Homily XXXVI.

John iv. 54; v. 1

“This is again the second miracle that Jesus did, when He was come out of Judæa into Galilee. After this there was a feast of the Jews; and Jesus went up to Jerusalem.”

[1.] As in gold mines one skillful in what relates to them would not endure to overlook even the smallest vein as producing much wealth, so in the holy Scriptures it is impossible without loss to pass by one jot or one tittle, we must search into all. For they all are uttered by the Holy Spirit, and nothing useless947   lit. “distracting.” is written in them.

Consider, for instance, what the Evangelist in this place saith, “This is again the second miracle that Jesus did, when He was come out of Judæa into Galilee.” Even the word “second” he has added not without cause, but to exalt yet more the praise948   lit. “wonder.” of the Samaritans, by showing that even when a second miracle had been wrought, they who beheld it had not yet reached as high as those who had not seen one.

“After this there was a feast of the Jews.” What “feast”? Methinks that of Pentecost. “And Jesus went up to Jerusalem.” Continually at the feasts He frequenteth the City, partly that He might appear to feast with them, partly that He might attract the multitude that was free from guile; for during these days949   al. “feasts.” especially, the more simply disposed ran together more than at other times.

Ver. 2, 3. “Now there is at Jerusalem a sheep pool,950   προβατικὴ κολυμβήθρα [ἐ πὶ τῇ π. G. T.]. called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk,951   [ἀ σθενούντων] G. T. and Ben. of halt, blind, withered, waiting for the moving of the water.”

What manner of cure is this? What mystery doth it signify to us? For these things are not written carelessly, or without a purpose, but as by a figure and type they show in outline952   ὑ πογράφει, al. προϋπ things to come, in order that what was exceedingly strange might not by coming unexpectedly harm among the many the power of faith.953   al. “harm the faith of the hearers.” What then is it that they show in outline? A Baptism was about to be given, possessing much power, and the greatest of gifts, a Baptism purging all sins, and making men alive instead of dead. These things then are foreshown as in a picture by the pool, and by many other circumstances. And first is given a water which purges the stains of our bodies, and those defilements which are not, but seem to be, as those from touching the dead,954   ἀ πὸ κηδείας, Num. v those from leprosy, and other similar causes; under the old covenant one may see many things done by water on this account. However, let us now proceed to the matter in hand.

First then, as I before said, He causeth defilements of our bodies, and afterwards infirmities of different kinds, to be done away by water. Because God, desiring to bring us nearer to faith in955   lit. “faith of,” al. “the gift of.” baptism, no longer healeth defilements only, but diseases also. For those figures which came nearer [in time] to the reality, both as regarded Baptism, and the Passion, and the rest, were plainer than the more ancient;956   Morel. and ms. in Bodl. “have more power to lead by the hand than the archetypes.” and as the guards near the person of the prince are more splendid than those before,957   al. “afar.” so was it with the types. And “an Angel came down and troubled the water,” and endued it with a healing power, that the Jews might learn that much more could the Lord of Angels heal the diseases958   al. “hindrances.” of the soul. Yet as here it was not simply the nature of the water that healed, (for then this would have always taken place,) but water joined to the operation959   ἐ πὶ τῇ ἐνεργείᾳ, al. “at the coming down.” of the Angel; so in our case, it is not merely the water that worketh, but when it hath received the grace of the Spirit, then it putteth away960   λύει all our sins. Around this pool “lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water”; but then infirmity was a hindrance to him who desired to be healed, now each hath power to approach, for now it is not an Angel that troubleth, it is the Lord of Angels who worketh all. The sick man cannot now say, “I have no man”; he cannot say, “While I am coming another steppeth down before me”; though the whole world should come, the grace is not spent, the power is not exhausted, but remaineth equally great as it was before. Just as the sun’s beams give light every day, yet are not exhausted, nor is their light made less by giving so abundant a supply; so, and much more, the power of the Spirit is in no way lessened by the numbers of those who enjoy it. And this miracle was done in order that men, learning that it is possible by water to heal the diseases of the body, and being exercised in this for a long time, might more easily believe that it can also heal the diseases of the soul.

But why did Jesus, leaving the rest, come to one who was of thirty-eight years standing? And why did He ask him, “Wilt thou be made whole?” Not that He might learn, that was needless; but that He might show961   al. “teach.” the man’s perseverance, and that we might know that it was on this account that He left the others and came to him. What then saith he? “Yea Lord,” he saith, but “I have no man when the water is troubled to put me into the pool, but while I am coming another steppeth down before me.”

It was that we might learn these circumstances that Jesus asked, “Wilt thou be made whole?” and said not, “Wilt thou that I heal thee?” (for as yet the man had formed no exalted notions concerning Him,) but “Wilt thou be made whole?” Astonishing was the perseverance of the paralytic, he was of thirty and eight years standing, and each year hoping to be freed from his disease, he continued in attendance,962   al. “lay in wait.” and withdrew not. Had he not been very persevering, would not the future,963   i.e. the manifest hopelessness of his being able to go down first into the pool. if not the past, have been sufficient to lead him from the spot? Consider, I pray you, how watchful it was likely that the other sick men there would be since the time when the water was troubled was uncertain. The lame and halt indeed might observe it, but how did the blind see? Perhaps they learnt it from the clamor which arose.

