας καὶ ἐκ πενήτων καὶ πάντοθεν ἀσήμους ἐξέλεξε: καὶ τράπεζαν παρατιθέμενος, ποτὲ μὲν κριθίνους ἄρτους παρατίθεται, ποτὲ δὲ πρὸς αὐτὸν τὸν καιρὸν ἐξ ἀγορᾶς τοὺς μαθητὰς ὠνεῖσθαι κελεύων; καὶ στιβάδα ποιῶν, ἀπὸ χόρτου ποιεῖ: καὶ ἱμάτια ἀμφιεννύμενος, εὐτελῆ καὶ τῶν πολλῶν οὐδὲν διαφέροντα περιβάλλεται: οἰκίαν δὲ οὐδὲ ἔσχεν. Εἰ δὲ καὶ μεταβῆναι ἐκ τόπου εἰς τόπον ἔδει, ὁδοιπορῶν τοῦτο ποιεῖ, καὶ οὕτως ὁδοιπορῶν, ὡς καὶ κοπιᾷν. Καὶ καθήμενος οὐ θρόνου δεῖται, οὐδὲ προσκεφαλαίου, ἀλλ' ἐπὶ τοῦ ἐδάφους, ποτὲ μὲν ἐν τῷ ὄρει, ποτὲ δὲ παρὰ τὴν πηγήν: καὶ οὐ παρὰ τὴν πηγὴν μόνον, ἀλλὰ καὶ μόνος, καὶ Σαμαρείτιδι διαλέγεται. Πάλιν λύπης μέτρα τιθεὶς, ἡνίκα θρηνῆσαι ἔδει, δακρύει ἠρέμα, πανταχοῦ κανόνας, ὅπερ ἔφην, καὶ ὅρους πηγνὺς, μέχρι ποῦ προβαίνειν δεῖ, καὶ περαιτέρω μηκέτι. Διὰ δὴ τοῦτο καὶ νῦν, ἐπειδὴ συνέβαινέ τινας ἀσθενεστέρους ὄντας ὑποζυγίων δεῖσθαι, κἀνταῦθα μέτρον ἔθηκε, δεικνὺς ὅτι οὐχ ἵππους, οὐδὲ ἡμιόνους ζεύξαντας φέρεσθαι δεῖ, ἀλλὰ ὄνῳ κεχρῆσθαι, καὶ περαιτέρω μὴ προβαίνειν, καὶ πανταχοῦ τῆς χρείας εἶναι. Ἴδωμεν δὲ καὶ τὴν προφητείαν, τὴν διὰ τῶν ῥημάτων, τὴν διὰ τῶν πραγμάτων. Τίς οὖν ἡ προφητεία; Ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι πρᾶος, καὶ ἐπιβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον: οὐχὶ ἅρματα ἐλαύνων, ὡς οἱ λοιποὶ βασιλεῖς: οὐ φόρους ἀπαιτῶν, οὐ σοβῶν καὶ δορυφόρους περιάγων: ἀλλὰ πολλὴν τὴν ἐπιείκειαν κἀντεῦθεν ἐπιδεικνύμενος. Ἐρώτησον τοίνυν τὸν Ἰουδαῖον: ποῖος βασιλεὺς ἐπὶ ὄνου ὀχούμενος ἦλθεν εἰς Ἱερουσαλήμ; Ἀλλ' οὐκ ἂν ἔχοι εἰπεῖν, ἀλλ' ἢ τοῦτον μόνον. Ἐποίει δὲ ταῦτα, ὅπερ ἔφην, τὰ μέλλοντα προδηλῶν. Ἐνταῦθα γὰρ ἡ Ἐκκλησία δηλοῦται διὰ τοῦ πώλου, καὶ ὁ λαὸς ὁ νέος, ὁ ποτὲ μὲν