Homilies on the Psalms 14.1–14.8
Greek text: PG 29.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 14
14.1PG 29:451
Τὸν τέλειον ἡμῖν ὁ λόγος ὑπογράψαι βουλόμενος, τὸν τῶν μακαρισμῶν ἐπιτυγχάνειν μέλλοντα, τάξει τινὶ καὶ ὁδῷ τῶν περὶ αὐτὸν θεωρουμένων χρησάμενος, ἀπὸ τῶν προσεχεστέρων καὶ πρώτων τὴν ἀρχὴν πεποίηται. Κύριε, τίς παροικήσει ὃν τῷ σκηνώματί σου; Ἢ παροικία ἐστὶ διαγωγὴ πρόσκαιρος, οὐχ ἱδρυμένην ζωὴν, ἀλλὰ παροδικὴν, ἐπ᾽ ἐλπίδι τῆς ἐπὶ τὰ κρείττονα μεταστάσεως, ὑποφαίνουσα. ᾿Αγίου δὲ ἀνδρὸς, παροδεύειν μὲν τὸν βίον τοῦτον, ἐπείγεσθαι δὲ πρὸς ἑτέραν ζωήν. Διὸ καὶ ὁ Δαβὶδ περὶ ἑαυτοῦ φησι " Πάροικος ἐγώ εἰμι παρὰ σοὶ καὶ παρεπίδημος. καθὼς οἱ πατέρες μου. Πάροικος γὰρ ᾿Αβραὰμ, οὐδὲ βῆμα ποδὸς ἰδίας γῆς κεκτημένος, ἀλλ᾽ ὅτε ταφῆς αὐτῷ ἐδέησεν, ἀργυρίου κτησάμενος ταύτην φαίνεται " δεικνύντος τοῦ λόγου, ὅτι ζῶντα μὲν ἐν τῇ σαρκὶ πάροικον εἴναι προσήκει, μεταδαίνοντα δὲ ἀπὸ τῆς ζωῆς ταύτης, τοῖς οἰκείοις τόποις ἐναναπαύεσθαι. Διὰ τοῦτο ἐν μὲν τῇ ζωῇ ταύτῃ παροικεῖ τοῖς ἀλλοφύλοις, ἐν δὲ τῇ ταφῇ οἰκείαν ἑαυτῷ τὴν δεξομένην αὐτοῦ τὸ σῶμα γῆν ἐπραγματεύσατο. Μακάριον δὲ τῷ ὄντι, μὴ ὡς οἰκείοις προστετηκέναι τοῖς ἐν τῇ γῇ, μηδὲ ὥσπερ πατρίδος τινὸς φυσικῆς ἀντέχεσθαι τῶν ἐνταῦθα, ἀλλ᾽ εἰδέναι τὴν ἀπὸ τῶν βελτιόνων ἀπόπτωσιν, καὶ τὴν ἐκ καταδίκης ἐνθάδε διαγωγὴν βαρυνόμενον, οὕτω παροικεῖν, ὡς οἱ ὑπὸ δικαστῶν τινων ἐπί τισι πλημμελήμασιν εἰς τὴν ὑπερορίαν ἐκ τῆς ἐνεγκούσης ἀπελαθέντες. Σπάνιος δὲ ὁ τοιοῦτος, ὁ μὴ ὡς ἰδίοις προσέχων τοῖς παροῦσιν ὁ τοῦ πλούτου τὴν χρῆσιν πρόσκαιρον ἐπιστάμενος " ὁ τοῦ σώματος τὴν εὐεξίαν ὀλιγοχρόνιον τιθείς " ὁ γνωρίζων τῆς ἀνθρωπίνης δόξης τὸ ἄνθος ἀβέβαιον. Τίς οὖν παροικήσει ἐν τῷ σκηνώματί σου; Σκήνωμα τοῦ Θεοῦ ἡ παρ᾽ αὖτοῦ δεδομένη σὰρξ τῇ τοῦ ἀνθρώπου ψυχῇ εἰς ἑνοίκησιν ὀνομάζεται. Τίς ὡς ἀλλοτρίᾳ τῇ σαρκὶ ταύτῃ προσέξει; Ὥσπερ οἱ πάροικοι, ἀλλοτρίαν ἐκμισθούμενοι γῆν, πρὸς τὸ βούλημα τοῦ ἐκδεδωκότος γεωργοῦσι τὴν χώραν " οὕτω καὶ ἡμῖν κατὰ συγγραφὴν ἡ τῆς σαρκὸς ἐπιμέλεια παραδέδοται, ὥστε προσ…ναι τῷ δεδωκότι. Ἐὰν δὲ ἧ Θεοῦ ἀξία ἡ σὰρξ, γίνεται τῷ ὄντι Θεοῦ σκήνωμα κατὰ τὴν ἐνοίκησιν αὐτοῦ τὴν εἰς τοὺς ἁγίους. Τοιαύτη δέ ἐστιν ἡ τοῦ παροιχοῦντος. Διὰ τοῦτο, Κύριε, τίς παροικήσει ἐν τῷ σχηγώματί σου; Εἶτα προκοπὴ καὶ πρόοδος ἡ ἐπὶ τὸ τελειότερον. Καὶ τίς κατασκηνώσει ἐν ὄρει ἁγίῳ σου; Ἰουδαῖος μὲν ὁ γήϊνος, ὅταν ὄρος ἀκούσῃ, … πρὸς τὴν Σιὼν ἀποτρέχει. Τίς κατασκηνώσει τῷ ὄρει τῷ ἁγίῳ σου; Ὁ τῇ σαρκὶ παροιχήσας ἐν τῷ ἀγίῳ ὄρει κατασκηνώσει. Ὄρος ἐκεῖνο, τὴν ὑπερουράνιον χώραν, τὴν περιφανῆ καὶ λαμπράν " περὶ οὗ ὁ ᾿Απόστολος λέγει, ὅτι Σιὼν ὄρει, καὶ πόλει Θεοῦ ζῶντος, Ἱερουσαλὴμ ἐπουρανίῳ, ἐν ἧ πανήγυρις ἀγγέλων, καὶ Ἐκκλησία πρωτοτόκων ἀπογεγραμμένων ἐν οὐραγοῖς. Ἐπὰν οὖν τις παρέλθῃ τὴν σάρκα ταύτην ἀπροσπαθῶς ὡς ἀλλοτρίαν παροικῶν, καὶ οὐχ ὡς ἰδίας ἐξηρτημένος, οὗτος, διὰ τὸ νεκρῶσαι αὐτοῦ τὰ μέλη τὰ ἐπὶ τῆς γῆς, τὸν ἀγιασμὸν κατορθώσας, ἄξιός ἐστι τῆς ἐν τῷ ἁγίῳ ὄρει κατασκηνώσεως " ἧς ἐπιθυμῶν ὁ Ψαλμῳδὸς ἔλεγεν, ὅτι Διελεύσομαι ἐν τόπῳ σκηνῆς θαυμαστῆς καὶ τὸ, Ὡς ἀγαπητὰ τὰ σκηνώματά σου, Κύριε τῶν δυνάμεων. Ἐχεῖ ἡμᾶς καὶ ἡ πρὸς τοὺς πλησίον τῷ λόγῳ ἐκείνης τῆς ἐν τῷ ὄρει κατασκηνώσεως, καὶ ἡ ἐκ τοῦ μαμμωνᾶ τῆς ἀδικίας γινομένη φιλία κατασκηνοῖ, Ποιήσατε γὰρ ἑαυτοῖς φίλους ἐκ τοῦ μαμμωνᾶ τῆς ἀδικίας, ἵνα, ὅταν ἐκλίπητε, δέξωνται ὑμᾶς εἷς τὰς αἰωνίους σκηνάς. Περὶ ἐκείνης τῆς διαγωγῆς ὁ Κύριος ἐν εὐχῆς εἴδει ἔλεγε τὸ, Πάτερ ἅγιε, δὸς ἵνα, ὅπου ἐγώ εἰμι, καὶ αὐτοὶ ὦσι. Σπάνιος καὶ ὁ παροικῶν ἐν τῷ σώματι, καὶ ὁ κατασκηνῶν ἐν τῷ ὄρει. Διὰ τοῦτο ὡς ἀπορῶν ὁ λόγος φησί " Τίς πάροικήσει; καὶ, Τίς κατασκηνώσει; ὡς τὸ, Τίς ἔγνω νοῦν Κυρίου; καὶ τὸ, Τίς ἀναγγελεῖ ὑμῖν, ὅτι πῦρ καίεται; καὶ τὸ, Τίς ἀναγγελεῖ ὑμῖν τὸν τόπον τὸν αἰώνιον; καὶ τὸ, Τίς ἄρα ὁ πιστὸς καὶ φρόνιμος οἰκονόμος; Τάχα δὲ καὶ ἐρωτηματικόν ἐστι τὸ, Τίς, ὡς ἀπόκρισιν ἐπιζητοῦντος παρὰ τοῦ Κυρίου τοῦ ἁγίου, ᾧ διαλέγεται. Πρὸς ὃν ἡ θεία φωνὴ, λύουσα τὸ ἐπερώτημα, τί φησι; Πορευόμενος ἅμωμος, καὶ ἐργαζόμενος δικαιοσύνην. Εἰ ἅμωμός ἐστιν ὁ μηδενὸς τῶν ἀγαθῶν ἐλλιπὴς, ἀπὸ πάσης κακίας ἀπταίστως τὸν βίον ἑαυτοῦ διεξάγων, τίνα ἔχει πρὸς τὸν ποιοῦντα δικαιοσύνην διαφοράν; Ἆρ᾽ οὖν τὸν αὐτὸν νοῦν ἐν διπλοῖς ῥήμασιν ἀπαγγέλλει " Πορευόμενος ἅμωμος, καὶ ἐργαζόμενος δικαιοσύνην; Ἢ ἰδίαν τινὰ διάνοιαν ἐκάτερον τῶν εἰρημένων παρίστησιν; ἵνα ἧ ὁ μὲν ἄμωμος ὁ κατὰ τὸν ἐν κρυπτῷ ἄνθρωπον εἰς πᾶσαν τελείωσιν ἀρετῆς ἀπηρτισμένος, ὁ δὲ ἐργαζόμενος δικαιοσύνην ὁ τὸ πρακτικὸν ἑαυτοῦ διὰ τῶν σωματικῶν ἐνεργειῶν τελειῶν. Δεῖ γὰρ οὐ μόνον ποιεῖν τὴν δικαίαν πρᾶξιν, ἀλλὰ καὶ ἀπὸ διαθέσεως δικαίας ἐργάζεσθαι - κατὰ τὸ εἰρημένον, ὅτι Δικαίως τὸ δίκαιον διώξεις " … τὴν πρᾶξιν. Οἷον ποιεῖ μὲν γάρ τι ἰατρικὸν πρὸς ὠφέλειαν φέρον τῶν ἀσθενούντων ὁ ἰδιώτης, ἀλλ᾽ οὐχὶ καὶ ἰατρικῶς ἐποίησεν ὁ τοιοῦτος, τῷ μὴ ἔχειν τι τῆς τέχνης τῇ ἐνεργείᾳ συνεπόμενον. Πορευόμενος οὖν ἅμωμος ὁ κατὰ νοῦν τέλειος· “ ἐργαζόμενος δὲ δικαιοσύνην ὁ κατὰ τὴν τοῦ ᾿Αποστόλου φωνὴν ἀνεπαίσχυντος τοῦ Κυρίου ἐρ…. Πρόσχες δὲ τῇ ἀκριβείᾳ τῆς λέξεως. Οὐχ εἰπε, Πορευθεὶς ἄμωμος, ἀλλὰ, Πορευόμενος ἅμωμος οὐδὲ, Ἐργασάμενος δικαιοσύνην, ἀλλ᾽, Ἐργαζόμενος. Οὐ γὰρ μία πρᾶξις τελειοῖ τὸν σπουδαῖον, ἀλλὰ παντὶ προσῆκε τῷ βίῳ τὰς κατ᾽ ἀρετὴν ἐνεργείας … αὐτοῦ, ὃς οὐκ ἐδόλωσεν ἐν γλώσσῃ αὑτοῦ. Πάλιν καὶ ἐνταῦθα τὴν αὐτὴν ἔχει κοινωνίαν πρὸς ἄλληλα τὸ λαλεῖν ἀλήθειαν ἐν καρδίᾳ, καὶ τὸ μὴ δολοῦν ἐν γλώσσῃ αὐτοῦ - ὁποίαν εἶχε τὸ εἶναι ἄμωμον πρὸς τὸ ἐργάζεσθαι δικαιοσύνην. Ὡς γὰρ ἐχεῖ καὶ τὸν ἐν κρυπτῷ τέλειον, καὶ τὸν ἐν τῷ πρακτικῷ εὐοδούμε νον ὁ λόγος παρίστησιν, οὕτω καὶ ἐνταῦθα, ἐπειδὴ τὸ λαλούμενον ἐκ τοῦ περισσεύματός ἐστι τῆς καρδίας, οἷον ἀπὸ πηγῆς τῆς ἔνδον διαθέσεως τοῦ λόγου ῥέοντος, πρότερον εἶπε τὴν ἐν καρδίᾳ ἀλήθειαν, εἶτα τὸ ἐν τῷ λόγῳ ἄδολον τῷ διὰ τῆς γλώσσης ἐνεργουμένῳ. Δύο δὲ τὰ σημαινόμενα τῆς ἀληθείας εὑρήσομεν " ἕν μὲν τὴν περὶ τῶν πραγμάτων τῶν ἐπὶ τὸν μακάριον βίον φερόντων κατάληψιν, ἕτερον δὲ τὴν περὶ οἱουδήποτε τῶν κατὰ τὸν βίον εἴδησιν ὑγιῇ. Ἐκείνην ( μὲν οὖν τὴν ἀλήθειαν, τὴν συνεργὸν τῆς σωτηρίας ἐν τῇ καρδίᾳ οὖσαν τοῦ τελείου, χρὴ ἀδόλως ἐν παντὶ τῷ πλησίον παραδιδόναι " ἐν δὲ τοῖς κατὰ τὸν βίον πράγμασιν, ἐάν που καὶ διαπίπτῃ τῆς ἀληθείας ὁ σπουδαῖος, οὐδὲν ἐμπόδιον αὐτῷ εἰς τὰ προκείμενα ἔσται. Πόσοι γὰρ στάδιοι γῆς ἣ θαλάσσης, καὶ πόσοι κινοῦνται τῶν ἀστέρων, καὶ πόσον ἕτερος τοῦ ἑτέρου προέχει τῷ τάχει, ἐὰν μὴ εἰδῶμεν τὴν ἐν τούτοις ἀλήθειαν, οὐδὲν ἡμῖν ἐμποδίσει πρὸς τὸ ἐπιτυχεῖν τῆς ἐν ἐπαγγελίαις μακαριότητος. Τάχα δέ τι καὶ τοιοῦτον ἡμῖν ὁ λόγος παρίστησιν, ὅτι τὰ περὶ ἀληθείας, τουτέστι, τὰ μυστικὰ, λαλεῖν προσῆκεν οὐ παντὶ, ἀλλὰ τῷ πλησίον " ἀντὶ τοῦ, οὐχ εἰς τοὺς τυχόντας ἐκφαίνειν, ἀλλὰ τοὺς κεκοινωνηκότας τῶν μυστηρίων. Εἰ δὲ ἀλήθεια ὁ Κύριος ἡμῶν ἐστιν, ἐντετυπωμένην καὶ οἱονεὶ ἐσφραγισμένην τῇ ἑαυτοῦ καρδίᾳ ταύτην τὴν ἀλήθειαν ἕκαστος ἔχωμεν " περὶ ἧς λαλοῦντες ἐν ταῖς καρδίαις ἑαυτοῖς, μὴ δολῶμεν τὸν λόγον τοῦ Εὐαγγελίου ἐν τῷ ἀναγγέλλειν τοῖς πλησίον ἡμῶν τὸ κήρυγμα. Ὃς οὐκ ἐδόλωσεν ἐν γλώσσῃ αὐτοῦ. Πολλαχοῦ ὡς ἐχθρὸς τοῦ Θεοῦ ὁ δόλος ἐν τῇ Γραφῇ διαβέβληται. Ἐξολοθρεύσαι, φησὶ, Κύριος πάντα τὰ χείλη τὰ δόλια" καὶ, Δόλος ἐν καρδίᾳ τεκταινομένων κακά. Πᾶν δὲ τὸ κρεῖττον ἂν τῇ τοῦ χείρονος ἐπιμιξίᾳ δολοῦσθαι λέγεται, ὡς οἶνος δολοῦται τῷ χείρονα αὐτῷ παραμίγνυσθαι, ἢ τὸ ὕδωρ αὐτῷ παραχίρνασθαι" καὶ χρυσὸς δολοῦται ἐν τῇ πρὸς ἄργυρον καὶ χαλκὸν κοινωνίᾳ " οὕτω καὶ ἀλήθεια δολοῦται, τοῖς ἁγίοις λόγοις τῶν δυσφημοτέρων … Οὐδὲ ἐποίησε τῷ πλησίον αὐτοῦ κακόν. Τίνα λέγει τὸν πλησίον ὁ λόγος, οὐδεὶς ἀμφιβάλλει τῶν ἀκουσάντων τοῦ Εὐαγγελίου πρὸς τὸν ἐρωτήσαντα " Καὶ τίς ἐστί μου πλησίον; Ὧ ὁ Κύριος εἶπε τὴν παραβολὴν τοῦ ἀπὸ Ἱερουσαλὴμ καταβαίνοντος εἰς Ἱεριχώ" ὃν καὶ ἢρώτησε" Τίς τούτων δοκεῖ σοι γεγονέναι πλησίον; Κἀκεῖνος ἀπεκρίνατο, Ὁ ποιήσας τὸ ἔλεος μετ᾽ αὐτοῦ. Ἐδίδαξε γὰρ διὰ τούτων πάντα ἄνθρωπον ἡγεῖσθαι πλησίον. Δυσκατόρθωτον δὲ καὶ τοῦτο, καὶ πολλῆς δεόμενον ἐπιμελείας, μήτε μικρῷ τινι, μήτε μείζονι καταβλάπτειν τὸν πλησίον" μὴ ἐν ῥήματι βλάψαι" μὴ ἀποστερῆσαί τι τῶν καθηκόντων" μὴ βουληθῆναι αὐτῷ πονηρόν· μὴ βασκανίᾳ χρήσασθαι πρὸς τὰς εὐπραγίας τῶν πέλας. Καὶ ὀνειδισμὸν οὐκ ἔλαβεν ἐπὶ τοὺς ἔγγιστα αὐτοῦ. ᾿Αμφίβολος ἡ λέξις “ πότερον αὐτὸς ἄξια τοῦ ὀνειδίζεσθαι παρὰ τῶν ἔγγιστα οὐκ ἐποίησε, καὶ διὰ τοῦτο οὐχ ἔλαβε παρ᾽ αὐτῶν ὀνειδισμὸν, ἢ οὐδένα τῶν ἔγγιστα αὐτὸς ὠνείδισε, τῶν ἂν ἀνθρωπίνοις πταίσμασι γενομένων, ἢ ἐν πηρώμασι σωματικοῖς, ἢ ἄλλοις τισὶν ὑστερήμασι τῆς σαρκὸς εὑρισκομένων. Οὔτε γὰρ τὸν ἁμαρτάνοντα ὀνειδιστέον κατὰ τὸ γεγραμμένον" Μὴ ὀνείδιζε ἄνθρωπον ἀποστρέφοντα ἀπὸ ἁμαρτίας. Οὐδὲ γὰρ ἔγνωμέν ποτε ἐπ᾽ ὠφελείᾳ τῶν πλημμελούντων τὸν ὀνειδισμὸν παρειλημμένον, τοῦ Ἀποστόλου ἐν ταῖς πρὸς τὸν ἑαυτοῦ μαθητὴν Τιμόθεον ὑποθήκαις ἔλεγχον μὲν καὶ παράκλησιν καὶ ἐπιτίμησιν ἐπιτρέψαντος, οὐδαμοῦ δὲ τὸν ὀνειδισμὸν, ὡς ἐναντίον, παραλαβόντος. Καὶ ἔοικεν ὁ μὲν ἔλεγχος τέλος ἔχειν τὴν διόρθωσιν τοῦ ἁμαρτάνοντος, ὁ δὲ ὀνειδισμὸς ἐπὶ ἀσχημοσύνῃ τοῦ ἐπταικότος γίνεσθαι. Πενίαν δὲ, ἣ δυσγένειαν, ἣ ἀμάθειαν, ἣ σώματος ἀῤῥωστίαν ὀνειδίζειν πάντη ἄλογον, καὶ ἀλλότριον τοῦ σπουδαίου. “Ἃ γὰρ οὐχ ἐκ προαιρέσεως ἡμῖν συμβαίνει, ταῦτα ἀκούσια' ἐπὶ δὲ τοῖς ἀκουσίοις ἐλαττώμασιν ἐλεεῖ-
Ton teleion hēmin ho logos hypograpsai boulomenos, ton tōn makarismōn epitynchanein mellonta, taxei tini kai hodǭ tōn peri auton theōroumenōn chrēsamenos, apo tōn prosechesterōn kai prōtōn tēn archēn pepoiētai. Kyrie, tis paroikēsei hon tǭ skēnōmati sou? Ē paroikia esti diagōgē proskairos, ouch hidrymenēn zōēn, alla parodikēn, ep᾽ elpidi tēs epi ta kreittona metastaseōs, hypophainousa. ᾿Agiou de andros, parodeuein men ton bion touton, epeigesthai de pros heteran zōēn. Dio kai ho Dabid peri heautou phēsi " Paroikos egō eimi para soi kai parepidēmos. kathōs hoi pateres mou. Paroikos gar ᾿Abraam, oude bēma podos idias gēs kektēmenos, all᾽ hote taphēs autǭ edeēsen, argyriou ktēsamenos tautēn phainetai " deiknyntos tou logou, hoti zōnta men en tę̄ sarki paroikon einai prosēkei, metadainonta de apo tēs zōēs tautēs, tois oikeiois topois enanapauesthai. Dia touto en men tę̄ zōę̄ tautę̄ paroikei tois allophylois, en de tę̄ taphę̄ oikeian heautǭ tēn dexomenēn autou to sōma gēn epragmateusato. Makarion de tǭ onti, mē hōs oikeiois prostetēkenai tois en tę̄ gę̄, mēde hōsper patridos tinos physikēs antechesthai tōn entautha, all᾽ eidenai tēn apo tōn beltionōn apoptōsin, kai tēn ek katadikēs enthade diagōgēn barynomenon, houtō paroikein, hōs hoi hypo dikastōn tinōn epi tisi plēmmelēmasin eis tēn hyperorian ek tēs enenkousēs apelathentes. Spanios de ho toioutos, ho mē hōs idiois prosechōn tois parousin ho tou ploutou tēn chrēsin proskairon epistamenos " ho tou sōmatos tēn euexian oligochronion titheis " ho gnōrizōn tēs anthrōpinēs doxēs to anthos abebaion. Tis oun paroikēsei en tǭ skēnōmati sou? Skēnōma tou Theou hē par᾽ autou dedomenē sarx tę̄ tou anthrōpou psychę̄ eis henoikēsin onomazetai. Tis hōs allotrią tę̄ sarki tautę̄ prosexei? Hōsper hoi paroikoi, allotrian ekmisthoumenoi gēn, pros to boulēma tou ekdedōkotos geōrgousi tēn chōran " houtō kai hēmin kata syngraphēn hē tēs sarkos epimeleia paradedotai, hōste pros…nai tǭ dedōkoti. Ean de hē Theou axia hē sarx, ginetai tǭ onti Theou skēnōma kata tēn enoikēsin autou tēn eis tous hagious. Toiautē de estin hē tou paroichountos. Dia touto, Kyrie, tis paroikēsei en tǭ schēgōmati sou? Eita prokopē kai proodos hē epi to teleioteron. Kai tis kataskēnōsei en orei hagiǭ sou? Ioudaios men ho gēïnos, hotan oros akousę̄, … pros tēn Siōn apotrechei. Tis kataskēnōsei tǭ orei tǭ hagiǭ sou? Ho tę̄ sarki paroichēsas en tǭ agiǭ orei kataskēnōsei. Oros ekeino, tēn hyperouranion chōran, tēn periphanē kai lampran " peri hou ho ᾿Apostolos legei, hoti Siōn orei, kai polei Theou zōntos, Hierousalēm epouraniǭ, en hē panēgyris angelōn, kai Ekklēsia prōtotokōn apogegrammenōn en ouragois. Epan oun tis parelthę̄ tēn sarka tautēn aprospathōs hōs allotrian paroikōn, kai ouch hōs idias exērtēmenos, houtos, dia to nekrōsai autou ta melē ta epi tēs gēs, ton agiasmon katorthōsas, axios esti tēs en tǭ hagiǭ orei kataskēnōseōs " hēs epithymōn ho Psalmǭdos elegen, hoti Dieleusomai en topǭ skēnēs thaumastēs kai to, Hōs agapēta ta skēnōmata sou, Kyrie tōn dynameōn. Echei hēmas kai hē pros tous plēsion tǭ logǭ ekeinēs tēs en tǭ orei kataskēnōseōs, kai hē ek tou mammōna tēs adikias ginomenē philia kataskēnoi, Poiēsate gar heautois philous ek tou mammōna tēs adikias, hina, hotan eklipēte, dexōntai hymas heis tas aiōnious skēnas. Peri ekeinēs tēs diagōgēs ho Kyrios en euchēs eidei elege to, Pater hagie, dos hina, hopou egō eimi, kai autoi ōsi. Spanios kai ho paroikōn en tǭ sōmati, kai ho kataskēnōn en tǭ orei. Dia touto hōs aporōn ho logos phēsi " Tis paroikēsei? kai, Tis kataskēnōsei? hōs to, Tis egnō noun Kyriou? kai to, Tis anangelei hymin, hoti pyr kaietai? kai to, Tis anangelei hymin ton topon ton aiōnion? kai to, Tis ara ho pistos kai phronimos oikonomos? Tacha de kai erōtēmatikon esti to, Tis, hōs apokrisin epizētountos para tou Kyriou tou hagiou, hǭ dialegetai. Pros hon hē theia phōnē, lyousa to eperōtēma, ti phēsi? Poreuomenos hamōmos, kai ergazomenos dikaiosynēn. Ei hamōmos estin ho mēdenos tōn agathōn ellipēs, apo pasēs kakias aptaistōs ton bion heautou diexagōn, tina echei pros ton poiounta dikaiosynēn diaphoran? Ar᾽ oun ton auton noun en diplois rhēmasin apangellei " Poreuomenos hamōmos, kai ergazomenos dikaiosynēn? Ē idian tina dianoian ekateron tōn eirēmenōn paristēsin? hina hē ho men amōmos ho kata ton en kryptǭ anthrōpon eis pasan teleiōsin aretēs apērtismenos, ho de ergazomenos dikaiosynēn ho to praktikon heautou dia tōn sōmatikōn energeiōn teleiōn. Dei gar ou monon poiein tēn dikaian praxin, alla kai apo diatheseōs dikaias ergazesthai - kata to eirēmenon, hoti Dikaiōs to dikaion diōxeis " … tēn praxin. Hoion poiei men gar ti iatrikon pros ōpheleian pheron tōn asthenountōn ho idiōtēs, all᾽ ouchi kai iatrikōs epoiēsen ho toioutos, tǭ mē echein ti tēs technēs tę̄ energeią synepomenon. Poreuomenos oun hamōmos ho kata noun teleios; “ ergazomenos de dikaiosynēn ho kata tēn tou ᾿Apostolou phōnēn anepaischyntos tou Kyriou er…. Prosches de tę̄ akribeią tēs