[2.] Let us be ashamed then, beloved, let us be ashamed, and groan over our excessive sloth. “Thirty and eight years” had that man been waiting without obtaining what he desired, and withdrew not. And he had failed not through any carelessness of his own, but through being oppressed and suffering violence from others, and not even thus did he grow dull;964   ἐ νάρκα while we if we have persisted for ten days to pray for anything and have not obtained it, are too slothful afterwards to employ the same zeal. And on men we wait for so long a time, warring and enduring hardships and performing servile ministrations, and often at last failing in our expectation, but on our965   al. “the kind.” Master, from whom we are sure to obtain a recompense greater than our labors, (for, saith the Apostle, “Hope maketh not ashamed”— Rom. v. 5 ,) on Him we endure not to wait with becoming diligence. What chastisement doth this deserve! For even though we could receive nothing from Him, ought we not to deem the very conversing with Him continually the cause of966   al. “worth.” ten thousand blessings? “But continual prayer is a laborious thing.” And what that belongs to virtue is not laborious? “In truth,” says some one, “this very point is full of great difficulty, that pleasure is annexed to vice, and labor to virtue.” And many, I think, make this a question. What then can be the reason?967   Morel and ms. in Bodl. “but hear also the explanation, for this we will now say for love of you. What then,” &c. God gave us at the beginning a life free from care and exempt from labor. We used not the gift aright, but were perverted by doing nothing,968   ἀ ργίας and were banished from Paradise. On which account He made our life for the future one of toil, assigning as it were His reasons for this to mankind, and saying, “I allowed you at the beginning to lead a life of enjoyment,969   τρυφᾷν but ye were rendered worse by liberty, wherefore I commanded that henceforth labor and sweat be laid upon you.”970   Morel. and ms. in Bodl. “therefore I have done that which remained to do, I have encompassed (or clothed) you with labors and toils.” And when even this labor did not restrain us, He next gave us a law containing many commandments, imposing it on us like bits and curbs placed upon an unruly horse to restrain his prancings, just as horse breakers do. This is why life is laborious, because not to labor is wont to be our ruin. For our nature cannot bear to be doing nothing, but easily turns aside to wickedness. Let us suppose that the man who is temperate, and he who rightly performs the other virtues, has no need of labor, but that they do all things in their sleep, still how should we have employed our