Exhortation to Holy Baptism · §6 · Basil of Caesarea

The Devil's Trick of Delay

Click or tap any sentence to jump there. The side buttons skip a paragraph.

Basil is addressing those who postpone baptism, now exposing the devil's strategy of stealing today for sin while promising tomorrow to God.

Who has fixed the limit of your life? Who has defined the deadline of your old age? Who is such a trustworthy guarantor to you of what is to come? Do you not see infants being snatched away, those in their prime being carried off? Life has no single deadline. Why do you wait for baptism to come to you as a gift of fever—when you will not be able to utter the saving words, and perhaps will not even be permitted to hear clearly, with the sickness dwelling in your very head? You will not be able to raise your hands to heaven, or stand up on your feet, or bend the knee in worship, or be taught usefully, or confess securely, or make your covenant with God, or renounce the enemy—perhaps not even to follow the initiation with understanding, yourself uncertain whether you have perceived the grace or are insensible to what is happening. And even if you do receive the grace with awareness, then you have the talent but you bring no work to it. Imitate the eunuch. He found the one who instructed him, and he did not despise the teaching. The rich man brought the poor man up onto his chariot—the dignified and exalted man brought up the ordinary and despised man. And when he was taught the gospel of the kingdom, he received the faith in his heart, but he did not postpone the seal of the Spirit. For when they came upon water, he said, 'Look, water!' The word came from overflowing joy: 'Look—the thing I was seeking! What prevents me from being baptized?' Where the will is ready, nothing prevents. For the one who calls is loving toward humanity, the minister is prepared, the grace is abundant. Let eagerness be present, and there will be no obstacle. There is one who prevents, one who blocks our roads to salvation—let us overcome him by understanding. He produces hesitation in us; let us rise up to the work. He deceives our hearts with empty promises; let us not be ignorant of his schemes. For does he not suggest that we commit sin today, and persuade us to store up righteousness for tomorrow? This is why the Lord, dismantling his wicked counsels, says, 'Today, if you hear my voice' (Psalm 94:7 (95:7)). That one says: 'Give today to me, and tomorrow to God.' The Lord cries out in answer: 'Today, hear my voice.' Understand the enemy: he does not dare to advise abandoning God altogether—he knows that is hard for Christians to hear—but he schemes against the undertaking with deceptive arts. He is clever at doing evil. He observes that we human beings live in the present, and every action is carried out in the present moment. So by stealing our today through his scheming, he leaves us the hopes of tomorrow. Then, when tomorrow comes, the wicked divider comes again, claiming today for himself and tomorrow for the Lord. And so, always snatching away the present through pleasure and attaching the future to our hopes, he secretly leads us astray from life. I once saw such cunning in a clever bird. Since her chicks were easy to catch because of their softness, she offered herself as ready prey, turning about in the hands of the hunters. She was neither easily caught by them, nor did she make them despair of the hunt. Instead, holding them with varied hopes by keeping them occupied with herself, she won her chicks the chance to escape—and then at last she herself was caught.