ἀκάθαρτος, μετὰ δὲ τὸ καθίσαι τὸν Ἰησοῦν καθαρὸς γενόμενος. Καὶ ὅρα διόλου τὴν εἰκόνα σωζομένην. Οἱ γὰρ μαθηταὶ λύουσι τὰ ὑποζύγια. Διὰ γὰρ τῶν ἀποστόλων κἀκεῖνοι καὶ ἡμεῖς ἐκλήθημεν: διὰ τῶν ἀποστόλων προσήχθημεν. Ἐπειδὴ δὲ καὶ ἡ ἡμετέρα εὐδοκίμησις ἐκείνους παρεζήλωσε, διὰ τοῦτο φαίνεται ἡ ὄνος ἀκολουθοῦσα τῷ πώλῳ Μετὰ γὰρ τὸ καθίσαι τὸν Χριστὸν ἐπὶ τὰ ἔθνη, τότε ἥξουσι κἀκεῖνοι παραζηλοῦντες. Καὶ τοῦτο δηλῶν ὁ Παῦλος ἔλεγεν: Ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν, ἄχρις οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ: καὶ οὕτω πᾶς Ἰσραὴλ σωθήσεται. Ὅτι γὰρ προφητεία ἦν, δῆλον ἐκ τῶν εἰρημένων. Οὐ γὰρ ἂν ἐμέλησε τῷ προφήτῃ μετὰ τοσαύτης ἀκριβείας τοῦ ὄνου τὴν ἡλικίαν εἰπεῖν, εἰ μὴ τοῦτο ἦν. Οὐ ταῦτα δὲ μόνον δηλοῦνται διὰ τῶν εἰρημένων. ἀλλ' ὅτι καὶ μετ' εὐκολίας αὐτοὺς ἄξουσιν οἱ ἀπόστολοι. Ὥσπερ γὰρ ἐνταῦθα οὐδεὶς ἀντεῖπεν εἰς τὸ κατασχεῖν, οὕτως οὐδὲ ἐπὶ τῶν ἐθνῶν οὐδεὶς ἠδυνήθη διακωλῦσαι τῶν κατεχόντων αὐτοὺς ἔμπροσθεν. Οὐ κάθηται δὲ ἐπὶ γυμνὸν τὸν πῶλον, ἀλλ' ἐπὶ τὰ ἱμάτια τῶν ἀποστόλων. Ἐπειδὴ γὰρ τὸν πῶλον ἔλαβον, ἅπαντα λοιπὸν προΐενται, καθὼς καὶ Παῦλος ἔλεγεν: Ἐγὼ δὲ ἥδιστα δαπανήσω καὶ ἐκδαπανηθήσομαι ὑπὲρ τῶν ψυχῶν ὑμῶν. Σκόπει δὲ τὸ εὐήνιον τοῦ πώλου, πῶς ἀδάμαστος ὢν καὶ χαλινοῦ ἄπειρος, οὐκ ἐσκίρτησεν, ἀλλ' εὐτάκτως ἐφέρετο. Ὃ καὶ αὐτὸ προφητεία τοῦ μέλλοντος ἦν, δηλοῦσα τὸ καταπειθὲς τῶν ἐθνῶν, καὶ τὴν ἀθρόαν εἰς εὐταξίαν μεταβολήν. Καὶ γὰρ πάντα τὸ ῥῆμα εἰργάσατο τὸ λέγον: Λύσαντες ἀγάγετέ μοι: ὥστε τὰ ἄτακτα εὔτακτα, καὶ τὰ ἀκάθαρτα γενέσθαι λοιπὸν καθαρά. γʹ. Ἀλλ' ὅρα τὸ ταπεινὸν τῶν Ἰουδαίων. Τοσαῦτα θαύματα εἰργάσατο, καὶ οὐδέποτε αὐτὸν οὕτως ἐξεπλάγησαν: ἐπειδὴ δὲ εἶδον ὄχλον