lexeōs. Ouch eipe, Poreutheis amōmos, alla, Poreuomenos hamōmos oude, Ergasamenos dikaiosynēn, all᾽, Ergazomenos. Ou gar mia praxis teleioi ton spoudaion, alla panti prosēke tǭ biǭ tas kat᾽ aretēn energeias … autou, hos ouk edolōsen en glōssę̄ hautou. Palin kai entautha tēn autēn echei koinōnian pros allēla to lalein alētheian en kardią, kai to mē doloun en glōssę̄ autou - hopoian eiche to einai amōmon pros to ergazesthai dikaiosynēn. Hōs gar echei kai ton en kryptǭ teleion, kai ton en tǭ praktikǭ euodoume non ho logos paristēsin, houtō kai entautha, epeidē to laloumenon ek tou perisseumatos esti tēs kardias, hoion apo pēgēs tēs endon diatheseōs tou logou rheontos, proteron eipe tēn en kardią alētheian, eita to en tǭ logǭ adolon tǭ dia tēs glōssēs energoumenǭ. Dyo de ta sēmainomena tēs alētheias heurēsomen " hen men tēn peri tōn pragmatōn tōn epi ton makarion bion pherontōn katalēpsin, heteron de tēn peri hoioudēpote tōn kata ton bion eidēsin hygię̄. Ekeinēn ( men oun tēn alētheian, tēn synergon tēs sōtērias en tę̄ kardią ousan tou teleiou, chrē adolōs en panti tǭ plēsion paradidonai " en de tois kata ton bion pragmasin, ean pou kai diapiptę̄ tēs alētheias ho spoudaios, ouden empodion autǭ eis ta prokeimena estai. Posoi gar stadioi gēs hē thalassēs, kai posoi kinountai tōn asterōn, kai poson heteros tou heterou proechei tǭ tachei, ean mē eidōmen tēn en toutois alētheian, ouden hēmin empodisei pros to epitychein tēs en epangeliais makariotētos. Tacha de ti kai toiouton hēmin ho logos paristēsin, hoti ta peri alētheias, toutesti, ta mystika, lalein prosēken ou panti, alla tǭ plēsion " anti tou, ouch eis tous tychontas ekphainein, alla tous kekoinōnēkotas tōn mystēriōn. Ei de alētheia ho Kyrios hēmōn estin, entetypōmenēn kai hoionei esphragismenēn tę̄ heautou kardią tautēn tēn alētheian hekastos echōmen " peri hēs lalountes en tais kardiais heautois, mē dolōmen ton logon tou Euangeliou en tǭ anangellein tois plēsion hēmōn to kērygma. Hos ouk edolōsen en glōssę̄ autou. Pollachou hōs echthros tou Theou ho dolos en tę̄ Graphę̄ diabeblētai. Exolothreusai, phēsi, Kyrios panta ta cheilē ta dolia" kai, Dolos en kardią tektainomenōn kaka. Pan de to kreitton an tę̄ tou cheironos epimixią dolousthai legetai, hōs oinos doloutai tǭ cheirona autǭ paramignysthai, ē to hydōr autǭ parachirnasthai" kai chrysos doloutai en tę̄ pros argyron kai chalkon koinōnią " houtō kai alētheia doloutai, tois hagiois logois tōn dysphēmoterōn … Oude epoiēse tǭ plēsion autou kakon. Tina legei ton plēsion ho logos, oudeis amphiballei tōn akousantōn tou Euangeliou pros ton erōtēsanta " Kai tis esti mou plēsion? Hō ho Kyrios eipe tēn parabolēn tou apo Hierousalēm katabainontos eis Hierichō" hon kai ērōtēse" Tis toutōn dokei soi gegonenai plēsion? Kakeinos apekrinato, Ho poiēsas to eleos met᾽ autou. Edidaxe gar dia toutōn panta anthrōpon hēgeisthai plēsion. Dyskatorthōton de kai touto, kai pollēs deomenon epimeleias, mēte mikrǭ tini, mēte meizoni katablaptein ton plēsion" mē en rhēmati blapsai" mē aposterēsai ti tōn kathēkontōn" mē boulēthēnai autǭ ponēron; mē baskanią chrēsasthai pros tas eupragias tōn pelas. Kai oneidismon ouk elaben epi tous engista autou. ᾿Amphibolos hē lexis “ poteron autos axia tou oneidizesthai para tōn engista ouk epoiēse, kai dia touto ouch elabe par᾽ autōn oneidismon, ē oudena tōn engista autos ōneidise, tōn an anthrōpinois ptaismasi genomenōn, ē en pērōmasi sōmatikois, ē allois tisin hysterēmasi tēs sarkos heuriskomenōn. Oute gar ton hamartanonta oneidisteon kata to gegrammenon" Mē oneidize anthrōpon apostrephonta apo hamartias. Oude gar egnōmen pote ep᾽ ōpheleią tōn plēmmelountōn ton oneidismon pareilēmmenon, tou Apostolou en tais pros ton heautou mathētēn Timotheon hypothēkais elenchon men kai paraklēsin kai epitimēsin epitrepsantos, oudamou de ton oneidismon, hōs enantion, paralabontos. Kai eoiken ho men elenchos telos echein tēn diorthōsin tou hamartanontos, ho de oneidismos epi aschēmosynę̄ tou eptaikotos ginesthai. Penian de, hē dysgeneian, hē amatheian, hē sōmatos arrhōstian oneidizein pantē alogon, kai allotrion tou spoudaiou. “Ha gar ouch ek proaireseōs hēmin symbainei, tauta akousia' epi de tois akousiois elattōmasin eleei-
Wishing to sketch for us the perfect man, the one who is to attain the beatitudes, the word follows a certain order and path through the things to be considered about him, and makes its beginning from the nearest and first. “O Lord, who shall sojourn in your tabernacle?” Sojourning is a temporary way of life, suggesting not a settled life but a passing one, in hope of a change to better things. It belongs to a holy man to pass through this life while hastening toward another life. That is why David too says of himself, “I am a sojourner with you and a stranger, as all my fathers were.” For Abraham was a sojourner, possessing not even a foot's breadth of land of his own; but when he needed a grave, he is seen to have bought one with silver, the word showing that while living in the flesh one ought to be a sojourner, but when passing out of this life one rests in one's own places. That is why in this life he sojourns among foreigners, but at his burial he purchased land of his own to receive his body. Blessed indeed it is not to cling to the things on earth as one's own, nor to hold on to the things here as to some native homeland, but to know one's fall from better things and, weighed down by the life here as by a sentence of condemnation, to sojourn as those do who have been banished by judges from their native land beyond the frontier for certain offenses. Rare is such a man: one who does not attend to present things as his own; who knows that the use of wealth is temporary; who considers the body's good health short-lived; who recognizes that the flower of human glory is unstable. “Who, then, shall sojourn in your tabernacle?” God's tabernacle is the name given to the flesh given by him to the human soul as a dwelling. Who will treat this flesh as another's? As sojourners, renting another's land, farm the ground according to the wishes of the one who leased it, so the care of the flesh has been entrusted to us by contract, so that we may … to the one who gave it. And if the flesh is worthy of God, it truly becomes God's tabernacle, according to his indwelling in the saints. Such is the flesh of the one who sojourns. That is why it says, “O Lord, who shall sojourn in your tabernacle?” Then comes progress and advance toward what is more perfect: “And who shall dwell on your holy mountain?” The earthly Jew, when he hears “mountain,” … runs off to Zion. “Who shall dwell on your holy mountain?” The one who has sojourned in the flesh will dwell on the holy mountain. That mountain is the region above the heavens, the famous and splendid one, of which the Apostle says: “To Mount Zion, and to the city of the living God, the heavenly Jerusalem, where there is a festal gathering of angels and the church of the firstborn enrolled in heaven.” When, then, someone passes through this flesh without attachment, sojourning in it as another's and not depending on it as his own, he, because he has put to death his members that are on earth and has achieved holiness, is worthy of dwelling on the holy mountain; longing for it, the psalmist said, “I will go into the place of the wonderful tabernacle,” and, “How lovely are your tabernacles, O Lord of hosts!” There [lead] us both love of neighbor, for the sake of that dwelling on the mountain, and the friendship that comes from the mammon of unrighteousness: “For make friends for yourselves by means of the mammon of unrighteousness, so that when it fails they may receive you into the eternal tabernacles.” Of that way of life the Lord spoke in the form of a prayer: “Holy Father, grant that where I am, they also may be.” Rare is the one who sojourns in the body, and rare the one who dwells on the mountain. That is why the word says, as if at a loss, “Who shall sojourn?” and “Who shall dwell?”, like “Who has known the mind of the Lord?” and “Who will tell you that a fire is burning?” and “Who will tell you of the eternal place?” and “Who then is the faithful and wise steward?” But perhaps the “who” is also a question, as though he were seeking an answer from the holy Lord with whom he is conversing. And the divine voice, resolving the question, what does it say to him? “He who walks blameless and works righteousness.” If the blameless man is one who lacks none of the goods and passes his life without stumbling into any wickedness, what difference is there between him and one who does righteousness? Does he, then, express the same thought in two phrases, “He who walks blameless and works righteousness”? Or does each of the sayings present a meaning of its own? So that the blameless is one who is fully equipped for every perfection of virtue in the hidden man, while the one who works righteousness is one who perfects his practical life through bodily actions. For one must not only do the just deed but also work from a just disposition, as it is said, “You shall pursue justice justly”; … the deed. For example, a layman may do something medical that benefits the sick, but such a man has not acted medically, since nothing of the art accompanies his action. The one who walks blameless, then, is perfect in mind; and the one who works righteousness is, in the Apostle's words, the Lord's unashamed wor[ker]. Note the exactness of the wording. He did not say “having walked blameless” but “walking blameless,” nor “having worked righteousness” but “working.” For a single deed does not make the earnest man perfect; the activities of virtue must extend through the whole of life. … “[He who speaks truth in his heart], who has not deceived with his tongue.” Here again, speaking truth in the heart and not deceiving with one's tongue have the same relation to each other as being blameless had to working righteousness. For as there the word presents both the one perfect in the hidden man and the one who prospers in practical life, so here, since what is spoken comes from the abundance of the heart, as the word flows from the spring of the inner disposition, he first mentioned truth in the heart and then guilelessness in speech, which is worked through the tongue. We shall find two meanings of truth: one the grasp of the things that lead to the blessed life, the other a sound knowledge of any of the things of this life. That truth, then, which cooperates with salvation and is in the heart of the perfect man, must be handed on without guile to every neighbor; but in the affairs of life, if the earnest man should miss the truth somewhere, it will be no hindrance to him in what lies before him. For how many stades there are of land or sea, how many of the stars are in motion, and how much one surpasses another in speed: if we do not know the truth in these things, it will not hinder us from attaining the blessedness of the promises. But perhaps the word presents something like this to us too: that the things of truth, that is, the mysteries, must be spoken not to everyone but to the neighbor; that is, they must not be disclosed to just anyone, but to those who have shared in the mysteries. And if our Lord is the truth, let each of us have this truth stamped and, as it were, sealed on his own heart; and speaking of it in our hearts, let us not falsify the word of the Gospel in proclaiming the message to our neighbors. “Who has not deceived with his tongue.” In many places deceit is condemned in Scripture as God's enemy. “May the Lord destroy,” it says, “all deceitful lips,” and, “Deceit is in the heart of those who devise evil.” And everything better is said to be adulterated by mixture with the worse, as wine is adulterated when worse wine is mixed with it, or water blended into it, and gold is adulterated in combination with silver and bronze; so too truth is adulterated when [what is] more blasphemous [is mixed] with the holy words …. “Nor has he done evil to his neighbor.” Whom the word calls the neighbor, no one doubts who has heard the Gospel's answer to the one who asked, “And who is my neighbor?”, to whom the Lord told the parable of the man going down from Jerusalem to Jericho, and whom he also asked, “Which of these seems to you to have been a neighbor?” And he answered, “The one who showed mercy to him.” By this he taught that every human being is to be considered a neighbor. This too is hard to achieve and needs much care: to harm one's neighbor neither in small things nor in greater; not to hurt him in word; not to deprive him of anything that is his due; not to wish him evil; not to give way to envy at the good fortune of those near us. “And has not taken up a reproach against those nearest him.” The expression is ambiguous: whether he himself did nothing deserving of reproach from those nearest him and therefore received no reproach from them; or whether he himself reproached none of those nearest him, whether they had fallen into human failings or were found with bodily defects or other shortcomings of the flesh. For the sinner is not to be reproached, as it is written, “Do not reproach a man who is turning away from sin.” For we have never known reproach to be used for the benefit of offenders, since the Apostle, in his counsels to his own disciple Timothy, permitted rebuke and exhortation and reproof, but nowhere took up reproach, as something contrary. Rebuke seems to have as its end the correction of the sinner, while reproach aims at the disgrace of the one who has stumbled. To reproach someone with poverty, or low birth, or lack of learning, or bodily illness is altogether unreasonable and foreign to the earnest man. For what does not happen to us by choice is involuntary; and for involuntary defects one should show pity
Textual problem in this passage: see the notes.