ease? Would it not have been for pride and boastfulness? “But wherefore,” saith some one, “has great pleasure been attached to vice, great labor and toil to virtue?” Why, what thanks wouldest thou have had, and for what wouldest thou have received a reward, if the matter had not been one of difficulty? Even now I can show you many who naturally hate intercourse with women, and avoid conversation with them as impure; shall we then call these chaste, shall we crown these, tell me, and proclaim them victors? By no means. Chastity is self-restraint, and the mastering pleasures which fight, just as in war the trophies are most honorable when the contest is violent, not when no one raises a hand against us. Many are by their very nature passionless; shall we call these good tempered? Not at all. And so the Lord after naming three manners of the eunuch state, leaveth two of them uncrowned, and admitteth one into the kingdom of heaven. ( Matt. xix. 12.) “But what need,” saith one, “was there of wickedness?” I say this too. “What is it then which made wickedness to be?” What but our willful negligence? “But,” saith one, “there ought to be only good men.” Well, what is proper to the good man? Is it to watch and be sober, or to sleep and snore? “And why,” saith one, “seemed 971   al. “thoughtest thou.” it not good that a man should act rightly without laboring?” Thou speakest words which become the cattle or gluttons, or who make their belly their god. For to prove that these are the words of folly, answer me this. Suppose there were a king and a general, and while the king was asleep or drunk, the general should endure hardship and erect a trophy, whose would you count the victory to be? who would enjoy the pleasure of what was done? Seest thou that the soul is more especially disposed towards those things for which she hath labored? and therefore God hath joined labors to virtue, wishing to make us attached to her. For this cause we admire virtue, even although we act not rightly ourselves, while we condemn vice even though it be very pleasant. And if thou sayest, “Why do we not admire those who are good by nature more than those who are so by choice?” we reply, Because it is just to prefer him that laboreth to him that laboreth not. For why is it that we labor? It is because thou didst not bear with moderation the not laboring. Nay more, if one enquire exactly, in other ways also sloth is wont to undo us, and to cause us much trouble. Let us, if you will, shut a man up, only feeding and pampering him, not allowing him to walk nor conducting him forth to work, but let him enjoy table and bed, and be in luxury continually; what could be more wretched than such a life? “But,” saith one, “to work