συντρέχοντα, τότε θαυμάζουσιν. Ἐσείσθη γὰρ πᾶσα ἡ πόλις λέγουσα: Τίς ἐστιν οὗτος; Οἱ δὲ ὄχλοι ἔλεγον: Οὗτός ἐστιν Ἰησοῦς ὁ προφήτης, ὁ ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας. Καὶ ὅτε ἔδοξαν μέγα τι λέγειν, τότε χαμαίζηλος ἦν αὐτῶν ἡ γνώμη, καὶ ταπεινὴ καὶ σεσυρμένη. Ταῦτα δὲ αὐτὸς ἐποίει, οὐ πομπήν τινα ἐπιδεικνύμενος, ἀλλ' ὁμοῦ μὲν, ὅπερ εἶπον, καὶ προφητείαν πληρῶν, καὶ φιλοσοφίαν παιδεύων, ὁμοῦ δὲ καὶ τοὺς μαθητὰς παραμυθούμενος λυπουμένους διὰ τὸν θάνατον, καὶ δεικνὺς ὅτι ταῦτα πάντα πάσχει ἑκών. Σὺ δέ μοι θαύμασον τοῦ προφήτου τὴν ἀκρίβειαν, πῶς πάντα προεῖπε: καὶ τὰ μὲν ὁ Δαυῒδ, τὰ δὲ ὁ Ζαχαρίας προανεφώνησεν. Οὕτω καὶ ἡμεῖς ποιῶμεν, καὶ ὑμνῶμεν, καὶ τὰ ἱμάτια προώμεθα τοῖς αὐτὸν φέρουσι. Τίνος γὰρ ἂν εἴημεν ἄξιοι, ὅταν οἱ μὲν τὴν ὄνον περιβάλλωσιν εἰς ἢν ἐκάθητο, οἱ δὲ τοῖς ποσὶν αὐτῆς ὑποστρωννύωσι τὰ ἱμάτια, ἡμεῖς δὲ αὐτὸν γυμνὸν ὁρῶντες, καὶ οὐδὲ ἀποδῦναι κελευόμενοι, ἀλλ' ἀπὸ τῶν κειμένων δαπανᾷν, μηδὲ οὕτως ὦμεν φιλότιμοι; κἀκεῖνοι μὲν παρακολουθῶσιν ἔμπροσθεν καὶ ὄπισθεν, ἡμεῖς δὲ καὶ προσιόντα παραπεμπώμεθα καὶ διακρουώμεθα καὶ ὑβρίζωμεν; Πόσης ταῦτα κολάσεως ἄξια; πόσης τιμωρίας; Προσέρχεταί σοι δεόμενος ὁ Δεσπότης, καὶ οὐδὲ ἀκοῦσαι βούλει τῆς ἱκετηρίας, ἀλλ' ἐγκαλεῖς καὶ ἐπιτιμᾷς, καὶ ταῦτα ἀκούσας τοιούτων ῥημάτων. Εἰ δὲ ἕνα ἄρτον διδοὺς καὶ ἀργύριον ὀλίγον, οὕτω βάναυσος εἶ καὶ ὀλίγωρος καὶ ὀκνηρὸς, εἰ πάντα κενῶσαι ἔδει, τίς ἂν ἐγένου; Οὐχ ὁρᾷς τοὺς ἐν τῷ θεάτρῳ φιλοτίμους, ὅσα ταῖς πόρναις προΐενται; σὺ δὲ οὐδὲ τὸ ἥμισυ τούτων δίδως, οὐδὲ τὸ πολλοστὸν πολλάκις. Ἀλλ' ὁ μὲν διάβολος κελεύει δοῦναι τοῖς τυχοῦσι, γέενναν προξενῶν, καὶ δίδως: ὁ δὲ Χριστὸς τοῖς δεομένοις, βασιλείαν ἐπαγγελλόμενος, καὶ οὐ μόνον οὐ δίδως, ἀλλὰ καὶ ὑβρίζεις: καὶ αἱρῇ μᾶλλον ὑπακοῦσαι τῷ διαβόλῳ, ἵνα κολασθῇς, ἢ πεισθῆναι τῷ Χριστῷ καὶ σωθῆναι. Καὶ τί ταύτης χεῖρον γένοιτ' ἂν τῆς παραπληξίας; Ὁ μὲν γέενναν προξενεῖ, ὁ δὲ βασιλείαν: καὶ τοῦτον ἀφέντες, ἐκείνῳ προστρέχετε. Καὶ τὸν μὲν προσιόντα παραπέμπεσθε, τὸν δὲ μακρὰν ὄντα προσκαλεῖσθε. Καὶ ταὐτὸν γίνεται, οἷον ἂν εἰ βασιλεὺς μὲν ἁλουργίδα ἔχων, καὶ διάδημα προτεινόμενος μὴ πείθοι, λῃστὴς δὲ μάχαιραν ἐπισείων, καὶ θάνατον ἀπειλῶν πείθοι. Ταῦτ' οὖν ἐννοοῦντες, ἀγαπητοὶ, διαβλέψωμεν ὀψὲ γοῦν ποτε, καὶ ἀνανήψωμεν. Καὶ γὰρ ἐγὼ λοιπὸν αἰσχύνομαι περὶ ἐλεημοσύνης διαλεγόμενος, διὰ τὸ πολλάκις περὶ ταύτης τῆς ὑποθέσεως εἰπὼν, μηδὲν ἄξιον ἀνῦσαι τῆς παραινέσεως. Γέγονε μὲν γάρ τι πλέον, οὐ τοσοῦτον δὲ ὅσον ἐβουλόμην. Ὁρῶ μὲν γὰρ σπείροντας ὑμᾶς, οὐ δαψιλεῖ δὲ τῇ δεξιᾷ. Διὸ καὶ φοβοῦμαι μήπως καὶ φειδομένως θερίσητε. Ὅτι γὰρ φειδομένως σπείρομεν, ἐξετάσωμεν, εἰ δοκεῖ, τίνες πλείους ἐν τῇ πόλει, πένητες ἢ πλούσιοι: καὶ τίνες οὔτε πένητες, οὔτε πλούσιοι, ἀλλ' οἱ μέσην χώραν ἔχοντες. Οἷον, ἔστι τὸ δέκατον μέρος πλουσίων, καὶ τὸ δέκατον πενήτων τῶν οὐδὲν ὅλως ἐχόντων: οἱ δὲ λοιποὶ τῶν μέσων εἰσί. Διέλωμεν τοίνυν εἰς τοὺς δεομένους τὸ πᾶν πλῆθος τῆς πόλεως, καὶ ὄψεσθε τὴν αἰσχύνην ὅση. Οἱ μὲν γὰρ σφόδρα πλουτοῦντες ὀλίγοι: οἱ δὲ μετ' ἐκείνους πολλοί: πάλιν οἱ πένητες πολλῷ τούτων ἐλάττους. Ἀλλ' ὅμως τοσούτων ὄντων τῶν δυναμένων τοὺς πεινῶντας τρέφειν, πολλοὶ πεινῶντες καθεύδουσιν: οὐ διὰ τὸ μὴ δύνασθαι μετ' εὐκολίας αὐτοῖς ἐπαρκεῖν τοὺς ἔχοντας, ἀλλὰ διὰ τὴν πολλὴν αὐτῶν ὠμότητα καὶ ἀπανθρωπίαν. Εἰ γὰρ διέλοιντο οἵ τε πλουτοῦντες, οἵ τε μετ' ἐκείνους, τοὺς δεομένους ἄρτων καὶ ἐνδυμάτων, μόλις ἂν πεντήκοντα