Ps 15:1 (14:1 LXX) (quotation, high confidence) · Ps 39:12 (38:13 LXX) (quotation, high confidence) · Acts 7:5 (allusion, high confidence) · Gen 23:16 (allusion, high confidence) · Heb 12:22 (quotation, high confidence) · Heb 12:23 (quotation, high confidence) · Col 3:5 (allusion, high confidence) · Ps 42:4 (41:5 LXX) (quotation, high confidence) · Ps 84:1 (83:2 LXX) (quotation, high confidence) · Luke 16:9 (quotation, high confidence) · John 17:24 (quotation, high confidence) · Rom 11:34 (quotation, high confidence) · Isa 33:14 (quotation, high confidence) · Luke 12:42 (quotation, high confidence) · Ps 15:2 (14:2 LXX) (quotation, high confidence) · Deut 16:20 (quotation, high confidence) · 2 Tim 2:15 (allusion, high confidence) · Ps 15:3 (14:3 LXX) (quotation, high confidence) · Matt 12:34 (allusion, high confidence) · John 14:6 (allusion, medium confidence) · 2 Cor 2:17 (allusion, medium confidence) · Ps 12:3 (11:4 LXX) (quotation, high confidence) · Prov 12:20 (quotation, high confidence) · Luke 10:29 (quotation, high confidence) · Luke 10:36 (quotation, high confidence) · Luke 10:37 (quotation, high confidence) · 2 Tim 4:2 (allusion, high confidence)
Notes and citation
Summary: Basil expounds Ps 15:1–3: the sojourner treats the flesh as a lodging and life as exile; the holy mountain is the heavenly Zion; blamelessness and working righteousness, truth in the heart and guileless speech, and doing no harm or reproach to one's neighbor mark the perfect man.
- Quotations: Ps 15:1–3 (LXX 14:1–3); Ps 39:12 (LXX 38:13); Heb 12:22–23; Ps 42:4 (LXX 41:5); Ps 84:1 (LXX 83:2); Luke 16:9; John 17:24; Rom 11:34 (Isa 40:13); Isa 33:14 LXX (“who will tell you that a fire is burning?”, “the eternal place”); Luke 12:42; Deut 16:20; Ps 12:3 (LXX 11:4); Prov 12:20; Luke 10:29, 36–37; Sir 8:5 (“Do not reproach a man who is turning away from sin”). Allusions: Acts 7:5 and Gen 23 (Abraham's land and grave); Col 3:5; 2 Tim 2:15 (the unashamed worker); Matt 12:34 (abundance of the heart); 2 Cor 2:17 and 4:2 (adulterating the word); John 14:6; 2 Tim 4:2. Migne's Latin column, notes and margin letters are mixed into this section in the scan and are removed by logged corrections. Lines are lost and marked “…” at “so that we may … to the one who gave it” (the duty owed to the owner), after “when he hears ‘mountain’” (Basil's remark on the literal-minded reading), after “You shall pursue justice justly” (the end of the thought and the word “deed” only survive), after “must extend through the whole of life” (where the verse “He who speaks truth in his heart” is lost; it is supplied in brackets), and at the end of the comparison of adulterated wine; the scan also garbles “worker” (2 Tim 2:15). The section breaks off mid-word at the page turn; it continues in 14.3, the intervening staged section 14.2 holding only scan debris.
- This first homily on Psalm 14 (15) is not in FOTC 46, which translates only the second (against usurers); whether it is Basil's should be checked. It was re-read against the Greek, without a modern comparison.
Notes on the original text
- Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); word broken at a line end rejoined): βουλόμεὁ → βουλόμενος,; Εχρά, χί, 39. 1" Ρ5α]. υχχχυιι, ὃ. οἱ ἴπ 2118 185. ἀδαβί. Ρδυ]0 ροϑὶ (οἷν. φυδῦιυϑ ἔῤῥι- 16 Ῥγον, ν, 15. 17 [ 16. Ὁ ΎΠῚ, ρἴαι. 1Υ, ἃ. 1, ρ. 552 : ἐ Εχ πιις, εἰσι! οπιῖπος μαίτεα πιεὶ δ, Ἰη6014 δηΐπὶ (υἷϊ πδηίαγ {Π|, φυὶ οὐ αἰΐφυά ἀε] εἴα ἃ [πάϊεἶθυ5 ὃχ ρᾶ- Βεγδ σαὶ, δαπὶ υἱ δε !οοί,, φαΐ δἀορίατιδβ οἷ: Βοϑιτα- Α νος, τὸν → τὸν; μαχαρισμῶν → μακαρισμῶν; Β τάξει → τάξει; ερὶ αὐτὸν → περὶ αὐτὸν; παροιχία → παροικία; πρόσχκαιρος, → πρόσκαιρος,; παροδιχὴν, → παροδικὴν,; χρείττονα → κρείττονα; Δαδὶδ → Δαβὶδ; (ϑ8, καὶ → καὶ; ᾿Αδραὰμ, → ᾿Αβραὰμ,; χτησάμενος → κτησάμενος; “το → τοῦ; σαρχὶ πάροιχον → σαρκὶ πάροικον; προσήχει, → προσήκει,; οἰχείοις τόποις → οἰκείοις τόποις; ἐναναπαύεσϑαι. → ἐναναπαύεσθαι.; οἰχείαν → οἰκείαν; Μαχάριον → Μακάριον; οἰχείοις προστετηχέναι → οἰκείοις προστετηκέναι; φυσιχῇς → φυσικῆς; ἐχ χαταδίχης → ἐκ καταδίκης; βαρυνάμενον, → βαρυνόμενον,; οὕτῶ → οὕτω; παροιχεῖν, → παροικεῖν,; διχαστῶν → δικαστῶν; ἐνεγχούσης → ἐνεγκούσης; πρόσχαιρον → πρόσκαιρον; ἀδέθαιον. → ἀβέβαιον.; ἐν' → ἐν; Σχήνωμα → Σκήνωμα; ἑνοίχησιν → ἑνοίκησιν; σαρχὶ ταύτῃ → σαρκὶ ταύτῃ; πάροιχοι, → πάροικοι,; ἐχμισθούμενοι → ἐκμισθούμενοι; ἐχδεδωχότος → ἐκδεδωκότος; σαρχὸς → σαρκὸς; προσναι → προσ…ναι; δεδωχότι. → δεδωκότι.; σχήνωμα → σκήνωμα; προχοπὴ → προκοπὴ; τε- ΤΟΒΙΟΡ οὑπὶ πιοηίοπ) δυάϊ!, δὰ δίοη γϑουγγίι, Ο μὲς τέ- Ὦ λειότερον. → τελειότερον.; κατασκηγώσδι → κατασκηνώσει; φιιεδοεί ἐπ πιοπίθ βαπείο (μι 7 Αγυἱ ἰπ ᾿ᾶγηθ ἰδπηυλπὶ σου; → σου;; ἀυο → …; ὁσίου ργῸ ἁγίου. καί, εἰς. ϑυθίηἀ6 δα 0 Ραγὶ8. ᾿Αδραὰμ ἦν. 56ι} νοχ πρὸς → πρὸς; κατασκηγώσει → κατασκηνώσει; ἐΐ Περὶ! ἰογιϊυ5 οἱ βαχίυβ εἰδέναι πάντα πιστὸν τὴν, τῷ → τῷ; ἡγίῳ → ἁγίῳ; σαρχὶ παροιχήσας → σαρκὶ παροιχήσας; Α τῷ → τῷ; χατασχηνώσει. → κατασκηνώσει.; Γθρος → Ὄρος; ἐχεῖνο, → ἐκεῖνο,; Ἱερουσαϊὴμ → Ἱερουσαλὴμ; Ἐχχλησία → Ἐκκλησία; πρωτοτόχων → πρωτοτόκων; ῷΦ, Ἐπὰν → Ἐπὰν; σάρχα → σάρκα; παροιχῶν, → παροικῶν,; νεχρῶσαι → νεκρῶσαι; κατασχηνώσεως " → κατασκηνώσεως "; Ῥαλμῳδὸς → Ψαλμῳδὸς; Διδ.1εύσομαι → Διελεύσομαι; σχηγῆς → σκηνῆς; σχηγώματά → σκηνώματά; ἐχείνης τῆς Β υἱγίμιιπι δ᾽ 6 ἐν → ἐκείνης τῆς ἐν; κατασχηνώσεως, → κατασκηνώσεως,; ἐχ τοῦ μαμμωνᾶ → ἐκ τοῦ μαμμωνᾶ; ἀδιχίας → ἀδικίας; κατασχηνοῖ, → κατασκηνοῖ,; μαμμωγᾷ → μαμμωνᾶ; ἐκιϊίπητε, → ἐκλίπητε,; αἰωγίους → αἰωνίους; ἐχείνης τῆς διαγωγῆς → ἐκείνης τῆς διαγωγῆς; παροιχῶν ἐν → παροικῶν ἐν; κατασχηνῶν → κατασκηνῶν; γοῦν Κυρίου; → νοῦν Κυρίου;; ἀγαγγε.ιεῖ → ἀναγγελεῖ; αἰώγιον; → αἰώνιον;; ἐρωτηματιχόν → ἐρωτηματικόν; ἀπόχρισιν → ἀπόκρισιν; ἑπερώτημα, → ἐπερώτημα,; Πορευόμενγος → Πορευόμενος; χαχίας → κακίας; διχαιοσύνην διαφοράν; → δικαιοσύνην διαφοράν;; Δρ᾽ → Ἆρ᾽; Πορευόμεγος → Πορευόμενος; ἐχάτερον → ἐκάτερον; χρυπτῷ ἄνθρωπον → κρυπτῷ ἄνθρωπον; ἀπηρτιτμένος, → ἀπηρτισμένος,; διχαιοσύνην ὁ τὸ → δικαιοσύνην ὁ τὸ; πραχτιχὸν → πρακτικὸν; σωματιχῶν → σωματικῶν; Δεξ → Δεῖ; αυἱ ὁχ πιαπιπιοπᾶ ἰπί υ δι}5 πδϑοί αν, Πα Παιοιδιη ἀδι ἀϊνίπα νοχ, 4φυςβιϊ πο πὶ δον 8 7 ἾῈᾺ5. 9, θὲ ἀλλὰ → ἀλλὰ; ταὶ → καὶ; χατὰ Ὁ ποη τὸ → κατὰ τὸ; χιν, ὅ. 511.4, χι,, 1. 89 1}.}}.. ἑαυτοῖς. Ἴ 88 Ῥρὰ], χει, ὅ.. δ. Αἰ ἀλς. νοΐ) δοσυτγαίαπι ἀἰοιϊοιειη. Νοη ἀϊχὶῖ, Οὐἱ ᾿παγοβδιθ οϑὶ δίῃ πηδουΐὰ, 56, μὲ ἐπτὴ» → … τὴν; ἰατριχὸν → ἰατρικὸν; ἰατριχῶς → ἰατρικῶς; χατὰ νοῦν → κατὰ νοῦν; τέλξιὸς → τέλειος·; διχαιοσύνην ὁ χατὰ τὴν → δικαιοσύνην ὁ κατὰ τὴν; ἐρὅ. → ἐρ….; ἀχριθείᾳ → ἀκριβείᾳ; ὀὐδὲ, → οὐδὲ,; διχαιοσύνην, → δικαιοσύνην,; Ἐργαζύμεγος. → Ἐργαζόμενος.; προσῆχε τῷ → προσῆκε τῷ; εογάφ → …; δι, φιὶ ποι ἐφ. ἀοίμηι ἐν ἰπσια δια. Ἀπτβυ5 Β αὐτοῦ, → αὐτοῦ,; εἰ εἷς ἰδίας ναγυα, ἰο4υ! νου δῖ 6. ᾽μ οοΥά6, δἰ ἴῃ ᾿ἰ6 ἱξπογθιθυβ νοῦ ἰδίοπι, αἢΠ}} τοί δου ι αι Θμἱ ποη εὶς ἀοίμπι ἱπ ἰΐπαμα ἐπα. Ὠοΐὰ 5. ἴῃ παι ς καὶ → καὶ; χοινωνίαν → κοινωνίαν; τ ἐργάζεσθαι → τὸ ἐργάζεσθαι; διχαιοσύνην. → δικαιοσύνην.; χρυπτῷ τέλειον, → κρυπτῷ τέλειον,; πραχτιχῷ → πρακτικῷ; ἐχ τοῦ περισσεύματός → ἐκ τοῦ περισσεύματός; χαρδία, → καρδίας,; χαρδίᾳ ἀλήθειαν, → καρδίᾳ ἀλήθειαν,; μαχάριον → μακάριον; Ἐχείνην → Ἐκείνην; χαρδίᾳ οὖσαν → καρδίᾳ οὖσαν; πᾶτι → παντὶ; χατὰ τὸν → κατὰ τὸν; σπουδαῖο;, → σπουδαῖος,; προχείμενα → προκείμενα; χιγοῦνται → κινοῦνται; ἀπτέρων, → ἀστέρων,; μαχαριότητος. → μακαριότητος.; προσῆχεν → προσῆκεν; ἐχφαίνειν, → ἐκφαίνειν,; χεχοινωνηχότας → κεκοινωνηκότας; ἕχαστος → ἕκαστος; χαρδίαις → καρδίαις; χήρυγμα. → κήρυγμα.; ἢ "' θευϊ. χυι, 20. 5511 Τίη). εν, 15. 5") ΜΆ}. χει, 94. 5 70Δη. χιν, 6. 3" (ἃ) Τῷ μὴ ἔχειν. Ηοο 6β8ι, φυΐα ἰά (Δεἰι ([οτιμῖ 0 86 (05 πρόσεχε. Ἰηἴτα Βεᾷ. δοαχιυ8 συμπαρεχτείνεσθαι. δόλος → δόλος; διαδέθληται. → διαβέβληται.; φη- → φησὶ,; Αὶ ίμε ἱπ ἐοτάε [αὐτί οαπιίππι πιαία ᾽. σὶ, Κύριος → Κύριος; πάντω → πάντα; Δόϊλος → Δόλος; τεχταιγομέγων → τεκταινομένων; καχά. → κακά.; » χρεῖττον → κρεῖττον; χαλχὸν → χαλκὸν; χοινωνίᾳ → κοινωνίᾳ; ἀ. → …; ἀμφιδάλλει → ἀμφιβάλλει; πιλησίον; → πλησίον;; παραδολὴν → παραβολὴν; καταδαίνοντος → καταβαίνοντος; δοχδὶ → δοκεῖ; πἫλησίον; → πλησίον;; Ὁ σπ»ιἡ. Β σας τὸ → Ὁ ποιήσας τὸ; Ἑδίδαξς → Ἐδίδαξε; τούτῶν → τούτων; Δυσχατόρθωτον → Δυσκατόρθωτον; μὴτε → μήτε; μιχρῷ → μικρῷ; χαταδλάπτειν → καταβλάπτειν; ἀποστερῆ-" → ἀποστερῆσαί; ςαί τι → τι; χαθηχόντων" → καθηκόντων"; πογηρόν" → πονηρόν·; βασχανίᾳ → βασκανίᾳ; εὐπραχίας → εὐπραγίας; δλαδεν → ἔλαβεν; ᾿Αμφίθολος → ᾿Αμφίβολος; ὁνειδίξεσθαι → ὀνειδίζεσθαι; ἔλαδε → ἔλαβε; πηρώ» → πηρώμασι; μασι σωματιχοῖς, → σωματικοῖς,; ααρχὺς → σαρκὸς; εὑρισχομένων. → εὑρισκομένων.; χατὰ τὸ γεγραμμένον" → κατὰ τὸ γεγραμμένον"; ᾿Αποστόλον → Ἀποστόλου; ὑποθήχαις → ὑποθήκαις; παράχλησιν → παράκλησιν; παραλαθδόντος. → παραλαβόντος.; ἑπταιχότος → ἐπταικότος; ἐχ προαιρέσεως → ἐκ προαιρέσεως; συμδαίνει, → συμβαίνει,; ἀχούσια' → ἀκούσια'; ἀχουσίοις → ἀκουσίοις.
Extrabiblical texts: Sir 8:5 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Ethics
Cite (SBL): Basil, Hom. Ps. 14.1 (PG 29:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/14-1/#p-14-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Migne PG 29 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; sections renumbered to Migne's divisions) and checked privately against FOTC 46 (Exegetic Homilies); the first homily on Psalm 14, not in FOTC, re-read against the Greek.