is one thing, to labor is another.”972   Some mss. read, “was it then meet to work without toil? yea,” &c. Yea, but it was in man’s power then973   i.e. during the abode in Paradise. to work without labor. “And is this,” saith he, “possible?” Yea, it is possible; God even desired it, but thou enduredst it not. Therefore He placed thee to work in the garden, marking out employment, but joining with it no labor. For had man labored at the beginning, God would not afterwards have put labor by way of punishment. For it is possible to work and not to be wearied, as do the angels. To prove that they work, hear what David saith; “Ye that excel in strength, ye that do His word.” ( Ps. ciii. 20 , LXX.) Want of strength causeth much labor now, but then it was not so. For “he that hath entered into His rest, hath ceased,” saith one, “from his works, as God from His” ( Heb. iv. 10 ): not meaning here idleness, but the ceasing from labor. For God worketh even now, as Christ saith, “My Father worketh hitherto, and I work.” ( c. v. 17.) Wherefore I exhort you that, laying aside all carelessness, you be zealous for virtue. For the pleasure of wickedness is short, but the pain lasting; of virtue, on the contrary, the joy grows not old, the labor is but for a season. Virtue even before the crowns are distributed animates974   or, “releases.” her workman, and feeds him with hopes; vice even before the time of vengeance punishes him who works for her, wringing and terrifying his conscience, and making it apt to imagine all (evils). Are not these things worse than any labors, than any toils? And if these things were not so, if there were pleasure, what could be more worthless than that pleasure? for as soon as it appears it flies away, withering and escaping before it has been grasped, whether you speak of the pleasure of beauty, or that of luxury, or that of wealth, for they cease not daily to decay. But when there is besides (for this pleasure) punishment and vengeance, what can be more miserable than those who go after it? Knowing then this, let us endure all for virtue, so shall we enjoy true pleasure, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, now and ever, and world without end. Amen.

ΟΜΙΛΙΑ ΛϚʹ. Τοῦτο πάλιν δεύτερον σημεῖον ἐποίησεν ὁ Ἰη σοῦς, ἐλθὼν ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλι λαίαν. Μετὰ ταῦτα ἦν ἑορτὴ τῶν Ἰουδαίων, καὶ ἀνέβη ὁ Ἰησοῦς εἰς Ἱεροσόλυμα. αʹ. Καθάπερ ἐν τοῖς μετάλλοις τοῦ χρυσίου οὐδὲ τὴν βραχυτάτην φλέβα παριδεῖν ἄν τις ἀνάσχοιτο τῶν περὶ ταῦτα δεινῶν, ἅτε πολὺν ἐργαζομένην πλοῦτον: οὕτω καὶ ἐν ταῖς θείαις Γραφαῖς ἰῶτα ἓν ἢ μίαν κεραίαν οὐκ ἀζήμιον παραδραμεῖν: ἀλλὰ πάντα διερευνᾶσθαι χρή. Πνεύματι γὰρ ἁγίῳ πάντα εἴρηται, καὶ οὐδὲν παρέλκον ἐν