ἀνδράσιν ἢ καὶ ἑκατὸν λάχοι πένης εἷς. Ἀλλ' ὅμως καὶ ἐν τοσαύτῃ ἀφθονίᾳ τῶν προστησομένων ὄντες, ὀδύρονται καθ' ἑκάστην ἡμέραν. Καὶ ἵνα μάθῃς αὐτῶν τὴν ἀπανθρωπίαν, ἑνὸς τῶν ἐσχάτων εὐπόρων καὶ τῶν μὴ σφόδρα πλουτούντων πρόσοδον ἡ Ἐκκλησία ἔχουσα, ἐννόησον ὅσαις ἐπαρκεῖ καθ' ἑκάστην ἡμέραν χήραις, ὅσαις παρθένοις: καὶ γὰρ εἰς τὸν τῶν τρισχιλίων ἀριθμὸν ὁ κατάλογος αὐτῶν ἔφθασε. Μετὰ τούτων τοῖς τὸ δεσμωτήριον οἰκοῦσι, τοῖς ἐν τῷ ξενοδοχείῳ κάμνουσι, τοῖς ὑγιαίνουσι, τοῖς ἀποδημοῦσι, τοῖς τὰ σώματα λελωβημένοις, τοῖς τῷ θυσιαστηρίῳ προσεδρεύουσι, καὶ τροφῆς καὶ ἐνδυμάτων ἕνεκεν, τοῖς ἁπλῶς προσιοῦσι καθ' ἑκάστην ἡμέραν: καὶ οὐδὲν αὐτῇ τὰ τῆς οὐσίας ἠλάττωται. Ὥστε εἰ δέκα ἄνδρες μόνον οὕτως ἠθέλησαν ἀναλίσκειν, οὐδεὶς ἂν ἦν πένης. δʹ. Καὶ τί ἔμελλον, φησὶν, οἱ παῖδες ἡμῶν διαδέχεσθαι; Τὸ κεφάλαιον ἔμενε, καὶ ἡ πρόσοδος πάλιν πλείων ἐγίνετο, ἐν οὐρανῷ θησαυριζομένων αὐτοῖς τῶν κτημάτων. Ἀλλ' οὐ βούλεσθε οὕτω; Κἂν ἐξ ἡμισείας, κἂν ἀπὸ τρίτης μοίρας, κἂν ἀπὸ τετάρτης, κἂν ἀπὸ δεκάτης. Διὰ γὰρ τὴν τοῦ Θεοῦ χάριν δέκα πόλεων πένητας δυνατὸν ἦν θρέψαι τὴν πόλιν τὴν ἡμετέραν. Καὶ εἰ βούλεσθε, ποιήσωμέν τινα τούτων συλλογισμόν: μᾶλλον δὲ οὐδὲ συλλογισμοῦ χρεία: καὶ γὰρ αὐτόθεν κατάδηλός ἐστιν ἡ εὐκολία τοῦ πράγματος. Ὁρᾶτε γοῦν εἰς τὰς λειτουργίας τὰς πολιτικὰς, ὅσα οἰκία μία ἀναλίσκουσα πολλάκις οὐκ ὤκνησεν, ἀλλ' οὐδὲ μικρὸν ᾔσθετο τῆς δαπάνης: ἢν εἰ τῶν πλουσίων ἕκαστος εἰς τοὺς πένητας λειτουργεῖν λειτουργίαν ἐβούλετο, ἐν βραχείᾳ καιροῦ ῥοπῇ ἥρπασεν ἂν τὸν οὐρανόν. Τίς οὖν ἂν εἴη συγγνώμη, ποία ἀπολογίας σκιὰ, ὅταν μηδὲ ὧν ἀφίστασθαι μέλλομεν πάντως ἀπαγόμενοι ἐντεῦθεν, μηδὲ τούτων μεταδιδῶμεν τοῖς δεομένοις μετὰ δαψιλείας τοσαύτης, μεθ' ὅσης