14.3PG 29:451
Ἐξουδένωται ἐνώπιον αὐτοῦ πονηρευόμενος· τοὺς δὲ φοβουμένους τὸν Κύριον δοξάζει. Μεγαλοφυοῦς διανοίας καὶ πρὸς οὐδὲν κατακλινομένης τῶν ἀνθρωπίνων χρείᾳ καὶ ἀνδρὸς τὴν τῆς δικαιοσύνης ἕξιν εἰς ἄκρον κατωρθωκότος, τὸ διανέμειν ἑκάστῳ τὰ πρὸς ἀξίαν" τούς τε πονηρευομένους ἐξουδενοῦν, κἂν τὰς μεγάλας τύχωσι δυναστείας περιβεβλημένοι, κἂν πλούτῳ κομῶντες κἂν περιφανείᾳ γένους, κἂν λαμπρότητα ἑαυτοῖς ἐπιφημίζοντες, πονηρία δὲ μόνη ἑνυπάρχουσα αὐτοῖς φωραθῇ, ἐξουδενοῦν τοὺς τοιούτους, τουτέστιν ἀντ᾽ οὐδενὸς λογίζεσθαι. Ἔμπαλιν δὲ, τοὺς φοβουμένους τὸν Κύριον, κἂν πένητες ὦσι, κἂν ἀγενεῖς, κἂν ἰδιῶται τῷ λόγῳ, κἂν ἀσθενεῖς τῷ σώματι, δοξάζειν καὶ ὑπεραίρειν καὶ μακαρίους ἡγεῖσθαι, δεδιδαγμένον παρὰ τοῦ Πνεύματος μακαρίζειν τοὺς τοιούτους. Μακάριοι γὰρ, φησὶ, πάντες οἱ φοβούμενοι τὸν Κύριον. Τῆς αὐτῆς δέ ἔστι διανοίας τόν τε πονηρευόμενον ἐξουδενῶσαι, κἂν ὑπεραίρηται λαμπρότῆτι, καὶ τὸν φοβούμενον τὸν Κύριον δοξάζειν, κἂν εὐτελὴς ἧ, κἂν πένης ἐν τῷ βίῳ, κἂν εὐκαταφρόνητος, κἂν μηδὲν τῶν ἐκτὸς προκαλουμένων εἰς ἀποδοχὴν κεκτημένος. Ὁ ὀμνύων τῷ πλησίον αὑτοῦ, καὶ οὖκ ἀθετῶν. Τί δῆ ποτε ἐνταῦθα μὲν ἡ εὐορκία συγχωρεῖται ἐν τοῖς τῷ τελείῳ πρέπουσιν ἀνδραγαθήμασιν, ἐν δὲ τῷ Εὐαγγελίῳ παντελῶς ἀπηγόρευται; Τίς παροικήσει, καὶ τίς κατασκηνώσει; Ὃ ὀμνύων τῷ πλησίον αὐτοῦ, καὶ οὐκ ἀθετῶν. Ἐχεῖ δὲ, Ἐγὼ δὲ λέγω ὑμῖν μὴ ὀμόσαι ὅλως. Τί οὖν φαμεν; Ὅτι πανταχοῦ τοῦ αὐτοῦ σκοποῦ ἔχεται ὁ Κύριος, προλαμβάνων τῶν ἁμαρτημάτῶν τὰ ἀποτελέσματα, καὶ ἐκ τῆς πρώτης ἀρχῆς ἐχτέμνων τὴν πονηρίαν. Ὡς γὰρ ὁ μὲν παλαιὸς ἔλεγε νόμος, Οὐ μοιχεύσεις" ὁ δὲ Κύριος, Οὐδὲ ἐπιθυμήσεις " κἀκεῖνος μὲν, Οὐ φονεύσεις" ὁ δὲ τὰ τελειότερα νομοθετῶν, Οὐδὲ ὀργισθήσῃ· οὕτω δὴ καὶ ἐνταῦθα ὁ μὲν ἀρκεῖται τῇ εὐορκίᾳ, ὁ δὲ τῆς ἐπιορκίας τὴν ἀφορμὴν διακόπτει. Ὁ μὲν γὰρ εὐορκῶν, τυχὸν ἄν ποτε καὶ παρασφαλείη ἄκων᾽ ὁ δὲ μὴ ὀμνύων, τὸν τῆς ἐπιορκίας κίνδυνον διαπέφευγε. Τὸν ὄρκον δὲ πολλαχοῦ καὶ τὴν ἀμετάθετον περὶ ἐκάστου πράγματος διαβεβαίωσιν ὀνομάζει" ὡς τὸ, Ὥμοσα, καὶ ἔστησα τοῦ φυλάξασθαι τὰ κρίματα τῆς δικαιοσύνης σου" καὶ τὸ, Ὥμοσε Κύριος, καὶ οὒ μεταμεληθήσεται. Οὐχ ὅτι Θεὸν εἰς μαρτυρίαν τῶν εἰ παρήγαγεν, ἀλλ᾽ ὅτι ἀτρέπτοις καὶ ἀκινήτοις δόγμασι τὴν τῆς ἐπαγγελίας χάριν τῷ Δαβὶδ ἐβεβαίωσεν. Οὕτως οὖν καὶ ἐνταῦθα δυνατὸν εἰρῆσθαι. Ὁ ὀμνύων τῷ πλησίον αὐτοῦ " τουτέστι, …μενος τῷ πλησίον, καὶ οὐχ ἀθετῶν " ἵνα ἧ σύμφωνον τῷ παρὰ τοῦ Κυρίου εἰρημένῳ, τῷ, Ἔστω δὲ ὑμῶν ὁ λόγος, ναὶ ναὶ, καὶ οὒ οὔ. Περὶ τῶν τοιούτων πραγμάτων διαβεβαιούμενος κατάνευε " καὶ περὶ τῶν μὴ ὄντων, κἂν πάντες ἄνθρωποι παρακαλῶσι, μὴ συμπεισθῇς ποτε παρὰ τὴν τῆς φύσεως ἀλήθειαν διαβεβαιώσασθαι. Οὐ γέγονε τὸ πρᾶγμα, ἄρνησις. διαβεβαιούτω. Χωρὶς τῆς πρὸς ἕτερον ἐπιπλοκῆς αὐτὴν καθ᾽ ἑαυτὴν πειρῶ τὴν ἀλήθειαν παριστᾷν, ψιλαῖς ταῖς διαβεβαιώσεσι κεχρημένος. Ὁ ἄπιστος ἐχέτω τὴν βλάβην τῆς ἀπιστίας. Αἰσχρὸν γὰρ πανκολῶς καὶ ἀνόητον ἑαυτοῦ κατηγορεῖν ὡς ἀναξίου πίστεως, καὶ τὴν ἐκ τῶν ὄρκων ἀσφάλειαν ἐπιφέρεσθαι. Εἰσὶ δέ τινες λόγοι, σχήματα μὲν ὄρκων ἔχοντες, οὐχ ὅρκοι δὲ ὄντες, ἀλλὰ θεραπεία πρὸς τοὺς ἀκούοντας. Ὡς ὁ Ἰωσὴφ τὸν Αἰγύπτιον οἰκειούμενος, νὴ τὴν ὑγίειαν ὤμνυε Φαραώ. Καὶ ὁ ᾿Απόστολος τὴν πρὸς Κορινθίους ἀγάπην ἑαυτοῦ παριστῶν, ἔφη" Νὴ τὴν ὑμετέραν καύχησιν, ἣν ἔχω ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν. Οὐ γὰρ παρἤκουσε τῆς εὐαγγελικῆς διδασκαλίας ὁ τὸ Εὐαγγέλιον πεπιστευμένος, ἀλλὰ λόγον ψιλὸν ἐν σχήματι … ἔδωκεν ὄρκου, τὴν ἐπ᾽ αὐτοῖς καύχησιν ὡς τοῦ παντὸς αὐτῷ ἀξίαν οὖσαν διὰ τοῦ τοιούτου τρόπου δεικνύς.
Exoudenōtai enōpion autou ponēreuomenos; tous de phoboumenous ton Kyrion doxazei. Megalophyous dianoias kai pros ouden kataklinomenēs tōn anthrōpinōn chreią kai andros tēn tēs dikaiosynēs hexin eis akron katōrthōkotos, to dianemein hekastǭ ta pros axian" tous te ponēreuomenous exoudenoun, kan tas megalas tychōsi dynasteias peribeblēmenoi, kan ploutǭ komōntes kan periphaneią genous, kan lamprotēta heautois epiphēmizontes, ponēria de monē henyparchousa autois phōrathę̄, exoudenoun tous toioutous, toutestin ant᾽ oudenos logizesthai. Empalin de, tous phoboumenous ton Kyrion, kan penētes ōsi, kan ageneis, kan idiōtai tǭ logǭ, kan astheneis tǭ sōmati, doxazein kai hyperairein kai makarious hēgeisthai, dedidagmenon para tou Pneumatos makarizein tous toioutous. Makarioi gar, phēsi, pantes hoi phoboumenoi ton Kyrion. Tēs autēs de esti dianoias ton te ponēreuomenon exoudenōsai, kan hyperairētai lamprotēti, kai ton phoboumenon ton Kyrion doxazein, kan eutelēs hē, kan penēs en tǭ biǭ, kan eukataphronētos, kan mēden tōn ektos prokaloumenōn eis apodochēn kektēmenos. Ho omnyōn tǭ plēsion hautou, kai ouk athetōn. Ti dē pote entautha men hē euorkia synchōreitai en tois tǭ teleiǭ prepousin andragathēmasin, en de tǭ Euangeliǭ pantelōs apēgoreutai? Tis paroikēsei, kai tis kataskēnōsei? Ho omnyōn tǭ plēsion autou, kai ouk athetōn. Echei de, Egō de legō hymin mē omosai holōs. Ti oun phamen? Hoti pantachou tou autou skopou echetai ho Kyrios, prolambanōn tōn hamartēmatōn ta apotelesmata, kai ek tēs prōtēs archēs echtemnōn tēn ponērian. Hōs gar ho men palaios elege nomos, Ou moicheuseis" ho de Kyrios, Oude epithymēseis " kakeinos men, Ou phoneuseis" ho de ta teleiotera nomothetōn, Oude orgisthēsę̄; houtō dē kai entautha ho men arkeitai tę̄ euorkią, ho de tēs epiorkias tēn aphormēn diakoptei. Ho men gar euorkōn, tychon an pote kai parasphaleiē akōn᾽ ho de mē omnyōn, ton tēs epiorkias kindynon diapepheuge. Ton orkon de pollachou kai tēn ametatheton peri ekastou pragmatos diabebaiōsin onomazei" hōs to, Hōmosa, kai estēsa tou phylaxasthai ta krimata tēs dikaiosynēs sou" kai to, Hōmose Kyrios, kai ou metamelēthēsetai. Ouch hoti Theon eis martyrian tōn ei parēgagen, all᾽ hoti atreptois kai akinētois dogmasi tēn tēs epangelias charin tǭ Dabid ebebaiōsen. Houtōs oun kai entautha dynaton eirēsthai. Ho omnyōn tǭ plēsion autou " toutesti, …menos tǭ plēsion, kai ouch athetōn " hina hē symphōnon tǭ para tou Kyriou eirēmenǭ, tǭ, Estō de hymōn ho logos, nai nai, kai ou ou. Peri tōn toioutōn pragmatōn diabebaioumenos kataneue " kai peri tōn mē ontōn, kan pantes anthrōpoi parakalōsi, mē sympeisthę̄s pote para tēn tēs physeōs alētheian diabebaiōsasthai. Ou gegone to pragma, arnēsis. diabebaioutō. Chōris tēs pros heteron epiplokēs autēn kath᾽ heautēn peirō tēn alētheian paristąn, psilais tais diabebaiōsesi kechrēmenos. Ho apistos echetō tēn blabēn tēs apistias. Aischron gar pankolōs kai anoēton heautou katēgorein hōs anaxiou pisteōs, kai tēn ek tōn orkōn asphaleian epipheresthai. Eisi de tines logoi, schēmata men orkōn echontes, ouch horkoi de ontes, alla therapeia pros tous akouontas. Hōs ho Iōsēph ton Aigyption oikeioumenos, nē tēn hygieian ōmnye Pharaō. Kai ho ᾿Apostolos tēn pros Korinthious agapēn heautou paristōn, ephē" Nē tēn hymeteran kauchēsin, hēn echō en Christǭ Iēsou tǭ Kyriǭ hēmōn. Ou gar parēkouse tēs euangelikēs didaskalias ho to Euangelion pepisteumenos, alla logon psilon en schēmati … edōken orkou, tēn ep᾽ autois kauchēsin hōs tou pantos autǭ axian ousan dia tou toioutou tropou deiknys.
“In his sight the evildoer is set at nought, but he glorifies those who fear the Lord.” It belongs to a lofty mind, which stoops to nothing for human need, and to a man who has brought the habit of justice to its summit, to give each his due: to set at nought evildoers, even if they happen to be clothed with great power, even if they are luxuriant in wealth or in distinction of family, even if they claim splendor for themselves, if wickedness alone is found in them; to set such people at nought, that is, to count them as nothing. And conversely, to glorify those who fear the Lord, even if they are poor, even if lowborn, even if unskilled in speech, even if weak in body, and to exalt them and consider them blessed, since he has been taught by the Spirit to call such people blessed. “For blessed,” it says, “are all who fear the Lord.” It belongs to the same mind both to set at nought the evildoer, even if he is lifted up by splendor, and to glorify the one who fears the Lord, even if he is of no account, even if he is poor in life, even if despised, even if he possesses none of the outward things that invite approval. “He who swears to his neighbor and does not break his word.” Why ever is swearing truly allowed here among the brave deeds fitting for the perfect man, while in the Gospel it is wholly forbidden? “Who shall sojourn, and who shall dwell? He who swears to his neighbor and does not break his word.” But there: “But I say to you, do not swear at all.” What, then, do we say? That the Lord everywhere keeps to the same aim, forestalling the effects of sins and cutting out wickedness from its first beginning. For as the old law said, “You shall not commit adultery,” but the Lord, “Nor shall you desire”; and the one, “You shall not murder,” but he who gives the more perfect laws, “Nor shall you be angry”: so too here the one is content with true swearing, but the other cuts off the occasion of perjury. For one who swears truly may perhaps sometimes slip against his will; but one who does not swear has escaped the danger of perjury. Scripture often also calls an oath the unchangeable confirmation of each matter, as in, “I have sworn and confirmed it, to keep the judgments of your righteousness,” and, “The Lord has sworn and will not repent.” Not that God brought [someone] as witness …, but that he confirmed the grace of his promise to David by unalterable decrees. So it is possible that here too it is said in this sense: “He who swears to his neighbor,” that is, who [affirms] to his neighbor, “and does not break his word,” so that it may agree with what the Lord said: “Let your word be yes, yes, and no, no.” About things that are so, nod your assent when you affirm them; and about things that are not, even if all men urge you, never be persuaded to affirm them against the truth of nature. The thing has not happened: let the denial be the affirmation. Try to present the truth itself, by itself, without involving anything else, using plain affirmations. Let the unbeliever bear the harm of his unbelief. For it is utterly shameful and foolish to accuse oneself of being unworthy of belief and then to bring in the security of oaths. There are certain expressions that have the form of oaths but are not oaths, being courtesy toward the hearers. So Joseph, winning over the Egyptian, swore by the health of Pharaoh. And the Apostle, showing his love for the Corinthians, said, “By the boasting in you that I have in Christ Jesus our Lord.” For he who had been entrusted with the Gospel did not disregard the Gospel teaching; but … a plain word in the form of an oath, showing by such a turn of phrase that his boasting in them was worth everything to him.
Textual problem in this passage: see the notes.
Ps 15:4 (14:4 LXX) (quotation, high confidence) · Ps 128:1 (127:1 LXX) (quotation, high confidence) · Matt 5:34 (quotation, high confidence) · Exod 20:14 (quotation, high confidence) · Matt 5:28 (allusion, high confidence) · Exod 20:13 (quotation, high confidence) · Matt 5:22 (allusion, high confidence) · Ps 119:106 (118:106 LXX) (quotation, high confidence) · Ps 110:4 (109:4 LXX) (quotation, high confidence) · Ps 89:35 (88:36 LXX) (allusion, medium confidence) · Matt 5:37 (quotation, high confidence) · Gen 42:15 (allusion, high confidence) · 1 Cor 15:31 (quotation, high confidence)
Notes and citation
Summary: On Ps 15:4 Basil explains that the just man despises the wicked however great and honors the God-fearing however lowly, and reconciles the psalm's praise of true swearing with the Gospel's “do not swear at all.”
- Quotations: Ps 15:4 (LXX 14:4); Ps 128:1 (LXX 127:1); Matt 5:34; Exod 20:14 and Matt 5:28; Exod 20:13 and Matt 5:22; Ps 119:106 (LXX 118:106); Ps 110:4 (LXX 109:4); Matt 5:37; Gen 42:15–16 (Joseph swears by Pharaoh's life); 1 Cor 15:31. Allusion: Ps 89:3–4, 35 (LXX 88) (the oath to David). Words lost in the scan are marked “…” after “brought [someone] as witness” and after “but”; the bracketed words are supplied by sense. In “let the denial be the affirmation” Basil means that a plain “no” should suffice as a sworn statement would.
Notes on the original text
- Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): πονηρευόμεγος" → πονηρευόμενος·; φοδουμένους τὸν Κύριον δοξάζει. → φοβουμένους τὸν Κύριον δοξάζει.; χαταχλινομένης → κατακλινομένης; ([, καὶ → καὶ; διχαιοσύνης → δικαιοσύνης; ἄχρον → ἄκρον; χατωρθωχότος, → κατωρθωκότος,; πονηρενομένους → πονηρευομένους; χἂν τὰς → κἂν τὰς; περιδεδλημένοι, → περιβεβλημένοι,; χἂᾶν → κἂν; χομῶντες → κομῶντες; χἂν περιφανείᾳ → κἂν περιφανείᾳ; χἂν λαμπρότητα → κἂν λαμπρότητα; φοδουμένους τὸν Κύριον, → φοβουμένους τὸν Κύριον,; χἂν ἀγενεῖς, → κἂν ἀγενεῖς,; χἂν ἰδιῶται → κἂν ἰδιῶται; χἂν ἀσθενεῖς → κἂν ἀσθενεῖς; δοξάξειν → δοξάζειν; μαχαρίους → μακαρίους; μαχαρίζειν → μακαρίζειν; φοδούμενοι → φοβούμενοι; χἂν ὑπεραίρηται → κἂν ὑπεραίρηται; φοδούμενον → φοβούμενον; χἂν εὐτελὴς → κἂν εὐτελὴς; χἂν πένης → κἂν πένης; χἂν εὐχαταφρόνητος, → κἂν εὐκαταφρόνητος,; χἂν μηδὲν → κἂν μηδὲν; ἐχτὸς → ἐκτὸς; προχαλουμένων → προκαλουμένων; χεχτημένος. → κεκτημένος.; εὐορχία. → εὐορκία; παροιχήσει, → παροικήσει,; χατασκχηγώσει; → κατασκηνώσει;; ὁμόσαε → ὀμόσαι; ὋὋτι → Ὅτι; σχοποῦ → σκοποῦ; προλαμδάνων → προλαμβάνων; ἐχ τῆς → ἐκ τῆς; κἀχεῖνος → κἀκεῖνος; ὀργισθήσῃ" → ὀργισθήσῃ·; ἀρχεῖται → ἀρκεῖται; εὐορχίᾳ, → εὐορκίᾳ,; διαχόπτει. → διακόπτει.; εὐορχῶν, → εὐορκῶν,; ἄχων᾽ → ἄκων᾽; ἐπιορχίας → ἐπιορκίας; χίνδυνον → κίνδυνον; ὄρχον → ὄρκον; ἐχάστου → ἐκάστου; διαδεδαίωσιν → διαβεβαίωσιν; ῦ καὶ ἔστησα → καὶ ἔστησα; φυάξασθαι → φυλάξασθαι; δικαιοσύγης → δικαιοσύνης; οὗ μεταμεληθήσεται. → οὒ μεταμεληθήσεται.; Α εἰ → εἰ; ἀχινήτοις → ἀκινήτοις; δό- → δόγμασι; Ὑμασι τὴν → τὴν; Δαδὶδ → Δαβὶδ; ἐδεδαίωσεν. → ἐβεβαίωσεν.; πιησίον → πλησίον; μενος τῷ → …μενος τῷ; Κυρίον → Κυρίου; «1όγος, → λόγος,; οὗ οὔ. → οὒ οὔ.; τοιούτῶν → τοιούτων; διαδεθαιούμενος → διαβεβαιούμενος; χατάνενε → κατάνευε; χἂν πάντες → κἂν πάντες; παραχαλῶσι, → παρακαλῶσι,; διαδεδαιώσασθαι. → διαβεβαιώσασθαι.; διαθδεδαιούτω. → διαβεβαιούτω.; ἐπιπλοχῆς → ἐπιπλοκῆς; χαθ᾽ → καθ᾽; διαδεθαιώσεσι → διαβεβαιώσεσι; χεχρημένος. → κεχρημένος.; ἐ;έτω → ἐχέτω; βλάδην → βλάβην; χατηγορεῖν → κατηγορεῖν; “κίστεως, → πίστεως,; ἐχ τῶν → ἐκ τῶν; ὄρχων ἀσφάλειαν → ὄρκων ἀσφάλειαν; ὄρχων ἔχοντες, → ὄρκων ἔχοντες,; ὄρκχοι → ὅρκοι; ἀχούοντας. → ἀκούοντας.; οἰχειούμενος, → οἰκειούμενος,; ὥμννε → ὤμνυε; παρεστῶν, → παριστῶν,; τὴ» → τὴν; καύχησιν», → καύχησιν,; παρἤχουσε → παρἤκουσε; διδασχαλίας → διδασκαλίας; παρεις → …; ἤδγὶ ροίθδί, αἱ εἷς οἰϊλπὶ δὰ εὐμιάδηϊ πιο ἔδωχεν → ἔδωκεν; ὄρχου, → ὄρκου,; ( δίταπε φιαπι δαῦφο ἱπ παντὸς → παντὸς; τρόπον → τρόπου.
Topics: Ethics
Cite (SBL): Basil, Hom. Ps. 14.3 (PG 29:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/14-1/#p-14-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Migne PG 29 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; sections renumbered to Migne's divisions) and checked privately against FOTC 46 (Exegetic Homilies); the first homily on Psalm 14, not in FOTC, re-read against the Greek.
14.4PG 29:451
Τῷ αἰτοῦντί σε δός" καὶ ἀπὸ τοῦ θέλοντος δανείσασθαι μὴ ἀποστραφῇς. Ἐπὶ τὸ κοινωνικὸν, καὶ φιλάλληλον, καὶ τῇ φύσει οἰκεῖον ὁ λόγος ἡμᾶς προκαλεῖται. Πολιτικὸν γὰρ ζῶον καὶ συναγελαστικὸν ὁ ἄνθρωπος. Ἐν δὲ τῇ κοινῇ πολιτείᾳ καὶ τῇ μετ᾽ ἀλλήλων ἀναστροφῇ ἀναγκαῖον τὸ εὐμετάδοτον εἰς ἐπανόρθωσιν τοῦ ἐνδέοντος. Τῷ αἰτοῦντί σε δός. Βούλεταί σε διὰ μὲν τὴν ἀγάπην ἐν ἁπλότητι ἀνειμένον εἶναι πρὸς τοὺς αἰτοῦντας,
Tǭ aitounti se dos" kai apo tou thelontos daneisasthai mē apostraphę̄s. Epi to koinōnikon, kai philallēlon, kai tę̄ physei oikeion ho logos hēmas prokaleitai. Politikon gar zōon kai synagelastikon ho anthrōpos. En de tę̄ koinę̄ politeią kai tę̄ met᾽ allēlōn anastrophę̄ anankaion to eumetadoton eis epanorthōsin tou endeontos. Tǭ aitounti se dos. Bouletai se dia men tēn agapēn en haplotēti aneimenon einai pros tous aitountas,
“Give to him who asks of you, and do not turn away from him who wishes to borrow.” The word calls us to what is social, mutually loving, and akin to our nature. For man is a political and gregarious animal. And in common civic life and in living with one another, readiness to share is necessary for relieving the one in need. “Give to him who asks of you.” He wants you, because of love, to be open-handed in simplicity toward those who ask,
Matt 5:42 (quotation, high confidence)
Notes and citation
Summary: Basil turns to Matt 5:42, grounding generosity in human nature as social.
