# Homilies on 1 Thessalonians - Author: [John Chrysostom](https://sophiascriptura.com/fathers/authors/john-chrysostom/) - Latin title: *Homiliae in epistulam i ad Thessalonicenses* - Date: ca. 392-397 (disputed) - Source: J.-P. Migne, ed., Patrologia Graeca 62 (Paris) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: J.-P. Migne, ed., Patrologia Graeca 62 (Paris, 1862) - Work page: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/ - Passages: 34 ## Homily 1.1 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/1-1/#p-1-1 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains why Paul writes with Silvanus and Timothy and without titles, and interprets the thanksgiving for the Thessalonians’ work of faith and labour of love, shown in persecution. ### Greek text Παῦλος καὶ Σιλουαγὸς καὶ Τιμόθεος τῇ Ἐκκλησίᾳ Θεσσαονικέων ἐν Θεῷ Πατρὶ καὶ Κυρίῳ ᾿Ιησοῦ Χριστῷ, χάρις ὑμῖν» καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου ᾿Ιησοῦ Χριστοῦ. Εὐχαριστοῦμεν τῷ Θεῷ πάντοτε περὶ ὑμῶν, μγείαν ὑμῶν ποιούμενοι ἐπὶ τῶν προὑμῶν τοῦ ἔργου τῆς πίστεως, καὶ τοῦ κόπου τῆς ἀγάπης, καὶ τῆς ὑπομονῆς τῆς ἐλπίδος τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, σθεν τοῦ Θεοῦ καὶ Πατρὸς ἡμῶν. Τί δήποτε Ἐφεσίοις μὲν ἐπι στέλλων, καὶ τὸν Τιμόήθεον ἔχων μεθ᾽ ἑαυτοῦ, οὐχὶ συνέταξεν ἑαυτῷ, καίτοι γνωριζόμενον παρ᾽ αὐτοῖς καὶ θαυμαζόμενον (Τὴν γὰρ δοκιμὴν αὑτοῦ γινώσκετε, φησὶν, ὅτι ὡς πατρὶ τέκνον σὺ» ἐμοὶ ἐδούλευσε. καὶ πάλιν, Οὐδένα ἔχω ἰσόψυχον,, ὅστις γνησίως τὰ περὶ ὑμῶν μεριμνήσει) " ἐνταῦθα δὲ συντάττει αὐτὸν ἑαυτῷ; Ἐμοὶ δοχεῖ ὅτι ἔμελλεν αὐτὸν πέμπειν εὐθέως, καὶ περιττὸν ἦν ἐπιστέλλειν τὸν τὰ γράμματα ὅσον οὕπω χαταληψόμενον " φησὶ γὰρ' Τοῦτον μὲν ἐλπίζω πέμψαι ἐξαυτῆς. Ἐνταῦθα δὲ οὐχ οὕτως, ἀλλ᾽ ἐπανελθὼν ἣν, ὥστε εἰχότως ἐπέστελλεν" Αρτι γὰρ ἐλθόντος Τιμοθέου, φησὶ, πρὸς ἡμᾶς ἀφ᾽ ὑμῶν «. Διὰ τί δὲ αὐτοῦ προτίθησι τὸν Σιλουανὸν, πκαΐίτοι μυρία αὐτῷ μαρτυρῶν ἀγαθὰ, καὶ πάντων αὐτὸν προτιθεῖ:; Ἴσως μὲν ἀξιοῦντος τοῦτο αὐτοῦ χατὰ πολλὴν ταπεινοφροσύνην, καὶ παραχαλοῦντος. Ἐπειδὴ γὰρ τὸν διδάσχαλον ἑώρα οὕτω ταπεινοφρονοῦντα, ὡς τὸν μαθητὴν ἑαυτῷ συντάττειν, πολλῷ μᾶλλον τοῦτο αὐτὸς ἐζήτησεν ἄν», Παῦνἐος γὰρ, φησὶ, καὶ Σιλουαγὸς καὶ Τιμόθεος τῇ Ἐκχιησίᾳ «Ἰονικέων. Οὐδὲν ἐνταῦθα περὶ ἑαυτοῦ τίθησιν, οὐχ Ὃ ἀπόστολος, οὐχ Ὃ δοῦλος. Ἐμοὶ δοχεῖ, διὰ τὸ νεοχατηχήτους εἶναι τοὺς ἄνδρας, καὶ μηδέπω αὐτοῦ πεῖραν εἰληφέναι, οὐ τίθησι τὸ ἀξίωμα " ἄλλως δὲ καὶ ἀρχὴ τοῦ χηρύγματος ἔτι ἣν τοῦ πρὸς αὐτούς. Ἐπεὶ γὰρ εἰχὸς ἣν ὀλίγους εἶναι καὶ οὐδέπω συνἐστάναι, διὰ τοῦτο αὐτοὺς παραμυθεῖται διὰ τοῦ ὀνόματος τῆς Ἐχχλησίας " ἔνθα γὰρ πολὺς παρεληλύθει χρόνος, καὶ τὸ τῆς Ἐχχλησίας σύστημα πολὺ ἦν, οὐ τίθησι τοῦτο. Ἐπειδὴ δὲ ὄνομα πλήθους ἐστὶν, ὡς τὰ πολλὰ, τὸ τῆς Ἐχχλησίας ὄνομα, καὶ συστήματος ἤδη συγχεχροτημένου, διὰ τοῦτο αὐτοὺς οὕτω καλεῖ. Ἐν Θεῷ, φησὶ, Πατρὶ, καὶ Κυρίῳ Ἴησοῦ Χριστῷ. Τῇ ἘἘχχλησίᾳ, φησὶ, Θεσσαλονιχέων πῇ ἐν Θεῷ. Ἰδοὺ πάλιν τὸ, Θεός, ἐπὶ τοῦ Πατρὸς, καὶ ἐπὶ τοῦ Υἱοῦ. Τὸ δὲ, Ἐν Θεῷ, φησὶν, ἐπειδὴ “πολλαὶ Ἐχχλησίαι καὶ Ἰουδαΐκαὶ καὶ Ἑλληνικαὶ ἧσαν. Μέγα τὸ ἀξίωμα, καὶ οὗ [σὸν οὐδὲν, εἰ ἐν Θεῷ ἔστι. Γένοιτο τοίνυν καὶ ταύτην τὴν Ἐχχλησίαν οὕτω χαλεῖσθαι " δέδοιχα ὃὲ μὴ μαχρὰν ἣ τὴς προσηγορίας ταύτης. Εἴ τις γὰρ ἁμαρτίας δοῦλος, οὐ δύναται λέγεσθαι ἐν θεῷ. Χάρις ὑμῖν καὶ εἰρήνη. Εἶδες εὐθὺς ἀπὸ ἐγχωμίων τὸ προλέμιον τῆς ἐπιστολῆς; Εὐχαριστοῦμεν τῷ Θεῷ πάντοτε περὶ πάντων ὑμῶν, ψμνϑίων ὑμῶν ποιούμδνοι ἐπὶ τῶν προσευχῶν ἡμῶν. Τὸ γὰἀρεὐχαριστεῖν τῷ Θεῷ ὑπὲρ αὑτῶν, μαρτυροῦντός ἔστιν αὑτοῖς πολλὴν προχοπὴν, ὅταν μὴ μόνον ἐπαινῶνται αὐτοὶ, ἀλλὰ καὶ Θεὸς εὐχαριστῖται, ὡς αὐτὸς ἐργασάμενος τὸ πᾶν. Διδάσχει δὲ αὐτοὺς καὶ μετριάζειν, μονονουχὶ λέγων, ὅτι τῆς τοῦ Θεοῦ δυνάμεώς ἐστι τὸ πᾶν. Τὸ μὲν οὖν εὐχαριστεῖν τῶν κατορθωμάτων ἕνεχεν τίθησι" τὸ δὲ μεμνῆσθαι αὑτῶν ἐπὶ τῶν προσευχῶν, τῆς ἀγάπης τῆς πρὸς αὐτούς. Εἶτα δειχνὺς ὅτι οὐ μόνον ἐπὶ τῶν προσευχῶν μέμνηται, ἀλλὰ καὶ χωρὶς τῶν εὐχῶν, ὅπερ πολλάκις ποιεῖ: ᾿Αδιαιλείπτως, φησὶ, μνημονεύοντες ὑμῶν τοῦ ἔργου τῆς πίστεως, καὶ τοῦ κόπου τῆς ἀγάπης, καὶ τῆς ὑπομονῆς τῆς ἐλπίδος τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, ἔμπροσθεν τοῦ Θεοῦ καὶ Πατρὸς ἡμῶν. Τί ἔστιν; ᾿Αδιαλείπτως μγημογεύογτες; Ἤτοι μνημονεύοντες ἔμπροσθεν “τοῦ Οξοῦ καὶ Πατρὸς, ἣ τοῦ χόπου τῆς ἀγάπης μνημονεύοντες τοῦ ὄντος ἔμπροσθεν τοῦ Θεοῦ καὶ Πατρὸς ἡμῶν. Οὐχ ἀπλῶς δὲ εἶπεν" ᾿Αδιαλείπτως μνημονεύοντες, ἀλλ᾽. “Ὑμῶν. Εἶτα πάλιν, ἵνα μὴ νομίσῃς ἁπλῶς μηδὲ τὸ ᾿Ὑμῶν εἰρῇσθαι, ἐπήγαγεν: ΓἜμπροσθεν τοῦ Θεοῦ καὶ Πατρὸς ἡμῶν. Ἐπειδὴ γὰρ οὐδεὶς ἐπήνει τῶν ἀνθρώπων τὰ γινόμενα, οὐδεὶς μισθὸν ς ἀπεδίδου, καὶ τοῦτο προστίθησι, μονονουχὶ λέγων, Θαῤῥεῖτε, ἔμπροσθεν τοῦ Θεοῦ χάμνετε. Τί ἐστι, Τοῦ ἔργου τῆς πίστεως; Ὅτι οὐδὲν ὑμῶν παρέκλινε τὴν ἔνστασιν " τοῦτο γὰρ ἔργον πίστεως. Εἰ πιστεύεις, πάντα πάσχε᾽ εἰ δὲ μὴ πάσχεις, οὐ πιστεύεις. Μὴ γὰρ οὐ τοιαῦτά ἐστι τὰ ἐπηγγελμένα, ὡς καὶ μυρίους θανάτους πείσεσθαι τὸν πιστεύοντα ἀνελέσθαι; Οὐρανῶν βασιλεία πρόχεῖται καὶ ἀθανασία καὶ ζωὴ αἰώνιος. Ὃ τοίνυν πιστεύων, πάντα πείσεται. Ἄρα ἡ πίστις διὰ τῶν ἔργων δείχνυται. Εἰχότως οὖν οὕτως εἶπε, δηλῶν, ὅτι Οὐχ ἁπλῶς, ἀλλὰ διὰ τῶν ἔργων αὐτὴν ἐπεδείξασθε, διὰ τῆς ἐνστάσεως, διὰ τῆς προθυμίας. Καὶ τοῦ κόπου τῆς ἀγάπης. Ποῖος γὰρ κόπος τὸ φιλεῖν ἁπλῶς, Οὐδείς " τὸ δὲ γνησίως φιλεῖν κόπος πολύς. Ὅταν γὰρ, εἰπέ μοι, μυρία χινῆται τῆς ἀγάπης ἡμᾶς ἀφελχύσαι βουλόμενα ἀ, ἡμεῖς δὲ πρὸς πάντα ἀντι-πείνωμεν, οὐχὶ κόπος ἐστί; Τί γὰρ οὐχ ἔπαθον οὗτοι, ὥστε μὴ ἀποστῆναι τῆς ἀγόπης;; οὐχὶ ἐπὶ τὸν ὑπο-δυχέα Παύλου ἦλθον οἱ πολεμοῦντες τῷ χηρύγματι, καὶ μὴ εὑρόντες αὐτὸν, ἔσυρον τὸν Ἰάσονα ἐπὶ τοὺς ᾿ πολιτάρχας; Μικρὸς οὗτος κόπος, εἰπέ μοι, μηδέπω τῶν σπερμάτων παγέντων, τοσοῦτον χειμῶνα φέρειν, τοσούτους πειρασμούς; Καὶ ἱκαγὰ αὑτὸν ἀπήτησαν. Καὶ ἱκανὰ, φησὶ, δοὺς, ἐξέπεμψε τὸν Παῦλον. Μιχρὸν ποῦτο, εἰπέ μοι; οὐχὶ καὶ ἑαυτὸν ἀντ᾽ ἐχεένου τῷ χιν δύνῳ ὑπέθηχε; Τοῦτο χόπον φησὶν ἀγάπης, ὅτι οὕτω ### English translation (Claude) “Paul and Silvanus and Timothy, to the church of the Thessalonians in God the Father and the Lord Jesus Christ: grace to you and peace from God our Father and the Lord Jesus Christ. We give thanks to God always for you, making mention of you in our prayers, remembering your work of faith and labour of love and steadfastness of hope in our Lord Jesus Christ, before our God and Father.” Why is it that, when writing to the Ephesians and having Timothy with him, he did not join him to himself, although he was known and admired among them (“for you know his proven worth,” he says, “how as a son with a father he served with me”; and again, “I have no one like-minded, who will genuinely care for your concerns”), while here he joins him to himself? It seems to me that he was about to send him at once, and it was superfluous to write a letter in the name of one who would all but overtake the letter; for he says, “Him I hope to send immediately.” Here it is not so; rather he had just returned, so that he naturally wrote with him; for “Timothy has just now come to us from you,” he says. But why does he put Silvanus before him, although he bears witness to countless good things in him and sets him before all? Perhaps because Timothy himself asked this out of great humility, and pleaded for it. For when he saw his teacher so humble as to join his disciple to himself, much more would he himself have sought this. “Paul,” he says, “and Silvanus and Timothy, to the church of the Thessalonians.” Here he sets down nothing about himself, neither “apostle” nor “servant.” It seems to me that, because the men were newly instructed and had not yet had experience of him, he does not set down his rank; besides, the preaching to them was still at its beginning. For since they were probably few and not yet firmly gathered together, he therefore encourages them with the name of “church”; for where much time had passed and the body of the church was large, he does not set this down. But since the name “church” is, for the most part, a name of a multitude, and of a body already assembled together, he therefore calls them so. “In God,” he says, “the Father and the Lord Jesus Christ.” “To the church,” he says, “of the Thessalonians, which is in God.” See again: “God” is said both of the Father and of the Son. And he says “in God” because there were many assemblies, both Jewish and Greek. Great is the dignity, and nothing is equal to it, if it is in God. May this church too be so called! But I fear that it is far from this title. For if anyone is a slave of sin, he cannot be said to be in God. “Grace to you and peace.” Do you see how the opening of the letter begins at once with praises? “We give thanks to God always for you all, making mention of you in our prayers.” To give thanks to God for them is the mark of one who bears witness to their great progress, when not only are they themselves praised, but God is thanked, as the one who has wrought the whole. And he teaches them also to be modest, all but saying that the whole is the work of God’s power. He sets down the thanksgiving on account of their good deeds, and the remembering of them in his prayers as a mark of his love for them. Then, showing that he remembers them not only at the prayers but also apart from the prayers, as he often does: “Unceasingly,” he says, “remembering your work of faith and labour of love and steadfastness of hope in our Lord Jesus Christ, before our God and Father.” What is “unceasingly remembering”? Either remembering before our God and Father, or remembering the labour of love that is before our God and Father. He did not simply say “unceasingly remembering,” but “you.” Then again, so that you would not think that even “you” was said lightly, he added, “before our God and Father.” For since none of men praised what was being done, none gave a reward, he adds this too, all but saying: Take courage, you labour before God. What is “your work of faith”? That nothing turned you from your firmness; for this is the work of faith. If you believe, suffer everything; if you do not suffer, you do not believe. For are not the things promised such that the believer would choose to undergo even ten thousand deaths? The kingdom of heaven is set before us, and immortality, and eternal life. The one who believes, then, will suffer everything. So faith is shown through works. Rightly then did he speak so, making clear that you showed it not merely, but through works, through your firmness, through your zeal. “And labour of love.” For what labour is there in simply loving? None. But to love genuinely is great labour. For when, tell me, countless things are stirred up wishing to drag us away from love, and we resist them all, is it not labour? For what did these men not suffer, so as not to fall away from love? Did not those who fought against the preaching come upon Paul’s host, and, not finding him, drag Jason before the city magistrates? Is this a small labour, tell me, when the seeds had not yet taken root, to bear so great a storm, so many trials? “And they took security from him.” “And when he had given security,” it says, “he sent Paul away.” Is this small, tell me? Did he not put himself in danger in his place? This he calls a labour of love, that in this way … ### Scripture references - 1 Thess 1:1: quotation, high confidence - 1 Thess 1:2: quotation, high confidence - 1 Thess 1:3: quotation, high confidence - Phil 2:22: quotation, high confidence - Phil 2:20: quotation, high confidence - Phil 2:23: quotation, high confidence - 1 Thess 3:6: quotation, high confidence - Acts 17:5: allusion, high confidence - Acts 17:9: quotation, high confidence - Acts 17:10: allusion, high confidence ### Translation notes - Quotations: 1 Thess 1:1–3; Phil 2:22, 2:20, 2:23; 1 Thess 3:6; Acts 17:5–10 (Jason). Chrysostom’s remark that Timothy, not Paul, is meant in the sentence about humility follows the sense of the Greek (“he asked this”). The section breaks off at a column end (“that in this way …”) and the next section begins with a new sentence; some words seem lost in the scan. Many κ/χ confusions of the scan are translated by sense; a leaked marginal note (“Editum … Erit.”) has been removed. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 1.1 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/1-1). ## Homily 1.2 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/1-1/#p-1-2 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Thessalonians’ steadfastness under persecution shows a faith worked by God’s power; receiving the word in affliction with joy of the Spirit, they imitated Paul and the Lord. ### Greek text Καὶ ὅρα’ πρῶτον ἐχείνων λέγει τὰ χατορθώματα, καὶ τότε τὰ ἑαυτοῦ, ἵνα μὴ δόξῃ μεγαληγορεῖν, μηδὲ προλήψει φιλεῖν αὐτούς. Καὶ τῆς ὑπομονῆς, φησὶν. Οὐ γὰρ πρὸς ἕνα χρόνον ὁ διωγμὸς ἐχεῖνος γέγονεν, ἀλλὰ διαπαντός " οὐδὲ τῷ διδασχάλῳ μόνον Παύλῳ ἐπολέμουν, ἀλλὰ καὶ τοῖς μαθητενομένοις. Εἰ γὰρ, πρὸς ἐχείνους οὕτω διέχειντο τοὺς θαύματα ἐργα-ζομένους, τοὺς αἱδεσίμους, τί οἴει πρὸς τοὺς συνο:χοῦντας αὐτοῖς, καὶ συμπολίτας, καὶ ἀθῥόον ἀποστάντας; Ὅπερ οὖν αὐτοῖς καὶ μαρτυρεῖ, λέγων, ὅτε Μιμηταὶ ἐγένεσθε τῶν Ἐκχχλησιὼν τοῦ Θεοῦ τῶν οὐσῶν ἐν τῇ "Ιουδαίᾳ. Καὶ τῆς ἐλπίδος, φησὶ, τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἔμπροσθεν» τοῦ Θεοῦ καὶ Πατρὸς ἡμῶν. Καλῶς οὕτως εἶπε ταῦτα γὰρ πάντα ἀπὸ πίστεως γίνεται καὶ ἐλπίδος. Ὥστε οὐ τὴν ἀνδρείαν αὑτῶν μόνον ἐδήλου τὰ γενόμενα, ἀλλ᾽ ὅτι καὶ μετὰ πληροφορίας ἐπίστευον τοῖς ἀποχειμένοις ἐπάθλοις. Διὰ γὰρ τοῦτο συνεχώρει ὁ Θεὸς εὐθέως γενέσθαι διωγμοὺς, ἵνα μή τις εἴπῃ, ὅτι ἁπλῶς καὶ χολαχείᾳ τὸ χήρνγμα συνίστατο, καὶ ἵνα τὸ θερμὸν αὐτῶν δειχθῇ, καὶ ὅτι οὐ πεισμονὴ 9 ἀνθρωπίνη, ἀλλὰ Θεοῦ δύναμις ἣν ἡ τὰς τῶν πιστευόντων ψυχὰς πείθουσα, ὥστε καὶ πρὸς θανάτους μυρίους παρασχευάζεσθαι - ὅπερ οὐκ ἂν ἦν, ᾿ εἰ μὴ εὐθέως κατὰ βάθους τὸ χήρυγμα ἐπεπήγει μέγοι, ὑπὸ Θεοῦ τὴν ἐκλογὴν ὑμῶν, ὅτι τὸ Εὐαγγέλιον ἡμῶν οὐκ ἐγενήθη πρὸς ὑμᾶς ἐν λόγῳ μόνον, ἀλλὰ καὶ ἐν δυνάμει, καὶ ἐν Πνεύματι ἁγίῳ, καὶ ἐν πληροφορίᾳ ποιλϊῇ" καθὼς οἴδατε οἷοι ἐγενήθημεν ἐν ἡμῖν ὑμᾶς. Τί ἔστιν ὃ λέγει’ Οἴδατε οἷοι ἐγενήθημεν ἐν ὑμῖν; Ἔνταῦθα καὶ τῶν αὐτοῦ χατορθωμάτων ἅπτεται, ἀλλ᾽ ἐπεσχιασμένως " βούλεται γὰρ πρότερον τοῖς ἐχείνων ἐγχωμίοις ἐπεξελθεῖν. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν᾽ “ἥδειμεν ὅτι τῶν γενναίων ἦτε καὶ μεγάλων ἀνδρῶν, ὅτι τῶν ἔχλεχτὼν διὰ τοῦτο καὶ ἡμεῖς πάντα ὑπομένομεν δι᾽ ὑμᾶς. Τὸ γὰρ, Οἷοι ἐγενήθημεν ἐν ὑμῖν, «τοῦτό ἔστι δηλοῦντος, ὅτι μετὰ πολλῆς προθυμίας καὶ πολλῆς σφοδρότητος ἕτοιμοί ἐσμεν τᾶς ψυχὰς ἡμῶν ἐκδοῦναι δι᾽ ὑμᾶς “ καὶ. τούτου. δὲ οὐχ ἡμῖν χάρις, ἀλλ᾽ ὑμῖν, ὅτι ἐκλεχτοὶ ἦτε, Διὰ τοῦτο καὶ ἀλλαχοῦ φησι Καὶ ταῦτα πάσχω διὰ τοὺς κεούς. Ὑπὲρ γὰρ τῶν τοῦ Θεοῦ ἀγαπητῶν τί οὐχ ἄν τις πάθοι; Καὶ εἰπὼν τὸ αὑτοῦ, μονονουχί φησιν’ Εἰ τὰρ καὶ ἀγαπητοὶ καὶ ἐχλεχτοὶ, πάντα εἰκότως ὑπομένομεν. Οὐ γὰρ δὴ τὸ ἐπαινεῖν αὐτοὺς ἑῤῥώννυε μόνον, ἀλλὰ καὶ τὸ ὑπομιμνήσχειν, ὅτι καὶ αὖτοὶ τῆς ἐχείνων προθυμίας ἀντίῤῥοπον ἀνδρείαν ἐπεδείξαντο. Φησὶ γοῦν. Καὶ ὑμεῖς μιμηταὶ ἡμῶν ἐγενήθητε καὶ τοῦ Κυρίου, δεξάμενοι τὸν ἐν θλίψει πο.λιλῇ, μετὰ χαρᾶς Πνεύματος ἁγίου. Βαδαί! πόσον τὸ ἐγχώμιον οἱ μαθηταὶ ἐξαίφνης ἐγένοντο διδάσχαλοι " οὐκ ἤχουσαν μόνον τῶν λόγων, ἀλλὰ καὶ πρὸς τὴν αὐτὴν χορυφὴν τῷ Παύλῳ ἔφθασαν. ᾿Αλλ᾽ οὐδὲν τοῦτο πρὸς τὸ ἑξῆς᾽ ὄρα γὰρ ποῦ αὑτοὺς ἀνάγει λέγων " Μιμηταὶ ἐγένεσθε τοῦ Κυ- »οίου. Πῶς : Δεξάμενοι τὸν.1όγον ἐν θλίψει «ἱῇ, μετὰ χαρᾶς Πνεύματος ἁγίου. θὺχ ἁπλῶς μετὰ θλίψεως, ἀλλὰ μετὰ πολλῆς. Καὶ ἕνεστι τοῦτο ἀπὸ τῶν Πράξεων τῶν ἀποστολικῶν μαθεῖν, πῶς ἐπήτειραν τὸν διωγμὸν ἐπ᾽ αὐτούς ’ --- Καὶ πάντας, φησὶ, τοὺς πολιτάρχας ἐτάραξαν, καὶ τὴν πόλιν ἀνεπτέρωσαν χατ᾽ αὐτῶν. Καὶ οὐχ ἔστιν εἰπεῖν, ὅτι “Εθλίδητε μὲν καὶ ἐπιστεύσατε, ἀλγοῦντες ὃὲ, ἀλλὰ καὶ καίροντες σφόδρα. περ καὶ οἱ ἀπόστολοι ἑποίοὐν Χαίροντες, φησὶν, ἔτι κατηξιώθησαν ὑπὲρ τοῦ ὀγόματος τοῦ Χριστοῦ ἀτιμασθῆναι. Τὸ γὰρ θαυμαστὸν, τοῦτό ἔστιν " εἰ καὶ οὐδὲ ἐχεῖνο μιχρὸν, «ὸ φέρειν ὁπωηδήποτε θλίψεις " τοῦτο δὲ ἤδη τῶν τὴν ἀνθρωπίνην φύσιν ὑπερύαινόντων ἦν, καὶ ὥσπερ ἀπαθὲς σῶμα ἐχόντων. Πῶς δὲ μιμηταὶ τοῦ Κυρίου ἐγένοντο; Ὅτι καὶ αὐτὸς πολλὰ παθήματα ὑπέμεινε, καὶ οὐχ ἤλγει, ἀλλ᾽ ἔχαιρεν " ἑχὼν γὰρ ἐπὶ τοῦτο ἧρχετο. Δι’ ἡμᾶς ἑαυτὸν ἐχένωσεν, ἔμελλεν ἐμπτύεσθαι καὶ ῥαπίζεσθαι, σταυροῦσθαι " καὶ οὕτως ἔχαιρε ταῦτα πάσχων, ὡς τῷ Πατρὶ λέγειν: Δόξασόν “ε.Μετὰ χαρᾶς, φησὶ, Πνεύματος ἁγίου. "ἵνα μὴ τις εἴπῃ Πῶς θλίψεως λέγεις; πῶς χαρᾶς; πῶς ἀμφόπερα ἕνι συνελθεῖν; ἐπήγαγε Μετὰ χαρᾶς Πγεύματος ἁγίου. Ἢ θλῖψις ἐν τοῖς σωματιχοῖς, καὶ ἡ χαρὰ ἑν τοῖς πνευματικοῖς. Πῶς; Τὰ μὲν γινόμενα, λυπηρά" τὰ δὲ ἐξ αὐτῶν τιχτόμενα, οὐχέτι" οὐ γὰρ ἀφίησι τὸ Πνεῦμα. “Ὥστε ἕνεστε καὶ πάσχοντα μὴ καίρειν, ὅταν ὑπὲρ ἁμαρτημάτων τις πάσχῃ " καὶ μαστιζόμενον ἔδεσθαι, ὅταν διὰ τὸν Χριστόν τις πάσχῃ. ### English translation (Claude) And see: he first speaks of their good deeds, and then of his own, so that he may not seem to boast, nor to love them out of partiality. “And steadfastness,” he says. For that persecution did not happen for a single season, but continually; nor did they wage war on Paul the teacher alone, but also on those who were being made disciples. For if they were so disposed toward those men who worked miracles, who were revered, what do you think they were toward those who lived with them, their fellow citizens, who had suddenly broken away from them? Which indeed he bears witness to in their favour, saying, “You became imitators of the churches of God which are in Judea.” “And of hope,” he says, “in our Lord Jesus Christ, before our God and Father.” Well did he say this; for all these things come from faith and hope. So what happened made plain not only their courage, but also that they believed with full assurance in the prizes laid up for them. For this is why God permitted persecutions to arise at once: so that no one might say that the preaching was established casually and by flattery, and so that their fervour might be shown, and that it was not human persuasion but the power of God that persuaded the souls of believers, so as to prepare them even for ten thousand deaths; which would not have happened had not the preaching been fixed deep at once. “[Knowing, brothers beloved] by God, your election, that our gospel did not come to you in word only, but also in power and in the Holy Spirit and in full assurance, just as you know what kind of men we proved to be among you for your sake.” What is it that he says, “You know what kind of men we proved to be among you”? Here he touches on his own good deeds too, but in a veiled way; for he wishes first to go through their praises. What he says is something like this: We knew that you were among the noble and great men, that you were among the elect; therefore we too endure everything for your sake. For “what kind of men we proved to be among you” is the language of one who makes plain that we are ready with great zeal and great earnestness to give up our lives for you; and the thanks for this is not ours but yours, because you were elect. Therefore he says elsewhere too, “And I suffer these things for the elect.” For what would one not suffer for those beloved of God? And having spoken of his own part, he all but says: If you are both beloved and elect, we rightly endure everything. For it was not only praising them that strengthened them, but also reminding them that they themselves too had shown a courage that balanced the zeal of those men. He says at least, “And you became imitators of us and of the Lord, having received the word in much affliction, with joy of the Holy Spirit.” Wonderful! How great the praise: the disciples suddenly became teachers! They not only heard the words, but they reached the same summit as Paul. But this is nothing compared with what follows; for see where he leads them up, saying, “You became imitators of the Lord.” How? “Having received the word in much affliction, with joy of the Holy Spirit.” Not simply with affliction, but with much. And one can learn this from the Acts of the Apostles, how they stirred up the persecution against them: “And they troubled,” it says, “all the city magistrates, and set the city in an uproar against them.” And one cannot say, “You were afflicted and believed, but grieving”; rather, rejoicing exceedingly. Which the apostles too did: “rejoicing,” it says, “that they were counted worthy to suffer dishonour for the name of Christ.” For this is the wonderful thing; although even that is no small thing, to bear afflictions in any way at all; but this already belonged to those who surpassed human nature and had, as it were, a body incapable of suffering. And how did they become imitators of the Lord? Because he too endured many sufferings and did not grieve, but rejoiced; for he came to this willingly. For our sake he emptied himself; he was to be spat upon and struck and crucified; and he so rejoiced in suffering these things as to say to the Father, “Glorify me.” “With joy,” he says, “of the Holy Spirit.” So that no one might say, How do you speak of affliction? How of joy? How can both come together? he added, “with joy of the Holy Spirit.” The affliction is in bodily things, and the joy in spiritual things. How? The things that happened were painful, but what is born from them is no longer so; for the Spirit does not allow it. So it is possible both to suffer and not rejoice, when one suffers for sins; and to be scourged and to be glad, when one suffers for Christ’s sake. ### Scripture references - 1 Thess 1:3: quotation, high confidence - 1 Thess 2:14: quotation, high confidence - 1 Thess 1:4: quotation, high confidence - 1 Thess 1:5: quotation, high confidence - 2 Tim 2:10: quotation, high confidence - 1 Thess 1:6: quotation, high confidence - Acts 17:8: quotation, high confidence - Acts 17:5: allusion, medium confidence - Acts 5:41: quotation, high confidence - Phil 2:7: allusion, high confidence - John 17:1: quotation, medium confidence - John 17:5: allusion, medium confidence ### Translation notes - Quotations: 1 Thess 1:3–6; 1 Thess 2:14; 2 Tim 2:10; Acts 17:8; Acts 5:41; Phil 2:7; John 17:1, 5. A long passage of Migne’s Latin translation has leaked into the Greek inside the quotation of 1 Thess 1:5 and has been removed; the opening words of 1:4 (“knowing, brothers beloved”) are lost in the scan and are supplied in brackets from the biblical text. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 1.2 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/1-2). ## Homily 1.3 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/1-1/#p-1-3 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The joy of the Spirit in affliction made the Thessalonians examples to others; Chrysostom warns against spiritual sleep and teaches that the prayers of the saints help only those who also strive. ### Greek text Τοιαύτη γὰρ ἣ τοῦ Πνεύματος χαρά " ἀντὶ τῶν δοχούντων εἶναι ἀνιαρῶν, ἐχφύει τὴν ἡδονὴν. “Ἐθλ:ψαν ὑμᾶς, φησὶ, καὶ ἐδίωξαν, ἀλλ᾽ οὐκ ἀτῆχεν ὑμᾶς τὸ Πνεῦμα οὐδὲ ἐν ἑχείνοις " ἀλλ᾽ ὥσπερ ἐν πυρὲ ἐδροσίζοντο οἱ παῖδες οἱ τρεῖς, οὕτω καὶ ὑμεῖς ἐν ταῖς (θλίψεσιν. Ὥσπερ δὲ ἐχεῖ οὐ τῆς τοῦ πυρὸς φύσεως τὸ δροαίζειν, ἀλλὰ τοῦ Πνεύματος τοῦ διασυρίζοντος" οὕτω καὶ ἐνταῦθα, οὐ τῆς φύσεως τῆς θλίψεως τὸ τὴν χαρὰν τίκτειν, ἀλλὰ τοῦ διὰ τὸν Χριστὸν πάσχειν, καὶ τοῦ Πνεύματος τοῦ δροσίζξοντος, καὶ διὰ τῆς χαμίνου τῶν πειρασμῶν ἐν ἀνέσει ποιοῦντος. Μετὰ χαρᾶς, φησὶν, οὐχ ἁπλῶς, ἀλλὰ πολλῆς " τοῦτο γάρ ἔστι Πνεύματος ἁγίου. [Ὥστε γενέσθαι ὑμὸς τύπους πᾶσι τοῖς πιστεύουσιν ἐν τῇ Μακεδονίᾳ καὶ ᾿Αχαῖᾳ. Καὶ μὴν ἐν ὑστέρῳ ἦλθε πρὸς αὐτούς" ἀλλ᾽ οὕτως ἐλάμψατε, φησὶν, ὡς τῶν προλαδόντων γενέσθαι διδάσχαλοι. Καὶ τοῦτο ἁποστολιχόν. Οὐ γὰρ εἶπεν" Ὥστε τύπους γενέσθαι πρὸς τὸ πιστεῦσαι, ἀλλὰ τοῖς ἤδη πιστεύουσι τύπος ἐγένεσθε " του» «ἐστι Πῶς δεῖ πιστεύειν εἰς Θεὸν ὑμεῖς ἐδιδάξατε, οἱ ἀπὸ προοιμίων εἰς τοὺς ἀγῶνας ἐμθάντες. Καὶ ἐν τῇ ᾿Ακαίᾳ, φησί " τουτέστι, τῇ ᾿Ελλάδι. Ὁρᾷς ὅπον ἐστὶ προθυμία : Ὅτι χρόνον οὐ δεῖτα!, οὐδὲ μελλῆσεως, οὐδὲ ἀναδολῆς " ἀλλ᾽ ἀρχεῖ παραστῆσαι μόνον ἑαντὸν, καὶ πάντα ἥνυσται. Οὕτω γοῦν καὶ οὗτοι ὕστερον προσελθόντες τῷ χηρύγματι, τῶν πρώτων ἐγένοντο διδάσκαλοι. Μηδεὶς οὖν. ἀπογινωσχέτων χἂν πολὺν ἀναλώσας χρόνον μηδὲν ἐργασάμενος ἢ, ἕνεστιν αὐτῷ καὶ διὰ μιχροῦ τοσοῦτον ἐργάσασθαι, ὅσον οὐδὲ ἐν τῷ ἔμπροσθεν χρόνῳ. Εἰ γὰρ ὁ μηδέπω ταστεύσας, τοσοῦτον ἔλαμψεν ἐν ἀρχῇ, πολλῷ μᾶλλον οἱ ἤδη πιστεύσαντες. Μηδεὶς πάλιν τοῦτο ἐννοῶν ῥᾳθυμείτω, μαθὼν ὅτι ἐξὸν ἐν βραχεῖ χρόνῳ τὸ πᾶν ἀναχτήσασθαι" τὸ γὰρ μέλλον ἄξηλον, καὶ χλέπτης ἐστὶν ἡ ἡμέρα τοῦ Κυρίου, ἀθρόον ἡμῖν καθεύδουσιν ἐπιτιθεμένη " ἀλλ᾽ ἐὰν μὴ καθεύδωμεν, οὐχ ὡς κλέπτης ἡμῖν ἐπιθή σεται, οὐδὲ ἀπαρασχευάστους ἀπάξει. Ἐὰν γὰρ γρηγορῶμεν καὶ νήφωμεν, οὐχέτι ἡμῖν ὡς χλέπτης ἐπιθήσεται, ἀλλ᾽ ὡς ἄγγελος βασιλιχὸς χαλῶν ἡμᾶς ἐπὶ τὰ ἧτοιμασμένα ἡμῖν ἀγαθά" ἂν δὲ χαθεύδωμεν, ὡς χλέτῆς ἐφίσταται. Μηδεὶς τοίνυν χαθευδέτω, μηδεὶς ἀργὸς ἔστω πρὸς ἀρετὴν" τοῦτο γάρ ἐστιν ὕπνος. Οὐχ ἴστε, ὅταν χαθεύδωμεν, πῶς οὐχ ἔστιν ἐν ἀσφα» λεῖ τὰ ἡμέτερα, πῶς εὐεπιδούλευτα; ὅταν δὲ γρηγορῶμεν, οὐ δεῖ τοσαύτης ἡμῖν φυλακῆς. Ὅταν χαθεύδωμεν, καὶ μετὰ πολλῆς φυλαχῇς ἀπολλύμεθα πολλάχις καὶ θύραι καὶ μοχλοὶ καὶ φύλαχες καὶ προφύλαχες, καὶ ὅμως ἐπεισῆλθεν ὁ χλέπτης 4. Τί δὴ "καῦτα λέγω; Ὅτι ἂν γρηγορῶμεν, οὐ δεησόμεθα τῆς ἑτέρων βοηθείας - ἂν δὲ χκαθεύδωμεν, οὐδὲν ἡμᾶς ἡ ἑτέρων ὀνήσει βοήθεια, ἀλλὰ καὶ μετ᾽ ἐχεένης λύμεθα. Καλὸν εὐχῆς ἀπολαύειν τῆς τῶν ἀγίων, ἀλλ᾽, ὅταν καὶ αὐτοὶ ἐνεργοὶ ὧμεν. Καὶ τί μοι δεῖ, φησὶν, εὐχῆς τῆς παρ᾽ ἑτέρων, ὅταν ἐνεργὸς ὦ, καὶ μὴ καταστήσω ἐμαυτὸν ἐν χρείᾳ; Οὐδὲ ἐγὼ βούλομαι " ἀλλ᾽ ἀεὶ ἐν χρείᾳ ἐσμὲν, ἐὰν εὖ φρονῶμεν. Παῦλος οὐκ εἶπε’ Τί μοι δεῖ εὐχῆς; καίτοι γε τῶν εὐχομένων οὐκ ὄντων ἀξίων αὐτοῦ, μᾶλλον δὲ οὐδὲ ἴσων " καὶ σὺ λέγεις" Τέ μοι δεῖ εὐχῆς; Πέτρος οὐχ εἶπε" Τί μοι δεῖ εὐχῆς; Εὐχὴ γὰρ ἦν, φησὶν, ἐχτεγὴς γινομένη ὑπὸ τῆς Ἐχκλησίας πρὸς τὸν Θεὸν ενηήθη πρὸς φυλαχήν; οἷον ὑύρα". μοχλοὶ, φύλαχες καὶ προ-φύλακες. ἊΝ ὁ ὅμως "καὶ μετὰ -οσαύτης φυλαχῆς ἐπ. ὁ χλὑπὲρ αὑτοῦ " καὶ τὺ λέγεις" Τί μοι δεῖ εὐχῆς; Διὰ τοῦνό σοι δεῖ, ἐπειδὴ νομίζεις μηδὲν δεῖσθαι. Κἂν ὡς Παῦλος γένῃ, χρείαν ἔχεις εὐχῆς. Μὴ ὕψου σαντὸν, ἵνα μὴ ταπεινωθῇς. ᾿Αλλ᾽ ὅπερ ἔφην, ἂν μὲν ἕνεργοὶ ὦμεν καὶ αὐτοὶ, ἀνύουσι καὶ αἱ ὑπὲρ ὑμῶν εὐκαί. λχουε Παύλου λέγοντος " Οἷδα γὰρ, φησὶν, ὅτι τοῦτό μοι ἀποθδήσεται εὶς σωτηρίαν διὰ τῆς ὑμῶν δεήσεως καὶ ἐπιχορηγίας τοῦ Πνεύματος Ἰησοῦ Χριστοῦ" καὶ πάλιν" Ἵνα ἐκ πολλῶν προσώπων τὸ εἰς ἡμᾶς χάρισμα διὰ πο.1.