τοῖς ἐπὶ τῆς σκηνῆς ἕτεροι, καὶ ταῦτα τοσαῦτα μέλλοντες καρποῦσθαι ἐκ τούτων; Ἔδει μὲν γὰρ, εἰ καὶ διαπαντὸς ἐνταῦθα ἦμεν, μηδὲ οὕτω φείδεσθαι τῆς καλῆς ταύτης δαπάνης ὅταν δὲ μικρὸν ὕστερον ἐντεῦθεν ἀπαγώμεθα, καὶ πάντων ἀφελκώμεθα γυμνοὶ, ποίαν ἕξομεν ἀπολογίαν, μηδὲ ἀπὸ τῶν προσόδων παρέχοντες τοῖς λιμώττουσι καὶ ἀγχομένοις; Οὐδὲ γὰρ ἀναγκάζω σε τὰ ὄντα μειῶσαι: οὐκ ἐπειδὴ μὴ βούλομαι, ἀλλ' ἐπειδὴ σφόδρα ὀκνοῦντα ὁρῶ. Οὐ τοίνυν τοῦτό φημι: ἀλλ' ἀπὸ τῶν καρπῶν ἀνάλωσον, καὶ μηδὲν θησαυρίσῃς ἐντεῦθεν. Ἀρκεῖ σοι ὥσπερ ἐκ πηγῆς ἔχειν ἐπιῤῥέοντα τὰ χρήματα τῶν προσόδων: ποίησον κοινωνοὺς τοὺς πένητας, καὶ γενοῦ καλὸς οἰκονόμος τῶν παρὰ τοῦ Θεοῦ σοι δοθέντων. Ἀλλὰ τελέσματα δίδωμι, φησί. Διὰ τοῦτο οὖν καταφρονεῖς, ὅτι ἐνταῦθα οὐδεὶς ἀπαιτεῖ; κἀκείνῳ μὲν τῷ, κἂν ἐνέγκῃ, κἂν μὴ ἐνέγκῃ ἡ γῆ, λαμβάνοντι μετὰ ἀνάγκης καὶ στρεβλοῦντι οὐ τολμᾷς ἀντειπεῖν: τῷ δὲ οὕτως ἡμέρῳ, καὶ τότε ἀπαιτοῦντι, ὅταν ἐνέγκῃ ἡ γῆ, οὐδὲ μέχρι λόγου ἀποκρίνῃ; Καὶ τίς σε ἐξαιρήσεται τῶν ἀκαρτερήτων ἐκείνων κολάσεων; Οὐκ ἔστιν οὐδείς. Εἰ γὰρ ἐπειδὴ ἐκεῖ πάντως ἕψεται τιμωρία χαλεπωτάτη μὴ δόντι, διὰ τοῦτο γίνῃ σπουδαῖος περὶ τὴν ἔκτισιν, ἐννόησον ὅτι καὶ ἐνταῦθα χαλεπωτέρα: οὐ τὸ δεθῆναι, οὐδὲ τὸ εἰς δεσμωτήριον ἐμπεσεῖν, ἀλλὰ τὸ ἀπελθεῖν εἰς τὸ πῦρ τὸ αἰώνιον. Πάντων οὖν ἕνεκεν ταῦτα πρῶτον καταθῶμεν τὰ τελέσματα. Καὶ γὰρ πολλὴ ἡ εὐκολία, καὶ μείζων ὁ μισθὸς, καὶ πλείων ἡ ἐμπορία, καὶ χείρων ἡ κόλασις ἀγνωμονοῦσιν ἡμῖν. Κόλασις γὰρ διαδέχεται τέλος οὐκ ἔχουσα. Εἰ δὲ τοὺς στρατιώτας μοι λέγεις τοὺς ὑπὲρ σοῦ πολεμοῦντας βαρβάροις, ἔστι καὶ ἐνταῦθα στρατόπεδον, τὸ τῶν πτωχῶν, καὶ πόλεμος, ὃν ὑπὲρ σοῦ πολεμοῦσιν οἱ πένητες. Ὅταν γὰρ λάβωσιν, εὐχόμενοι τὸν