- Quotation: Matt 5:42. “Man is a political animal” is Aristotle's definition (Pol. 1.2, 1253a). The sentence continues in staged section 14.6; this short section and 14.6 form one section of Migne. The broken word at its end is removed by a logged correction and is restored at the start of 14.6.
Notes on the original text
- Digital text corrected (OCR misreading): Ἰῷ → Τῷ; χοινωνικὸν, → κοινωνικὸν,; οἰχεῖον → οἰκεῖον; προχαλεῖται. → προκαλεῖται.; Πολιτιχὸν → Πολιτικὸν; συναγελαστιχὸν → συναγελαστικὸν; χοινῇ → κοινῇ; πῇ → τῇ; αἱτοῦντί → αἰτοῦντί; αἰτοῦντας, λο- → αἰτοῦντας,.
Extrabiblical texts: Aristotle, Pol. 1.2 (Aristotle (works); echo)
Topics: Ethics
Cite (SBL): Basil, Hom. Ps. 14.4 (PG 29:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/14-1/#p-14-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Migne PG 29 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; sections renumbered to Migne's divisions) and checked privately against FOTC 46 (Exegetic Homilies); the first homily on Psalm 14, not in FOTC, re-read against the Greek.
14.6PG 29:451
λογισμῷ δὲ πάλιν διακρίνειν ἑκάστου τὴν χρείαν τῶν Ὁ μὲν οὖν Κύριος ἐναργῶς ἡμῖν διετάξατο λέγων" τῷ αἰτοῦντί σε δός. καὶ ἀπὸ τοῦ θέλοντος δανείσασθαι μὴ. ἀποστραφῇς. … ἐν ταῖς Πράξεσι, τίνα τρόπον δυνατὸν κατορθοῦσθαι παρὰ τῶν ἐπιστημόνως τὸν τῆς εὐσεβείας σκοπὸν ἐκπληρούντων· Ὅσοι γὰρ, φησὶ, κτήτορες χωρίων ἣ οἰκιῶν ὑπῆρχον, πωλοῦντες ἔφερον τὰς τιμὰς τῶν πιπρασκομένων, καὶ ἐτίθουν παρὰ τοὺς πόδας τῶν ἀποστόλων. Διεδίδοτο δὲ ἑκάστῳ, καθότι ἄν τις χρείαν εἶχεν. Ἐπειδὴ γὰρ πολλοὶ ὑπερβαίνοντες τὴν χρῖγσιν τῶν ἀναγκαίων, ἀφορμὴν ἐμπορίας καὶ ὑπόθεσιν τρυφῆς ἀσελγοῦς ποιοῦνται τὴν αἴτησιν, ἀναγκαίως παρὰ τοῖς τὴν ἐπιμέλειαν τῶν πτωχῶν πεπιστευμένοις ἡ συγκομιδὴ τῶν χρημάτων ἐγίνετο, ὥστε ἐκεῖθεν ἐπιστημόνως καὶ οἰκονομικῶς ταῖς ἑκάστου χρείαις τὴν διανομὴν τῶν ἀναγκαίων γίνεσθαι. Ὥσπερ γὰρ ἐπὶ τῶν ἀῤῥωστούντων χρεία μέτρου καὶ ποιότητος χαταστοχάσασθαι“ χρεία δὲ ἰατροῦ πρὸς τὴν δόσιν τοῦ οἴνου οὕτω δὴ καὶ ἣ περὶ τὴν θεραπείαν τῶν δεομένων οἰκονομία οὐ παρὰ πάντων ὠφελίμως ἐνεργεῖσθαι δύναται. Τοῖς γὰρ δὴ τὰ θρηνώδη μέλη πρὸς τὴν τῶν γυναικῶν ἀπάτην συντιθεῖσι, καὶ τὰ πηρώματα τοῦ σώματος, καὶ τὰ ἕλκη πρὸς ἐμπορίας ἀφορμὴν προτιθεῖσιν, οὐ πάντως τὸ δαψιλὲς τῆς διακονίας ὠφέλιμον. ᾿Αφορμὴ γὰρ αὐτοῖς εἰς κακίαν ἡ χορηγία γενήσεται, ᾿Αλλὰ μικρᾷ δόσει χρὴ τὴν τῶν τοιούτων ὑλακὴν ἀπωθεῖσθαι, τὸ δὲ συμπαθὲς καὶ φιλάδελφον ἐπιδεικνυμένους, ἐν τοῖς μεθ᾽ ὑπομονῆς τὴν θλίψιν φέρειν δεδιδαγμένοις " ὑπὲρ ὧν καὶ λεχθήσεται αὐτοῖς, ὅτι Ἐπείνασα, καὶ ἐδώκατέ μοι φαγεῖν, και τὰ ἑξῆς. Καὶ ἀπὸ τοῦ θέλοντος δανείσασθαι, μὴ ἀποστραφῇς. Καὶ τοῦτο τὸ παράγγελμα ἔχεται τῶν προτέρων. Καὶ γὰρ καὶ ὁ ἐνταῦθα αἰτῶν, πτωχὸς ὧν, δάνειον αἰτεῖ παρὰ σοῦ, δεικνύς σοι τὸν ἐν οὐρανοῖς πλούσιον, διαλύοντά σοι ὑπὲρ αὐτοῦ τὸ χρέος. Ὁ γὰρ ἐλεῶν, φησὶ, πτωχὸν Θεῷ δανείζει. Ἐχέγγυον δὲ τοῦ δάνους ἡ βασιλεία τῶν οὐρανῶν. Ἧς γένοιτο πάντας ἡμᾶς ἀξιωθῆναι χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ καὶ ἁγίῳ Πνεύματι ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. των.
logismǭ de palin diakrinein hekastou tēn chreian tōn Ho men oun Kyrios enargōs hēmin dietaxato legōn" tǭ aitounti se dos. kai apo tou thelontos daneisasthai mē. apostraphę̄s. … en tais Praxesi, tina tropon dynaton katorthousthai para tōn epistēmonōs ton tēs eusebeias skopon ekplērountōn; Hosoi gar, phēsi, ktētores chōriōn hē oikiōn hypērchon, pōlountes epheron tas timas tōn pipraskomenōn, kai etithoun para tous podas tōn apostolōn. Diedidoto de hekastǭ, kathoti an tis chreian eichen. Epeidē gar polloi hyperbainontes tēn chrigsin tōn anankaiōn, aphormēn emporias kai hypothesin tryphēs aselgous poiountai tēn aitēsin, anankaiōs para tois tēn epimeleian tōn ptōchōn pepisteumenois hē synkomidē tōn chrēmatōn egineto, hōste ekeithen epistēmonōs kai oikonomikōs tais hekastou chreiais tēn dianomēn tōn anankaiōn ginesthai. Hōsper gar epi tōn arrhōstountōn chreia metrou kai poiotētos chatastochasasthai“ chreia de iatrou pros tēn dosin tou oinou houtō dē kai hē peri tēn therapeian tōn deomenōn oikonomia ou para pantōn ōphelimōs energeisthai dynatai. Tois gar dē ta thrēnōdē melē pros tēn tōn gynaikōn apatēn syntitheisi, kai ta pērōmata tou sōmatos, kai ta helkē pros emporias aphormēn protitheisin, ou pantōs to dapsiles tēs diakonias ōphelimon. ᾿Aphormē gar autois eis kakian hē chorēgia genēsetai, ᾿Alla mikrą dosei chrē tēn tōn toioutōn hylakēn apōtheisthai, to de sympathes kai philadelphon epideiknymenous, en tois meth᾽ hypomonēs tēn thlipsin pherein dedidagmenois " hyper hōn kai lechthēsetai autois, hoti Epeinasa, kai edōkate moi phagein, kai ta hexēs. Kai apo tou thelontos daneisasthai, mē apostraphę̄s. Kai touto to parangelma echetai tōn proterōn. Kai gar kai ho entautha aitōn, ptōchos hōn, daneion aitei para sou, deiknys soi ton en ouranois plousion, dialyonta soi hyper autou to chreos. Ho gar eleōn, phēsi, ptōchon Theǭ daneizei. Echengyon de tou danous hē basileia tōn ouranōn. Hēs genoito pantas hēmas axiōthēnai chariti kai philanthrōpią tou Kyriou hēmōn Iēsou Christou, meth᾽ hou tǭ Patri kai hagiǭ Pneumati hē doxa kai to kratos eis tous aiōnas tōn aiōnōn. ᾿Amēn. tōn.
but by reasoning, in turn, to discern the need of each of those … . The Lord, then, has clearly commanded us, saying, “Give to him who asks of you, and do not turn away from him who wishes to borrow.” … in the Acts, how this can be carried out by those who fulfill the aim of godliness with understanding: “For as many as were owners of lands or houses sold them and brought the prices of what was sold and laid them at the apostles' feet; and distribution was made to each as anyone had need.” For since many, going beyond the use of necessities, make their asking an occasion for trade and a pretext for licentious luxury, the collecting of the money was necessarily done by those entrusted with the care of the poor, so that from there the distribution of necessities might be made with understanding and good management according to each one's needs. For as with the sick there is need to estimate measure and quality, and need of a physician for giving wine, so too the management of the care of the needy cannot be carried out profitably by everyone. For to those who compose mournful songs to deceive women, and who display their bodily deformities and sores as a means of trade, lavish help is not altogether profitable; for the supply will become for them an occasion for wickedness. One should drive off the barking of such people with a small gift, but show compassion and brotherly love toward those who have been taught to bear affliction with patience, of whom it will be said to them, “I was hungry and you gave me food,” and so on. “And do not turn away from him who wishes to borrow.” This command too is connected with the former ones. For the one who asks here, being poor, asks a loan from you, showing you the rich one in heaven who pays the debt to you on his behalf. “For he who has pity on the poor,” it says, “lends to God.” And the pledge for the loan is the kingdom of heaven. May we all be counted worthy of it, by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be the glory and the power to the ages of ages. Amen.
Textual problem in this passage: see the notes.
Matt 5:42 (quotation, high confidence) · Acts 4:34 (quotation, high confidence) · Acts 4:35 (quotation, high confidence) · Matt 25:35 (quotation, high confidence) · Prov 19:17 (quotation, high confidence)
Notes and citation
Summary: Basil explains that almsgiving needs discernment, as in the church of Acts, where gifts were pooled and distributed by those in charge of the poor; giving to the poor is lending to God, with the kingdom as pledge.
- This section continues the sentence begun in 14.4 (the scan split the word “by reasoning” across the two); the scan's opening and middle are Migne's Latin and notes, mixed with repeated Greek lines, and are removed by logged corrections. Quotations: Matt 5:42; Acts 4:34–35; Matt 25:35; Prov 19:17. Lines are lost and marked “…” after “of those” and before “in the Acts”. A stray syllable at the very end of the scan is left as printed. The homily on Psalm 14 (15) breaks off its exposition here at verse 5a; the second homily on the psalm (14.7–14.9) treats lending at interest.
Notes on the original text
- Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): Θεὶ ρμειΐ α 14, ἀα εἰ, εἰ νοἰεπιὶ πιμιματίὶ α (ἐς πὲ αυέτιατἱ2.3, Αἀ σοπιηυηϊοδιίοηθηι, οἱ δὰ πιὰγισμῷ → λογισμῷ; διαχῤίνέιν → διακρίνειν; ἑχάστου τὴν → ἑκάστου τὴν; χρείάν → χρείαν; Ὁ ὁ δρᾷ 35 Μδι},. νυν, 43. οπη 65 βεθαιούτω. Πθ᾽ θην ιίπαιϊθ τη58. νιν χατ' αὐτήν. Μοχ ᾿ἰεᾳ. ἰοτγίίας. αθοὶ λιταῖς ρτυ ψιλαΐς, "μγὰ 58. 1γ68 ἀγάπην αὐτοῦ. ἰὑϊδνν δε πὶ ἡμετέραν. Αἱ ᾿΄η58. πὰ οὐ) (Θχίμ δηογο ὑμετέραν. αὐτοῖς. ΑἸ ἐπ᾽ αὐτῶν. Τοιιμη ἢΠπἉ Τῷ αἰτοῦντί σε δός" καὶ ἀπὸ τοῦ 9 Μδι}. ν, 57. Ἢ ἄρῃ. χα, 15, 5" Π Οογ, χυ, ὅ,, οὐχ ἔδωχεν ἐπὶ τόχῳ, ρδΓραγαπὶ [Ππδγληὶ δὲ ἰπθρίό Ναπὶ ον δὴ} ποϑίγὶ μ)88. ᾿ιὰ θη: ἰϊα, οἱ ΘΟ ἀ πηυ ἢ Βυΐιΐο ποθίγα Ῥαγίβ. τοῦ ἐνδέοντος. Οὐ → Ὁ; (65 ὁ) μὸν → μὲν; ἐναῤγῶς → ἐναργῶς; Εμιιϊο Βαπ)}. δἰ ι185..ϑ υἱ ἴῃ οχ δέ λῃεδὶ οἱ ἃ ι|88. δὲ δὺ δαϊιίοηθ Βαβ5]]. Πη τᾷ διακρίνειν, ξουλνογ ροουμνίθ, υἱ οχ ἰὸς ρϑὰ ργυάθηίογ → … ἐν ταῖς; ἃς Πράξεσι, → Πράξεσι,; χατορθοῦσβαι → κατορθοῦσθαι; εὐσεδείας → εὐσεβείας; σχοπὸν → σκοπὸν; ἐχπληρούντων" → ἐκπληρούντων·; οἰχιῶν → οἰκιῶν; ὑπερδαίνοντες → ὑπερβαίνοντες; συγχομιδὴ → συγκομιδὴ; ἐχεῖθεν → ἐκεῖθεν; οἰχονομιχῶς → οἰκονομικῶς; παῖς → ταῖς; ἑχάστου χρείαις → ἑκάστου χρείαις; οἰχονομία → οἰκονομία; γυναιχῶν → γυναικῶν; ἀπά» → ἀπάτην; τὴν συντιθεῖσι, → συντιθεῖσι,; ἕλχη → ἕλκη; διαχονίας → διακονίας; χαχίαν → κακίαν; μιχρᾷ → μικρᾷ; ὑλαχὴν → ὑλακὴν; ἐπιδειχνυμένους, → ἐπιδεικνυμένους,; ἐδώχατέ → ἐδώκατέ; χαι → και; φευίματὶ ἃ ΙΕ, πὲ αὐυετίατὶς δ, Αἰ 06 ργϑοορι ( τὰ → τὰ; φομβθεἶ οὐπὶ ργίογθυ5. Νϑην δἱ φυΐ μἷο ρει}, οὐπὶ Ρβουρον υἷϊ, ἃ τ τηϑτπὶ ρει, ἰη}}4 9] [4π16π}) ἰη Ὁ» ἀποστραφῇς. → ἀποστραφῇς.; Ἐχέγγύον → Ἐχέγγυον; βάσιλεία → βασιλεία; χράντος → κράτος; αἰῶναᾳ → αἰῶνας.
Topics: Ethics
Cite (SBL): Basil, Hom. Ps. 14.6 (PG 29:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/14-1/#p-14-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Migne PG 29 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; sections renumbered to Migne's divisions) and checked privately against FOTC 46 (Exegetic Homilies); the first homily on Psalm 14, not in FOTC, re-read against the Greek.