ῶν εὐχαριστηθῇ ὑπὲρ ἡμῶν. Καὶ σὺ λέγεις" Τί μοι δεῖ εὐχῆς; Ἃν ὃὲ ἀργῶμεν, οὐδεὶς ἡμᾶς εὐχόμενος ὀνῆσαι ται. Τί ὠφέλησεν Ἱερεμίας τοὺς Ἰουδαίους; οὐχὶ τρίτον. προσῆλθε τῷ Θεῷ, καὶ τρίτον ἤχουσε' Μὴ προσεύχου μηδὲ ἀξίου ὑπὲρ τοῦ «1αοῦ τούτου, ὅτι οὐκ εἰσαχούσομαί σου; Τί ὠφέλησε τὸν Σαοὺλ ὁ Σαμουήλ; οὐχὶ μέχρις ἐσχάτης ἡμέρας ἐπένθει περὶ αὐτοῦ, οὐχ ἀπλῶ; ηὔχετο μόνον; Τί ὠφέλησε τοὺς Ἰσραηλίτας; Οὐχὶ ἔλεγεν" Ἐμοὶ δὲ μὴ γέγοιτο ἁμαρτεῖν διαιλιπόντα εὐχόμενον ὑπὲρ ὑμῶν; οὐχὶ πάντες ἀπώλοντο; Οὐδὲν οὖν ὠφελοῦσ:, φησὶν, αἱ εὐκαί; ὩὨφελοῦσι καὶ μεγάλα, ἀλλ᾽ ὅταν καὶ ἡμεῖς πράττωμέν τι " συμπράττουσι μὲν γὰρ αἱ εὐκαὶ καὶ βοηθοῦσι. συμπράττει δέ τις καὶ βοηθεῖ τῷ καὶ αὐτῷ ἐργαζομένῳ " ἂν δὲ ἀργὸς μένῃς, οὐδὲν μέγα ### English translation (Claude) For such is the joy of the Spirit: in place of things that seem grievous it brings forth pleasure. They afflicted you, he says, and persecuted you, but the Spirit did not leave you even in those things; but just as the three youths were bedewed in the fire, so you too in your afflictions. And just as there it was not the nature of the fire to bedew, but of the Spirit whistling through it, so here too it is not the nature of affliction to bring forth joy, but of suffering for Christ’s sake, and of the Spirit who bedews and gives relief through the furnace of trials. “With joy,” he says; not simply, but with much; for this is the mark of the Holy Spirit. “So that you became examples to all who believe in Macedonia and in Achaia.” And yet he came to them later; but you shone so brightly, he says, as to become teachers of those who had been before you. And this is apostolic. For he did not say, “so that you became examples for coming to believe,” but, you became an example to those who already believe; that is, you taught how one must believe in God, you who entered the contests from the very beginning. “And in Achaia,” he says; that is, in Greece. Do you see what zeal is? That it needs no time, nor delay, nor postponement, but it is enough only to present oneself, and everything has been accomplished. So these too, having come later to the preaching, became teachers of those who came first. Let no one therefore despair, even if he has spent much time and accomplished nothing; it is possible for him in a short time to accomplish as much as he did not in all the former time. For if one who had not yet believed shone so brightly at the beginning, much more those who have already believed. Again, let no one who considers this grow careless, having learned that it is possible to regain the whole in a short time; for the future is uncertain, and the day of the Lord is a thief, falling upon us suddenly while we sleep. But if we do not sleep, it will not fall upon us like a thief, nor carry us off unprepared. For if we are watchful and sober, it will no longer fall upon us like a thief, but like a king’s messenger calling us to the good things prepared for us; but if we sleep, it comes upon us like a thief. Let no one then sleep, let no one be idle toward virtue; for this is sleep. Do you not know how, when we sleep, our goods are not safe, how open they are to attack? But when we are awake, we do not need so much guarding. When we sleep, we are often ruined even with much guarding: doors and bars and guards and outer guards, and still the thief got in. Why do I say this? Because if we are watchful we shall not need the help of others; but if we sleep, the help of others will not profit us, but even with it we shall perish. It is good to enjoy the prayer of the saints, but when we ourselves are also active. “And what need have I,” someone says, “of prayer from others, when I am active and do not put myself in need?” Neither do I wish it; but we are always in need, if we think rightly. Paul did not say, “What need have I of prayer?” although those who prayed were not worthy of him, or rather not even his equals; and do you say, “What need have I of prayer?” Peter did not say, “What need have I of prayer?” For “prayer,” it says, “was made earnestly by the church to God for him”; and do you say, “What need have I of prayer?” You need it for this very reason, that you think you need nothing. Even if you become like Paul, you have need of prayer. Do not exalt yourself, lest you be humbled. But as I said, if we ourselves too are active, the prayers made for us also accomplish something. Hear Paul saying, “For I know that this will turn out for my deliverance through your prayer and the supply of the Spirit of Jesus Christ”; and again, “so that the gift bestowed on us through many persons may be the occasion of thanks by many on our behalf.” And do you say, “What need have I of prayer?” But if we are idle, no one will be able to profit us by praying. What did Jeremiah profit the Jews? Did he not approach God three times, and three times hear, “Do not pray, nor make petition for this people, for I will not hear you”? What did Samuel profit Saul? Did he not mourn for him until his last day, not merely pray? What did he profit the Israelites? Did he not say, “Far be it from me that I should sin by ceasing to pray for you”? Did they not all perish? “Are prayers, then, of no profit?” someone says. They profit, and greatly, but when we too do something; for prayers work with us and help; and one works with and helps the one who is himself working; but if you remain idle, nothing great … ### Scripture references - 1 Thess 1:6: quotation, high confidence - Dan 3:23: allusion, medium confidence - 1 Thess 1:7: quotation, high confidence - 1 Thess 1:8: allusion, high confidence - 1 Thess 5:2: allusion, high confidence - Acts 12:5: quotation, high confidence - Phil 1:19: quotation, high confidence - 2 Cor 1:11: quotation, high confidence - Jer 7:16: quotation, high confidence - 1 Sam 15:35: allusion, high confidence - 1 Sam 12:23: quotation, high confidence - Luke 14:11: allusion, medium confidence ### Extrabiblical texts - Pr Azar 26–27 (Prayer of Azariah and Song of the Three Young Men): allusion, medium confidence ### Translation notes - Quotations: 1 Thess 1:6–8; Dan 3 (the three youths; the dew in the fire, Dan 3:49–50 LXX, belongs to the Greek additions); 1 Thess 5:2; Acts 12:5; Phil 1:19; 2 Cor 1:11; Jer 7:16 (cf. 11:14; 14:11); 1 Sam 15:35–16:1; 1 Sam 12:23. After “the church to God for him” the scan repeats a garbled fragment (“was born for guarding … doors, bars, guards and outer guards … and with so much guarding … the thief”), apparently a misplaced piece of the preceding sentence; it is not translated. The section breaks off at a column end. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 1.3 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/1-3). ## Homily 1.4 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/1-1/#p-1-4 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Prayers help only those who also do their part: Scripture shows intercession succeeding for the righteous and failing for the obstinate, so we should seek the saints’ prayers and also practise virtue. ### Greek text Ἐπεὶ εἰ ἴσχνον αἱ εὐκαὶ ἀργοῦντας ἡμᾶς εἰσαγαγεῖν εἰς τὴν βασιλείαν, διὰ τέ μὴ πάντες Ἕλληνες γίνοντα: Χριστιανοί; οὐχὶ ὑπὲρ παντὸς τοῦ χόσμου εὐχόμεθα; οὐχὶ καὶ Παῦλος τοῦτο ἐποίει; οὐχὶ πάντας ἀξιοῦμεν ἐπιστραφῆναι; Εἰπὲ γὰρ, διὰ τί οἱ πονηροὶ μὴ γίνονται χρηστοί; ἄρα οὐχὶ δτιλον, ὅτι διὰ πὸ μὴ δύνασθα: 4 παρ᾽ ἑαυτῶν τ! εἰσενεγχεὶν; Μεγάλα τοίνυν ὠφελοῦσιν αἱ εὐκαὶ, ὅταν καὶ ἡμεῖς τὰ παρ᾽ ἑαυτῶν εἰσφέρωμεν. Βούλει μαθεῖν ὅσα ὠφέλησαν εὐκαί; ἐννόει μο! τὸν Κορνήλιον, τὴν Ταδιθάν" ἄχουε δὲ καὶ τοῦ Ἰαχὼθδ λέγοντος πρὸς τὸν Λάδαν" δὲ μὴ ὁ φόξος τοῦ πατρός μου ἦν μοι, γῦν ἄν μὲ κεγὸν ἐξαπέστειλας -" ἄχουε δὲ καὶ τοῦ Θεοῦ πάλιν λέγοντος " Ὑπερασπιῶ τῆς πόλεως ταύτης δι᾽ ἐμὲ, καὶ διὰ Δαυῖδ τὸν παῖδά μου. ᾿Αλλὰ πότε: Ἐπὶ Ἐζεκίου δικαίου ὄντος. Ἐπεὶ εἴ γε ἴσχυον εὐκαὶ καὶ ἐπὶ τῶν σφόδρα πονηρῶν, διὰ τί μὴ καὶ, ὅτε ὁ Ναὀουχοδονόσορ ἦλθεν, εἶπε τοῦτο ὁ Θεὸς, ἀλλ᾽ ἐξέδωχε τὴν πόλιν; Ἐπειδὴ μεῖζον ἴσχυσεν ἡ πονηρία. λιν αὐτὸς οὗτος ὁ Σαμουὴλ ηὔξατο ὑπὲρ τῶν Ἰσραηλιτῶν, καὶ ἤνυσεν " ἀλλὰ πότε; Ὅτε καὶ αὐτοὶ εὐνρέστουν, τότε ἐτροπώσατο τοὺς ἐχθρούς. Καὶ τίς χρεία, φησὶ, τῆς παρ᾽ ἑτέρου εὐχῆς, ὅταν ἐγὼ εὑαρεστῶ; Μηδέποτε τοῦτο εἴπῃς, ἄνθρωπε. Χρεία, καὶ πολλῆς χρεία εὐχῆς " ἄχουε γὰρ τοῦ Θεοῦ λέγοντος περὶ τῶν φίλων τοῦ Ἰώδ- Καὶ προσεύξεται, φησὶ, περὶ ὑμῶν, καὶ ἀφεθήσεται ὑμῖν ἡ ἁμαρτία" ἐπειδὴ ἥμαρτον μὲν, οὐχ ἁμαρτίαν δὲ μεγάλην. ᾿Αλλ αὐτὸς οὗτο; ὁ δίκαιος ὁ σώσας τοὺς φίλους αὑτοῦ τότε ἀπὸ εὐχῆς, ἐν τῷ χαιρῷ τῷ Ἰουδαϊκῷ οὐχ ἠδυνήθη σῶσαι τοὺς Ἰουδαίους ἀπολλυμένους. Καὶ ἵνα μάθῃς, ἄκουε τοῦ Θεοῦ λέγοντος διὰ τοῦ προφήτου " Ἂν στῇ Νῶε, καὶ ᾿Ιὼὡδ, καὶ οὐχ ἐξειοῦνται τοὺς υἱοὺς αὑτῶν καὶ τὰς θυγατέρας " ἐπειδὴ ὑπερίσχυσεν ἡ καχία " καὶ πάλιν, ᾿Εὰν στῇ Μωὺῦσῆς, καὶ Σαμουή,. Καὶ ὄρχα πῶς πρὸς τοὺς δύο προφήτας τοῦτο λέγεται, ἐπειδὴ ἀμφόπέροι ἐξίωσαν ὑπὲρ αὐτῶν, καὶ οὐκ ἐπέτυχον. Καὶ γὰρ ὁ Ἱεξεχιὴλ ἐπειδὴ ἔλεγεν: Οἴμοι, Κύριε! ἐξαεἰείφεις σὺ τὸ κατάλοιπον τοῦ Ἰσραή.λν" ὁ Θεὸς, δηλῶν ὅτι δικαίως τοῦτο ποιεῖ, καὶ οὐχ αὐτοῦ χαταφρονῶν οὐ δέχεται τὴν ὑπὲρ αὐτῶν ἱχεσίαν, δείκνυ σιν αὐτῷ τὰ ἁμαρτήματα αὐτῶν, μονονουχὶ λέγων " Ιχανὰ μὲν οὖν καὶ ταῦτά σε πεῖσαι ὅτι οὐ χκαταφρογῶν σου, ἀλλὰ διὰ τὰς ἁμαρτίας αὐτῶν τὰς πολλὰς οὐ δέχομαι τὴν ἱκετηρίαν ἀλλ᾽ ὅμως ἐπάγε: καὶ τοῦτο, ᾿Εὰν στῇ Νῶε, καὶ ᾿Ιὼδ, καὶ Δανιή.1. Καὶ εἰκότως ἐχείνῳ μᾶλλον ταῦτα λέγει, ἐπειδὴ ὁ πολλὰ παθὼν αὐτός ἐστιν. Εἶπές μοι, φησὶν, ἐπὶ βολδίτων φαγεῖν, καὶ ἔφαγον " εἶπές μοι, καὶ ἐξυράμην᾽ εἶπές μοι, καὶ ἐπὶ τοῦ ἑνὸς πλευροῦ ἐχοιμήθην εἶπές μο: δι' ὁπῆς ἐξελθεῖν βασταζόμενον, καὶ ἐξῆλθον " ἔλαδές μου τὴν γυναῖχα, καὶ εἶπές μοι μὴ πενθῆσαι, καὶ οὐχ ἐπένθησα, ἀλλ᾽ ἤνεγχα γενναίως " μυρία ἕτερα εἰργασάμην δι᾽ αὐτούς - καὶ ἐγώ σε ἀξιῶ ὑπὲρ αὑτῶν, καὶ οὐ πείθῃ; Δειχνὺς τοένυν ὁ Θεὸς, ὅτε οὐ χαταφρονῷν αὑτοῦ τοῦτο ποιεῖ, λέγει " Κἂν Νῶε, κἂν Ἰὼδ, κἂν Δανιὴλ ἢ, καὶ ὑπὲρ υἱῶν ἀξιώσωσε καὶ θυγατέρων, οὐ πείθομαι. Καὶ τῷ Ἱερεμίᾳ πάλιν ἐλάττονα μὲν πάσχοντι ἀπὸ τῶν τοῦ Θεοῦ προσταγμάτων, πλείονα δὲ ἀπὸ τῆς αὐτῶν πονηρίας, τί φησιν; Ἢ οὐχ ὁρᾷς τί οὗτοι ποιοῦσι; Ναὶ, φησὶ, ποιοῦσιν " ἀλλὰ δι᾽ ἐμὲ ποίησον. Διὰ τοῦτό φησι πρὸς αὑτόν: Ἐὰν στῇ Μωῦσῆς καὶ Μωυσῆς ὁ πρῶτος νομοθέτης, ὁ πολλάχις αὐτοὺς ἐξἐλόμενος χινδύνων, ὁ εἰπὼν: Εἰ μὲν ἀφῇς αὐτοῖς τὴν ἁμαρτίαν, ἄξες" εἰ δὲ μὴ, κἀμὲ ἐξάλειψον. Εἰ τοίνυν οὗτος ἣν νῦν, καὶ ταῦτα ἔλεγεν, οὐχ ἂν ἐπέτυχε" καὶ εἰ Σαμουὴλ πάλιν, ὁ καὶ αὐτὸς ἐξελόμενος αὑτοὺς, ὁ ἐκ πρώτης ἡλικίας θαυμασθείς. Πρὸς μὲν γὰρ ἐκεῖνον εἶπον, ὅτι ὡσανεὶ φίλος πρὸς φίλον, οὕτω διειλέχθην, καὶ οὐ δι᾽ αἰνιγμάτων " πρὸς δὲ τοῦτον εἶπον, ὅτι ἐν πρώτῃ ἡλιχίᾳ ὥφθην αὑτῷ, καὶ διὰ ἀνέψξα. Καὶ γὰρ ἦν, φησὶ, ῥῆμα τίμιον, καὶ οὐκ ἦν ὅρασις διαστέλλουσα. ᾿Ἐὰν οὗτοι τοίνυν στῶσιν, οὐδὲν ὀνήσουσι. Καὶ περὶ τοῦ Νῶε δὲ λέγει, Δίχαιος, τέλειος ἐν τῇ γεγεᾷ αὐτοῦ ἣν Νῶε" καὶ περὶ τοῦ δής. Τούτους οὖν στάντας, καὶ Δανιὴλ, ὃν καὶ θεὸν ἐνόμισαν οἱ Χαλδαῖοι, οὐχ ἐξελεῖν ἰσχῦσαέ φησιν υἱοὺς αὑτῶν καὶ θυγατέρας. Ταῦτα τοίνυν εἰδότες, μὴτε χαταφρονῶμεν τῶν εὐχῶν τῶν ἁγίων, μήτε πὸ πᾶν αὐταῖς ἐπιῤῥίπτωμεν, τοῦτο μὲν, ἕνα μὴ ῥᾳθυμῶμεν καὶ εἰχῇ ζῶμεν, ἐχεῖνο δὲ, ἕνα μὴ πολλοῦ χέρδους ἐχπέσωμεν ἀλλὰ καὶ παραχαλῶμεν εὔχεσθαι ὑπὲρ ἡμῶν καὶ χεῖρας ὁρέγειν, καὶ αὐτοὶ ἐχώμεθα τῆς ἀρετῆς ᾿ ἵνα δυνηθῶμεν ἐπιτυχεῖν τῶν ἐπηγγελμένων ἀγαθῶν τοῖς ἀγαπῶσιν αὑτὸν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, χράτος, τιμὴν νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ### English translation (Claude) For if prayers had the power to bring us into the kingdom while we were idle, why do not all Greeks become Christians? Do we not pray for the whole world? Did not Paul too do this? Do we not ask that all be converted? Tell me, why do the wicked not become good? Is it not plain that it is because they cannot contribute anything of their own? Prayers then profit greatly when we too bring in our own part. Do you wish to learn how much prayers have profited? Consider Cornelius, Tabitha; and hear Jacob too saying to Laban, “If the fear of my father had not been with me, you would now have sent me away empty”; and hear God again saying, “I will defend this city for my own sake and for the sake of David my servant.” But when? In the time of Hezekiah, who was righteous. For if prayers had force even for the very wicked, why did not God say this also when Nebuchadnezzar came, but gave up the city? Because the wickedness had greater force. Again, this same Samuel prayed for the Israelites and succeeded; but when? When they too were pleasing God; then he routed the enemies. “And what need,” someone says, “of prayer from another, when I am pleasing God?” Never say this, man. There is need, and need of much prayer; for hear God saying about the friends of Job, “And he will pray for you, and your sin will be forgiven you”; because they had sinned, but not a great sin. But this same righteous man, who then saved his friends by prayer, in the time of the Jews could not save the Jews as they perished. And so that you may learn this, hear God saying through the prophet, “Though Noah and Job stand, they shall not deliver their sons and their daughters,” because the wickedness prevailed; and again, “Though Moses and Samuel stand.” And see how this is said to the two prophets, since both made petition for them and did not obtain it. For when Ezekiel said, “Alas, O Lord! will you wipe out the remnant of Israel?”, God, making plain that he does this justly, and that it is not out of contempt for him that he does not accept his supplication for them, shows him their sins, all but saying: These things are enough to persuade you that it is not out of contempt for you, but because of their many sins, that I do not accept the petition; yet nevertheless he adds this too: “Though Noah and Job and Daniel stand.” And with reason he says this rather to him, since he was the one who had suffered much. “You told me,” he says, “to eat upon dung, and I ate; you told me, and I shaved myself; you told me, and I lay on one side; you told me to go out through a hole, carried, and I went out; you took my wife, and told me not to mourn, and I did not mourn, but bore it nobly; I have done ten thousand other things for their sake; and I ask you for them, and you are not persuaded?” God, then, showing that he does this not out of contempt for him, says: Even if it be Noah, even Job, even Daniel, and they ask for sons and daughters, I am not persuaded. And to Jeremiah again, who suffered less from God’s commands but more from their wickedness, what does he say? “Or do you not see what these are doing?” Yes, he says, they are doing it; but do it for my sake. Therefore he says to him, “Though Moses stand”: Moses, the first lawgiver, who often rescued them from dangers, who said, “If you will forgive them their sin, forgive; but if not, blot me out too.” If then this man were here now and said these things, he would not obtain it; and so too Samuel, who himself also rescued them, who was admired from his earliest youth. For of the one I said that as a friend with a friend, so I spoke with him, and not in riddles; and of the other I said that in his earliest youth I appeared to him, and opened [the vision] through him. “For the word was precious,” it says, “and there was no distinct vision.” If these then stand, they will profit nothing. And of Noah he says, “Noah was a righteous man, perfect in his generation”; and of Job likewise. These then, standing, and Daniel, whom the Chaldeans even thought a god, he says would not be able to rescue their sons and daughters. Knowing these things, then, let us neither despise the prayers of the saints nor throw everything upon them: the latter, so that we may not grow careless and live at random; the former, so that we may not lose great gain. But let us both ask them to pray for us and stretch out their hands, and ourselves hold fast to virtue, so that we may be able to obtain the good things promised to those who love him, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, might, honour, now and always and to the ages of ages. Amen. ### Scripture references - Acts 10:4: allusion, medium confidence - Acts 9:36: allusion, medium confidence - Gen 31:42: quotation, high confidence - 2 Kgs 19:34: quotation, high confidence - 1 Sam 7:9: allusion, high confidence - Job 42:8: quotation, high confidence - Ezek 14:14: quotation, high confidence - Jer 15:1: quotation, high confidence - Ezek 9:8: quotation, high confidence - Ezek 4:12: allusion, high confidence - Ezek 5:1: allusion, high confidence - Ezek 4:4: allusion, high confidence - Ezek 12:7: allusion, high confidence - Ezek 24:18: allusion, high confidence - Jer 7:17: quotation, high confidence - Exod 32:32: quotation, high confidence - Num 12:8: allusion, high confidence - 1 Sam 3:1: quotation, high confidence - Gen 6:9: quotation, high confidence - Job 1:1: allusion, medium confidence - Dan 2:46: allusion, medium confidence - 1 Cor 2:9: allusion, low confidence ### Translation notes - Quotations: Acts 10 (Cornelius); Acts 9:36–41 (Tabitha); Gen 31:42; 2 Kgs 19:34 (cf. Isa 37:35); 1 Sam 7:5–11; Job 42:8; Ezek 14:14, 16, 20; Jer 15:1; Ezek 9:8 (cf. 11:13); Ezek 4:9–15, 5:1, 4:4–6, 12:5–7, 24:16–18 (Ezekiel’s sign-acts, paraphrased); Jer 7:17; Exod 32:32; Num 12:8; 1 Sam 3:1; Gen 6:9; Job 1:1; Dan 2:46. Chrysostom attributes Ezekiel’s sign-acts to the prophet’s complaint and the phrase “do it for my sake” to Jeremiah’s implied plea; translated as written. “Opened [the vision] through him” renders a damaged phrase (καὶ διὰ ἀνέψξα) by sense. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 1.4 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/1-4). ## Homily 2.1 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/2-1/#p-2-1 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fame of the Thessalonians’ faith spread everywhere, as Macedonia’s fame had spread under Alexander; their conversion and waiting for the risen Christ is comfort under persecution. ### Greek text Ἀφ᾽ ὑμῶν γὰρ ἐξήχηται ὁ 16γος τοῦ Κυρίου, οὐ μόνον ἐν τῇ Μακεδονίᾳ καὶ ᾿Αχαΐᾳ, ἀ.1.λὰ καὶ ἐν παντὶ τόπῳ ἡ πίστις ὑμῶν ἡ πρὸς τὸν Θεὸν ἐξελήλυθεν, ὥστε μὴ χρείαν ἡμᾶς ἔχειν λαλεῖν τι. Αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέ.λιλουσιν ἀποίαν εἴσοδον ἔχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν Θεὸν ἀπὸ τῶν εἰδώλων, δου- «ἰεύειν Θεῷ ζῶντι καὶ ἀληθινῷ, καὶ ἀναμένειν τὸν Υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν, ὃν ἤγειρεν ἐκ τῶν γεχρῶν, Ἰησοῦν τὸν ῥυόμεγον ἡμᾶς ἀπὸ τῆς ὀργῆς τῆς ἐρχομένης. Καθάπερ μύρον εὐῶδες τὴν εὐωδίαν οὐχ ἐν ἑαυτῷ συγχλεῖσαν ἔχει, ἀλλὰ πόῤῥωθεν ἀφίησι, καὶ τὸν ἀέρα ἀναχρῶσαν τῆς ὀσμῆς, οὕτως ἐνίησι καὶ ταῖς τῶν πλησίων αἰσθήσεσιν" οὕτω δὴ καὶ οἱ γευναῖοι καὶ θαυμαστοὶ ἄνδρες οὐχ ἐν ἑαυτοῖς τὴν ἀρετὴν συγχλείσαντες ἔχουσιν, ἀλλὰ πολλοὺς διὰ τῆς φήμης αὐτῶν ὠφελοῦσι καὶ ἀμείνους ἐργάζονται. Ὅπερ οὖν καὶ τότε γεγένηται. Διὰ τοῦτο ἔλεγεν “Ὥστε ὑμᾶς τύσους γενέσθαι πᾶσι τοῖς πιστεύουσιν ἐν ᾿Αχαΐᾳ καὶ τῇ Μακεδονίᾳ. Ἀς' ὑμῶν γὰρ, φησὶν, ἐξήχηται ὁ λόγος τοῦ Κυρίου, οὐ μόνον ἐν τῇ Μωκεδονίᾳ καὶ ᾿Αχαῖᾳ, ἀλλὰ καὶ ἐν παντὶ τόπῳ ἡ σίστις ὑμῶν ἡ πρὸς τὸν Θεὸν ἐξεήζυθε. Τῆς μὲν οὖν παιδεύσεως τοὺς πλησίον πάντας ἐνεπλήσατε, φησὶ, τοῦ δὲ θαύματος τὴν οἰχουμένην" τὸ γὰρ, Ἐν παντὶ τόπῳ, τοῦτό ἐστι. Καὶ οὐκ εἶπε" Διατεθρύλληται ἡ πίστις ὑμῶν, ἀλλ᾽, ᾿Εξήχηται" δηλῶν ὅτι ὥσπερ σάλπιγγος λαμπρὸν ἠχούσης ὁ πλησίον ὅπας πληροῦται τόπος, οὕτω τῆς ὑμετέρας ἀνδρείας ἡ φήμη, καθάπερ ἐχείνη σαλπίζουσα, ἱχανὴ τὴν οἰκουμένην ἐμπλῆσαι, καὶ πᾶσι τοῖς παυταχοῦ μετὰ τῆς ἴσης ἡχῆς προσπεσεῖν. Τὰ γὰρ μεγάλα τῶν πρα- Ὑμάτων ἔνθα μὲν ἂν γένηται, λαμπρότερον ἄδεται, πόῤῥω δὲ ἄδεται μὲν, οὐχ οὕτω δέ - ἀφ᾽ ὑμῶν δὲ οὖν οὐχ οὕτως, ἀλλ᾽ ἢχὴ εὔσημος πανταχοῦ τῆς γῆς ἐξελήλυθε. Καὶ μὴ τις ὑπερδολῆς εἶναι νομίσῃ τὰ ῥήματα καὶ γὰρ τοῦτο τὸ ἔθνος τὸ τῶν Μαχεδόνων πρὸ τῆς τοῦ Χριστοῦ παρουσίας ἐπίσημον ἦν, καὶ πανταχοῦ ἤδετο Ῥωμαίων μᾶλλον" καὶ Ῥωμαῖοι διὰ τοῦτο θαυμαστοὶ, ὅτι τούτους εἷλον. “Ἃ γὰρ ὁ Μαχεδόνων βασιλεὺς εἰργάσατο, πάντα ὑπερέδαινε λόγον, ἀπὸ μικρᾶς μὲν ὁρμηθεὶς πόλεως, τὴν δὲ οἰχουμένην χαταλαδών. Διὰ τοῦτο καὶ πτηνὴν Πάρδαλιν αὐτὸν ὁρᾷ ὁ προφήτης, τὸ τάχος καὶ τὸ σφοδρὸν καὶ τὸ πυρῶδες καὶ τὸ ἄφνω που διαπτῆναι τὴν οἰχουμένην μετὰ τροπαίων καὶ νίχης δηλῶν. Λέγουσι, δὲ, ὅτι καὶ φιλοσόφου τινὸς ἀχούσας λέγοντος, ὅτι ἄπειροι χόσμοι εἰσὶ, πιχρὸν ἐστέναξεν, εἴ γε ἀπείρων ὄντων, μηδὲ ἑνός που χεχράτηχεν“ οὕτως ἣν μεγαλόφρων καὶ μεγαλόψυχος, καὶ πανταχοῦ τῆς οἰκουμένης ἥδετο. Τῇ γοῦν τοῦ βασιλέως φήμῃ συνανήει καὶ ἡ τοῦ ἔθνους δόξα" ᾿Αλέξανδρος γὰρ ὁ Μακεδὼν ἐλέγετο " ὥστε διαδοωμένου ἐχείνου, εἰκότως καὶ τὰ ἐχεῖ γενόμενα πανταχοῦ ἄδεσθαι" τῶν γὰρ ἐπισήμων οὐδὲν δύναται λαθεῖν. Οὐχ ἧττον οὖν τῶν Ῥωμαίων τὰ Μαχεδόνων ἦν 4. Ἡ πίστις ὑμῶν ἡ πρὸς Θεὸν, φησὶν, ἐξελήλυθεν. “Ὅρα πῶς ὡς περὶ ἐμψύχου διαλεγόμενος τὸ, Ἐξειήλυθε, τέθειχε"» τοῦτο δὲ καὶ ἀπὸ τῆς σφοδρότητος αὑτῶν γέγονεν. Εἶτα δηλῶν ὅτι οὕτω τὴν πίστιν αὑτῶν σφοδρὰν καὶ ἐνεργῆ ἐπεδείξαντο, ἐπάγει" Ὥστε μὴ χρείαν ἡμᾶς ἔχειν λαλεῖν τι. Αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέι- «ἰουσιν ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς. Οὐ περιμένουσιν ἀκοῦσαι περὶ ὑμῶν, ἀλλὰ τοὺς πα-ρόντας καὶ τεθεαμένους τὰ ὑμέτερα χατορθώματα, οἱ μὴ παρόντες, μηδὲ τεθεαμένοι παραλαμδάνουσιν" οὕτω δήλη πανταχοῦ γέγονε ταῖς ἀχοαῖς. Οὐχυῦν οὐ δεησόμεθα τὰ ὑμέτερα διηγούμενοι, εἰς ζῆλον αὐτοὺς ἀγαγεῖν τὸν ἴσον᾽ ἃ γὰρ αὐτοὺς ἐχρῆν πάρ᾽ ἡμῶν ἀκούειν, ταῦτα αὐτοὶ προλαθόντες λέγουσι. Καΐτοι γε πολλαχοῦ ἐπὶ τῶν τοιούτων φθόνος ἐστίν " ἀλλ᾽ ἡ ὑπερ- Θολὴ καὶ τοῦτον ἐνίχησε, καὶ αὐτοὶ χἠρυχές εἰσ! τῶν ὑμετέρων ἄθλων. Καίτοι γε ἀπολιμπανόμενοι, οὐδὲ οὕτω σιγῶσιν, ἀλλὰ προφθάνουσι. Τοιούτοις δὲ οὖσιν οὐκ ἔστιν ἡ μῖν λέγουσιν ἀπιστῆσαι. Τί ἐστιν, ποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς; Ὅτι κινδύνων ἔγεμεν, ὅτι θανάτιυν μυρίων, ὅτι τούτων οὐδὲν ὑμᾶς ἑτάρατπεν " ἀλλ᾽, ὡς οὐδενὸς γενομένου, οὕτως ἡμῶν εἴχεσθε" ὡς οὐδὲν παθόντες χαχὸν, ἀλλ᾽ ὡς μυρίων ἀπολαύσαντες ἀγαθῶν, οὕτως ἡμᾶς ἐδέξασθε μετὰ ταῦτα. Δευτέρα γὰρ ἣν εἴσοδος αὕτη. Οἷον ἀπῆλθον εἰς Βέῤῥοιαν, ἐδιώχθησαν " καὶ μετὰ ταῦτα ἐλθόντας αὖτοὺς οὕτως ἐδέξαντο, ὡς τιμηθῆναι καὶ παρ᾽ αὐτῶν, ὥστε καὶ τὴν ψυχὴν αὑτῶν ὑπὲρ αὑτῶν ἔθηκαν. Τὸ οὖν, Ὁποίαν εἴσοδον ἔσχομεν, συμπεπλεγμένον ἐστι" καὶ τούτων γὰρ, καὶ αὐτῶν ἔχει ἐγκώμιον" ἀλλ᾽ αὐτὸς τοῦτο ἔτρεψεν εἰς τὸ αὑτῶν. Καὶ πῶς ἐπεστρέψατε, φησὶ, πρὸς τὸν Θεὸν ἀπὸ τῶν εἰδώων δου.ϊεύειν Θεῷ ζῶντι καὶ ἀληθινῷ; Τουτέστιν, ὅτι εὐχόλως, ὅτι μετὰ πολλῖ,ς τῇς σφοδρόττῇτος, ὅτι οὐχ ἐδεήθητε πολλῖ;ς πραγματείας εἰς τὸ δουλεύειν Θεῷ. ζῶντι καὶ ἀληθινῷ. ᾿Ενταῦθα καὶ παραίνεσιν εἰσήγαγεν, ὅπερ ἐστὶν ἀνεπαχθέστερον τὸν λόγον ποιοῦντος. Καὶ ἀγαμέγνειν, φησὶ, τὸν αὐτοῦ ἐκ τῶν οὐρανῶν, ὃν ἤγειρεν ἐκ τῶν γεκρῶν, Ἰησοῦν, τὸν ῥυόμεγον ἡμᾶς ἀπὸ τῆς ὀργῆς τῆς ἐρχομένης. Καὶ ἀναμένειν, φησὶ, τὸν Υἱὸν αὑτοῦ ἐκ τῶν οὐρανῶν, τὸν ἐσταυρωμένον, τὸν ταφέντα " διὸ καὶ τοῦτο δηλῶν ἐπάγει, Ὃν ἤγειρεν ἐκ τῶν γεχρῶν. Εἶδες ὁμοῦ πάντα, καὶ τὴν ἀνάστασιν, καὶ τὴν ἀνάληψιν, καὶ τὴν δευτέραν παρουσίαν, τὴν χρίσιν, τὴν τῶν δικαίων ἀνταπόδοσιν, τὴν τῶν πονηρῶν τιμωρίαν; ᾿Ιησοῦν τὸν ῥυόμεγον ἡμᾶς, φησὶν, ἀπὸ τῆς ὀργῆς τῆς ἐρχομένης. Τοῦτο καὶ παραμυθία, καὶ παράχλησις, καὶ προτροπὴ ἐχείνων. Εἰ γὰρ ἤγειρεν ἐκ τῶν νεχρῶν, καὶ ἐν οὐρανῷ ἐστι, καὶ ἐχεῖθεν ἐλεύσεται (τοῦτο δὲ οὕτως ἔχειν ἐπιστεύσατε" οὐ γὰρ ἂν, εἰ μὴ ἐπιστεύσατε, τοσαῦτα ἐπάθετε)" ἱκανὴ παραμνθία καὶ ταῦτα. Εἰ δὲ καὶ δώσουσι πάντως οὗτοι δίχην, ὅπερ οὖν καὶ ἐν τῇ δευπἔρᾳ ἐπιστολῇ φησιν, ἑτέραν καὶ ὑμεῖς ἕξετε παραμυθίαν οὐ μιχράν. ἔλλλως δὲ καὶ ἀναμένειν εἶτε τὸν Υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν, δηλῶν ὅτι τὰ μὲν δεινὰ ἐν χερσὶ, τὰ δὲ χρηστὰ ἐν μελλήσει, ὅταν ὁ Χριστὸς ἀπὸ τῶν οὐρανῶν ἔλθῃ. Ὅρα πόσης δεῖται ἐλπίδος, τι ὁ σταυρωθεὶς ἠγέρθη, ὅτι ἀνελήφθη εἰς τοὺς οὖρανοὺς, ὅτι ἔρχεται χρῖνα: ζῶντας καὶ νεχρούς. Αὐτοὶ γὰρ οἴδατε, ἄδε:»ον, τὴν εἴσοδον ἡμῶν» τὴν πρὸς καὶ ὑδρισθέντες, καθὼς οἴδατε, ἐν Φιλίπποις, ἑπαῤῥησιασάμεθα ἐν τῷ Θεῷ ἡμῶν πρὸς ὑμᾶς τὸ Εὐαγγέλιον τοῦ Θεοῦ ἐν πολλῷ. ἀγῶνι. ### English translation (Claude) “For from you the word of the Lord has sounded forth, not only in Macedonia and Achaia, but in every place your faith toward God has gone out, so that we have no need to say anything. For they themselves report concerning us what kind of entrance we had to you, and how you turned to God from idols, to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus, who rescues us from the wrath to come.” Just as a fragrant ointment does not keep its fragrance shut up in itself, but sends it out far off, and, filling the air with its scent, so passes it into the senses of those near by, so too noble and admirable men do not keep their virtue shut up in themselves, but by their fame they benefit many and make them better. Which is what happened then also. Therefore he said, “so that you became examples to all who believe in Achaia and in Macedonia. For from you,” he says, “the word of the Lord has sounded forth, not only in Macedonia and Achaia, but in every place your faith toward God has gone out.” You have filled all your neighbours with instruction, he says, and the world with wonder; for this is what “in every place” means. And he did not say, “your faith has been talked about,” but “has sounded forth,” making plain that, just as when a trumpet sounds brilliantly the whole place round about is filled, so the fame of your courage, trumpeting like that, is able to fill the world and to fall with equal sound upon all everywhere. For great deeds are sung more brilliantly where they happen, and far off they are sung, but not so; but from you it is not so; rather a clear sound has gone out into every part of the earth. And let no one think the words an exaggeration. For this nation of the Macedonians was famous even before Christ’s coming, and was sung everywhere more than the Romans; and the Romans were admired for this, that they had conquered these. For what the king of the Macedonians accomplished surpassed all words: setting out from a small city, he seized the world. Therefore the prophet sees him as a winged leopard, signifying his swiftness and vehemence and fieriness, and that he flew suddenly across the world with trophies and victory. And they say that, hearing a philosopher say that there are infinite worlds, he groaned bitterly, if, there being infinitely many, he had not yet become master of even one; so lofty-minded and great-souled was he, and he was sung in every part of the world. Along with the fame of the king, then, rose the glory of the nation also; for he was called Alexander the Macedonian; so that, since he was celebrated, what happened there was naturally sung everywhere too; for nothing about famous people can be hidden. The affairs