Greek

Τίς δέ σοι καὶ τὸν ὅρον τῆς ζωῆς ἔπηξε; τίς σοι τὴν προθεσμίαν τοῦ γήρως ὥρισε; τίς οὕτως ἀξιόπιστος παρὰ σοὶ τῶν μελλόντων ἐγγυητής; Οὐχ ὁρᾷς νήπια ἁρπαζόμενα, τοὺς ἐν ἡλικίᾳ ἀπαγομένους; Οὐκ ἔχει μίαν προθεσμίαν ὁ βίος. Τί ἀναμένεις πυρετοῦ σοι δῶρον γενέσθαι τὸ βάπτισμα; ὅτε οὐδὲ φθέγξασθαι δυνήσῃ τὰ σωτήρια ῥήματα, τάχα δὲ οὐδὲ ἀκοῦσαι καθαρῶς ἐπιτραπήσῃ, αὐτῇ τῇ κεφαλῇ ἐνοικούσης τῆς νόσου· οὐ χεῖρας ἆραι εἰς οὐρανὸν, οὐκ ἐπὶ πόδας διαναστῆναι, οὐ κλῖναι γόνυ εἰς τὴν προσκύνησιν, οὐ διδαχθῆναι χρησίμως, οὐχ ὁμολογῆσαι ἀσφαλῶς, οὐχὶ συνθέσθαι Θεῷ, οὐκ ἀποτάξασθαι τῷ ἐχθρῷ, τάχα δὲ οὐδὲ συνετῶς ἐπακολουθῆσαι μυσταγωγούμενος, ἀμφίβολος ὢν τοῖς παροῦσιν, ἆρα ᾔσθου τῆς χάριτος, ἢ ἀναισθήτως ἔχεις τῶν γινομένων. Ὅταν δὲ καὶ ἐπιστημόνως τὴν χάριν δέξῃ, τότε τὸ μὲν τάλαντον ἔχεις, τὴν δὲ ἐργασίαν οὐκ ἐπιφέρῃ. Μίμησαι τὸν εὐνοῦχον. Εὗρεν ἐκεῖνος τὸν κατ ηχοῦντα, καὶ οὐχ ὑπερεῖδε τὴν μάθησιν, ἀλλ' ἐπὶ τὸ ἅρμα ἀνεβιβάσατο τὸν πένητα ὁ πλούσιος, τὸν ἰδιώ την καὶ εὐκαταφρόνητον ὁ σοβαρὸς καὶ ὑπέρογκος· καὶ διδαχθεὶς τὸ Εὐαγγέλιον τῆς βασιλείας, ἐδέξατο μὲν τῇ καρδίᾳ τὴν πίστιν, οὐκ ἀνεβάλετο δὲ τὴν σφραγῖδα τοῦ Πνεύματος. Ἐπειδὴ γὰρ ἀπήντησαν ὕδατι, Ἰδοὺ, φησὶν, ὕδωρ. Ἐκ περιχαρείας ὁ λόγος· Ἰδοὺ τὸ ζητούμενον, Τί κωλύει με βαπτισθῆναι; Ὅπου προαίρεσις ἑτοίμη, τὸ κωλύον οὐδέν. Ὁ γὰρ καλῶν φιλάνθρωπος, ὁ διάκονος εὐτρεπὴς, ἡ χάρις ἄφθονος· ἡ προθυμία ἐνυπαρχέτω, καὶ τὸ ἐμποδίζον οὐκ ἔσται. Εἷς ἐστιν ὁ κωλύων, ὁ ἐμφράσσων ἡμῖν τὰς εἰς σωτηρίαν ὁδοὺς, ὃν νικήσωμεν τῇ συνέσει. Ἐκεῖνος τὸν ὄκνον ἡμῖν ἐμποιεῖ· ἡμεῖς δια ναστῶμεν πρὸς ἐργασίαν. Ἐκεῖνος διακένοις ἐπαγγελίαις τὰς καρδίας ἡμῶν ἐξαπατᾷ· ἡμεῖς αὐτοῦ μὴ ἀγνοήσωμεν τὰ νοήματα. Ἢ γὰρ οὐχὶ τὴν μὲν ἁμαρτίαν σήμερον ποιεῖν ὑποβάλλει, τὴν δὲ δικαιοσύνην εἰς τὴν αὔριον πείθει ἡμᾶς ταμιεύεσθαι; Διὰ τοῦτο ὁ Κύριος, ἀναλύων αὐτοῦ τὰς πονηρὰς συμβουλίας, Σήμερον, φησὶν, ἐὰν τῆς φωνῆς μου ἀκούσητε. Ἐκεῖνος λέ γει· Τὴν σήμερον ἐμοὶ, καὶ τὴν αὔριον τῷ Θεῷ. Ὁ Κύριος ἀντιβοᾷ· Σήμερον τῆς ἐμῆς φωνῆς ἀκού σατε. Νόησον τὸν ἐχθρόν· οὐ τολμᾷ συμβουλεῦσαι καθόλου ἀποστῆναι Θεοῦ (οἶδεν, ὅτι βαρὺ τοῦτο ἀκοῦ σαι Χριστιανοῖς), ἀλλὰ τέχναις ἀπατηλαῖς μεθοδεύει τὴν ἐπιχείρησιν. Σοφός ἐστι τοῦ κακοποιῆσαι. Συνορᾷ, ὅτι κατὰ τὸ παρὸν ζῶμεν οἱ ἄνθρωποι, καὶ πᾶσα πρᾶξις κατὰ τὸ ἐνεστὼς ἐνεργεῖται. Τὴν οὖν σήμερον κλέπτων ἡμῶν διὰ τῆς μεθοδείας, τῆς αὔριον ἡμῖν τὰς ἐλπίδας περιαφίησιν. Εἶτα, ἐπειδὰν ἡ αὔριον ἔλθῃ, πάλιν ἔρχεται ὁ κακὸς συμμεριστὴς ἡμῶν, ἀξιῶν τὴν σήμερον ἑαυτῷ, τὴν δὲ αὔριον τῷ Κυρίῳ· καὶ οὕτως ἀεὶ τὸ μὲν παρὸν δι' ἡδονῆς ὑφαιρούμενος, τὸ δὲ μέλλον ταῖς ἐλπίσιν ἡμῶν προσαφιεὶς, λανθάνει ἡμᾶς ἀποβουκολῶν τῆς ζωῆς. Τοιαύτην εἶδον ἐγώ ποτε πανουργίαν ὄρνιθος εὐμηχάνου. Εὐαλώτων γὰρ αὐτῇ τῶν νεοττῶν ὑπαρ χόντων δι' ἁπαλότητα, ἑαυτὴν προβαλλομένη ὡς ἕτοιμον θήραμα, καὶ ταῖς χερσὶ τῶν ἀγρευόντων ἐνστρεφομένη, οὔτε ἁλώσιμος ἦν ἐκ τοῦ προχείρου τοῖς θηρευταῖς, οὔτε ἀπόγνωσιν αὐτοῖς ἐνεποίει τῆς ἄγρας· ἀλλὰ ταῖς ἐλπίσιν αὐτοὺς ποικίλως πα ρακατέχουσα, τῇ περὶ ἑαυτὴν ἀσχολίᾳ, τοῖς νεοσσοῖς τὴν ἄδειαν τῆς φυγῆς προεξένησεν, εἶτα τὸ τελευταῖον καὶ αὐτὴ συναπέπτη.

Report a mistake in this passage