14.7PG 29:451
Χθὲς εἰς τὸν τεσσαρεσκαιδέκατον ψαλμὸν ὑμῖν … τῆς ὥρας οὐχ ἐπετράπημεν. Νῦν δὲ ἔχομεν εὐγνώμονες ὀφειλέται τὰ χρέα τῶν ἐλλειφθέντων ὑμῖν ἀποτιννύντες. Ἔστι δὲ τὸ λειπόμενον βραχὺ μὲν τὸ ἀκοῦσαι, ὥστε οὑτωσὶ δόξαι, καὶ ἴσως τοὺς πολλοὺς ὑμῶν καὶ παρέλαβεν, ὡς μηδὲ παραλελεῖφθαί τι τοῦ ψαλμοῦ νομισθῆναι" μεγάλην μέντοι πρὸς τὰ τοῦ βίου πράγματα δύναμιν ἔχειν τὴν βραχεῖαν ταύτην λέξιν καταμαθόντες, οὐχ ᾠήθημεν δεῖν παρεῖναι τὸ ἐκ τῆς ἐξετάσεως χρήσιμον. Ὑπογράφων τῷ λόγῳ τὸν τέλειον ὁ Προφήτης, τὸν τῆς ἀσαλεύτου ζωῆς ἐπιβήσεσθαι μέλλοντα, ἐν τοῖς ἀνδραγαθήμασιν ἀπηρίθμησε τὸ ἀργύριον αὐτοῦ ἐπὶ τόκῳ μὴ δοῦναι. Πολλαχοῦ τῆς Γραφῆς διαβέβληται ἡ ἁμαρτία αὔτη. Ὅ τε γὰρ Ἰεζεκιὴλ ἐν τοῖς μεγίστοις τῶν κακῶν τίθεται τόκον λαβεῖν καὶ πλεονασμὸν, καὶ ὁ νόμος διαῤῥήδην ἀπαγορεύει" Οὐκ ἐκτοκιεῖς τῷ ἀδελφῷ σου καὶ τῷ πλησίον σου. Καὶ πάλιν φησί" Δόλος ἐπὶ δόλῳ, καὶ τόκος ἐπὶ τόκῳ. Καὶ περὶ πόλεως δὲ τῆς ἐν πλήθει κακῶν εὐθηνουμένης ὁ ψαλμὸς τί φησιν; Οὐκ ἐξέλιπεν ἐκ τῶν πλατειῶν αὐτῆς τόκος καὶ δόλος. Καὶ νῦν χαρακτηριστικὸν τῆς κατὰ τὸν ἄνθρωπον τελειώσεως τὸ αὐτὸ τοῦτο παρείληφεν ὁ Προφήτης, λέγων Τὸ ἀργύριον αὐτοῦ οὐκ ἔδωκεν ἐπὶ τόκῳ. Τῷ ὄντι γὰρ ἀπανθρωπίας ὑπερβολὴν ἔχει τὸν μὲν τῶν ἀναγκαίων ἐνδεῶς ἔχοντα ζητεῖν δάνεισμα εἰς παραμυθίαν τοῦ βίου, τὸν δὲ μὴ ἀρκεῖσθαι τῷ κεφαλαίῳ, ἀλλ᾽ ἐπινοεῖν ἐκ τῶν συμφορῶν τοῦ πένητος προσόδους ἑαυτῷ καὶ εὐπορίας συνάγειν. Ὁ μὲν οὖν Κύριος ἐναργῶς ἡμῖν διετάξατο, λέγων Καὶ τὸν θέλοντα ἀπὸ σοῦ δανείσασθαι μὴ ἀποστραφῇς" ὁ φιλάργυρος, ὁρῶν ὑπὸ τῆς ἀνάγκης ἄνδρα κατακαμπτόμενον πρὸ τῶν γονάτων ἱκετεύοντα, τί οὐ ποιοῦντα ταπεινόν; τί οὐ φθεγγόμενον; οὐχ ἐλεεῖ παρ᾽ ἀξίαν πράττοντα, οὐ λογίζεται τὴν φύσιν, οὐκ ἐνδίδωσι ταῖς ἱκεσίαις, ἀλλ' ἄκαμπτος καὶ ἀμείλικτος ἔστηκεν, οὐ ταῖς δεήσεσιν εἴκων, οὐ δάκρυσιν ἐπικλώμενος, ἐπιμένων τῇ ἀρνήσει, ἐξομνύμενος καὶ ἐπαρώμενος ἑαυτῷ, ἣ μὴν ἀπορεῖν παντελῶς χρημάτων, καὶ περισκοπεῖν καὶ αὐτὸς εἴ τινα εὕροι τῶν δανειζόντων, καὶ πιστούμενος τὸ ψεῦδος διὰ τῶν ὄρκων, κακὸν παρεμπόρευμα τῆς ἀπανθρωπίας τὴν ἐπιορκίαν προσκτώμενος. Ἐπειδὰν δὲ ὁ ζητῶν τὸ δάνειον τόκων μνησθῇ, καὶ ὑποθήκας ὀνομάσῃ, τότε καταβαλὼν τὴν ὀφρὺν προσεμειδίασε, καί που καὶ πατρῴας φιλίας ἀνεμνήσθη, καὶ συνήθη εἶπε καὶ φίλον" καὶ, Ὀψόμεθα, φησὶν, εἴ που τί ἐστιν ἡμῖν ἀποκείμενον ἀργύριον. Ἔστι δὲ παρακαταθήκη … ἐκεῖνος μὲν βαρεῖς ἐπ᾽ αὐτῷ τοὺς τόκους ὥρισεν" ἡμεῖς δὲ πάντως ἐπανήσομέν τι, καὶ ἐπ᾽ ἐλάττοσι τοῖς τόκοις δώσομεν. Τοιαῦτα κατασχηματιζόμενος, καὶ τοιούτοις λόγοις ὑποσαίνων καὶ δελεάζων τὸν πρὸς τῇ καταπονούσῃ πενίᾳ ἔτι καὶ τὴν ἐλευθερίαν τοῦ ἀνδρὸς προσαφελόμενος, ᾧχετο. Ὁ γὰρ τόκοις ἑαυτὸν ὑπεύθυνον καταστήσας, ὧν τὴν ἔκτισιν οὐχ ὑφίσταται, δουλείαν αὐθαίρετον κατεδέξατο διὰ βίου. Χρήματα, εἰπέ μοι, καὶ πόρους ἐπιζητεῖς, παρὰ τοῦ ἀπόρου; Καὶ εἰ πλουσιώτερόν σε ἀποφαίνειν ἠδύνατο, τί ἐζήτει παρὰ τὰς θύρας τὰς σάς; Ἐπὶ συμμαχίαν ἐλθὼν, πολέμιον εὗρεν. ᾿Αλεξιφάρμακα περιζητῶν, δηλητηρίοις ἐνέτυχε. Δέον παραμυθεῖσθαι τοῦ ἀνδρὸς … καρποῦσθαι ζητῶν τὴν ἔρημον, "Ὥσπερ ἄν εἴ τις ἰατρὸς πρὸς κάμνοντας εἰσιὼν, ἀντὶ τοῦ ὑγείαν αὐτοῖς ἐπαναγαγεῖν, ὁ δὲ καὶ τὸ μικρὸν λείψανον τῆς δυνάμεως προσαφέλοιτο᾽ οὕτω καὶ σὺ τὰς συμφορὰς τῶν ἀθλίων ἀφορμὴν πόρων ποιῇ. Καὶ ὥσπερ οἱ ᾿ γεωργοὶ ὅμβρους εὔχονται εἰς πολυπλασιασμὸν τῶν σπερμάτων, οὕτω καὶ σὺ ἐνδείας καὶ ἀπορίας ἄνθρώπων ἐπιζητεῖς, ἵνα σοι ἐνεργὰ τὰ χρήματα γένηται. ᾿Αγνοεῖς πλείονα προσθήκην ταῖς ἁμαρτίαις ποιούμενος, ἣ τῷ πλούτῳ τὴν αὔξησιν ἀπὸ τῶν τόκων ἐπινοῶν; Καὶ ὁ μὲν ζητῶν τὸ δάνεισμα, μὲν σὸς ἀμηχανίας ἀπειλημμένος, ὅταν μὲν πρὸς τὴν πενίαν ἀπίδῃ, ἀπογινώσκει τὴν ἔκτισιν, ὅταν δὲ πρὸς τὴν παροῦσαν ἀνάγκην, χατατολμᾷ τοῦ δανείσματος, …χεται, γραμματείοις αὑτὸν καὶ ἐχεγγύοις ἀσφα-
Chthes eis ton tessareskaidekaton psalmon hymin … tēs hōras ouch epetrapēmen. Nyn de echomen eugnōmones opheiletai ta chrea tōn elleiphthentōn hymin apotinnyntes. Esti de to leipomenon brachy men to akousai, hōste houtōsi doxai, kai isōs tous pollous hymōn kai parelaben, hōs mēde paraleleiphthai ti tou psalmou nomisthēnai" megalēn mentoi pros ta tou biou pragmata dynamin echein tēn bracheian tautēn lexin katamathontes, ouch ǭēthēmen dein pareinai to ek tēs exetaseōs chrēsimon. Hypographōn tǭ logǭ ton teleion ho Prophētēs, ton tēs asaleutou zōēs epibēsesthai mellonta, en tois andragathēmasin apērithmēse to argyrion autou epi tokǭ mē dounai. Pollachou tēs Graphēs diabeblētai hē hamartia autē. Ho te gar Iezekiēl en tois megistois tōn kakōn tithetai tokon labein kai pleonasmon, kai ho nomos diarrhēdēn apagoreuei" Ouk ektokieis tǭ adelphǭ sou kai tǭ plēsion sou. Kai palin phēsi" Dolos epi dolǭ, kai tokos epi tokǭ. Kai peri poleōs de tēs en plēthei kakōn euthēnoumenēs ho psalmos ti phēsin? Ouk exelipen ek tōn plateiōn autēs tokos kai dolos. Kai nyn charaktēristikon tēs kata ton anthrōpon teleiōseōs to auto touto pareilēphen ho Prophētēs, legōn To argyrion autou ouk edōken epi tokǭ. Tǭ onti gar apanthrōpias hyperbolēn echei ton men tōn anankaiōn endeōs echonta zētein daneisma eis paramythian tou biou, ton de mē arkeisthai tǭ kephalaiǭ, all᾽ epinoein ek tōn symphorōn tou penētos prosodous heautǭ kai euporias synagein. Ho men oun Kyrios enargōs hēmin dietaxato, legōn Kai ton thelonta apo sou daneisasthai mē apostraphę̄s" ho philargyros, horōn hypo tēs anankēs andra katakamptomenon pro tōn gonatōn hiketeuonta, ti ou poiounta tapeinon? ti ou phthengomenon? ouch eleei par᾽ axian prattonta, ou logizetai tēn physin, ouk endidōsi tais hikesiais, all' akamptos kai ameiliktos estēken, ou tais deēsesin eikōn, ou dakrysin epiklōmenos, epimenōn tę̄ arnēsei, exomnymenos kai eparōmenos heautǭ, hē mēn aporein pantelōs chrēmatōn, kai periskopein kai autos ei tina heuroi tōn daneizontōn, kai pistoumenos to pseudos dia tōn orkōn, kakon paremporeuma tēs apanthrōpias tēn epiorkian prosktōmenos. Epeidan de ho zētōn to daneion tokōn mnēsthę̄, kai hypothēkas onomasę̄, tote katabalōn tēn ophryn prosemeidiase, kai pou kai patrǭas philias anemnēsthē, kai synēthē eipe kai philon" kai, Opsometha, phēsin, ei pou ti estin hēmin apokeimenon argyrion. Esti de parakatathēkē … ekeinos men bareis ep᾽ autǭ tous tokous hōrisen" hēmeis de pantōs epanēsomen ti, kai ep᾽ elattosi tois tokois dōsomen. Toiauta kataschēmatizomenos, kai toioutois logois hyposainōn kai deleazōn ton pros tę̄ kataponousę̄ penią eti kai tēn eleutherian tou andros prosaphelomenos, hǭcheto. Ho gar tokois heauton hypeuthynon katastēsas, hōn tēn ektisin ouch hyphistatai, douleian authaireton katedexato dia biou. Chrēmata, eipe moi, kai porous epizēteis, para tou aporou? Kai ei plousiōteron se apophainein ēdynato, ti ezētei para tas thyras tas sas? Epi symmachian elthōn, polemion heuren. ᾿Alexipharmaka perizētōn, dēlētēriois enetyche. Deon paramytheisthai tou andros … karpousthai zētōn tēn erēmon, "Hōsper an ei tis iatros pros kamnontas eisiōn, anti tou hygeian autois epanagagein, ho de kai to mikron leipsanon tēs dynameōs prosapheloito᾽ houtō kai sy tas symphoras tōn athliōn aphormēn porōn poię̄. Kai hōsper hoi ᾿ geōrgoi hombrous euchontai eis polyplasiasmon tōn spermatōn, houtō kai sy endeias kai aporias anthrōpōn epizēteis, hina soi energa ta chrēmata genētai. ᾿Agnoeis pleiona prosthēkēn tais hamartiais poioumenos, hē tǭ ploutǭ tēn auxēsin apo tōn tokōn epinoōn? Kai ho men zētōn to daneisma, men sos amēchanias apeilēmmenos, hotan men pros tēn penian apidę̄, apoginōskei tēn ektisin, hotan de pros tēn parousan anankēn, chatatolmą tou daneismatos, …chetai, grammateiois hauton kai echengyois aspha-
Yesterday, [speaking] to you on the fourteenth psalm, … we were not allowed by the hour [to reach the end]. Now we have come as grateful debtors to pay you what was left owing. What remains is short to hear, so that it may seem so, and perhaps it even escaped most of you, so that it was not thought that anything of the psalm had been left out; but since we have learned that this short saying has great force for the affairs of life, we did not think we should pass over the benefit of examining it. The prophet, sketching in his discourse the perfect man, the one who is to enter on the unshaken life, counted among his brave deeds not giving his money at interest. This sin is condemned in many places in Scripture. For Ezekiel places taking interest and increase among the greatest of evils, and the law expressly forbids it: “You shall not lend at interest to your brother and to your neighbor.” And again it says, “Deceit upon deceit, and interest upon interest.” And of a city teeming with a multitude of evils, what does the psalm say? “Interest and deceit have not departed from its streets.” And now the prophet has taken this very thing as a mark of human perfection, saying, “He has not given his money at interest.” For it is truly the height of inhumanity that one who lacks necessities should seek a loan to relieve his life, and that the other, not content with the principal, should devise revenues for himself from the poor man's misfortunes and gather wealth. The Lord has clearly commanded us, saying, “And do not turn away from him who wishes to borrow from you.” But the lover of money, seeing a man bowed down by necessity at his knees in supplication, what humble thing does he not do? what does he not say? He does not pity one who is faring worse than he deserves, takes no account of their common nature, does not yield to his entreaties, but stands unbending and implacable, not giving way to prayers, not softened by tears, persisting in his refusal, swearing and calling down curses on himself that he is utterly without money and is himself looking around to see if he can find someone to lend; confirming the lie by oaths, and acquiring perjury as an evil by-product of his inhumanity. But when the one seeking the loan mentions interest and names securities, then he lowers his brow and smiles, and somehow remembers even a friendship of their fathers, and calls him intimate and friend, and says, “We shall see whether we have any money laid by. There is a deposit …; but he fixed a heavy interest on it, whereas we will certainly remit something and give it at lower interest.” Pretending such things, and fawning on and enticing the wretched man with such words, he [binds him with contracts] and, having taken away the man's freedom besides the poverty that oppresses him, he goes off. For the man who has made himself liable for interest that he cannot bear to pay has accepted a voluntary slavery for life. Tell me, do you seek money and income from the man without means? If he could have made you richer, why would he have come begging at your doors? He came for help and found an enemy; he looked for antidotes and met with poisons. When you ought to have relieved the man's [need] …, you seek to reap the desert. As if a physician, coming in to the sick, instead of restoring them to health, should take away the little remnant of their strength, so you make the misfortunes of the wretched an occasion of revenue. And as farmers pray for rain to multiply their seed, so you seek the want and helplessness of men, so that your money may become productive for you. Do you not know that you are making a greater addition to your sins than the increase you plan for your wealth from the interest? And the one seeking the loan, caught in the middle of his helplessness, despairs of repayment when he looks at his poverty, but when he looks at his present necessity, he dares the loan. [And so the one is overcome …, and the other] goes off, having secured himself with contracts and pledges.
Textual problem in this passage: see the notes.
Ps 15:5 (14:5 LXX) (quotation, high confidence) · Ezek 22:12 (allusion, high confidence) · Deut 23:19 (23:20 LXX) (quotation, high confidence) · Jer 9:6 (quotation, high confidence) · Ps 55:11 (54:12 LXX) (quotation, high confidence) · Matt 5:42 (quotation, high confidence)
Notes and citation
Summary: Basil opens his second homily on Psalm 14 (15), on Ps 15:5a, by condemning lending at interest from the Law and the Prophets and by portraying the moneylender's hypocrisy toward the needy borrower.
- This is the opening of Basil's second homily on Psalm 14 (15), against those who lend at interest. Quotations: Ps 15:5 (LXX 14:5); Deut 23:19 (LXX 23:20; cf. Lev 25:36–37); Jer 9:6 LXX (“deceit upon deceit, interest upon interest”); Ps 55:11 (LXX 54:12); Matt 5:42. Allusion: Ezek 22:12; 18:13. Lines are lost in the scan where Migne's Latin and notes are interleaved, and are marked “…”: in the opening sentence, after “There is a deposit” (the friend who left it for business), after “relieved the man's [need]”, and before the last words; the bracketed words are supplied by sense.
- Homily 2 on Psalm 14 is staged here as 14.7–14.9; in Migne it has its own sections 1–5 (14.7 = section 1; 14.8 = sections 2–3; 14.9 = sections 4–5).
Notes on the original text
- Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): τεσσαρεσχαιδέχατον → τεσσαρεσκαιδέκατον; Ἰυά, → …; τῶν ἀποστόλων, πδιι0}6 ἦν 1.55. ἰθρἑ τυ}, ἡό4υ6 ἐμ δι ιΐοννθ ἔβα 1}. ἢ διν δ δυνατὸν κατορθοῦσθαι. ϑιϑείν (010. φιλί "Ἐπ νοις. Αἰ 1η585. πεπιστευμένοις. 416 εἰς μέρος. Βαϊ] εἰς τὰ λείποντα τοῦ αὐτοῦ μοῦ, καὶ κατὰ τοχιζόντων. ΟἸΐν. εἰ ()"ν. τῆς → τῆς; εὐγνώ- → εὐγνώμονες; Α ποϊνῖὶα μα μονες ὀφειλέται → ὀφειλέται; ἀπο- → ἀποτιννύντες.; «ιννύντες. Ἔστι → Ἔστι; ἀχοῦσαι, → ἀκοῦσαι,; παρέλαθεν, → παρέλαβεν,; χαταμαθόντες, → καταμαθόντες,; φήθημεν → ᾠήθημεν; ἐχ τῆς → ἐκ τῆς; ἐπιδήσεσθαι → ἐπιβήσεσθαι; τόχῳ μὴ → τόκῳ μὴ; διαδέδληται → διαβέβληται; Ἰεζεχιὴλ → Ἰεζεκιὴλ; χαχῶν τίθεται → κακῶν τίθεται; πόχον → τόκον; λαδεῖν → λαβεῖν; ἐκτοχιεῖς → ἐκτοκιεῖς; ἀδειϊςρῷ → ἀδελφῷ; σ,λησίον → πλησίον; Δόνλος → Δόλος; δόϊϊῳ, → δόλῳ,; τόχῳ. Καὶ → τόκῳ. Καὶ; χαχῶν εὐθηνουμένης → κακῶν εὐθηνουμένης; τόχος καὶ → τόκος καὶ; δόϊος. → δόλος.; χαραχτηριστιχὸν → χαρακτηριστικὸν; χατὰ → κατὰ; λέ- → λέγων; {ων Τὸ → Τὸ; ἔδωχεν → ἔδωκεν; τόχῳ. Τῷ → τόκῳ. Τῷ; ὑπερθολὴν → ὑπερβολὴν; ἀρχεῖσθαι → ἀρκεῖσθαι; χεφαλαίῳ, → κεφαλαίῳ,; ἐχ τῶν → ἐκ τῶν; "θυ φιοὰ δχ ἱπημπ δι ιΐοπα οἱ Ἔχρ᾽δηλιίοιθ 200685διδὴ ποι ἀδάϊι Γηυτί, ἤος ρόσοδίνπι ῃ οἰ υτί πιΐς μέντα ἢ. Επ ἐδ οἰνί(λ16. 4 ὈΟΙΙΦ ἰπ εἰϊ 46 γἰπιοὶς εἶμ αδιτα εἰ ἀοἰ τι ὃ. ἘΛημ πα Ργορί τοῖν ᾿μ ἶ8 6... τϑτὐπ πὶ διὰ Υἱῖδ δι 5} 1} θέλοντα → θέλοντα; (, ξΣορίϊ, ἀΐδυμα : Εὲ νοίεπιὶ μεμιματὶ α [6, πὲ αϑετίαδὲ φιλάργυρος, → φιλάργυρος,; ἀνάγχης → ἀνάγκης; χαταχαμπτόμενον → κατακαμπτόμενον; ἱχετεύοντα, → ἱκετεύοντα,; ἄχαμπτος → ἄκαμπτος; ἀμείλιχτος → ἀμείλικτος; ἔστηχεν, → ἔστηκεν,; εἴχων, → εἴκων,; δάχρυσιν → δάκρυσιν; ἐπιχλώμενος, → ἐπικλώμενος,; περισχοπεῖν → περισκοπεῖν; δανειξόντων, → δανειζόντων,; ὄρχων, → ὄρκων,; χαχὸν → κακὸν; ἐπιορχίαν → ἐπιορκίαν; προσχτώμενος. → προσκτώμενος.; τόχων → τόκων; ὑποθήχας → ὑποθήκας; χαταδαλὼν → καταβαλὼν; τὶς Ἀ, Ανϑγὺϑ διῖθη!, αὐ ποθ η) νἱάδι ργα ποη Ιοφηδηίεπι ἢ οἷν. 40] μεθ 6 Γ ἐπ πατρῴας → πατρῴας; Ὁ ᾿Ἰπεπ΄ καὶ → καὶ; εἴπου → εἴ που; ἀποχείμενον → ἀποκείμενον; παραχαταθήχη → παρακαταθήκη …; 1 ΒΖοο!, χα, 12, 35 θοι!. χα, 19. 3 εχ. βοουνεῖνι8 εἴ: ἢ δᾶ ρο ἰ6χίι! τόχος ἐπὶ τόχῳ, καὶ δόλος ἐπὶ δόλῳ. Εἰδειϊαιη ἰ ρ!0 δἷν δ᾽ἴψιο, ιχ, 6. τίου, δ. ΓΔ] τοι οἱ ἀπιίουπι δρρεῖ]δὶ; οἱ, Βοά νυχ χαχῶς ὑδεδὶ οἱ ἰῃ πιϑό. Ομ 5 οἱ ἴῃ ἀν ἰοοιοτ, {Πυ 4, παρ᾽ ἀξίαν, ἰήδα εἷς γϑίεγα {πε ἴα (ο}}. ημϑτῖο ἐν αὐτῷ τοὺς τόχους. {πἴγα 61} ἰδῖδπι οἰΐδπὶ Υἱγὸ δυβίυ!!, Δ}. Ειο μη ουϊη [(6- 860 οἱ {Π|6 15: γε ροιυΐβθϑι εἰ πἰογοπν, φυϊὰ δ ἐχεῖνος → ἐκεῖνος; τόχους ὥρισεν" → τόκους ὥρισεν"; «οἷς → τοῖς; τόχοις δώσομεν. → τόκοις δώσομεν.; χατασχηματιζόμενος, → κατασχηματιζόμενος,; καταπωνούσῃ → καταπονούσῃ; τόχοις ἑαυτὸν → τόκοις ἑαυτὸν; ἔχτισιν οὐχ → ἔκτισιν οὐχ; «εἰ → τί; ᾿Αλεξιφάρμαχα → ᾿Αλεξιφάρμακα; ἀνδρὸ; → ἀνδρὸς …; χαρποῦσθαι → καρποῦσθαι; κάμνονταφ → κάμνοντας; ὑγέειαν → ὑγείαν; ττὶς → τῆς; κι δυνάμεως → δυνάμεως; ὅμδρους → ὅμβρους; γένη- → γένηται.; «αι. ᾿Αγνοεῖς → ᾿Αγνοεῖς; προσθήχην → προσθήκην; τά» → τόκων; δχων ἐπινοῶν; → ἐπινοῶν;; ἀπογινώσχει → ἀπογινώσκει; ἔχτισιν, → ἔκτισιν,; πρὸφ → πρὸς; ἀνάγχην, → ἀνάγκην,; φυϊθοίντυ 5, πη ἰἰοη 6 ν᾽ (5 ἰμοίγαβοῖ!. [14 ὁπ η δὶ ἀοτγιηΐαῖ, ν᾽ δι Γαδγαδ ιογθηι ἰῃ 8οη} 5, ποι] τ) ὰυς. χεται, → …χεται,.
Topics: Ethics
Cite (SBL): Basil, Hom. Ps. 14.7 (PG 29:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/14-1/#p-14-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Migne PG 29 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; sections renumbered to Migne's divisions) and checked privately against FOTC 46 (Exegetic Homilies); the first homily on Psalm 14, not in FOTC, re-read against the Greek.
14.8PG 29:451
Λαβὼν δὲ τὰ χρήματα, τὴν μὲν πρώτην λαμπρός ἔστι καὶ περιχαρὴς, ἀλλοτρίῳ ἄνθει γεγανωμένος, ἐπισημαίνων τῇ μεταβολῇ τοῦ βίου - τράπεζα γὰρ ἀνειμένη. ἐσθὴς πολυτελεστέρα " οἰκέται πρὸς τὸ φαιδρότερον ἐξηλλαγμένοι τῷ σχήματι, κόλακες, συμπόται" κηφῆνες οἴκων μυρίοι" ὡς δὲ τὰ μὲν χρήματα ὑποῤῥεῖ, ὁ δὲ χρόνος προϊὼν τοὺς τόκους ἑαυτῷ συμπροάγει, οὐ νύκτες ἐκείνῳ ἀνάπαυσιν φέρουσιν, οὐχ ἡμέρα φαιδρὰ, οὐχ ἥλιος τερπνὸς, ἀλλὰ δυσχεραίνει τὸν βίον, μισεῖ τὰς ἡμέρας πρὸς τὴν προθεσμίαν ἐπειγομένας, φοβεῖται τοὺς μῆνας ὡς τόκων πατέρας. Κἂν καθεύδῃ, ἐνύπνιον βλέπει τὸν δανειστὴν, κακὸν ὄναρ, τῇ κεφαλῇ περιστάμενον" κἂν γρηγορῇ, ἔννοια αὐτῷ καὶ φροντὶς ὁ τόκος ἐστί" … ἀλλήλοις, ἐπισκοπὴν ἀμφοτέρων ποιεῖται ὁ Κύριος. Ὁ μὲν ὥσπερ κύων ἐπιτρέχει τῇ ἄγρᾳ ὁ δὲ ὥσπερ ἕτοιμον θήραμα καταπτήσσει τὴν συντυχίαν. ᾿Αφαιρεῖται γὰρ αὐτοῦ τὴν παῤῥησίαν τὸ πένεσθαι. ᾿Αμφοτέροις ἡ ψῆφος ἐπὶ δακτύλων " τοῦ μὲν χαίροντος ἐπὶ τῇ αὐξήσει τῶν τόκων, τοῦ δὲ στενάζοντος ἐπὶ τῇ προσθήκῃ τῶν συμφορῶν. Πῖνε ὕδατα ἀπὸ σῶν ἀγγείων" τουτέστι, τὰς οἰκείας ἀφορμὰς περισκόπει, μὴ ἐπ᾽ ἀλλοτρίας πηγὰς βάδιζε, ἀλλ᾽ ἐξ οἰκείων λιβάδων σύναγε σεαυτῷ τὰς παραμυθίας τοῦ βίου. "Ἔχεις χαλκώματα, ἐσθῆτα, ὑποζύγιον, σκεύη παντοδαπά; ταῦτα ἀπόδου" πάντα προέσθαι κατάδεξαι, πλὴν τῆς ἐλευθερίας. ᾿Αλλ’ αἰσχύνομαι αὐτὰ δημοσιεύειν, φησίν. Τί οὖν ὅτι μικρὸν ὕστερον ἄλλος αὐτὰ προκομίσει, καὶ ἀποκηρύξει τὰ σὰ, καὶ ἐν ὀφθαλμοῖς σοῖς ἐπευωνίζων αὐτὰ διαθήσεται; Μὴ βάδιζε ἐπ’ ἀλλοτρίας θύρας. Φρέαρ γὰρ τῷ ὄντι στενὸν τὸ ἀλλότριον. Βέλτιον ταῖς κατὰ μικρὸν ἐπινοίαις τὴν χρείαν παραμυθήσασθαι, ἣ ἀθρόως, ἐπαρθέντα τοῖς ἀλλοτρίοις, ὕστερον πάντων ὁμοῦ τῶν προσόντων ἀπογυμνοῦσθαι. Εἰ μὲν οὖν ἔχεις ὅθεν ἀποδῷς, τί οὐχὶ τὴν παροῦσαν ἔνδειαν ἐκ τούτων τῶν ἀφορμῶν διαλύεις; εἰ δὲ ἀπορεῖς πρὸς τὴν ἔκτισιν, κακὸν κακῷ θεραπεύεις, Μὴ δέξῃ πολιορκοῦντά σε δανειστήν. Μὴ ἀνάσχῃ ὥσπερ ἄλλο τι θήραμα …κίας. “Αλλα ῥήματα τοῦ δανειζομένου, καὶ ἄλλα τοῦ ἀπαιτουμένου. Εἴθε σοι μὴ ἀπήντησα τότε, ἤδη ᾿ ἂν εὗρον τὰς ἀφορμὰς πρὸς τὴν ἀπαλλαγὴν τῆς ἀνάγκης. Οὐχὶ δὲ ἄκοντός μου ἐνέβαλες τῇ χειρὶ τὰ χρήματα; Ὑπόχαλχον δέ σου τὸ χρυσίον, καὶ παρακεκομμένον τὸ νόμισμα. Εἴτε οὖν φίλος ὁ δανείζων, μὴ ζημιωθῇς αὐτοῦ τὴν φιλίαν " εἴτε ἐχθρὸς, μὴ γένῃ τῷ δυσμενεῖ ὑποχείριος. Μικρὸν ἐγκαλλωπισάμενὸς τοῖς ἀλλοτρίοις, ὕστερον καὶ τῶν πατρῴων ἐκστήσῃ. Πένης εἶ νῦν, ἀλλ᾽ ἐλεύθερος, Δανεισάμενος δὲ οὐδὲ πλουτήσεις, καὶ τὴν ἐλευθερίαν ἀφαιρεθήσῃ. Δοῦλος τοῦ δεδανεικότος ὁ δανεισάμενος, καὶ δοῦλος μισθοφόρος ἀπαραίτητον φέρων τὴν λειτουργίαν. Οἱ … προσερεθίζεται. Οὐ γὰρ παύεται ὑλακτῶν, ἀλλὰ τὸ πλέον ἐπιζητεῖ. Ἐὰν ὀμνύῃς, οὐ πιστεύει " ἐρευνᾷ τὰ ἔνδον, τὰ συναλλάγματά σου πολυπραγμονεῖ. Ἐὰν προΐῃς του δωματίου, ἕλκει πρὸς ἑαυτὸν καὶ κατασύρει· ἐὰν ἔνδον σεαυτὸν κατακρύψῃς, ἐφέστηκε τῇ οἰκίᾳ, καὶ θυροκρουστεῖ. Ἐπὶ γαμετῆς καταισχύνει, ἐπὶ φίλων καθυβρίζει, ἐν ταῖς ἀγοραῖς ἄγχει" κακὸν συνάντημα ἑορτῆς - ἀβίωτόν σοι κατασκευάζει τὸν βίον. ᾿Αλλὰ μεγάλη, φησὶν, ἡ ἀνάγκη, καὶ οὐδεὶς πόρος χρημάτων ἕτερος. Τί οὖν τὸ ὄφελος ἐκ τοῦ τὴν σήμερον ὑπερθέσθαι; Πάλιν γὰρ ἥξει σοι ἡ πενία ὥσπερ ἀγαθὸς δρομεὺς, καὶ ἡ αὐτὴ ἀνάγκη μετὰ προσθήκης παρέσται. Τὸ γὰρ δάνος οὐκ ἀπαλλαγὴν παντελῆ, ἀλλὰ μικρὰν ἀναβολὴν τῆς ἀμηχανίας παρέχεται Σήμερον πάθωμεν τὰ ἐκ τῆς ἐνδείας δυσχερῆ, καὶ μὴ ἀποτιθώμεθα εἰς τὴν αὔριον. Μὴ δανεισάμενος μὲν ὁμοίως ἔσῃ πένης καὶ σήμερον καὶ πρὸς τὸ ἐφεξῆς. δανεισάμενος δὲ χαλεπώτερον ἐκτρυχωθήσῃ, τοῦ τόκου τὴν πενίαν προσεπιτείναντος. Καὶ νῦν μὲν οὐδεὶς ἐγκαλεῖ σοι πτωχεύοντι" ἀκούσιον γὰρ τὸ κακόν" ἐὰν δὲ τόκοις ὑπεύθυνος ἧς, οὐκ ἔστιν ὅστις οὐ μέμψεταί σοὺ τῇ … Μὴ οὖν πρὸς τοῖς ἀκουσίοις κακοῖς ἔτι καὶ αὖθαίρετον κακὸν ἐκ τῆς ἡμετέρας ἀνοίας ἐπισπασώμεθα Νηπίας φρενὸς μὴ ἐκ τῶν παρόντων ἑαυτὸν περιστέλλειν, ἀλλ᾽ ἀδήλοις ἐλπίσιν ἐπιτρέψαντα φανερᾶς βλάβης καὶ ἀναντιῤῥήτου κατατολμᾷν. Ἤδη βούλευσαι πόθεν ἀποτίσεις, ᾿Αφ᾽ ὧν λαμβάνεις; ᾿Αλλ᾽ οὐχ ἐξαρχεῖ καὶ πρὸς τὴν χρείαν καὶ πρὸς τὴν ἔκτισιν. Ἐὰν δὲ δὴ καὶ τοὺς τόκους λογίσῃ, πόθεν τὰ χρήματα εἰς τοσοῦτον πολυπλασιασθήσεται, ὥστε ἰδίᾳ μέν σου θεραπεύειν τὴν χρείαν, ἰδίᾳ δὲ ἐκπληροῦν τὸ κεφάλαιον, ἔξωθεν δὲ καὶ τόκους ἀπογεννᾷν; ᾿Αλλ᾽ οὐχ ἐξ ὧν λαμβάνεις ἀποδώσεις τὸ δάνειον. Ἑτέρωθεν δέ; Ἐκείνας οὖν ἀναμένωμεν τὰς ἐλπίδας, καὶ μὴ ἔλθωμεν, ὥσπερ οἱ ἰχθύες ἐπὶ τὸ δέλεαρ. Ὥσπερ γὰρ ἐκεῖνοι μετὰ τῆς τροφῆς τὸ ἄγκιστρον καταπίνουσιν, οὕτω καὶ ἡμεῖς διὰ τὰ χρήματα τοῖς τόκοις περιπειρόμεθα. Οὐδεμίαν αἰσχύνην τὸ πένεσθαι προξενεῖ, Τί οὖν τὰ ἐκ τοῦ ὀφείλειν ὀνείδη ἑαυτοῖς προστιθέμεθα; Οὐδεὶς τραύματα τραύματι θεραπεύει, οὐδὲ κακῷ τὸ κακὸν ἰᾶται, οὐδὲ πενίαν τόκοις ἐπανορθοῦται. Πλούσιος εἶ; μὴ δανείζου. Πένης εἴ; μὴ δανείζου. Εἰ μὲν γὰρ εὐπορεῖς, οὐ χρῄζεις δανείσματος - εἰ δὲ οὐδὲν ἔχεις, οὐχ ἀποτίσεις τὸ δάνειον. Μὴ δῷς σεαυτοῦ τὸν βίον εἰς ὑστεροβουλίαν, μήποτε μακαρίσῃς τὰς πρὸ τῶν τόκων ἡμέρας. 'Ἑνὶ τούτῳ διαφέρωμεν τῶν πλουτούντων οἱ πένητες, τῇ ἀμεριμνίᾳ. Καὶ καταγελῶμεν αὑτῶν ἀγρυπνούντων, αὐτοὶ καθεύδοντες - καὶ τῶν συνεστώτων ἀεὶ καὶ φροντιζόντων, αὐτοὶ ἀφροντιστοῦντες καὶ ἀνειμένοι. Ὃ μέντοι ὀφείλων καὶ πένης ἐστὶ καὶ πολυμέριμνος " ἄυπνος νύκτωρ, ἄυπνος μεθ᾽ ἡμέραν, σύννους πάντα τὸν χρόνον’ νῦν μὲν τὴν ἑαυτοῦ οὐσίαν ἀποτιμώμενος, νῦν δὲ τὰς οἱκίας τὰς πολυτελεῖς, τοὺς ἀγροὺς τῶν πλουσίων, τὰς ἐσθῆτας τῶν ἐντυγχανόντων, τὰ σκεύη τῶν ἑστιώντων. Εἰ ταῦτα ἐμὰ ἦν, φησὶν, ἀπεδιδόμην τόσου καὶ τόσου, καὶ ἀπηλλασσόμην τοῦ τόκου. Ταῦτα αὐτοῦ καὶ νύκτωρ ἐγκαθέζεται τῇ καρδίᾳ, καὶ μεθ᾽ ἡμέραν τὰς ἐννοίας κατείληφεν. Ἐὰν τὴν θύραν πατάξῃς, ὁ χρεώστης ὑπὸ τὴν κλίνην. Σφοδρῶς εἰσέδραμέ τις" τοῦ δὲ ἐπάταξεν ἡ καρδία. Ὑλακτεῖ ὁ κύων: ὁ δὲ ἱδρῶτι περιῤῥεῖται, καὶ ἀγωνίᾳ συνέχεται, καὶ περισκοπεῖ πόθεν φύγῃ. Ὅταν ἡ προθεσμία προσάγῃ, μεριμνᾷ τί ψεύσεται" ποίαν πλασάμενος πρόφασιν τὸν δανειστὴν διακρούσεται. Μὴ μόνον λαμβάνοντα σεαυτὸν ἐννόει, ἀλλὰ καὶ ἀπαιτούμενον. Τί πολυτόκῳ θηρίῳ σεαυτὸν παραζευγνύεις; Τοὺς λαγωούς φασι καὶ τίκτειν ὁμοῦ καὶ τρέφειν καὶ ἐπικυΐσκεσθαι. Καὶ τοῖς τοκογλύφοις τὰ χρήματα ὁμοῦ δανείζεται καὶ γεννᾶται καὶ ὑποφύεται. Οὔπω γὰρ ἐδέξω εἰς χεῖρας, καὶ τοῦ παρόντος μηνὸς ἀπῃτήθης τὴν ἐργασίαν. Καὶ τοῦτο πάλιν δανεισθὲν, ἕτερον κακὸν ἐξέθρεψε, κἀκεῖνο ἕτερον, καὶ τὸ κακὸν εἰς ἄπειρον. Διὰ τοῦτο καὶ τῆς προσηγορίας ταύτης ἠξίωται τὸ εἶδος τοῦτο τῆς πλεονεξίας. Τόκος γὰρ, ὡς οἶμαι, διὰ τὴν πολυγονίαν τοῦ κακοῦ προσηγόρευται. Πόθεν γὰρ ἄλλοθεν; Ἢ τάχα τόκος λέγεται διὰ τὰς ὠδῖνας καὶ λύπας, ἃς ἐμποιεῖν ταῖς ψυχαῖς τῶν δανεισαμένων πέφυκεν. Ὡς γὰρ ἡ ὠδὶς τῇ τικτούσῃ, οὕτως ἡ προθεσμία τῷ ὑπόχρεῳ παρίσταται. Τόκος ἐπὶ τόκῳ, πονηρῶν γονέων πονηρὸν ἔκγονον. Ταῦτα λεγέσθω γεννήματα ἐχιδνῶν, τὰ τῶν τόκων ἀποχυήματα. Τὰς ἐχίδνας λέγουσι τὴν γαστέρα τῆς μητρὸς διεσθιούσας τίκτεσθαι. Καὶ οἱ τόκοι τοὺς οἴκους τῶν ὀφειλόντων ἐκφαγόντες ἀπογεννῶνται. Τὰ σπέρματα χρόνῳ φύεται, καὶ τὰ ζῶα χρόνῳ τελεσφορεῖται" ὁ δὲ τόκος … Τῶν ζώων τὰ ταχὺ τίκτοντα ταχὺ τοῦ γεννᾷν παύεται" τὰ δὲ χρήματα, ταχεῖαν λαμβάνοντα τοῦ πλεονασμοῦ τὴν ἀρχὴν, ἀτέλεστον ἐπιδέχεται τὴν εἰς τὸ πλεῖον προσθήκην. Τῶν αὐξανομένων ἕκαστον, ἐπειδὰν πρὸς τὸ οἰκεῖον ἀφίκηται μέγεθος, τῆς αὐξήσεως ἴσταται " τὸ δὲ τῶν πλεονεκτῶν ἀργύριον τῷ χρόνῳ παντὶ συμπαραύξεται. Τὰ ζῶα, παραδόντα τοῖς ἐγγόνοις τὸ τίκτειν, αὐτὰ τῆς κυήσεως παύεται" τὰ δὲ τῶν δανειστῶν ἀργύρια καὶ τὰ ἐπιγινόμενα τίκτει, καὶ τὰ ἀρχαῖα νεάζει. Μὴ σύ γε εἰς πεῖραν ἔλθοις τοῦ ἀλλοκότου τούτου θηρίου.