of the Macedonians, then, were no less known than those of the Romans. “Your faith toward God,” he says, “has gone out.” See how, as if speaking of a living thing, he has put “has gone out”; and this came from their vehemence. Then, making plain that they showed their faith so vehement and active, he adds, “so that we have no need to say anything. For they themselves report concerning us what kind of entrance we had to you.” They do not wait to hear about you, but those who were not present and did not see receive the account from those who were present and saw your good deeds; so plain has it become everywhere to men’s ears. We shall not need, therefore, to tell of your deeds in order to bring them to equal zeal; for what they ought to have heard from us, they themselves say first. And yet in such cases there is often envy; but the excess overcame even this, and they themselves are heralds of your contests. And although they are left behind, not even so are they silent, but they anticipate us. And when they are such, it is not possible to disbelieve them when they tell us. What is “what kind of entrance we had to you”? That it was full of dangers, of ten thousand deaths; that none of these troubled you; but, as if nothing had happened, so you held to us; as if you had suffered no harm, but as if you had enjoyed ten thousand good things, so you received us afterwards. For this was a second entrance. For example, they went away to Beroea, they were persecuted; and afterwards, when they came, they received them so as to be honoured even by them, so that they laid down their lives for them. This “what kind of entrance we had,” then, is interwoven; for it contains praise both of these and of them; but he turned it to their credit. “And how you turned,” he says, “to God from idols, to serve a living and true God”; that is, readily, with great vehemence, that you did not need much effort to serve a living and true God. Here he brought in an exhortation too, which is the way of one who makes his speech less burdensome. “And to wait,” he says, “for his Son from heaven, whom he raised from the dead, Jesus, who rescues us from the wrath to come.” “And to wait,” he says, “for his Son from heaven,” the crucified, the buried; and so, making this plain, he adds, “whom he raised from the dead.” Do you see all things together: the resurrection, the ascension, the second coming, the judgment, the reward of the righteous, the punishment of the wicked? “Jesus,” he says, “who rescues us from the wrath to come.” This is at once comfort, and encouragement, and exhortation to them. For if he raised him from the dead, and he is in heaven, and will come from there (and you believed that this is so; for had you not believed, you would not have suffered so much), these things too are comfort enough. And if those men will certainly pay the penalty, as he says in the second letter also, you will have another comfort, and no small one. Besides, he said “to wait for his Son from heaven,” making plain that the terrible things are at hand, but the good things in the future, when Christ comes from heaven. See how much hope is needed: that the crucified one was raised, that he was taken up into heaven, that he is coming to judge the living and the dead. “For you yourselves know, brothers, our entrance to you, [that it was not in vain; but though we had suffered before] and been insulted, as you know, at Philippi, we were bold in our God to speak to you the gospel of God in much conflict.” ### Scripture references - 1 Thess 1:8: quotation, high confidence - 1 Thess 1:9: quotation, high confidence - 1 Thess 1:10: quotation, high confidence - 1 Thess 1:7: quotation, high confidence - Dan 7:6: allusion, high confidence - Acts 17:10: allusion, medium confidence - 2 Thess 1:6: allusion, high confidence - 1 Thess 2:1: quotation, high confidence - 1 Thess 2:2: quotation, high confidence - Acts 10:42: allusion, medium confidence ### Extrabiblical texts - Plutarch, Tranq. an. 4 (Plutarch): allusion, medium confidence ### Translation notes - Quotations: 1 Thess 1:7–10; 2 Thess 1:6; 1 Thess 2:1–2; Acts 17:10–13 (Beroea); Dan 7:6 (the winged leopard, read as Alexander). The story of Alexander weeping at the doctrine of infinite worlds is told also by Plutarch (De tranquillitate animi 4); Chrysostom introduces it with “they say.” Words of 1 Thess 2:1–2 lost in the scan are supplied in brackets from the biblical text. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 2.1 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/2-1). ## Homily 2.2 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/2-1/#p-2-2 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul’s boldness in danger and his refusal of flattery, gain and honour prove that the gospel is from God; he was gentle among them as a nurse. ### Greek text Μεγάλα μὲν καὶ τὰ ὑμέτερα" πλὴν ἀλλ᾽ οὐδὲ ἡμεῖς : ἀνθρωπίνῳ λόγῳ ἐχρησάμεθα. ᾿Αλλ᾽ ὅπερ ἄνω φησὶ, τοῦτο καὶ ἐνταῦθα, ὅτι ἀμφοτέρωθεν δείχνυτα: τὸ χήῥυγμα οἷόν ἔστιν, ἀπό τε τῶν σημείων, ἀπό τε τῆς τῶν χηρυττόντων προαιρέσεως, ἀπό τε τῆς τῶν δεχομένων θερμότητος καὶ σπουδῆς. Αὐτοὶ γὰρ οἴδατε, φησὶ, τὴν εἴσοδον ἡμῶν τὴν πρὸς ὑμᾶς, ὅτι οὐ Χενγὴ γέγονγδ᾽ τουτέστιν, ὅτι οὐχ ἀνθρωπίνη, οὐδὲ ἡ τυχοῦσα.. ᾿Ἀπὸ γὰρ χινδύνων ὄντες μεγάλων καὶ θανάτων καὶ πληγῶν, εὐθέως εἰς χινδύνους ἐνεπέκαθὼς οἴδατε, ἐν Φιλίπποις, ἐπαῤῥησιασάμεθα ἐν ἐῷ Θεῷ ἡμῶν. Ὁρᾷς πῶς πάλιν τὸ πᾶν ἀνατίθησι τῷ θεῷ; Λαιλῆσαι πρὸς ὑμᾶς τὸ Εὐαγγελιον τοῦ Θεοῦ ὲν αολλῷ ἀγῶνι. Οὐκ ἔστι, φησὶν, εἰπεῖν, ὅτι ἐχεῖ μὲν ἐκινδυνεύσαμεν, ἐνταῦθα δὲ οὗ " ἴστε καὶ ὑμεῖς ὅτος ὁ κίνδυνος, καὶ μεθ᾽ ὅσης ἀγωνίας ἐγενόμεθα πρὸς ὑμᾶς. Ὅπερ καὶ πρὸς Κορινθίους φησὶ γράφων, ὅτι ᾿Εν ἀσθενείᾳ καὶ ἐν πόνῳ καὶ ἐν φόδῳ καὶ ἐν τρόμῳ ποιλιλῷ ἐγενόμην πρὸς ὑμᾶς. Ἢ γὰρ παράκλησις ἡμῶν οὖκ ἐκ πλάνης, οὐδὲ 1455] ἐξ ἀκωὑλδ᾽ τοῦ Θεοῦ πιστευθῆναι τὸ Εὐαγγέλιον, οὕτω "Ἱαλοῦμεν, οὐχ ὡς ἀνθρώποις ἀρέσκοντες, ἀλλὰ τῷ Θεῷ τῷ δοκιμάζοντι τὰς καρδίας ἡμῶν. Ὁρᾷς ὅτι ὅπερ ἔφην, ἀπὸ τῆς ἐνστάσεως αὐτῶν ποιεῖται τεχμήῥίον τοῦ θεῖον εἶναι τὸ χήρυγμα; Οὐ γὰρ ἂν, εἰ μὴ τοῦτο ἦν, εἰ ἀπάτη ἦν, τοσούτους χινδύνους ὑπεμείγαμεν ἂν, οὐδὲ ἀναπνεῦσαι διδόντας ἡμῖν. Τί ποτ᾽ οὖν ἐστιν; Εἰ μή τι τῶν μελλόντων διήγειρεν ἡμᾶς, εἰ μὴ ἐπεπείσμεθα ὅτι ἐλπίς ἐστιν ἀγαθὴ, οὐχ ἂν προθυμότερο: πάσχοντες διεχείμεθα. Τίς γὰρ ἂν ἕλοιτο ὑπὲρ τῶν ἐνταῦθα τοσαῦτα ὑπομένειν, καὶ βίον ἐναγώνιον ζῇν, καὶ χινδύνων γέμοντα; τίνα γὰρ ἂν ἡείσαιεν; αὐτὰ γὰρ ταῦτα οὐχ ἱχανὰ θορυδῇφει τοὺς μαθητὰς, ὅταν τοὺς διδασχάλους ὁρῶσιν ἐν κινδύνοις; ᾿Αλλ᾽ οὐχ ὑμεῖς τοῦτο πεπόνθατε " Ἢ γὰρ παράκλησις ἡμῶν, τουτέστιν, ἡ διδαχὴ, οὐκ ἐκ πλάνης. Οὐκ ἐστι δόλος, φησὶ, τὸ πρᾶγμα, οὐδὲ ἀπάτη, ἵνα ἐνδῶμεν " οὖχ ἔστιν ὑπὲρ μυσαρῶν πραγμάτων, οἷον γοήτων καὶ μάγων" τοῦτο γὰρ τὸ, ᾿Εξ ἀκαθαρσίας" οὔτε ἐν δόλῳ, οὔτε ἐν ἐπιστάσει τινὶ, ὅπερ ὁ Θευδᾶς ἐποίησεν" ᾿Αλλὰ καθὼς δεδοχιμάσμεθα ὑπὸ τοῦ Θεοῦ πιστευθῆναι τὸ Εὐαγγέλιον, οὕτω λαιοῦμεν, οὐχ ὡς ἀνθρώποις ἀρέσκογντες, ἀ.1λὰ τῷ Θεῷ. Ὁρᾷς, ὅτι οὐχ ἔστι χενοδοξία; ᾿Α.11ὰ τῷ Θεῷ, φησὶ, τῷ δοχεμάζοντι τὰς καρδίας ἡμῶν. Οὐδὲν πρὸς ἀρέσχειαν ἀνθρώπων πράττομεν, φησί τίνος γὰρ ἕνεχεν ταῦτα ἂν ἐπράξαμεν; Ἔπειτα ἐπαινέσας αὐτοὺς, τῷ λέγειν, Οὐχ ὡς ἀνθρώποις θέλοντες ἀρέσαι, οὔτε τὰς παρὰ ἀνθρώπων ἐπιζητοῦντες τιμὰς, ἐπήγαγεν" ᾿Α.1:1ὰ καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ Θεοῦ πιοτευθῆναι τὸ Εὐαγγέλιον. Ὡς εἰ ἔλεγεν" Εἰ μὴ εἶδε παντὸς ἀπηλλαγμένους βιωτιχοῦ, οὐκ ἂν ἡμᾶς εἴλετο" χαθὼς σὖν ἐδοχίμασες, τοιοῦτο: καὶ μένομεν, Δεδοκιμάσμεθα, φησὶν, ὑπὸ τοῦ Θεοῦ" τουτέστιν, ἡμᾶς ἐδοχίμασε καὶ ἐνεπίστευσε τὸ Εὐαγγέλιον, Ὡς οὖν δόχιμοι ἐφάνημεν τῷ Θεῷ, οὕτω καὶ μένομεν. Ταύτης τῆς ἀρετῆς τεχμήριον τὸ πιστευθῆναι τὸ Εὐαγγέλιον" οὐκ ἂν δὲ, ἐἴ τι φαῦλον ἐν ἡμῖν ἦν, ὁ Θεὸς ἡμᾶς ἐδοχίμασε. Τὸ δὲ, ᾿Εδοχίμασεν, ἐνταῦθα ἀντὶ τοῦ, ἙΕὔῦρε δοχίμους καὶ ἐπίστευσεν, οὐχὶ ἐρευνῆσαί ἐστιν᾿ ἡμεῖς μὲν γὰρ ἀπὸ τοῦ δοχιμάσαι πράττομεν, αὐτὸς δὲ χωρὶς δοχιμῆς. Οὐχοῦν οὕτω λαλοῦμεν, ὥσπερ εἰχὸς τοὺς ὑπὸ τοῦ Θεοῦ δοχιμασθέντας καὶ πιστευθέντας ἀξίους εἶναι τοῦ Εὐαγγελίου" καὶ, Λα- Δλοῦμεν, οὐχ ὡς ἀγθρώποις ἀρέσκοντες " τουτέστιν, οὐ δι ὑμᾶς ταῦτα πάντα ποιοῦμεν. Ἐπειδὴ προλαὀὼν αὐτοὺς ἑπήνεσεν, ἵνα μὴ εἰς ὑπογίαν ἀγάγῃ ἐγενήθημεν, καθὼς οἵδατε, οὔτε ἐν προφάσει πιϊεογεξίας, ὁ Θεὸς μάρτυς, οὔτε ζητοῦντες ἐξ ἀνθρώπων δόξαν, οὔτε ἀφ᾽ ὑμῶν οὔτε ἀπ᾿ ἄλλων, δυνάμενοι ἐν βάρει εἶναι ὡς Χριστοῦ ἀπόστοίοι, Οὔτε γάρ ποτε ἐν λόγῳ κολακείας ἐγεγήθημεν, φησί" τουτέστιν, Οὐχ ἐχολαχεύσαμεν, ὅπερ ἐστὶ τῶν ἀπατώντων, τῶν βουλομένων κατασχεῖν καὶ χρατῆῇσαι. Οὐχ ἔστιν εἰπεῖν ὅτι ἐχολαχεύσαμεν, ἵνα χρατήσωμεν, οὐδὲ ὅτι χρημάτων ἕνεχεν ἐπὶ τοῦτο ἔχομεν. Τούτου λοιπὸν, ὅπερ ἦν δῇ λον, αὐτοὺς χαλεῖ μάῤτυρας" Εἰ ἐχολαχεύσαμεν, ὑμεὲς οἴδατε, φησίν" ὅπερ δὲ ἄδηλον ἦν, τὸ, εἰ τρόπῳ πλεονεξίας, θεὸν χαλεῖ μάρτυρα. Οὔτε ζητοῦντες ἐξ ἀνθρώπων δόξαν, οὔτε ἀφ' ὑμῶν οὔτε ἀπ᾽ ἅ.λλων, δυνάμενοι ἐν βάρει εἶναι ὡς Χριστοῦ ἁπόσ τοῖοι" τουτέστιν, οὔτε τιμὰς ἐπιζητοῦντες, καὶ χομπάζοντες, καὶ δορυφορούμενοι. Καίτοι εἰ καὶ τοῦτο εἰργασάμεθα, οὐδὲν ἀλλότριον ἐποιοῦμεν" εἰ γὰ Ρ παρὰ βασιλέων ἀποστελλόμενοί τινες ὅμως εἰσὶν ἐν τιμῇ, πολλῷ μᾶλλον ἡμεῖς. Καὶ οὐχ εἶπεν, ὅτε Ἠτιμάσθημεν, οὐδὲ ὅτι Οὐχ ἀπελαύσαμεν τιμῆς, ὅπερ ἣν ὀνειδίζοντος αὐτούς ἀλλ᾽, Οὐκ ἐζητήσαμεν. Οἱ τοίνυν, ἐξὸν ζῃ" τῆσαι, μὴ ζητήσαντες, καὶ τοῦ χηρύγματος τοῦτο ἀπαιτοῦντος, πῶς δόξης ἕνεχέν τι πράττομεν; Καίτοι γε εἰ καὶ ἐζητήσαμεν, οὐδὲ οὕτως ἦν ἔγχλημα᾽ εἰχὸς γὰρ τοὺς παρὰ θεοῦ πρὸς ἀνθρώπους ἀποσταλέντας, ὡσανεὶ ἀπὸ τοῦ οὐρανοῦ νῦν ἥκοντας πρέσθεις, πολλῆς ἀπολαῦσαι τιμῆς. ᾿Αλλ᾽ ἐχ περιουσίας ἡμεῖς οὐδὲν τούτων πράττομεν, ἵνα τὰ τῶν ἐναντίων ἐμφρά: Ὑ΄. Καὶ οὐχ ἕνι εἰπεῖν ὅτι πρὸς μὲν ὑμᾶς οὕτω, πρὸς δὲ ἑτέρους οὐχ οὕτως. οὕτω γὰρ καὶ Κορινθίοις γράφων ἔλεγεν " ᾿Αγέχεσθε γὰρ, εἴ τις ὑμᾶς χαταδουμλοῖ, εἴ τις κατεσθίει, εἴ τις λαμδάγει, εἴ τις ἐπαίρεται, εἴ τις ὑμᾶς εἰς πρόσωπον δέρει" καὶ πάλιν, Ἡ δὲ παρουσία τοῦ σώματος ἀσθενὴς, καὶ ὁ λόγος ἐξουθενημένος " κἀὶ πάλιν, Χαρίσασθέ μοι τὴν ἀδικίαν ταύτην. Δείκνυσι γὰρ χἀχεῖ, ὅτι σφόδρα ταπεινὸς ἣν ἀπὸ τοῦ τοσαῦτα πᾶθεῖν. Ἐνταῦθα δὲ καὶ περὶ χρημάτων φησὶ τό" ἀυγάμενοι ἐν βάρει εἶναι ὡς Χριστοῦ ἀπόστολοι. Ἀλα' ἐγενήθημεν ἥπιοι ἐν μέσῳ ὑμῶν. ὡς ἂν μενοι ὑμῶν, εὐδοκοῦμεν μεταδοῦναι ὑμῖν, οὐ μόνον τὸ Εὐαγγέλιον τοῦ Θεοῦ, ἀ.11ὰ καὶ τὰς ἑαυτῶν ψυχὰς, διότι ἀγαπητοὶ Ἰμμῖν ἐγενήθητε. ### English translation (Claude) Great too are your deeds; but neither did we use human reasoning. But what he says above, he says here also, that from both sides it is shown what kind of thing the preaching is: from the signs, from the purpose of those who preached, and from the fervour and zeal of those who received it. “For you yourselves know,” he says, “our entrance to you, that it was not in vain”; that is, that it was not human, nor ordinary. For coming from great dangers and deaths and blows, we at once fell into dangers. “As you know, at Philippi, we were bold in our God.” Do you see how again he ascribes the whole to God? “To speak to you the gospel of God in much conflict.” It cannot be said, he says, that there we were in danger but here not; you too know how great the danger was, and in what anguish we came to you. Which he says also when writing to the Corinthians: “I was with you in weakness and in toil and in fear and in much trembling.” “For our appeal does not spring from error or from uncleanness, [nor is it made in guile; but as we have been approved] by God to be entrusted with the gospel, so we speak, not as pleasing men, but God who tests our hearts.” Do you see that, as I said, he makes their firmness a proof that the preaching is divine? For had it not been so, had it been a deceit, we would not have endured so many dangers, which did not even give us time to breathe. What then is it? Had not something of the future roused us, had we not been persuaded that the hope is good, we would not have been more eager in our sufferings. For who would choose to endure so much for the things of this world, and to live a life full of struggle and full of dangers? For whom would they persuade? Are not these very things enough to throw the disciples into confusion, when they see their teachers in dangers? But you did not suffer this. “For our appeal,” that is, our teaching, “does not spring from error.” The thing is not a fraud, he says, nor a deceit, that we should give way; it is not on behalf of abominable things, like those of sorcerers and magicians; for this is “from uncleanness”; nor “in guile,” nor in any rising, such as Theudas made; “but as we have been approved by God to be entrusted with the gospel, so we speak, not as pleasing men, but God.” Do you see that it is not vainglory? “But God,” he says, “who tests our hearts.” We do nothing to please men, he says; for for what reason would we have done these things? Then, having praised them by saying, “not as wishing to please men, nor seeking honours from men,” he added, “but as we have been approved by God to be entrusted with the gospel.” As if he said: Had he not seen us free from every worldly concern, he would not have chosen us; as then he approved us, such also we remain. “We have been approved,” he says, “by God”; that is, he approved us and entrusted us with the gospel. As then we appeared approved to God, so also we remain. The proof of this virtue