Θεὸν ἵλεω ποιοῦσιν: ἵλεω δὲ ποιοῦντες, ἀποκρούονται ἀντὶ βαρβάρων τὰς τῶν δαιμόνων ἐπιβουλάς: οὐκ ἀφιᾶσι σφοδρὸν εἶναι τὸν πονηρὸν, οὐδὲ ἐπιτίθεσθαι συνεχῶς, ἀλλ' ἐκλύουσιν αὐτοῦ τὴν ἰσχύν. εʹ. Ὁρῶν τοίνυν τοὺς στρατιώτας τούτους καθ' ἑκάστην ἡμέραν πυκτεύοντας ὑπὲρ σοῦ τῷ διαβόλῳ διὰ τῶν δεήσεων καὶ τῶν εὐχῶν, ἀπαίτησον σαυτὸν τὴν καλὴν ταύτην εἰσφορὰν, τὰς ἐκείνων τροφάς. Καὶ γὰρ ἥμερος ὢν ὁ Βασιλεὺς οὗτος, οὐκ ἔδωκέ σοι τοὺς ἀπαιτοῦντας, ἀλλ' ἑκόντα βούλεται καταθεῖναι: κἂν κατὰ μικρὸν καταβάλῃς, δέχεται: κἂν ἀπορῶν διὰ πολλοῦ χρόνου καταθῇς, οὐ κατεπείγει τὸν οὐκ ἔχοντα. Μὴ δὴ τῆς μακροθυμίας αὐτοῦ καταφρονῶμεν, ἀλλὰ θησαυρίζωμεν ἑαυτοῖς μὴ ὀργὴν, ἀλλὰ σωτηρίαν: μὴ θάνατον, ἀλλὰ ζωήν: μὴ κόλασιν καὶ τιμωρίαν, ἀλλὰ τιμὰς καὶ στεφάνους. Οὐκ ἔστιν ἐνταῦθα δοῦναι μισθὸν τῆς μετακομιδῆς τῶν εἰσφερομένων, οὐκ ἔστιν ἐνταῦθα καμεῖν ἐξαργυρίζοντας. Ἂν καταβάλῃς αὐτὰ, αὐτὸς αὐτὰ μετατίθησιν εἰς τὸν οὐρανὸν ὁ Δεσπότης: αὐτός σοι τὴν πραγματείαν κατασκευάζει κερδαλεωτέραν. Οὐκ ἔστιν ἐνταῦθα παράπομπον εὑρεῖν τῶν καταβληθέντων: μόνον κατάβαλε, καὶ εὐθέως ἄνεισιν: οὐχ ἵνα στρατιῶται ἕτεροι τραφῶσιν, ἀλλ' ἵνα σοὶ μένῃ μετ' ἐμπορίας πολλῆς. Ἐνταῦθα μὲν γὰρ ἅπερ ἂν δῷς, ἀναλαβεῖν οὐκ ἔνι: ἐκεῖ δὲ μετὰ πολλῆς ἀπολήψῃ πάλιν αὐτὰ τῆς τιμῆς, καὶ κερδανεῖς μείζω καὶ πνευματικώτερα κέρδη. Ἐνταῦθα τὰ διδόμενα ἀπαίτησίς ἐστιν: ἐκεῖ χρῆσις καὶ δάνειον καὶ ὄφλημα. Καὶ γὰρ χειρόγραφά σοι ἐποίησεν ὁ Θεός: Ὁ γὰρ ἐλεῶν, φησὶ, πτωχὸν, δανείζει Θεῷ. Ἔδωκέ σοι καὶ ἀῤῥαβῶνα καὶ ἐγγυητὰς, καὶ ταῦτα Θεὸς ὤν. Ποῖον ἀῤῥαβῶνα; Τὰ ἐν τῷ παρόντι βίῳ, τὰ αἰσθητὰ, τὰ πνευματικὰ, τὰ προοίμια τῶν μελλόντων. Τί τοίνυν ἀναβάλλῃ καὶ ὀκνεῖς, τοσαῦτα ἤδη λαβὼν, τοσαῦτα