αὐταῖς. Σκόπει γοῦν καὶ ἐνταῦθα τί φησιν ὁ εὐαγγελιστής: Τοῦτο πάλιν δεύτερον ἐποίησε σημεῖον ὁ Ἰησοῦς, ἐλθὼν ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν. Οὐδὲ γὰρ τὸ, Δεύτερον, ἁπλῶς προσέθηκεν, ἀλλ' ἔτι τὸ θαῦμα τῶν Σαμαρειτῶν ἐπαίρει, δεικνὺς ὅτι, καὶ δευτέρου σημείου γενομένου, οὐδέπω πρὸς τὸ ὕψος ἐκείνων ἔφθασαν οὗτοι οἱ τεθεαμένοι τῶν οὐδὲν ἑωρακότων. Μετὰ ταῦτα ἦν ἑορτὴ τῶν Ἰουδαίων. Ποία ἑορτή; Ἐμοὶ δοκεῖ, ἡ τῆς Πεντηκοστῆς. Καὶ ἀνέβη ὁ Ἰησοῦς εἰς Ἱεροσόλυμα. Συνεχῶς ἐν ταῖς ἑορταῖς ἐπιχωριάζει τῇ πόλει: τοῦτο μὲν, ἵνα δόξῃ μετ' αὐτῶν ἑορτάζειν, τοῦτο δὲ, ἵνα τὸ πλῆθος ἐπισπάσηται τὸ ἄδολον. Μάλιστα γὰρ ἐν ταῖς ἡμέραις ταύταις οἱ ἀφελέστερον διακείμενοι συνέτρεχον. Ἔστι δὲ ἐν τοῖς Ἱεροσολύμοις προβατικὴ κολυμβήθρα, ἐπιλεγομένη Ἑβραϊστὶ Βηθεσδὰ, πέντε στοὰς ἔχουσα. Ἐν ταύταις κατέκειτο πολὺ πλῆθος τῶν ἀσθενούντων, χωλῶν, τυφλῶν, ξηρῶν, ἐκδεχομένων τὴν τοῦ ὕδατος κίνησιν. Τίς ὁ τῆς θεραπείας τρόπος οὗτος; ποῖον ἡμῖν μυστήριον αἰνίττεται; Οὐ γὰρ ἁπλῶς οὐδὲ εἰκῆ ταῦτα ἀναγέγραπται, ἀλλὰ τὰ μέλλοντα ἡμῖν ὡς ἐν εἰκόνι καὶ τύπῳ ὑπογράφει, ὥστε μὴ τὸ σφόδρα παράδοξον, ἀπροσδόκητον παραγενόμενον, λυμήνασθαι παρὰ τοῖς πολλοῖς τῇ τῆς πίστεως δυνάμει. Τί οὖν ἐστιν ὃ ὑπογράφει; Ἔμελλε βάπτισμα δίδοσθαι, πολλὴν δύναμιν ἔχον καὶ δωρεὰν μεγίστην, βάπτισμα πάσας ἁμαρτίας καθαῖρον, καὶ ἀντὶ νεκρῶν ζῶντας ποιοῦν. Καθάπερ οὖν ἐν εἰκόνι προγράφεται ταῦτα τῇ κολυμβήθρᾳ καὶ ἑτέροις πλείοσι. Καὶ πρῶτον μὲν δέδωκεν ὕδωρ, καθαῖρον σωμάτων κηλῖδας, καὶ μολυσμοὺς οὐκ ὄντας, ἀλλὰ δοκοῦντας εἶναι, οἷον τοὺς ἀπὸ κηδείας, τοὺς ἀπὸ λέπρας, τοὺς ἀπὸ τοιούτων ἑτέρων: καὶ πολλὰ ἄν τις ἴδοι δι' ὕδατος γεγονότα ἐπὶ τῆς Παλαιᾶς, ταύτης ἕνεκεν τῆς προφάσεως. Πλὴν ἀλλὰ πρὸς τὸ κατεπεῖγον ἴωμεν νῦν. Πρῶτον μὲν οὖν, ὡς ἔφθην εἰπὼν, μολυσμοὺς σωμάτων, ἔπειτα δὲ καὶ ἀῤῥωστήματα διάφορα δι' ὕδατος ποιεῖ λύεσθαι. Βουλόμενος γὰρ ἡμᾶς ὁ Θεὸς ἐγγύτερον ἀγαγεῖν τῆς τοῦ βαπτίσματος δωρεᾶς, οὐκ ἔτι μολυσμοὺς ἁπλῶς μόνον, ἀλλὰ καὶ νόσους ἰᾶται. Αἱ γὰρ ἐγγύτεραι τῆς ἀληθείας εἰκόνες, καὶ ἐπὶ τοῦ βαπτίσματος, καὶ ἐπὶ τοῦ πάθους, καὶ ἐπὶ τῶν ἄλλων, τρανότεραι τῶν ἀρχαιοτέρων ἦσαν. Καθάπερ γὰρ οἱ τοῦ βασιλέως ἐγγὺς τῶν πόῤῥωθέν εἰσι λαμπρότεροι δορυφόρων: οὕτω δὴ καὶ ἐπὶ τῶν τύπων ἐγίνετο. Καὶ ἄγγελος καταβαίνων ἐτάραττε τὸ ὕδωρ, καὶ ἰαματικὴν ἐνετίθει δύναμιν, ἵνα μάθωσιν Ἰουδαῖοι, ὅτι πολλῷ μᾶλλον ὁ τῶν ἀγγέλων Δεσπότης πάντα τὰ νοσήματα τῆς ψυχῆς ἰᾶσθαι δύναται. Ἀλλ' ὥσπερ ἐνταῦθα οὐχ ἁπλῶς ἰᾶτο τῶν ὑδάτων ἡ φύσις (ἦ γὰρ ἂν διαπαντὸς τοῦτο ἐγίνετο): ἀλλ' ἐπὶ τῇ τοῦ ἀγγέλου ἐνεργείᾳ: οὕτω καὶ ἐφ' ἡμῶν οὐχ ἁπλῶς τὸ ὕδωρ ἐργάζεται, ἀλλ' ὅταν τὴν τοῦ Πνεύματος δέξηται χάριν, τότε ἅπαντα λύει τὰ ἁμαρτήματα. Περὶ ταύτην τὴν κολυμβήθραν Κατέκειτο πλῆθος πολὺ τῶν ἀσθενούντων, τυφλῶν, χωλῶν, ξηρῶν, ἐκδεχομένων τὴν τοῦ ὕδατος