is being entrusted with the gospel; and had there been anything base in us, God would not have approved us. And “approved” here stands for “found approved and trusted”; it is not to search out. For we act after testing, but he without testing. So then we speak as is fitting for those who have been approved by God and entrusted, being worthy of the gospel; and “we speak, not as pleasing men”; that is, we do not do all these things for your sake. Since he had praised them beforehand, so that he might not bring himself under suspicion [he says], “For we never came with a word of flattery, as you know, nor with a pretext for greed, God is witness; nor seeking glory from men, whether from you or from others, though we could have been burdensome as apostles of Christ.” “For we never came with a word of flattery,” he says; that is, we did not flatter, which is the way of deceivers, of those who wish to gain control and to rule. It cannot be said that we flattered in order to rule, nor that we took this up for the sake of money. Of the former, which was plain, he calls them as witnesses: whether we flattered, you know, he says; but of what was not plain, whether it was by way of greed, he calls God as witness. “Nor seeking glory from men, whether from you or from others, though we could have been burdensome as apostles of Christ”; that is, neither seeking honours, nor boasting, nor going about with a bodyguard. And yet even if we had done this, we would have done nothing improper; for if those sent by kings are nevertheless held in honour, much more we. And he did not say, “we were dishonoured,” nor “we did not enjoy honour,” which would have been the language of one reproaching them; but “we did not seek it.” We then who, though we could have sought it, did not seek it, even when the preaching demanded this, how do we do anything for glory? And yet even if we had sought it, not even so would it have been a fault; for it is fitting that those sent from God to men, like ambassadors just arrived from heaven, should enjoy much honour. But we, out of abundance, do none of these things, so that we may stop the mouths of our opponents. And it cannot be said that we were so with you but not so with others; for so too, writing to the Corinthians, he said, “For you bear it if someone enslaves you, if someone devours you, if someone takes from you, if someone exalts himself, if someone strikes you in the face”; and again, “But his bodily presence is weak, and his speech of no account”; and again, “Forgive me this wrong.” For there too he shows that he was very lowly, from having suffered so much. But here he speaks of money also: “though we could have been burdensome as apostles of Christ. But we were gentle among you, as a nurse cherishes her own children. So, yearning for you, we were well pleased to share with you not only the gospel of God but also our own lives, because you had become dear to us.” ### Scripture references - 1 Thess 2:1: quotation, high confidence - 1 Thess 2:2: quotation, high confidence - 1 Cor 2:3: quotation, high confidence - 1 Thess 2:3: quotation, high confidence - 1 Thess 2:4: quotation, high confidence - Acts 5:36: allusion, high confidence - 1 Thess 2:5: quotation, high confidence - 1 Thess 2:6: quotation, high confidence - 2 Cor 11:20: quotation, high confidence - 2 Cor 10:10: quotation, high confidence - 2 Cor 12:13: quotation, high confidence - 1 Thess 2:7: quotation, high confidence - 1 Thess 2:8: quotation, high confidence ### Translation notes - Quotations: 1 Thess 2:1–8; 1 Cor 2:3; Acts 5:36 (Theudas); 2 Cor 11:20; 2 Cor 10:10; 2 Cor 12:13. Words of 1 Thess 2:3–4 and 2:7 lost in the scan are supplied in brackets from the biblical text where needed for the sense; a stray column number (“1455]”) is not translated. Chrysostom takes ἐν βάρει (“burdensome”) to refer both to honour and to money; translated as written. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 2.2 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/2-2). ## Homily 2.5 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/2-1/#p-2-5 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul was gentle like a nurse and would have given his life for the Thessalonians; Chrysostom praises genuine Christian friendship, sweeter than light or life, and rewarded by God. ### Greek text ἐγενήθημεν, φησὶν, ἥπιοι" τοντέστιν, οὐδὲν φορτικὸν οὐδὲ ἐπαχθὲς οὐδὲ βαρὺ οὐδὲ κόμπον ἔχον ἀπεδειξάμεθα. Καὶ τὸ, ᾿Εν μέσῳ ὑμῶν, τοιοῦτόν ἔστιν, ὡς ἂν εἴποι τις, ἐξ ὑμῶν, οὐχὶ τὴν ἄνω λαθόντες λῆξιν. Ὡς ἐὰν τροφὸς, φησὶ, θάλπῃ τὰ ἑαυτῆς τέκνα. Οὕτω δεῖ τὸν διδάσκαλον εἶναι. Μὴ ἡ τροφὸς χολαχεύει, ἵνα δόξης τύχῃ; μὴ χρήματα αἰτεῖ παρὰ τῶν παίδων τῶν μιχρῶν; μὴ βαρεῖα αὐτοῖς ἐστι καὶ φορτιχή : οὐχὶ μᾶλλον τῶν μητέρων εἰσὶ προσηνεῖς; Ἐνταῦθα τὴν φιλοστοργίαν δείχνυσιν. Οὕτω, φησὶν, ἱμειρόμενοι ὑμῶν, τουτέστιν, ἐπιθυμοῦντες " οὕτως ὑμῖν προσδεδέμεθα, φησὶν, ὅτι οὐ μόνον οὐδὲν λαμβάνωμεν, ἀλλ᾽ εἰ δεῖ καὶ τὰς ψυχὰς μεταδοῦναι, οὐχ ἂν παρῃτησάμεθα. Τοῦτο οὖν, εἰπέ μοι, ἀνθρωπίνῆς διανοίας; καὶ τίς οὕτως ἀνόητος, ὡς τοῦτο εἰ- “πεῖν; Εὐδοχοῦμεν, φησὶ, μεταδοῦναι ὑμῖν, οὗ μόγΟΥ͂ τὸ Εὐαγγέλιον τοῦ Θεοῦ, ἀ.1.λὰ καὶ.451] τὰς ἑαυτῶν ψυχάς. “Ὥστε τοῦτο μεῖζον ἐχείνου. Καὶ τί πὸ χέρδος; ᾿Απὸ μὲν γὰρ τοῦ Εὐαγγελίου, χέρδος" τὸ δὲ πὴν Ψυχὴν δοῦναι, κατὰ τὴν δυσχολίαν μεῖξον ἐχείνου. Οὐ γάρ ἔστιν ἴσον ἀπλῶς χηρῦξαι, καὶ ψυχὴν δοῦναι “ ἐχεῖνο μὲν γὰρ τιμιώτερον, τοῦτο δὲ πλείονος δυσχολίας ἦν. Ἐδουλόμεθα, φησὶν, εἴ γε ἐνῆν, καὶ τὰς ψυχὰς εἰς ὑμᾶς χενῶσαι, Ἐπεὶ οὖν ἐπήνεσε καὶ ἐπαινεῖ, διὰ τοῦτο λέγει, ὅτ: Οὐ χρήματα ζητοῦντες, οὐ χολαχεύοντες ὑμᾶς, οὐ δόξης ἐφιέμενοι, τοῦτο ποιοῦμεν. "Ὅρα γάρ εἰ πολλὰ ἧσαν ἀθλήσαντες, καὶ παραδόξως ἔδει αὐτοὺς ἐπαινεθῆναι καὶ θαυμασθῆνα:, ὥστε στεῤῥοτέρους γενέσθαι, εἶχεν ὁ ἔπαινος ὑποφίαν. Διὰ τοῦτο, ἀποχρονόμενος τὴν ὑποψίαν, τοὺς χινδύνου: λέγει. Καὶ πάλιν, ἵνα μὴ νομισθῇ διὰ τοῦτο τοὺς χινδύνους λέγειν, ὡς χάμνων ὑπὲρ αὖτῶν, καὶ ὀφείλων τιμηθῆναι παρ᾽ αὐτῶν, ὑπὲρ τούτου, μετὰ τὸ εἰπεῖν τοὺς κινδύνους, ἐπήγαγε " Διότι ἀγαπητοὶ ἡμῖν γεγένησθε" δηλῶν ὅτι διὰ τοῦτο καὶ τὰς ψυχὰς ἡδέως ἂν ὑμῖν ἔδομεν, ὅτι Σφόδρα ὑμῖν προσεδέθημεν. Τὸ μὲν οὖν Εὐαγγέλιον, ἐπειδὴ ὁ Θεὸς ἐχέλευσε, χαταγγέλλομεν" τοσοῦτον δὲ ὑμᾶς φιλοῦ μεν, ὅτι εἰ ἐνῆν, καὶ τὰς ψυχὰς ἂν ἐδώχαμεν. Οὕτω δεῖ φιλεῖν τὸν φιλοῦντα, ὡς, εἰ καὶ τὴν ψυχὴν αἰτηθῇ, καὶ δυνατὸν ἧ, μὴ χωλῦσαι. Τί λέγω, αἰτηθῇ; ἀλλ᾽ ὥστε αὐτὸν ἐπιτρέχειν τῇ τοιαύτῃ δόσει. Οὐδὲν γὰρ, οὐδὲν τῆς τοιαύτης ἀγάπης γλυχύτερον γένοιτ᾽ ἄν " οὐδὲν ἐχεῖ λυπηρὸν συμπεσεῖται. “ὑντως φίλος πιστὸς φάρμαχον ζωῆς " ὄντως φίλος πιστὸς σχέπη κραταιά. Τί γὰρ οὐχ ἂν ἐργάπαιτο φίλος γνήσιος : πόσην μὲν οὐχ ἄν ἐμποιήσειεν ἡδονήν; πόσην δὲ ὠφέλειαν; πόσην δὲ ἀσφάλειαν; Κἂν μυρίους θησαυροὺς εἴπῃς» οὐδὲν ἀντάξιον γνησίου φίλου. Καὶ τὰ αὐτῆς πρῶτον εἴπωμεν τῆς φιλίας πόσην ἔχει τὴν ἡδονήν. Γάνγυται ὁρῶν αὐτὸν 4 καὶ διαχεῖται, συμπλέχεται συμπλοχὴν αὐτῷ τινα χατὰ τὴν ψυχὴν ἄῤῥητον ἔχουσαν τὴν ἡδονήν " χἂν ἀναμνησθῇ μόνον αὐτοῦ, διανέστη τῇ διανοίᾳ καὶ ἀνεπτερώθη. Πϑ3ρὶ τῶν φίλων λέγω τῶν γνησίων, τῶν ὁμοψύχων, τῶν αἱρουμένων καὶ ὑπεραποθανεῖν, τῶν θερμῶς φιλούντων. Μή μοι τοὺς ἁπλῶς φιλοῦντας ἐννοοῦντες, καὶ χοινωνοὺς τῶν τραπεζῶν, καὶ ἀπὸ προσηγορίας φίλους, νομίζετε τὸν λόγον ἐλέγχεσθαι. Εἴ τις ἔχει φίλον οἷον λέγω, ἐπιγνώσεται τὰ ῥηματα" κἂν ἴδῃ τοῦτον χαθ᾽ ἔχάστηγ ἡμέραν, οὐχ ἐμπίπλαται" ταῦτα αὐτῷ ἐπεύχεται... ἅπερ καὶ ἑαυτῷ. Οἶδα ἐγώ τινα, ὃς ὑπὲρ φίλου τοὺς ἁγίους ἄνδρας παραχαλῶν, παρεχάλει εὔχεσθαι πρόπτερὸν ὑπὲρ αὐτοῦ, καὶ τότε ὑπὲρ ἑαντοῦ. Τοσοῦτόν ἔστι φίλος ἀγαθὸς, ὡς καὶ τόπους καὶ χρόνους φιλεῖσθα: δι᾿ αὐτόν. Καθάπερ γὰρ τὰ λαμπρὰ τῶν σωμάτων ἄνθος ἀποῤῥεῖ εἰς τοὺς πλησίον τόπους, οὕτω καὶ οἱ φίλοι, οἷς ἂν παραγένωνται τόποις, τὴν ἑανπῶν χάριν ἀφιᾶσι. Καὶ πολλάχις χωρὶς φίλων ἐπιστάντες τοῖς τόποις ἐχείνοις, ἐδαχρύσαμεν τῶν ἧμεξαμεν. Οὐχ ἕνι τῷ λόγῳ παραστῆσα: τὴν ἡδονὴν ὅσην ἐντίθησι παρουτία φίλων " μόνοι δὲ οἱ πεῖραν ἔχοντες ἴσασι. Καὶ χάριν αἰτῆσαι, καὶ χάριν λαθεῖν ἀνυπόπτως παρὰ φίλου ἕνι. Ὅταν ἡμῖν ἐπιτάττωσι, τότε αὑτοῖς χάριν ἴσμεν ὅταν δὲ ὀχνῶσι, τότε ἀλύομεν. Οὐδὲν ἔχομεν ὅπερ μὴ ἐχείνων ἐστί. Πάντων πολλάχις τῶν ἐνταῦθα χαταφρονοῦντες, δι᾿ ἐχείνους οὐ βουλόμεθα ἀπελθεῖν ἐντεῦθεν" καὶ τοῦ φωτὸς Καὶ γὰρ ὄντως καὶ τοῦ φωτὸς αὐτοῦ ποθεινότερος φίλος " τὸν γνήσιον λέγω. Καὶ μὴ θαυμάσῃς " βέλτιον γὰρ ἡμῖν σδεσθῆναι τὸν ἥλιον, ἢ φίλων ἀποστερηθῆναι" βέλτιον ἐν σχότῳ διάγειν, ἦ φίλων εἶναι χωρίς " καὶ πῶς, ἐγὼ λέγω. Ὅτι πολλοὶ τὸν ἥλιον ὁρῶντες ἐν σχότῳ εἰσὶ, φίλων δὲ εὐποροῦντες, οὐδ᾽ ἂν ἐν θλίψει γένοιντο" περὶ φίλων λέγω τῶν πνευματιχῶν, τῶν οὐδὲν προτιμώντων φιλίας. Τοιοῦτος Παῦλος ἦν, καὶ τὴν Ψυχὴν ἡδέως διδοὺς τὴν ἑαυτοῦ, καὶ μὴ αἰτηθεὶς, καὶ εἰς γέενναν ἡδέω: ἂν ἐνέπιπτεν. Οὕτω χρὴ φιλεῖν διαθέσει πεπυρωμένῃ. Βούλομαι ὑπόδειγμα δοῦναι φιλίας" πατέρας καὶ υἱοὺς.ὑπερδαίνουσι φίλοι, " φίλοι οἱ κατὰ Χριστόν. Μὴ γάρ μοι τοὺς νῦν εἴπῃς, ὅτι μετὰ τῶν ἄλλων καὶ τοῦτο ἀπέστη τὸ χαλόν᾽ ἀλλ᾽ ἐννόησον ὅτι ἐπὶ τῶν ἀποστόλων, οὐ λέγω τοὺς χορυφαίους, ἀλλ᾽ αὐτοὺς τοὺς πεπιστευχότας" Πάγτων ἦν, φησὶν, ἡ ψυχὴ καὶ ἡ καρδία μία, καὶ οὐδὰ εἴς τι τῶν ὑπαρχόντων ἔλεγεν ἴδιον εἶναι" καὶ διεδίδοτο ἑκάστῳ, καθότι ἄν τις χρείαν εἶχεν. Οὐκ ἣν τότε τὸ ἐμόν καὶ τὸ σόν. Τοῦτό ἐστι φιλία, ἵνα μὴ τὰ αὐτοῦ ἑαυτοῦ τις νομίζῃ, ἀλλὰ τὰ τοῦ πλησίον, τὰ δὲ αὐτοῦ ἀλλότρια " ἵνα οὕτω φείδηται τῆς ἐχείνου ψυχῆς, ὡς τῆς ἑαυτοῦ, κἀκεῖνος ὁμοίως τὴν αὐτὴν διάθεσιν ἐπιδειχνύηται. Καὶ ποῦ δυνατὸν, φησὶ, τοιοῦτον εὑρεθῆναι; Ναὶ, οὐ δυνατὸν, ἐπειδὴ μὴ βουλόμεθα" ὡἰς εἴ γε ἐδουλόμεθα, καὶ σφόδρα δυνατόν. Εΐ γὰρ μὴ δυνατὸν ἦν, οὐδ᾽ ἂν ἐπέταξεν ὁ Χριστὸς, οὐχ ἂν τοσαῦτα περὶ ἀγάπης διελέχθη. Μέγα φιλία, καὶ πότον μέγα, οὐδεὶς ἂν δύναιτο μαθεῖν, οὔτε τις παραστῆσαι λόγος, πλὴν τῆς πείρας αὐτῆς. Τοῦτο τὰς αἱρέσεις εἰργάσατο, τοῦτο τοὺς Ἕλληνας ἔτι. ποιεῖ Ἕλληνας εἶναι. Ὁ φιλῶν οὐχ ἐπιτάττειν βούλεται οὐδὲ ἄρχειν, ἀλλὰ χάριν ἔχει μᾶλλον ἀρχόμενος καὶ ἐπιτασσόμενος " χαρίζεσθαι βούλεται μᾶλλον, ἢ χάριν λαμδάνειν " φιλεῖ γὰρ, καὶ ὡς οὐκ ἐμπλήσας αὐτοῦ τὴν ἐπιθυμίαν, οὕτω διάχειται, Οὐχ οὕτως εὖ πάσχων πέρπεται, ὡς εὖ ποιῶν " βούλεται γὰρ χατέχειν αὑτὸν μᾶλλον, ἣ ὀφείλειν αὐτῷ ᾿ μᾶλλον δὲ καὶ ὀφείλειν αὐτῷ βούλεται, καὶ ὀφειλέτην αὐτὸν ἔχειν καὶ βούλεται χαρίζεσθαι, καὶ οὐ βούλεται δοχεῖν χαρίξεσθαι, ἀλλ᾽ ὀφειλέτην αὐτὸν εἶναι. Τάχα πολλλοὺς ὑμῶν ἀγνοεῖν.429] οἶμαι τὸ εἰρημένον " οὐχοῦν ἀναγχαῖον αὐτὸ πάλιν εἰπεῖν. Καὶ ἄρχειν βούλεται εὐεργεσίας, καὶ μὴ δοχεῖν ἄρχειν, ἀλλ᾽ ἀποδιδόναι: ὥσπερ καὶ ὁ Θεὸς ἐποίησεν ἐπὶ τῶν ἀνθρώπων. Ἔμελλε τὸν Υἱὸν αὐτοῦ χαρίξεσθαι ὑπὲρ ἡμῶν, ἀλλ᾽ ἵνα μὴ δόξῃ χαρίξεσθαι, ἀλχ᾽ ὀφείλειν ἡμῖν, προσέταξε τῷ ᾿Αὐραὰμ δοῦναι τὸν υἱὸν αὐτοῦ, ἵνα μέγα ποιῶν, μηδὲν μέγα δόξῃ ποιεῖν. “Ὅταν μὲν γὰρ μὴ ἣ φιλία, καὶ ὀνειδίζομεν πὰς εὐεργεσίας, καὶ τὰς μικρὰς ἑπαίρομεν " ὅταν δὲ φιλία ἧ, καὶ χρύπτομεν αὐτὰς, καὶ τὰς μεγάλας μιχρὰς βουλόμεθα δειχνύναι, ἵνα μὴ δόξωμεν ὀφειλέτην ἔχειν τὸν φίλον, ἀλλ᾽ αὐτοὶ αὐτῷ ὀφειλέται εἶναι ἐν τῷ ὀφειλέτην ἔχειν αὐτόν. Οἶδα ὅτι οὐδὲ συνιᾶσιν οἱ πολλοὶ τὸ λεγόμενον " τὸ δὲ αἴτιον, περὶ πράγματος διαλέγομαι τὸν οὐρανὸν οἰχοῦντος νῦν. “Ὥσπερ οὖν, εἰ περί τινος ἔλεγον φυτοῦ ἐν Ἰνδίᾳ τιχτομένου, οὗ μηδεὶς μηδὲ πεῖραν ἔλαθεν, οὐχ ἂν ἴσχυσεν ὁ λόγος παραστῆσαι, χἂν εἰ μυρία εἶπον " οὕτω καὶ νῦν ὅσα ἂν εἴπω, εἰχῇ ἐρῶ " οὐδεὶς γὰρ ἐπιστῆναι 4 δυνήσεται. Ἐν οὐρανῷ πεφύτενυται τοῦτο τὸ φυτὸν, χλάδους ἔχον οὐ μαργαρίτας βριθομένους, ἀλλὰ βίον ἐνάρετον πολλῷ τούτων ἡδίω. Ποίαν βούλει εἰπεῖν ἡδονήν; τὴν αἰσχράν; τὴν σεμνήν; ᾿Αλλὰ πάσας ὑπερθάλλει ἡ τῆς φιλίας, χᾶν τὴν τοῦ μέλιτος εἴπῃς. Τοῦτο γὰρ προσχορὲς γίνεται " φίλος δὲ οὐδέποτε, ἕως ἂν ἧ φίλος, ἀλλὰ μᾶλλον αὔξεται ἡ ἐπιθυμία, καὶ κόρον οὐδέποτε ἡ τοιαύτη λαμόάνει ἡδονῇ, Καὶ τῆς παρούσης ζωῆς ὁ φίλος ἠδύτερος " πολλοὶ γοῦν μετὰ τὴν τῶν φίλων τελευτὴν οὐχ ηὔξαντο ζῆσαι λοιπόν. Μετὰ φίλου καὶ ὑπερορίαν τις ἡδέιυς ἂν ἐνέγχοι, χωρὶς δὲ φίλου οὐδὲ τὴν αὑτοῦ οἰχῆσαι ἕλοιτο ἄν - μετὰ φίλου καὶ πενία φορητὸν, τούτον δὲ ἄνευ, καὶ ὑγεία καὶ πλοῦτος ἀφόρητον. Ὁ τοιοῦτος ἄλλον ἑαυτὸν ἔχει. ᾿Αποπνίγομαι ὅτι οὐ δύναμαι ἐπὶ παραδείγματος εἰπεῖν " ἣ γὰρ ἂν ἐγνώρισα ὅτι πολλῷ ἐλάττονα τοῦ δέοντος τὰ εἰρημένα. Καὶ ταῦτα μὲν ἐνταῦθα" παρὰ δὲ Θεοῦ τοσοῦτος μισθὸς τῆς φιλίας, ὅσος οὐδὲ ἔστιν εἰπεῖν. Μισθὸν ἡμῖν δίδωσιν, ἵνα. φιλῶμεν ἀλλήλους" Φίλει γὰρ, φησὶ, καὶ λάδε μισθὸν, ὑπερ οὗ μισθὸν ὀφείλομεν πράγματος" Εὗξαι, φησὶ, καὶ λάδε μισθὸν, ὑπὲρ οὗ μισθὸν ὀφείλομεν, ὅτι αἰτοῦμεν τὰ ἀγαθά" Ὑπὲρ οὗ αἰτεῖς, φησὶ, λάδε τος, καὶ λάξε μισθὸν, καίτοι μισθὸν ὀφείλων" ἀλλ᾽ ὥσπερ οἱ πατέρες, ὅταν ἐναρέτους ποιήσωσι τοὺς παῖδας, τότε καὶ αὑτοῖς μισθὸν διδόασιν " ὀφειλέται γάρ εἶσιν, ὅτι αὐτοὺς ἐν ἡδονῇ χατέστησαν " οὕτιυ καὶ ὁ θεὸς, Μισθὸν, φησὶ, λάδε, ἂν ἐνάρετος γένῃ " εὐφραίνεις γὰρ τὸν πατέρα, καὶ τούτου σοι ὀφεΐλευ μισθόν" ἂν δὲ χαχὸς, οὐχέτι " παροξύνεις γὰρ τὸν γεννήσαντα. Μὴ δὴ παροξύνωμεν τὸν Θεὸν, ἀλλ᾽ εὐφραίνωμεν, ἵνα τύχωμεν τῆς βασιλείας τῶν οὐρανῶν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, καὶ τὰ ἑξῆς. ' ### English translation (Claude) “We were gentle,” he says; that is, we showed nothing burdensome, nothing oppressive or heavy, nothing boastful. And “among you” means, as one might say, as one of you, not taking the higher station. “As a nurse,” he says, “cherishes her own children.” So must the teacher be. Does the nurse flatter in order to win glory? Does she ask money from