Labōn de ta chrēmata, tēn men prōtēn lampros esti kai pericharēs, allotriǭ anthei geganōmenos, episēmainōn tę̄ metabolę̄ tou biou - trapeza gar aneimenē. esthēs polytelestera " oiketai pros to phaidroteron exēllagmenoi tǭ schēmati, kolakes, sympotai" kēphēnes oikōn myrioi" hōs de ta men chrēmata hyporrhei, ho de chronos proïōn tous tokous heautǭ symproagei, ou nyktes ekeinǭ anapausin pherousin, ouch hēmera phaidra, ouch hēlios terpnos, alla dyscherainei ton bion, misei tas hēmeras pros tēn prothesmian epeigomenas, phobeitai tous mēnas hōs tokōn pateras. Kan katheudę̄, enypnion blepei ton daneistēn, kakon onar, tę̄ kephalę̄ peristamenon" kan grēgorę̄, ennoia autǭ kai phrontis ho tokos esti" … allēlois, episkopēn amphoterōn poieitai ho Kyrios. Ho men hōsper kyōn epitrechei tę̄ agrą ho de hōsper hetoimon thērama kataptēssei tēn syntychian. ᾿Aphaireitai gar autou tēn parrhēsian to penesthai. ᾿Amphoterois hē psēphos epi daktylōn " tou men chairontos epi tę̄ auxēsei tōn tokōn, tou de stenazontos epi tę̄ prosthēkę̄ tōn symphorōn. Pine hydata apo sōn angeiōn" toutesti, tas oikeias aphormas periskopei, mē ep᾽ allotrias pēgas badize, all᾽ ex oikeiōn libadōn synage seautǭ tas paramythias tou biou. "Echeis chalkōmata, esthēta, hypozygion, skeuē pantodapa? tauta apodou" panta proesthai katadexai, plēn tēs eleutherias. ᾿All’ aischynomai auta dēmosieuein, phēsin. Ti oun hoti mikron hysteron allos auta prokomisei, kai apokēryxei ta sa, kai en ophthalmois sois epeuōnizōn auta diathēsetai? Mē badize ep’ allotrias thyras. Phrear gar tǭ onti stenon to allotrion. Beltion tais kata mikron epinoiais tēn chreian paramythēsasthai, hē athroōs, eparthenta tois allotriois, hysteron pantōn homou tōn prosontōn apogymnousthai. Ei men oun echeis hothen apodǭs, ti ouchi tēn parousan endeian ek toutōn tōn aphormōn dialyeis? ei de aporeis pros tēn ektisin, kakon kakǭ therapeueis, Mē dexę̄ poliorkounta se daneistēn. Mē anaschę̄ hōsper allo ti thērama …kias. “Alla rhēmata tou daneizomenou, kai alla tou apaitoumenou. Eithe soi mē apēntēsa tote, ēdē ᾿ an heuron tas aphormas pros tēn apallagēn tēs anankēs. Ouchi de akontos mou enebales tę̄ cheiri ta chrēmata? Hypochalchon de sou to chrysion, kai parakekommenon to nomisma. Eite oun philos ho daneizōn, mē zēmiōthę̄s autou tēn philian " eite echthros, mē genę̄ tǭ dysmenei hypocheirios. Mikron enkallōpisamenos tois allotriois, hysteron kai tōn patrǭōn ekstēsę̄. Penēs ei nyn, all᾽ eleutheros, Daneisamenos de oude ploutēseis, kai tēn eleutherian aphairethēsę̄. Doulos tou dedaneikotos ho daneisamenos, kai doulos misthophoros aparaitēton pherōn tēn leitourgian. Hoi … proserethizetai. Ou gar pauetai hylaktōn, alla to pleon epizētei. Ean omnyę̄s, ou pisteuei " ereuną ta endon, ta synallagmata sou polypragmonei. Ean proïę̄s tou dōmatiou, helkei pros heauton kai katasyrei; ean endon seauton katakrypsę̄s, ephestēke tę̄ oikią, kai thyrokroustei. Epi gametēs kataischynei, epi philōn kathybrizei, en tais agorais anchei" kakon synantēma heortēs - abiōton soi kataskeuazei ton bion. ᾿Alla megalē, phēsin, hē anankē, kai oudeis poros chrēmatōn heteros. Ti oun to ophelos ek tou tēn sēmeron hyperthesthai? Palin gar hēxei soi hē penia hōsper agathos dromeus, kai hē autē anankē meta prosthēkēs parestai. To gar danos ouk apallagēn pantelē, alla mikran anabolēn tēs amēchanias parechetai Sēmeron pathōmen ta ek tēs endeias dyscherē, kai mē apotithōmetha eis tēn aurion. Mē daneisamenos men homoiōs esę̄ penēs kai sēmeron kai pros to ephexēs. daneisamenos de chalepōteron ektrychōthēsę̄, tou tokou tēn penian prosepiteinantos. Kai nyn men oudeis enkalei soi ptōcheuonti" akousion gar to kakon" ean de tokois hypeuthynos hēs, ouk estin hostis ou mempsetai sou tę̄ … Mē oun pros tois akousiois kakois eti kai authaireton kakon ek tēs hēmeteras anoias epispasōmetha Nēpias phrenos mē ek tōn parontōn heauton peristellein, all᾽ adēlois elpisin epitrepsanta phaneras blabēs kai anantirrhētou katatolmąn. Ēdē bouleusai pothen apotiseis, ᾿Aph᾽ hōn lambaneis? ᾿All᾽ ouch exarchei kai pros tēn chreian kai pros tēn ektisin. Ean de dē kai tous tokous logisę̄, pothen ta chrēmata eis tosouton polyplasiasthēsetai, hōste idią men sou therapeuein tēn chreian, idią de ekplēroun to kephalaion, exōthen de kai tokous apogennąn? ᾿All᾽ ouch ex hōn lambaneis apodōseis to daneion. Heterōthen de? Ekeinas oun anamenōmen tas elpidas, kai mē elthōmen, hōsper hoi ichthyes epi to delear. Hōsper gar ekeinoi meta tēs trophēs to ankistron katapinousin, houtō kai hēmeis dia ta chrēmata tois tokois peripeirometha. Oudemian aischynēn to penesthai proxenei, Ti oun ta ek tou opheilein oneidē heautois prostithemetha? Oudeis traumata traumati therapeuei, oude kakǭ to kakon iatai, oude penian tokois epanorthoutai. Plousios ei? mē daneizou. Penēs ei? mē daneizou. Ei men gar euporeis, ou chrę̄zeis daneismatos - ei de ouden echeis, ouch apotiseis to daneion. Mē dǭs seautou ton bion eis hysteroboulian, mēpote makarisę̄s tas pro tōn tokōn hēmeras. 'Heni toutǭ diapherōmen tōn ploutountōn hoi penētes, tę̄ amerimnią. Kai katagelōmen hautōn agrypnountōn, autoi katheudontes - kai tōn synestōtōn aei kai phrontizontōn, autoi aphrontistountes kai aneimenoi. Ho mentoi opheilōn kai penēs esti kai polymerimnos " aupnos nyktōr, aupnos meth᾽ hēmeran, synnous panta ton chronon’ nyn men tēn heautou ousian apotimōmenos, nyn de tas hoikias tas polyteleis, tous agrous tōn plousiōn, tas esthētas tōn entynchanontōn, ta skeuē tōn hestiōntōn. Ei tauta ema ēn, phēsin, apedidomēn tosou kai tosou, kai apēllassomēn tou tokou. Tauta autou kai nyktōr enkathezetai tę̄ kardią, kai meth᾽ hēmeran tas ennoias kateilēphen. Ean tēn thyran pataxę̄s, ho chreōstēs hypo tēn klinēn. Sphodrōs eisedrame tis" tou de epataxen hē kardia. Hylaktei ho kyōn: ho de hidrōti perirrheitai, kai agōnią synechetai, kai periskopei pothen phygę̄. Hotan hē prothesmia prosagę̄, merimną ti pseusetai" poian plasamenos prophasin ton daneistēn diakrousetai. Mē monon lambanonta seauton ennoei, alla kai apaitoumenon. Ti polytokǭ thēriǭ seauton parazeugnyeis? Tous lagōous phasi kai tiktein homou kai trephein kai epikyïskesthai. Kai tois tokoglyphois ta chrēmata homou daneizetai kai gennatai kai hypophyetai. Oupō gar edexō eis cheiras, kai tou parontos mēnos apę̄tēthēs tēn ergasian. Kai touto palin daneisthen, heteron kakon exethrepse, kakeino heteron, kai to kakon eis apeiron. Dia touto kai tēs prosēgorias tautēs ēxiōtai to eidos touto tēs pleonexias. Tokos gar, hōs oimai, dia tēn polygonian tou kakou prosēgoreutai. Pothen gar allothen? Ē tacha tokos legetai dia tas ōdinas kai lypas, has empoiein tais psychais tōn daneisamenōn pephyken. Hōs gar hē ōdis tę̄ tiktousę̄, houtōs hē prothesmia tǭ hypochreǭ paristatai. Tokos epi tokǭ, ponērōn goneōn ponēron ekgonon. Tauta legesthō gennēmata echidnōn, ta tōn tokōn apochyēmata. Tas echidnas legousi tēn gastera tēs mētros diesthiousas tiktesthai. Kai hoi tokoi tous oikous tōn opheilontōn ekphagontes apogennōntai. Ta spermata chronǭ phyetai, kai ta zōa chronǭ telesphoreitai" ho de tokos … Tōn zōōn ta tachy tiktonta tachy tou gennąn pauetai" ta de chrēmata, tacheian lambanonta tou pleonasmou tēn archēn, ateleston epidechetai tēn eis to pleion prosthēkēn. Tōn auxanomenōn hekaston, epeidan pros to oikeion aphikētai megethos, tēs auxēseōs istatai " to de tōn pleonektōn argyrion tǭ chronǭ panti symparauxetai. Ta zōa, paradonta tois engonois to tiktein, auta tēs kyēseōs pauetai" ta de tōn daneistōn argyria kai ta epiginomena tiktei, kai ta archaia neazei. Mē sy ge eis peiran elthois tou allokotou toutou thēriou.
Having taken the money, at first he is bright and delighted, gleaming with another's bloom, displaying it by the change in his way of life: his table is unrestrained, his clothing more costly, his servants changed to finer dress; there are flatterers, drinking companions, countless drones of the house. But as the money slips away and time, as it goes on, brings the interest forward with it, the nights bring him no rest, the day is not bright, the sun is not pleasant; he is weary of life, he hates the days as they hasten toward the due date, he fears the months as the fathers of interest. If he sleeps, he sees the lender in a dream, an evil vision, standing over his head; if he is awake, interest is his thought and care. “… [When the poor man and the lender] meet one another, the Lord makes a visitation of both.” The one, like a dog, runs after the quarry; the other, like ready prey, cowers at the meeting, for poverty takes away his freedom of speech. Both have the reckoning on their fingers: the one rejoicing at the growth of the interest, the other groaning at the addition to his misfortunes. “Drink waters from your own vessels”: that is, look to your own resources; do not go to others' springs, but gather the comforts of life for yourself from your own streams. Have you bronze vessels, clothing, a beast of burden, utensils of every kind? Sell them; agree to give up everything except your freedom. “But I am ashamed to put them up publicly,” he says. Why, then, when a little later someone else will bring them out and auction off your things and sell them cheap before your eyes? Do not go to others' doors, “for another's well is truly narrow.” Better to relieve the need by small expedients than to be lifted up all at once by others' goods and later stripped of all you have at once. If, then, you have the means to repay, why do you not relieve your present want from those resources? But if you are without means to repay, you are curing evil with evil. Do not take on a lender to besiege you. Do not bear to be [hunted and tracked] like any other prey … . The words of a borrower are one thing, and those of one being dunned another: “I wish I had never met you then; I would by now have found the means of escaping my necessity. Did you not thrust the money into my hand against my will? Your gold was alloyed with bronze, and your coin counterfeit.” If, then, the lender is a friend, do not lose his friendship; if an enemy, do not put yourself in the power of one who hates you. Having adorned yourself for a little with others' goods, you will later be stripped even of your inheritance. You are poor now, but free. Having borrowed, you will not become rich, and you will be deprived of your freedom. The borrower is the slave of the lender, and a hired slave, bearing an inexorable service. Dogs … [the lender, on receiving,] is provoked further. For he does not stop barking, but demands more. If you swear, he does not believe; he searches what is in your house, he meddles in your dealings. If you go out of your room, he drags you to himself and pulls you along; if you hide yourself indoors, he stands at the house and knocks at the door. He shames you before your wife, insults you before your friends, chokes you in the marketplace; he is an evil encounter at a feast; he makes your life unlivable. “But the necessity was great,” he says, “and there was no other source of money.” What, then, is the benefit of putting off today? For poverty will come upon you again like a good runner, and the same necessity will be there with an increase. For the loan offers not a complete release but a short postponement of your helplessness. Let us suffer today the hardships of want, and not put them off till tomorrow. If you do not borrow, you will be poor alike today and hereafter; but if you borrow, you will be more cruelly worn down, since the interest will stretch your poverty further. And now no one blames you for being poor, for the evil is involuntary; but if you are liable for interest, there is no one who will not blame your [folly] … [3] So let us not, besides involuntary evils, draw upon ourselves a self-chosen evil through our own folly. It belongs to a childish mind not to manage oneself from what one has, but to entrust oneself to uncertain hopes and venture on a manifest and undeniable harm. Plan now where you will repay from. From what you receive? But it will not be enough both for your need and for the repayment. And if you reckon the interest too, how will the money be multiplied so much as to meet your need separately, to make up the principal separately, and on top of that to produce interest? But you will not repay the loan from what you receive. From elsewhere, then? Then let us wait for those hopes, and not come like fish to the bait. For as they swallow the hook with the food, so we are pierced through by interest because of the money. Being poor brings no shame; why, then, do we bring upon ourselves the reproaches of debt? No one heals wounds with a wound, nor cures evil with evil, nor corrects poverty with interest. Are you rich? Do not borrow. Are you poor? Do not borrow. For if you are well off, you do not need a loan; and if you have nothing, you will not repay the loan. Do not give your life over to regret, lest you someday call blessed the days before the interest. In this one thing let us the poor surpass the rich: in freedom from care. Let us laugh at them lying awake while we sleep, and at them always busy and anxious while we are free of care and at ease. But the debtor is both poor and full of cares: sleepless by night, sleepless by day, brooding all the time; now valuing his own property, now the costly houses, the fields of the rich, the clothes of those he meets, the furnishings of those who give dinners. “If these were mine,” he says, “I would sell them for so much and so much and be rid of the interest.” These thoughts sit on his heart by night and occupy his mind by day. If you knock at the door, the debtor is under the bed. Someone ran in quickly, and his heart pounded. The dog barks, and he is drenched in sweat, seized with anguish, and looks around for a way to escape. When the due date approaches, he worries over what lie he will tell, what pretext he will invent to put off the lender. Do not think of yourself only as receiving, but also as being dunned. Why do you yoke yourself to a prolific beast? They say that hares at once give birth, nurse, and conceive again. And with the moneylenders the money is at once lent out and begets and grows. You have not yet received it into your hands, and you have been dunned for this month's yield. And this, lent out again, has bred another evil, and that another, and the evil goes on without end. That is why this kind of greed has been thought worthy of this name: for it is called tokos, “offspring,” I think, because of the fertility of the evil. For where else would it come from? Or perhaps it is called tokos because of the birth pangs and pains it usually produces in the souls of borrowers. For as the pang comes to the woman in labor, so the due date comes to the debtor. Interest upon interest: the wicked offspring of wicked parents. Let these be called “broods of vipers,” these progeny of interest. They say that vipers are born by eating through their mother's belly; and interest is born by eating up the houses of debtors. Seeds sprout in time, and animals are brought to term in time; but interest … . Among animals, those that bear quickly cease quickly from bearing; but money, beginning its increase quickly, receives an endless addition toward more. Each growing thing, when it reaches its proper size, stops growing; but the money of the greedy grows with all time. Animals, having handed on bearing to their offspring, themselves cease from conceiving; but the lenders' money both begets the additions and renews the old. May you never come to experience this monstrous beast.
Textual problem in this passage: see the notes.
Prov 29:13 (quotation, high confidence) · Prov 5:15 (quotation, high confidence) · Prov 23:27 (quotation, high confidence) · Prov 24:34 (allusion, medium confidence) · Prov 22:7 (allusion, medium confidence) · Matt 3:7 (quotation, high confidence)
Notes and citation
Summary: Basil describes the borrower's brief luxury and long misery, urges the poor to sell their goods rather than borrow, and explains interest (tokos, “offspring”) as an unnaturally fertile beast.
- Quotations: Prov 29:13 LXX (“when the debtor and the lender meet one another, the Lord makes a visitation of both”), of which the opening is lost in the scan; Prov 5:15; Prov 23:27 LXX (“another's well is narrow”); Matt 3:7 (“broods of vipers”). Allusions: Prov 6:11 and 24:34 LXX (poverty coming like a good runner); Prov 22:7 (the borrower is the lender's slave). Migne's Latin and notes are interleaved in the scan, together with repeated Greek lines, and are removed by logged corrections. Lines are lost and marked “…”: after “like any other prey” (Basil's list of the vices that borrowing begets: lying, ingratitude, perjury), at “Dogs …” (dogs are quieted by what they receive), after “blame your [folly]”, and after “but interest” (born today, it begins to breed today). The marker [3] shows where Migne's section 3 begins. The lore about hares and vipers is ancient natural history (Aristotle, Hist. an. 6.33; Herodotus 3.109).
Notes on the original text
- Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): Λαδὼν → Λαβὼν; μεταθολῇ → μεταβολῇ; βίην → βίου; οἰχέται → οἰκέται; χόλαχες, → κόλακες,; χηφῆνες → κηφῆνες; οἴχων → οἴκων; ἁ → ὁ; τόχους ἑαυτῷ → τόκους ἑαυτῷ; νύχτες → νύκτες; ἐχείνῳ → ἐκείνῳ; φέῥϑυωσιν, → φέρουσιν,; δυσχεραίνες → δυσχεραίνει; φοθεῖται → φοβεῖται; τόχων πατέρᾳς. → τόκων πατέρας.; χαθεύδῃ, → καθεύδῃ,; χαχὰν → κακὸν; χἂν → κἂν; γρηγορῇῆ, → γρηγορῇ,; αὐτῶ → αὐτῷ; τόχος ἐστί" → τόκος ἐστί"; Δι’ἀσφαλίζομαι → …; υβογραῖηγ Αοἰ. χυὶ, 238 : Τοὺς πόδας αὖἀνειμέντ, καὶ πολυτελεστέρα, ἐσθὴς φαιδροτέρα. ἀλλήλοις, → ἀλλήλοις,; ἀμφοσέρων → ἀμφοτέρων; ποιδῖται → ποιεῖται; χύων ἐπιτρέχει → κύων ἐπιτρέχει; χαταπτήσσει → καταπτήσσει; δαχτύλων → δακτύλων; καίρόντος → χαίροντος; τόχων, → τόκων,; προσθήχῃ → προσθήκῃ; οἰχείας → οἰκείας; περισχόπει, → περισκόπει,; βάδιξε, → βάδιζε,; οἰχείων → οἰκείων; λιδάδων → λιβάδων; χαλχώματα, → χαλκώματα,; σχεύη → σκεύη; χατάδεξαι, → κατάδεξαι,; προχομίσει, → προκομίσει,; ἀποχηρύξει → ἀποκηρύξει; ἐπενωνίζων → ἐπευωνίζων; ΄ βάδιζε → βάδιζε; χατὰ → κατὰ; μιχρὸν → μικρὸν; ἐπαρθάντα → ἐπαρθέντα; ἐχ τούτων → ἐκ τούτων; ἔχτισιν, → ἔκτισιν,; χαχὸν χαχῷ θεραπεύεις, → κακὸν κακῷ θεραπεύεις,; πολιορχοῦντά → πολιορκοῦντά; χίας. → …κίας.; ἀνάγχης. → ἀνάγκης.; ἄχοντός → ἄκοντός; ἐνέδαλες → ἐνέβαλες; παραχεχομμένον → παρακεκομμένον; νόμισμᾳ. → νόμισμα.; γένῇ → γένῃ; Μιχρὸν → Μικρὸν; ἐχστήσῃ. → ἐκστήσῃ.; δεδανειχότος → δεδανεικότος; δάνων → …; ὑλαχτῶν, → ὑλακτῶν,; ροντος ἐπὶ τῇ “ ηι::» νοχ ἐπί, 6681 φυοηια ἴπ Ῥνγρροϑίιἰοηοιη ἐπί 8} 3 τ γοις ἰΟ60 το ἢ ἢ 105 ῃ οἱ ρί εἶδ; }1ὁ Γ ποῦ δεςδϑβίομα ψαιάδη!α, ᾿ς Νοπιι}}}} μι55. ἐὰν ὀμνύῃς, ἀπιστεῖ. 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Βακζ. βοοιπυθ ὑπόχρεῳ χαθίσταται. ϑυθίν δ αν ὶ Ε85 οἱ ἰῃ ἰυχιην ἰπυλ δὴν οἰαμνείαῖ, 1 ν᾽ 6] σαι φυὶ πϑιηθηῖο : αυΐη οἰἶδπὶ [Ὡπιιϊ Πογί ἰδ οἱ νψητὶο ὃ Τῶν → Τῶν; τίχτοντα → τίκτοντα; λαμδάνοντα → λαμβάνοντα; προσθήχην. → προσθήκην.; ἕχαστον, → ἕκαστον,; ἐπει» → ἐπειδὰν; δὰν πρὸς → πρὸς; οἰχεῖον → οἰκεῖον; ἀφίχηται → ἀφίκηται; αὐξῇσεως → αὐξήσεως; πλεονεχτῶν → πλεονεκτῶν; τίχτειν, → τίκτειν,; χυήσεως → κυήσεως; τίχτει, → τίκτει,; ἀλλοχότου → ἀλλοκότου.
Extrabiblical texts: Aristotle, Hist. an. 6.33 (Aristotle (works); echo)
Topics: Ethics
Cite (SBL): Basil, Hom. Ps. 14.8 (PG 29:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/14-1/#p-14-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Migne PG 29 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; sections renumbered to Migne's divisions) and checked privately against FOTC 46 (Exegetic Homilies); the first homily on Psalm 14, not in FOTC, re-read against the Greek.