κίνησιν. Ἀλλὰ τότε μὲν ἡ ἀσθένεια κώλυμα τῷ βουλομένῳ θεραπευθῆναι ἐγίνετο: νῦν δὲ κύριος ἕκαστός ἐστι προσελθεῖν. Οὐ γὰρ ἄγγελός ἐστιν ὁ ταράσσων, ἀλλὰ ὁ τῶν ἀγγέλων Δεσπότης ὁ τὸ πᾶν ἐργαζόμενος. Καὶ οὐκ ἔστιν εἰπεῖν: [Νῦν τὸν κάμνοντα ἄνθρωπον οὐκ ἔχω: οὐκ ἐστιν εἰπεῖν]: Ἐν ᾧ ἔρχομαι κατελθεῖν, ἄλλος πρὸ ἐμοῦ καταβαίνει. Ἀλλὰ κἂν ἡ οἰκουμένη πᾶσα ἔλθῃ, ἡ χάρις οὐκ ἀναλίσκεται, οὐδὲ ἡ ἐνέργεια δαπανᾶται, ἀλλ' ὁμοία μένει, καὶ τοιαύτη, οἵα καὶ πρὸ τούτου. Καὶ καθάπερ αἱ ἡλιακαὶ ἀκτῖνες καθ' ἑκάστην φωτίζουσι τὴν ἡμέραν, καὶ οὐ δαπανῶνται, οὐδὲ ἀπὸ τῆς πολλῆς χορηγίας ἔλαττον αὐταῖς γίνεται τὸ φῶς: οὕτω καὶ πολλῷ μᾶλλον ἡ τοῦ Πνεύματος ἐνέργεια οὐδὲν ἐλαττοῦται παρὰ τὸ πλῆθος τῶν ἀπολαυόντων αὐτῆς. Τοῦτο δὲ ἐγίνετο, ἵνα οἱ μαθόντες ὅτι ἐν ὕδατι νοσήματα σώματος ἔνι θεραπεῦσαι, καὶ τούτῳ πολὺν ἐγγυμνασθέντες χρόνον, ῥᾳδίως πιστεύσωσιν, ὅτι καὶ νοσήματα ψυχῆς ἰᾶσθαι δύναται. Καὶ τί δήποτε πάντας ἀφεὶς ὁ Ἰησοῦς, ἐπὶ τὸν τριακονταοκτὼ ἔτη ἔχοντα ἦλθε; τί δὲ καὶ ἐρωτᾷ, Θέλεις ὑγιὴς γενέσθαι; Οὐχ ἵνα μάθῃ (τοῦτο γὰρ παρέλκον ἦν), ἀλλ' ἵνα δείξῃ τοῦ τοιούτου τὴν καρτερίαν, καὶ ἵνα γνῶμεν ὅτι διὰ τοῦτο τοὺς ἄλλους ἀφεὶς, ἐπὶ τοῦτον ἦλθε. Τί οὖν ὁ ἀσθενῶν; Ἀπεκρίθη αὐτῷ καὶ λέγει, Κύριε, ἄνθρωπον οὐκ ἔχω, ἵνα, ὅταν ταραχθῇ τὸ ὕδωρ, βάλλῃ με εἰς τὴν κολυμβήθραν: ἐν ᾧ δὲ ἔρχομαι ἐγὼ, ἄλλος πρὸ ἐμοῦ καταβαίνει. Διὰ τοῦτο ἠρώτησε, Θέλεις ὑγιὴς γενέσθαι; ἵνα ταῦτα μάθωμεν. Καὶ οὐκ εἶπεν αὐτῷ, Θέλεις σε θεραπεύσω; οὐδὲν γὰρ οὐδέπω μέγα ἐφαντάζετο περὶ αὐτοῦ: ἀλλὰ, Θέλεις ὑγιὴς γενέσθαι; Ἔκπληκτος ἡ καρτερία τοῦ παραλύτου: ἔτη τριακονταοκτὼ ἔχων, καὶ καθ' ἕκαστον ἐνιαυτὸν ἀπαλλαγήσεσθαι τοῦ νοσήματος προσδοκῶν, προσήδρευέ τε καὶ οὐκ ἀφίστατο. Εἰ γὰρ μὴ τὰ παρελθόντα, τὰ γοῦν μέλλοντα οὐχ ἱκανὰ ἦν αὐτὸν, εἰ μὴ καρτερικὸς ἦν, ἀπαγαγεῖν τοῦ τόπου; Ἐννόησον δέ μοι, πῶς εἰκὸς ἦν ἐκεῖ καὶ τοὺς λοιποὺς τοὺς κάμνοντας νήφειν. Οὐδὲ γὰρ δῆλος ἦν ὁ καιρὸς καθ' ὃν ἐτινάσσετο τὸ ὕδωρ: ἀλλ' οἱ μὲν χωλοὶ καὶ κυλλοὶ ἠδύναντο παρατηρεῖν: οἱ δὲ τυφλοὶ πῶς ἑώρων, Ἀπὸ τοῦ γινομένου θορύβου τοῦτο ἴσως ἐμάνθανον. βʹ. Αἰσχυνθῶμεν τοίνυν, αἰσχυνθῶμεν, ἀγαπητοὶ, καὶ στενάξωμεν ἐπὶ τῇ πολλῇ ῥᾳθυμίᾳ. Τριακονταοκτὼ ἔτη εἶχε προσεδρεύων ἐκεῖνος, καὶ οὐκ ἐτύγχανεν ὧν ἐβούλετο, καὶ οὐκ ἀφίστατο: καὶ οὐκ ἐτύγχανεν, οὐ παρὰ τὴν οἰκείαν ἀμέλειαν, ἀλλ' ἐπηρεαζόμενος παρ' ἑτέρων καὶ βίαν πάσχων, καὶ οὐδὲ οὕτως ἐνάρκα: ἡμεῖς δὲ ἐὰν δέκα ἡμέρας προσεδρεύσωμεν σπουδαίως ὑπέρ τινος παρακαλοῦντες, καὶ μὴ τύχωμεν, ὀκνοῦμεν λοιπὸν τῇ αὐτῇ κεχρῆσθαι σπουδῇ. Καὶ ἀνθρώποις μὲν τοσοῦτον προσεδρεύομεν χρόνον, στρατευόμενοι καὶ ταλαιπωρούμενοι, καὶ διακονοῦντες δουλοπρεπεῖς διακονίας, καὶ πρὸς τῷ τέλει πολλάκις καὶ αὐτῆς τῆς ἐλπίδος ἐκπίπτοντες: τῷ δὲ Δεσπότῃ τῷ ἡμετέρῳ, ἔνθα πάντως ἔστιν ἀπολαβεῖν τὴν ἀμοιβὴν πολλῷ μείζω τῶν πόνων (Ἡ γὰρ ἐλπὶς οὐ καταισχύνει, φησὶν), οὐκ ἀνεχόμεθα προσεδρεύειν μετὰ τῆς προσηκούσης σπουδῆς. Καὶ πόσης ταῦτα κολάσεως ἄξια; Εἰ γὰρ καὶ μηδὲν λαβεῖν ἦν, αὐτὸ τοῦτο τὸ συνεχῶς αὐτῷ διαλέγεσθαι, οὐχὶ μυρίων ἄξιον ἀγαθῶν ἦν ἡγεῖσθαι; Ἀλλ' ἐπίπονον ἡ διηνεκὴς εὐχή; Καὶ τί, εἰπὲ, οὐκ ἐπίπονον τῶν τῆς ἀρετῆς; Αὐτὸ γοῦν τοῦτο, φησὶ, πολλῆς ἀπορίας ἐστὶ μεστὸν, ὅτι τῇ μὲν κακίᾳ ἡδονὴ, τῇ δὲ ἀρετῇ συγκεκλήρωται πόνος. Καὶ πολλοὺς οἶμαι τοῦτο ζητεῖν. Τί δήποτ' οὖν ἐστι τὸ αἴτιον; Ἔδωκεν ἡμῖν ἐξ ἀρχῆς ὁ Θεὸς ἐλεύθερον φροντίδων βίον καὶ πόνων ἀπηλλαγμένον: οὐκ ἐχρησάμεθα εἰς δέον τῷ δώρῳ, ἀλλὰ διεστράφημεν ὑπὸ τῆς ἀργίας, καὶ ἐξεπέσομεν τοῦ παραδείσου. Διὰ τοῦτο ἐπίπονον ἐποίησεν ἡμῶν τὴν ζωὴν λοιπὸν, ὥσπερ ἀπολογούμενος τῷ γένει τῶν ἀνθρώπων, καὶ λέγων: Ἔδωκα τρυφᾷν ὑμῖν ἐξ ἀρχῆς, ἀλλ' ἐγένεσθε χείρους τῇ ἀνέσει: διὰ τοῦτο ἐκέλευσα λοιπὸν πόνους ὑμῖν ἐπιτεθῆναι καὶ ἱδρῶτας. Ἐπειδὴ δὲ οὐδὲ ἐκεῖνος κατεῖχεν ὁ πόνος, ἔδωκε πάλιν νόμον πολλὰς ἔχοντα ἐντολὰς, καθάπερ τινὶ ἵππῳ δυσηνίῳ ψέλλια καὶ πέδας ἐπιτιθεὶς, ὥστε αὐτοῦ τὰ σκιρτήματα ἐπισχεῖν: οὕτω καὶ οἱ πωλοδάμναι ποιοῦσι. Διὰ τοῦτο ἐπίπονος ὁ βίος, ἐπειδὴ τὸ μὴ πονεῖν διαφθείρειν ἡμᾶς εἴωθεν. Ἡ γὰρ φύσις ἡμῶν ἀργεῖν οὐκ ἀνέχεται, ἀλλὰ πρὸς κακίαν ἀποκλίνει ῥᾳδίως. Θῶμεν γὰρ μὴ δεῖσθαι πόνων τὸν σωφρονοῦντα, μηδὲ τὸν τὴν ἄλλην ἀρετὴν κατορθοῦντα, ἀλλὰ καθεύδοντας πάντα ἀνύειν: ποῦ ἂν ἐχρησάμεθα τῇ ἀνέσει; ἆρα οὐκ ἂν πρὸς ἀπόνοιαν καὶ ἀλαζονείαν; Ἀλλὰ διατί, φησὶ, πολλὴ μὲν ἡ ἡδονὴ τῇ κακίᾳ, πολὺς δὲ τῇ ἀρετῇ συνέζευκται ὁ πόνος καὶ ὁ ἱδρώς; Καὶ ποία σοι χάρις ἂν ἦν, ἢ τίνος δ' ἂν ἔλαβες μισθὸν, εἰ μὴ ἐπίπονον τὸ πρᾶγμα ἦν; Καὶ γὰρ νῦν πολλοὺς ἔχω δεῖξαι φύσει τὸ μίγνυσθαι γυναιξὶ μισοῦντας, καὶ φεύγοντας ὡς βδελυρὰν τὴν πρὸς ἐκείνας ὁμιλίαν: τούτους οὖν σώφρονας καλέσομεν, ἢ στεφανώσομεν, εἰπέ μοι, καὶ ἀνακηρύξομεν; Οὐδαμῶς. Σωφροσύνη γάρ ἐστιν ἐγκράτεια, καὶ τὸ μαχομένων περιγενέσθαι τῶν ἡδονῶν. Καὶ ἐν τοῖς πολέμοις δὲ, ὅταν σφοδροὶ ὦσιν οἱ ἀγῶνες, τότε τὰ τρόπαια λαμπρότερα γίνεται, οὐχ ὅταν μηδεὶς ἀνταίρῃ τὰς χεῖρας. Εἰσὶ πολλοὶ καὶ νωθεὶς ἀπὸ φύσεως: τούτους οὖν ἐπιεικεῖς προσεροῦμεν; Οὐδαμῶς. Διὰ τοῦτο καὶ ὁ Χριστὸς τρεῖς τρόπους εὐνουχισμοῦ λέγων, τοὺς μὲν δύο ἀφίησιν ἀστεφανώτους, τὸν δὲ ἕνα εἰς τὴν βασιλείαν εἰσάγει. Καὶ τί ἔδει κακίας, φησί; Καὶ ἐγὼ τοῦτο λέγω. Τίς οὖν ὁ τῆς κακίας δημιουργός; Τίς δὲ ἄλλος, ἀλλ' ἢ ἡ ῥᾳθυμία ἡ ἐκ τῆς προαιρέσεως; Ἀλλ' ἔδει, φησὶν, ἀγαθοὺς εἶναι μόνους. Καὶ τί ἴδιον ἀγαθοῦ; νήφειν καὶ ἐγρηγορέναι, ἢ καθεύδειν καὶ ῥέγχειν; Καὶ διατί, φησὶ, μὴ τοῦτο ἐδόκει εἶναι ἀγαθὸν, τὸ μὴ πονοῦντα κατορθοῦν; Βοσκημάτων μοι ῥήματα λέγεις καὶ γαστριζομένων, καὶ θεὸν τὴν κοιλίαν ἡγουμένων. Ὅτι γὰρ νωθείας ταῦτα τὰ ῥήματα, ἀπόκριναί μοι: Εἰ βασιλέως ὄντος καὶ στρατηγοῦ, εἶτα τοῦ βασιλέως καὶ καθεύδοντος καὶ μεθύοντος, ταλαιπωρούμενος