the little children? Is she heavy and burdensome to them? Are they not gentler than mothers? Here he shows his tender affection. “So yearning for you,” he says, that is, longing for you. So bound are we to you, he says, that not only do we take nothing, but if we had to share even our lives, we would not have refused. Is this, tell me, the mark of a human mind? And who is so foolish as to say this? “We were well pleased,” he says, “to share with you not only the gospel of God but also our own lives.” So this is greater than that. And what is the gain? From the gospel there is gain; but to give one’s life is greater than that in difficulty. For it is not equal simply to preach and to give one’s life; the former is more precious, but the latter was of greater difficulty. We wished, he says, if it had been possible, to pour out even our lives into you. Since then he had praised and is praising them, he therefore says that we do this not seeking money, not flattering you, not grasping at glory. For see: if they had contended much, and they had to be praised and admired extraordinarily so as to become firmer, the praise was open to suspicion. Therefore, to remove the suspicion, he speaks of the dangers. And again, so that he might not be thought to speak of the dangers for this reason, as labouring for them and owing to be honoured by them, after speaking of the dangers he added, “because you had become dear to us,” making plain that we would gladly have given you even our lives for this reason, that we were exceedingly bound to you. The gospel, then, we proclaim because God commanded it; but we love you so much that, had it been possible, we would have given even our lives. So must the one who loves love: that if even his life is asked, and it is possible, he does not refuse. Why do I say “is asked”? Rather, so that he runs to such giving. For nothing, nothing can be sweeter than such love; nothing painful will befall there. Truly “a faithful friend is a medicine of life”; truly a faithful friend is a strong shelter. For what would a genuine friend not do? How much pleasure would he not create? How much benefit? How much security? Though you name ten thousand treasures, nothing is equal to a genuine friend. And let us speak first of friendship itself, how much pleasure it has. He rejoices to see him and is filled with gladness; he is knit to him with a union of soul that has unspeakable pleasure; and if he only remembers him, he is roused in mind and given wings. I speak of genuine friends, of one soul, who would choose even to die for one another, who love warmly. Do not think of those who love casually, sharers of tables, friends in name, and so suppose that my words are refuted. If anyone has such a friend as I describe, he will recognise the words; even if he sees him every day, he is not satisfied; he prays for him the same things as for himself. I know someone who, asking holy men on behalf of a friend, asked them to pray first for him, and then for himself. So great a thing is a good friend, that even places and times are loved for his sake. For just as bright bodies shed their bloom on the places near them, so friends too leave their charm on the places where they have been. And often, coming to those places without our friends, we have wept, remembering the days we spent there. It is not possible to express in words how much pleasure the presence of friends brings; only those who have experience know. One may ask a favour and receive a favour from a friend without suspicion. When they give us orders, then we are grateful to them; but when they hesitate, then we are distressed. We have nothing that is not theirs. Often, despising everything here, we do not wish to depart from here for their sake; and they are more desirable to us even than the light. For truly a friend is more desirable than the light itself; I mean a genuine one. And do not wonder; for it would be better for us that the sun be quenched than that we be deprived of friends; better to live in darkness than to be without friends. And how so, I will tell you. Because many who see the sun are in darkness, but those rich in friends would not even be in affliction. I speak of spiritual friends, who prefer nothing to friendship. Such was Paul, who would gladly give his own life even unasked, and would gladly have fallen into Gehenna. So must one love, with a fiery disposition. I wish to give an example of friendship. Friends surpass fathers and sons; friends, I mean, according to Christ. Do not tell me of the men of today, that along with other good things this too has departed; but consider that in the time of the apostles (I do not mean the leaders, but those who had believed), “the whole company,” it says, “were of one heart and soul, and no one said that any of the things he possessed was his own; and distribution was made to each as any had need.” There was then no “mine” and “yours.” This is friendship: that one should not consider his own things his own, but his neighbour’s, and his own as another’s; that he should spare the other’s life as his own, and the other show the same disposition likewise. “And where is it possible,” someone says, “for such a one to be found?” Yes, it is not possible, because we do not wish it; for if we wished it, it would be entirely possible. For had it not been possible, Christ would not have commanded it; he would not have spoken so much about love. A great thing is friendship, and how great no one could learn, nor could any word express it, except experience itself. This has produced the heresies; this still makes the Greeks to be Greeks. The one who loves does not wish to command or to rule, but is rather grateful when ruled and commanded; he wishes rather to confer favours than to receive them; for he loves, and is so disposed as one who has not satisfied his desire. He does not delight so much in receiving good as in doing good; for he wishes rather to put him under obligation than to be in his debt; or rather he wishes both to be in his debt and to have him as a debtor; he wishes to confer favours and does not wish to seem to confer favours, but to be the debtor. Perhaps many of you do not understand what has been said; so it is necessary to say it again. He wishes to begin the kindness, and not to seem to begin, but to repay; just as God did with men. He was about to give his Son for us; but so as not to seem to give freely, but to owe it to us, he commanded Abraham to give his son, so that, doing a great thing, he might seem to do nothing great. For when there is no friendship, we both reproach people with our kindnesses and magnify small ones; but when there is friendship, we both hide them and wish to make great ones appear small, so that we may not seem to have our friend as a debtor, but to be ourselves debtors to him in having him as a debtor. I know that most do not even understand what is said; and the cause is that I am speaking of a thing that now dwells in heaven. Just as, if I spoke of some plant growing in India, of which no one had had experience, my words would not be able to express it, though I said ten thousand things, so now too whatever I say, I shall say in vain; for no one will be able to understand. This plant is planted in heaven, having branches laden not with pearls but with a virtuous life far sweeter than these. What pleasure would you name? The shameful? The honourable? The pleasure of friendship surpasses them all, even if you name that of honey. For honey cloys; but a friend never, as long as he is a friend; rather the desire grows, and such pleasure never brings satiety. And a friend is sweeter even than the present life; many, at least, after the death of their friends, have not prayed to live any longer. With a friend one would bear even exile gladly, but without a friend one would not choose to live even in one’s own country; with a friend even poverty is bearable, but without him even health and wealth are unbearable. Such a one has another self. I am choked that I cannot speak by example; for then I would have made known that what has been said falls far short of what is due. And these things are here; but from God the reward of friendship is so great that it cannot even be told. He gives us a reward for loving one another: Love, he says, and receive a reward, for a thing for which we owe a reward. Pray, he says, and receive a reward, for a thing for which we owe a reward, because we ask for good things. For what you ask, he says, receive a reward; [fast,] and receive a reward, although you owe a reward. But just as fathers, when they make their children virtuous, then even give them a reward, for they are their debtors, because they have given them pleasure, so God too says, Receive a reward if you become virtuous; for you gladden your father, and for this I owe you a reward; but if you are wicked, no longer; for you provoke the one who begot you. Let us not then provoke God, but gladden him, so that we may obtain the kingdom of heaven in Christ Jesus our Lord, and so on. ### Scripture references - 1 Thess 2:7: quotation, high confidence - 1 Thess 2:8: quotation, high confidence - Rom 9:3: allusion, medium confidence - Acts 4:32: quotation, high confidence - Acts 4:35: quotation, high confidence - John 13:34: allusion, medium confidence - Gen 22:2: allusion, high confidence ### Extrabiblical texts - Sir 6:16 (Sirach): quotation, high confidence - Sir 6:14 (Sirach): quotation, high confidence ### Translation notes - A passage of Migne’s Latin translation leaked into the Greek at the start of this section has been removed. Quotations: 1 Thess 2:7–8; Sir 6:16 (“a faithful friend is a medicine of life”) and Sir 6:14 (“a strong shelter”); Rom 9:3 (Paul’s readiness to be accursed); Acts 4:32, 35; Gen 22 (Abraham’s offering of Isaac, read as making God seem to repay). In the sentence on prayer and reward a few words are garbled in the scan (“For what you ask … receive”); “fast” is supplied in brackets by sense. Stray column numbers (“451]”, “429]”) are not translated. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 2.5 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/2-5). ## Homily 3.1 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/2-1/#p-3-1 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul worked night and day so as not to burden the Thessalonians, treated each like a father, and gives thanks that they received his word as God’s word and suffered like the churches of Judea. ### Greek text Ἀνημονεύετε γὰρ, ἀδειῖφοὶ, τὸν χόπον ἡμῶν καὶ τὸν μόχθον " νυχτὸς γὸρ καὶ ἡμέρας ἐργαζύμδνοὶ πρὸς τὸ μὴ ἐπιδαρῆσαί τινα ὑμῶν, ἐκηρύξαμεν εἰς ὑμᾶς τὸ Εὐαγγέλιον τοῦ Θεοῦ. Ὑμεῖς μάρτυρες καὶ ὁ Θεὸς, ὡς ὁσίως καὶ ἀμέμπτως καὶ δικαίως ὑμῖν τοῖς πιστεύουσιν ἐγδνήθημεν, καθάπερ οἴδατε, ὡς ἕνα ἕκαστον ὑμῶν, ὡς πατὴρ τέχγα ἑαυτοῦ, παρακαλοῦντες ὑμᾶς καὶ παραμυθούμενοι, καὶ μαρτυρόμενοι εἷς τὸ περιπατῆσαι ὑμᾶς ἀξίως τοῦ Θεοῦ τοῦ καϊόσαντος ὑμᾶς εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν. αἰ. Τὸν διδάσκαλον οὐδὲν ἐπαχθὲς χρῇ λογίζεσθαι τῶν εἷς σωτηρίαν τῶν μαθητῶν συντεινόντων. Εἰ γὰρ ἁ μαχάριος Ἰαχὼδ νυχτὸς καὶ ἡμέρας κατεχόπτετο εἰς τὴν τῶν ποιμνίων φυλαχὴν, πολλῷ μᾶλλον τὸν τὰς Ψυχὰς ἐμπεπιστευμένον, χἂν ἐπίμοχθον ἔργον ἧ, χἂν εὐτελὲς, πάντα δεῖ ποεῖν, πρὸς ἐν ὁρῶντα μόνον, τὴν σωτηρίαν τῶν μαθητευομένων, καὶ τὴν ἐκεῖθεν δόξαν γινομένην τῷ Θεῷ. Ὅρα γοὺν πῶς καὶ ὁ Παῦλος χήρυξ καὶ ἀπόστολος ὧν τῆς οἱχουμένης, καὶ τοιαύτην τιμὴν ἐπανῃρημένος, εἰργάξετο ταῖς χερσὶ “ἱρὸς τὸ μὴ ἐπιδχρῆσαι τοὺς μαθητενομένους. Μνημονεύετε γὰρ, φησὶν, ἀδει:οὶ. τὸν κόπον ἡμῶν καὶ τὸν μόχθον. Εἶπε προλαδὼν, ὅτι Δυγάμενοι ἐν βάρει εἶναι, ὡς Χριστοῦ ἀπόστοιοι " ὅπερ καὶ ἐν τῇ πρὸς Κορινθίους φησίν" Οὐχ οἵδατε ὅτι οἱ τὰ ἱερὰ ἐργαζόμενοι, ἐκ τοῦ ἱεροῦ ἐσθίουσιν; Οὕτω καὶ ὁ Χρισξὸς διέταξε τοὺς τὸ Εὐαγγέλιον χαταγγέλλοντας ἐκ τοῦ Εὐαγγελίου ξῇν. ᾿Αλλ᾽ ἐγὼ, φησὶν, οὐκ ἠθέλησα, ἀλλ᾽ ἐχοπίων, Καὶ οὐχ ἀπλῶς εἰργάζετο, ἀλλὰ μετὰ πολλῆς τῆς σπουδῆς. Καὶ ὅρα τέ φησι Μυημονεύετε γάρ" οὐχ εἶπε, τὰς εὐεογεσίας τὰς παρ᾽ ἐμοῦ, ἀλλὰ, Τὸν κόπον ἡμῶν καὶ τὸν μόχθον. Νυκτὸς καὶ ἡμέρας ἐργαζόμενοι πρὸς τὸ μὴ ἐπιθαρῆσαί τινα ὑμῶν οὕτως ἐκηρύξαμεν εἰς ὑμᾶς τὸ Εὐαγγέλιον τοῦ Θεοῦ. Κορινθίοις δὲ ἕτεὀψώνιόν τι εἰς ὑμῶν διακονίαν. Καίτοι καὶ ἐκεῖ εἰργάζετο" ἀλλ᾽ οὐχ ἀνέμνησς. τούτου, ἀλλ᾽ ἕτερον ἔθηχε πληχτιχώτερον" ὡς ἂν εἰ ἔλεγεν, ὅτι Ηαρ᾽ ἑτέρων ἐτράφην ὑμῖν ὑπηρετῶν. Ἐνταῦθα δὲ οὐχ οὕτως, ἀλλὰ τί; Νυχτὸς καὶ ἡμέρας ἐργαζόμενοι. Καὶ ἐχεῖ μέν φησι" Καὶ παρὼν πρὸς ὑμᾶς καὶ ὅον ὀψώνιον πρὸς τὴν ὑμῶν διαχογίαν " ἐνταῦθα δὲ δείχνυσιν ἐν πενία ὄντας τοὺς ἄνδρας " ἐχεῖ δὲ οὐχ οὕτω. Διὰ τοῦτο συνεχῶς αὐτοὺς παραφέρει μάρτυρας " Ὑμεῖς γὰρ, φησὶ, μάρτυρες, καὶ ὁ Θεός" ἀξιότιστον ποιῶν τὸν λόγον, χἀχεῖνο τιθεὶς, ὃ αὐτοὺς μάλιστα ἐπληροφόρει " ἐχεῖνο μὲν γὰρ ἄδηλον τοῖς ἀγνοοῦσι, τοῦτο δὲ πᾶσ, λοιπὸν ἀναμφίδολον. Καὶ μὴ θαυμάσῃς " οὐδὲ γὰρ ξθλεπεν, ὅτι Παῦλος ἣν ὁ ταῦτα λέγων, ἀλλ᾽ ἐκ πολλοῦ τοῦ περιόντος βούλεται αὐτοὺς πληροφορεῖν. Διὰ τοῦτό φησιν" Ὑμεῖς μάρτυρες καὶ ὁ Θεὸς, ὡς ὁσίως καὶ δικαίως καὶ ἀμέμπτως ὑμῖν τοῖς πιστεύουσιν ἐγενήθημεν. Ἔδει αὐτοὺς πάλιν ἐπαινεῖν " διὰ τοῦτο ταῦτα προτίθησιν, ἃ ἣν ἱκανὰ αὐτοὺς πεῖσαι. Συλλογίζεται γὰρ. ὅτι ὁ ἐν χρείᾳ ἐχεῖ χαταστὰς καὶ μὴ λαθὼν, πολλῷ μᾶλλον νῦν. Ὡς ὁσίως καὶ δικαίως καὶ ἀμέμπτως ἡμῖν τοῖς πιστεύουσιν ἐγεγήθημεν,, καθάπερ οἴδατε, ὡς ἕνα ἕκαστον ὑμῶν, ὡς πατὴρ τέκνα ἑαυτοῦ… ἐπὶ τὸ τῆς ἀγάπης φησίν ὃ καὶ μᾶλλον ἣν ἣ τῆς προστασίας. Καὶ τοῦ ἀτύφου τὸ εἰρημένον. Ὡς πατὴρ τέχνα ἑαυτοῦ, παρακαλοῦντες ὑμᾶς καὶ παραμυθούμενοι καὶ μαρτυρόμενοι εἰς τὸ περιπατῆσαι ὑμᾶς ἀξίως τοῦ Θεοῦ τοῦ κα.