προσδοκῶν; Ἃ μὲν γὰρ ἔλαβες, ἔστι ταῦτα: σῶμα αὐτός σοι διέπλασε: ψυχὴν αὐτός σοι ἐνέθηκεν: ἐτίμησέ σε λόγῳ μόνον τῶν ἐπὶ γῆς: τῶν ὁρωμένων σοι ἁπάντων τὴν χρῆσιν ἔδωκεν: ἐχαρίσατό σοι τὴν ἑαυτοῦ γνῶσιν: τὸν Υἱὸν ἐπέδωκεν ὑπὲρ σοῦ: βάπτισμα τοσούτων γέμον ἀγαθῶν ἐδωρήσατο: ἔδωκέ σοι τράπεζαν ἱεράν: ἐπηγγείλατο βασιλείαν καὶ τὰ ἀπόῤῥητα ἀγαθά. Τοσαῦτα τοίνυν λαβὼν, τοσαῦτα μέλλων λαμβάνειν (πάλιν γὰρ τὸ αὐτὸ ἐρῶ, περὶ χρήματα ἀπολλύμενα μικρολογῇ; καὶ ποίαν ἕξεις συγγνώμην; Ἀλλὰ τοὺς παῖδας πάντως ὁρᾷς, καὶ διὰ τούτους ἀναδύῃ; Καὶ μὴν κἀκείνους παίδευσον τοιαῦτα κερδαίνειν κέρδη. Καὶ γὰρ εἰ ἀργύριον ἦν σοι δεδανεισμένον καὶ τόκους φέρον, εἶτα ὀφειλέτης εὐγνώμων ἦν, μυριάκις ἂν εἵλου ἀντὶ τοῦ χρυσίου τὸ γραμματεῖον καταλιπεῖν τῷ παιδὶ, ὥστε αὐτῷ τὰς προσόδους γενέσθαι πολλὰς, καὶ μὴ ἀναγκάζεσθαι περιϊέναι καὶ ζητεῖν ἑτέρους τοὺς δανεισομένους. Καὶ νῦν τοῦτο δὸς τὸ χειρόγραφον τοῖς παιδίοις, καὶ κατάλιπε τὸν Θεὸν αὐτοῖς ὀφειλέτην. Σὺ δὲ τοὺς μὲν ἀγροὺς οὐ πωλεῖς καὶ δίδως τοῖς παιδίοις, ἀλλ' ἐᾷς, ὅπως ἡ πρόσοδος μένῃ, καὶ ὁ τῶν χρημάτων πλεονασμὸς αὐτοῖς γένηται πλείων ἐντεῦθεν: τὸ δὲ χειρόγραφον τοῦτο, παντὸς ἀγροῦ καὶ προσόδων εὐπορώτερον, καὶ τοσούτους φέρον καρποὺς, τοῦτο δέδοικας καταλιπεῖν; καὶ πόσης ἂν εἴη τοῦτο εὐηθείας τε καὶ παραπληξίας; Καὶ ταῦτα εἰδὼς ὅτι κἂν αὐτοῖς αὐτὸ καταλίπῃς, καὶ αὐτὸς αὐτὸ λαβὼν ἀπελεύσῃ πάλιν. Τοιαῦτα γὰρ τὰ πνευματικά: πολλὴν ἔχει τὴν φιλοτιμίαν. Μὴ δὴ πτωχεύωμεν, μηδὲ ἀπάνθρωποι καὶ ὠμοὶ περὶ ἡμᾶς αὐτοὺς γινώμεθα, ἀλλ' ἐμπορευσώμεθα τὴν καλὴν ταύτην πραγματείαν: ἵνα καὶ αὐτοὶ λαβόντες αὐτὴν ἀπέλθωμεν, καὶ τοῖς υἱοῖς τοῖς ἑαυτῶν καταλείψωμεν, καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.