ὁ στρατηγὸς τὰ τρόπαια ἔστησε, τίνι ἂν ἐλογίσω τὴν νίκην; τίς δὲ ἐκαρπώσατο τῶν γιγνομένων τὴν ἡδονήν; Ὁρᾷς ὅτι περὶ ἐκεῖνα μᾶλλον ἡ ψυχὴ διάκειται, ὑπὲρ ὧν ἔκαμε; Διὰ τοῦτο καὶ πόνους ἀνέμιξε τῇ ἀρετῇ, οἰκειῶσαι αὐτῇ ταύτην βουλόμενος. Διὰ δὴ τοῦτο τὴν μὲν ἀρετὴν, κἂν μὴ κατορθώσωμεν, θαυμάζομεν: τῆς δὲ κακίας, καὶ ἡδίστης οὔσης, καταγινώσκομεν. Εἰ δὲ λέγεις: Διατί τοὺς φύσει καλοὺς μὴ θαυμάζομεν μᾶλλον τῶν προαιρέσει τοῦτο ὄντων; Ὅτι δίκαιον τὸν πονοῦντα τοῦ μὴ πονοῦντος προτιθέναι. Καὶ τίνος, φησὶν, ἕνεκεν νῦν πονοῦμεν; Ἐπειδὴ τὸ μὴ πονεῖν οὐκ ἤνεγκας μετρίως: μᾶλλον δὲ εἴ τις μετὰ ἀκριβείας ἐξετάσειε, καὶ ἄλλως ἡ ἀργία διαφθείρειν ἡμᾶς εἴωθε, καὶ πολὺν παρέχειν τὸν πόνον. Καὶ εἰ βούλει, συγκλείσωμεν ἄνδρα, τρέφοντες αὐτὸν μόνον, καὶ γαστρίζοντες, μήτε βαδίζειν αὐτὸν ἐῶντες, μηδὲ εἰς ἔργον ἐξάγοντες: ἀλλ' ἀπολαυέτω τραπέζης καὶ κλίνης, καὶ τρυφάτω διηνεκῶς: καὶ τί ταύτης τῆς ζωῆς ἀθλιώτερον γένοιτ' ἄν; Ἀλλ' ἕτερον τὸ ἐργάζεσθαι, φησὶ, καὶ ἕτερον τὸ πονεῖν. Ἀλλ' ἦν τότε ἐργάζεσθαι χωρὶς πόνων. Καὶ ἔνι, φησὶ, τοῦτο; Ναὶ, ἔνι: τοῦτο καὶ ὁ Θεὸς ἠθέλησεν, ἀλλὰ σὺ οὐκ ἠνέσχου. Διὰ τοῦτο ἔθηκε γοῦν σε ἐργάζεσθαι τὸν παράδεισον, ἐργασίαν μὲν ὁρίσας, πόνον δὲ οὐκ ἀναμίξας. Οὐ γὰρ ἂν, εἴπερ ἐπόνει παρὰ τὴν ἀρχὴν ὁ ἄνθρωπος, τοῦτο ἐν ἐπιτιμίου μέρει μετὰ ταῦτα ἔθηκεν. Ἔστι γὰρ καὶ ἐργάζεσθαι, καὶ μὴ ταλαιπωρεῖσθαι, ὥσπερ οἱ ἄγγελοι. Ὅτι γὰρ ἐργάζονται, ἄκουσον τί φησι: Δυνατοὶ ἰσχύϊ, ποιοῦντες τὸν λόγον αὐτοῦ. Νῦν μὲν γὰρ ἡ τῆς ἰσχύος ἔνδεια πολὺν τὸν πόνον ποιεῖ: τότε δὲ οὐκέτι τοῦτο ἦν. Ὁ γὰρ εἰσελθὼν εἰς τὴν κατάπαυσιν αὐτοῦ, Κατέπαυσε, φησὶ, ὡς ἀπὸ τῶν ἔργων αὐτοῦ, ὥσπερ ἀπὸ τῶν ἰδίων ὁ Θεός: οὐκ ἀργίαν λέγων ἐνταῦθα, ἀλλὰ τὸ μὴ πονεῖν. Ὁ γὰρ Θεὸς ἔτι καὶ νῦν ἐργάζεται, καθὼς ὁ Χριστός φησιν: Ὁ Πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι. Διὰ τοῦτο παραινῶ, πάντα ἀποθεμένους τὰ τῆς ὀλιγωρίας, ζηλοῦν τὴν ἀρετήν. Τῆς μὲν γὰρ κακίας ἡ ἡδονὴ βραχεῖα, ἡ δὲ λύπη διηνεκής: τῆς δὲ ἀρετῆς τοὐναντίον ἀγήρως ἡ χαρὰ, καὶ πρόσκαιρος ὁ πόνος. Κἀκείνη μὲν καὶ πρὸ τῶν στεφάνων τὸν ἐργάτην ἀνίησι τὸν ἑαυτῆς, ταῖς ἐλπίσι τρέφουσα: αὕτη δὲ καὶ πρὸ τῆς κολάσεως τιμωρεῖται τὸν ἑαυτῆς ἐργάτην, τὸ συνειδὸς ἄγχουσα καὶ ἐκδειματοῦσα, καὶ πάντα ὑποπτεύειν παρασκευάζουσα. Καίτοι πόσων ταῦτα πόνων, πόσων ἱδρώτων χείρονα! Εἰ δὲ μὴ ταῦτα ἦν, ἡδονὴ δὲ ἦν: τί τῆς ἡδονῆς ἐκείνης εὐτελέστερον; Ὁμοῦ τε γὰρ φαίνεται, καὶ ἀφίπταται μαραινομένη, καὶ φεύγουσα πρὸ τοῦ κατασχεθῆναι, κἂν τὴν τῶν σωμάτων εἴπῃς, κἂν τὴν τῆς τρυφῆς, κἂν τὴν τῶν χρημάτων: οὐ παύονται γὰρ καθ' ἡμέραν γηρῶσαι. Ὅταν δὲ καὶ κόλασις ᾖ καὶ τιμωρία, τί γένοιτ' ἂν ἀθλιώτερον τῶν ταύτην μετιόντων; Ταῦτα οὖν εἰδότες, ἅπαντα ὑπὲρ τῆς ἀρετῆς ὑπομένωμεν. Οὕτω γὰρ καὶ τῆς ἀληθοῦς ἡδονῆς ἀπολαύσομεν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.