ϊοῦντος ὑμᾶς εἰς τὴν ἑαυτοῦ βασιλείων καὶ δόξων. τε εἶπε, Καὶ διαμαρτυρόμεγοι, τότε πατέρων μέμνηται, δειχνὺς ὅτι Εἰ καὶ διεμαρτυρόμεθα, ἀλλὰ τοῦτο οὐ σφοδρῶς, ἀλλ᾽ ὡς πατέρες. Ἕνα ἕχαστον ὑμῶν. Βαθαὶ! ἐν τοσούτῳ πλήθει μηδένα παραλιπεῖν, μὴ μικρὸν, μὴ μέγαν, μὴ πλούσιον, μὴ πένητα. Παρακαλοῦντες, πρὸς τί εἶπε; Πρὸς τὸ φέρειν πάντα, Καὶ παραοὐχ ἄρα δόξαν ἐζήτουν " Καὶ διαμαρτυρόμεγοι" οὐκ ἄρα ἐχολάχενον. Εἰς τὸ περιπατῆσαι ὑμᾶς ἀξίως τοῦ Θεοῦ τοῦ καιλοῦντος ὑμᾶς εὶς τὴν αὐτοῦ βασιλείαν καὶ δόξαν. Ὅρα πάλιν πῶς διηγούμενος, καὶ διδάσχει καὶ παραμυθεῖται " εἰ γὰρ εἰς βασιλείαν ἔχάλεσε, πάντα δεῖ φέρειν. ἸΙαρακαλοῦμεν, οὐχ ἵνα ἡμῖν χαρίτησθέ τι, ἀλλ᾽ ἵν᾽ ἐπιτύχητε τῆς βασιλείας τῶν οὐρανῶν. Διὰ τοῦτο καὶ ἡμεῖς εὐχαριστοῦμεν τῷ Θεῷ ἀδιαλείπτως, ὅτι παραλαδόντες ἁχοῆς παρ' ἡμῶν τοῦ Θεοῦ, ἐδέξασθε οὐ «ἰόγον ἀνθρώπων, ἀ.1.:λὰ, καθως ἐστιν ἀληθῶς, Θεοῦ, ὃς καὶ ἐνεργεῖται ἐν ὑμῖν τοῖς πιστεύουσιν. Οὐχ ἔστιν εἰπεῖν, φησὶν, ὅτι ἡμεῖς μὲν πάντα ἀμέμπτως πράττομεν, ὑμεῖς δὲ ἀνάξια τῆς ἡμετέρας ἀναστροφῆς ἐποιήσατε " οὗ γὰρ ὡς ἀνθρώπων ἀχούοντες, διέχεισθε ἡμῶν ἀχούοντες, ἀλλ᾽ ὡς αὐτοῦ τοῦ Θεοῦ παραινοῦντος, οὕτω προσείχετε. Πόθεν δῆλον; Ὥσπερ γὰρ τὸ μὴ ἐν χολαχείᾳ μηδὲ ἐν χενοδοξίᾳ κηρῦξαι ἀπὸ «ὧν οἰχείωνπειρασμῶν δείχνυσι, καὶ τῆς ἐχΞίνων μαρτυρίας, καὶ ὧν ἔπραττεν οὕτω καὶ τὸ ἐχείνους ὀρθῶς δέξασθαι τὸν λόγον, ἀπὸ τῶν πειρασμῶν. Πόθεν γὰρ, φησὶν, εἰ μὴ ὡς τοῦ Θεοῦ λέγοντος ἠχούετε, τοιούτους ἐφέρετε κινδύνους; Καὶ ὅρα τὸ ἀξίωμα " Ὑμεῖς γὰρ, φησὶ, μιμηταὶ ἐγενήθητε, ἁἀδειϊφοὶ, τῶν Ἐκχχλησιῶν τοῦ Θεοῦ τῶν οὐσῶν ἐν τῇ ᾿Ιουδαίᾳ, ἐν Χριστῷ Ἰησοῦ, ὅτι τὰ αὑτὰ ἐπάθετε καὶ ὑμεῖς ὑπὸ τῶν ἰδίων συμφρυμετῶν, καθὼς καὶ αὐτοὶ ὑπὸ τῶν Ἰουδαίων, τῶν καὶ τὸν Κύριον ἀποχτεινάντων Ἰησοῦν καὶ τοὺς ἰδίους προξήτας, καὶ ἡμᾶς ἐχδιωξάντων, καὶ Θεῷ μὴ ἀρεσκόντων, καὶ πᾶσιν ἀνθρώποις ἐναντίων " »νκυλυόγτων ἡμὰς τοῖς ἔθνεσι.λαλῆσαι ἵνα σωθῶσιν, εἰς τὸ ἀναπιη- »ρῶσαι αὐτῶν τὰς ἁμαρτίας πάντοτε. Ἔφθασε δὲ ἐπ᾿ αὐτοὺς ἡ ὀργὴ εἰς τόνος. ### English translation (Claude) “For you remember, brothers, our labour and toil: working night and day so as not to be a burden to any of you, we preached to you the gospel of God. You are witnesses, and God also, how holily and righteously and blamelessly we behaved toward you who believe; just as you know how, like a father with his own children, we exhorted each one of you and encouraged you and charged you to walk worthily of God, who calls you into his own kingdom and glory.” The teacher must count nothing burdensome of the things that contribute to the salvation of his disciples. For if the blessed Jacob wore himself out night and day in guarding the flocks, much more must the one entrusted with souls do everything, whether the work be toilsome or lowly, looking to one thing only: the salvation of those he is making disciples, and the glory that comes to God from it. See at least how Paul too, though he was herald and apostle of the world, and had taken up such an honour, worked with his hands so as not to burden those he was making disciples. “For you remember,” he says, “brothers, our labour and toil.” He said beforehand, “though we could have been burdensome as apostles of Christ”; which he says also in the letter to the Corinthians: “Do you not know that those who perform the sacred services eat from the temple? So too Christ ordered that those who proclaim the gospel should live by the gospel.” “But I,” he says, “did not wish it,” but laboured. And he did not simply work, but with great earnestness. And see what he says: “for you remember.” He did not say, “the kindnesses you received from me,” but “our labour and toil. Working night and day so as not to be a burden to any of you, so we preached to you the gospel of God.” But to the Corinthians [he says something else: “I robbed other churches, taking] wages from them for your service.” And yet there too he worked; but he did not remind them of this, but set down another thing more cutting, as if he said, I was fed by others while serving you. But here it is not so; but what? “Working night and day.” And there he says, “And when I was with you [and was in want, I burdened no one … taking] wages for your service”; but here he shows that the men were in poverty; and there it was not so. Therefore he continually brings them forward as witnesses: “For you are witnesses,” he says, “and God also,” making his word trustworthy, and setting down that which most fully assured them; for the one thing is unclear to those who do not know, but this was now beyond doubt to all. And do not wonder; for he did not look to the fact that it was Paul who said these things, but out of great abundance he wishes to assure them fully. Therefore he says, “You are witnesses, and God also, how holily and righteously and blamelessly we behaved toward you who believe.” He had to praise them again; therefore he puts forward these things, which were enough to persuade them. For he reasons that one who was in need there and did not take, much more now. “How holily and righteously and blamelessly we behaved toward you who believe, just as you know how, like a father with his own children, each one of you …” He speaks with reference to love, which was more than that of patronage. And what was said is also a mark of freedom from pride. “Like a father with his own children, exhorting you and encouraging you and charging you to walk worthily of God, who calls you into his own kingdom and glory.” When he said “and charging,” then he mentions fathers, showing that even if we charged you, we did it not harshly, but as fathers. “Each one of you.” Wonderful! In so great a multitude to pass over no one, neither small nor great, neither rich nor poor. “Exhorting”: to what did he say? To bear everything. “And encouraging”: so they were not seeking glory. “And charging”: so they did not flatter. “To walk worthily of God, who calls you into his own kingdom and glory.” See again how, while narrating, he both teaches and comforts: for if he called you into a kingdom, you must bear everything. We exhort, not that you may do us any favour, but that you may obtain the kingdom of heaven. “And for this reason we too give thanks to God unceasingly, that when you received the word of God which you heard from us, you accepted it not as the word of men, but as it truly is, the word of God, which is also at work in you who believe.” It cannot be said, he says, that we do everything blamelessly, while you have done things unworthy of our conduct; for you were not disposed as if hearing men when you heard us, but you paid attention as if God himself were exhorting. How is this plain? Just as he shows that he did not preach in flattery or vainglory from his own trials, and from their testimony, and from what he did, so also he shows from their trials that they received the word rightly. For why, he says, if you had not heard it as God speaking, did you bear such dangers? And see the dignity: “For you, brothers,” he says, “became imitators of the churches of God which are in Judea in Christ Jesus; for you too suffered the same things from your own countrymen as they did from the Jews, who killed both the Lord Jesus and their own prophets, and drove us out, and do not please God, and oppose all men, hindering us from speaking to the Gentiles that they may be saved, so as always to fill up the measure of their sins. But the wrath has come upon them to the end.” ### Scripture references - 1 Thess 2:9: quotation, high confidence - 1 Thess 2:10: quotation, high confidence - 1 Thess 2:11: quotation, high confidence - 1 Thess 2:12: quotation, high confidence - Gen 31:40: allusion, high confidence - 1 Thess 2:6: quotation, high confidence - 1 Cor 9:13: quotation, high confidence - 1 Cor 9:14: quotation, high confidence - 1 Cor 9:15: quotation, medium confidence - 2 Cor 11:8: quotation, high confidence - 2 Cor 11:9: quotation, high confidence - 1 Thess 2:13: quotation, high confidence - 1 Thess 2:14: quotation, high confidence - 1 Thess 2:15: quotation, high confidence - 1 Thess 2:16: quotation, high confidence ### Translation notes - Quotations: 1 Thess 2:9–16; 1 Thess 2:6; 1 Cor 9:13–15; 2 Cor 11:8–9; Gen 31:40 (Jacob’s labour). A long passage of Migne’s Latin translation has leaked into the Greek after “like a father with his own children” and has been removed; the sentence that followed is lost in the scan and is marked “…”. Lacunas in the quotations of 2 Cor 11:8–9 are supplied in brackets from the biblical text. The polemical words of 1 Thess 2:15–16 about the Jews are Paul’s, quoted as he wrote them. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 3.1 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/3-1). ## Homily 3.2 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/3-2/#p-3-2 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Thessalonians suffered as the churches of Judea did from those who killed the Lord and the prophets; Paul, like a bereaved child, longed to see them again. ### Greek text Ὑμεῖς, φησὶ, μιμηταὶ ἐγενήθητε τῶν Ἔκκλησιῶν τοῦ Θεοῦ τῶν οὐσῶν ἐν τῇ Ιουδαίᾳ. Πολλὴ ἡ παραμυθία. Οὐδὲν, φησὶν, θαυμαστὸν εἰς ὑμᾶς ταῦτα πράττειν αὐτοὺς, ὅπου γε καὶ εἰς τοὺς συμφυλέτας αὐτῶν. Καὶ τοῦτο δὲ τοῦ τὸ χήρυγμα εἶναι ἀληθὲς οὐ μιχρὸὴν τεχμήριον, ὅπου γε καὶ Ἰουδαῖοι πάντα νέσχοντο ὑπομεῖνα:. Ὅτι καὶ ὑμεῖς τὰ αὐτὰ, φησὶν, ἐπάθετε ὑπὸ τῶν ἰδίων συμφυμετῶν, καθάπερ κακεῖνγοι ὑπὸ τῶν ᾿Ιουδαίων. "Ἔχει τι πλέον τῷ εἰπεῖν «, χἀχεῖνο! ἐν τῇ Ἰουδαίᾳ δείχνυσι γὰρ ὅτι ἥδοντο πανταχοῦ, ὡς ἀθλήσαντες. Λέγει οὖν, ὅτι Καὶ ὑμεῖς τὰ αὑτὰ ἐπάθετε. Καὶ τί θαυμαστὸν πάλιν, εἰ καὶ εἰς ὑμᾶς, ὅπου γε καὶ εἰς τὸν Δεσπότην τὰ αὑτὰ 4 λυυ!ι τὸ εἰπεῖν Παἰ ἐτόλμων; Ὁρᾷς, πῶς αὐτὸ εἰσήγαγε μεγάλην ἔχον τὴν παραμυθίαν; Καὶ τυνεχῶς τοῦτο στρέφει, καὶ ἐν πάσαις σχεδὸν εὕροι τις ἂν αὑτὸ ταῖς ἐπιστολαῖς ἀχριθῶς ἐξετάζων, πῶς ἐν τοῖς πειρασμοῖς ἀεὶ τὸν Χριστὸν παραφέρει διαφόρως. "Ὅρα γοῦν’ καὶ ἐνταῦθα χατηγορῶν τῶν Ἰουδαίων, εἰς ἀνάμνησιν αὖτοὺς φέρει τοῦ Δεσπότου, καὶ τῶν τοῦ Δεσπότου πα-θημάτων" οὕτως οἷδε μεγίστην παραμυθίαν ἔχον τὸ πρᾶγμα. Τῶν καὶ τὸν Κύριον ἀποκτεινάντων, φησίν. ᾿Αλλ᾽ ἢγνόησαν αὐτὸν ἴσως. Μάλιστα μὲν οὖν ἤδεσαν. Τί δαί; οὐχὶ καὶ τοὺς ἰδίους προφήτας ἀπέχτειναν καὶ ἐλιθοθόλησαν, ὧν καὶ τὰ τεύχη περιφέρουσι; Καὶ μὴν ταῦτα οὐχ ἀληθείας ἕνεχεν διεπράξαντο. Οὐκ ἄρα παραμυθία μόνον ἐστὶν ἐπὶ τοῖς πειρασμοῖς, ἀλλὰ καὶ ὑπόμνησις τοῦ μὴ νομίζειν ὅτι δι᾽ ἀλήθειαν. ταῦτα ποιοῦσι, καὶ διὰ τοῦτο θορυδεῖσθαι. Καὶ ἡμᾶς, φησὶν, ἐχδιωξάντων. Καὶ ἡμεῖς, φησὶ, μυρία δεινὰ πεπόνθαμεν. Καὶ Θεῷ μὴ ἀρεσκόντων, καὶ πᾶσιν ἀνθρώποις ἐναντίων, κωλυόντων ἡμᾶς τοῖς ἔθνεσι λαλῆσαι ἵνα σωθῶσι. Πᾶσιν ἀνθρώποις, φησὶν, ἐναντίων. Πῶς; Εἰ γὰρ τῇ οἰχουμένῃ δεῖ λαλῆσαι, οὗτοι δὲ χιυλύουσι, χοινοὶ τῇς οἴχουμένης εἰσὶν ἐχθροί. Τὸν Χριστὸν ἐφόνευσαν, τοὺς προφήτας, τὸν Θεὸν ὑδρίξουσι, κοινοὶ τῆς οἰκουμένης εἰσὶν ἐχθροὶ, ἡμᾶς ἐλαύνουσι τοὺς ἐπὶ σωτηρίᾳ παραγενομένους" τί θαυμαστὸν, εἰ καὶ εἰς ὑμᾶς τοιαῦτα ἐπεδείξαντο, ὅπου γε καὶ ἐν τῇ Ἰουδαίᾳ; Κωλυόντων ἡμᾶς, φησὶ, τοῖς ἔθνεσι αλῆσαι ἵνα σωθῶσι.- Βασχανίας ἄρα ἐστὶ τὸ τὴν τῶν πάντων ἐμποδίζειν σωτηρίαν. Εἰς τὸ ἀναπληρῶσαι αὐτῶν τὰς ἁμαρτίας πάντοτε. Ἔφθασε δὲ ἐπ᾽ αὐτοὺς ἡ ὀργὴ εἰς τέλος. Οὐκέτι ταῦτα ἔσται οἷα τὰ πρότερα, οὐχέτι ἐπάνοδος, οὐχέτι πέρας " ἀλλ᾽ ἐγγὺς ἐφέστηχεν ἡ ὀργή. Πόθεν δῆλον; ᾿Απὸ τούτον, ἀφ᾽ οὗ προεῖπεν ὁ Χριστός. Οὐ γὰρ τοῦτο μόνον ἔχει παραμυθίαν τὸ χοινωνοὺς τῶν θλίψεων λαδεῖν, ἀλλὰ καὶ τὸ τοὺς λυπεῖ, παραμυθείσθω τὸ μηχέτι ἀνανεύειν αὐτούς. Μᾶλλον δὲ καὶ τὴν ἀναθολὴν συνέστειλε τῷ εἰπεῖν, Ἢ ὀργὴ, δεικνὺς πάλιν ὀφειλομένην καὶ 'προωρισμένὴν, καὶ προφητευομένην. Ἡμεῖς δὲ, ἀπορφανισθέντες ἀφ᾽ ὑμῶν πρὸς καιρὸν ὥρας, προσώπῳ, οὐ καρδίᾳ, περισσοτέρως ἑσπουδάσαμεν τὸ πρόσωπον ὑμῶν ἰδεῖν ἐν πολλῇ ἐπιθυμίᾳ. Οὐκ εἶπε, χωρισθέντες, ἀλλ᾽ ὃ πλέον ἧν. Εἶπεν ἀνωτέρω περὶ τῆς χολαχείας, δειχνὺς ὅτι οὐ χολαχεύει, ὅτι οὐ ζητεῖ δόξαν" λέγει ἐνταῦθα περὶ τῆς ἀγάπης. Ἐπειδὴ εἴπεν ἀνωτέρω: Ὧς πατὴρ τέχνα, Ὥς τροφὸς, ἐνταῦθα καὶ ἕτερόν φησιν, ᾿Απορρανισθέντες, ὅπερ ἐστὶ παίδων πατέρας ζητούντων. Καὶ μὴν ἐχεῖνοι ἀπωρφανίσθησαν. Οὗ, φησὶν, ἀλλ᾽ ἡμεῖς. Εἰ γάρ τις τὸν πόθον ἐξετάσειε, χαθάπερ παιδία μιχρὰ ἀπροπτάτευτα, ἄωρον ὀρφανίαν ὑποστάντα, ἐν πολλῷ πόθῳ τῶν γονέων εἰσὶν, οὐ διὰ τὴν φύσιν μόνον αὐτὴν, ἀλλὰ καὶ διὰ τὴν ἐρημίαν " οὕτω δὴ καὶ ἡμεῖς. Ἔχ τούτον καὶ τὴν ἀθυμίαν αὐτοῦ δείχνυσιν, ἐν ἧ ἦν διὰ τὸν χωρισμόν. Καὶ καῦτα, φησὶν, οὐκ ἕνι εἰπεῖν, ὅτι πορλὺν χρόνον ἀνἐμείναμεν, ἀλλὰ Πρὸς καιρὸν, καὶ τοῦτο Προσώπῳ, οὐ καρδίᾳ" ἀεὶ γὰρ ὑμᾶς ἔχομεν ἐν τῇ διανοίᾳ. Ὅρα ὅση ἀγάπη καίτοι ἔχων αὐτοὺς διαπαντὸς ἐν χαρδίᾳ, καὶ τὴν χατ' ὄψιν ἐζήτει παρουσίαν. Μὴ μοι λέγε τὴν περιττὴν φιλοσοφίαν" τοῦτο ἀληθῶς θερμῆς ἀγάπης, τὸ καὶ ἰδεῖν καὶ ἀχοῦσαι καὶ εἰπεῖν, καὶ πολλὰ ἂν ισαμεν. Τί ἔστι, Περισσοτέρως; Ἢ τοῦτό ἐστιν εἰπεῖν, ὅτι Σφόδρα ὑμῶν ἐξεχόμεθα " ἣ ὡς εἰχὸς ἦν, “ὭὯραν ἀπολειφθέντες ἐσπουδάσαμεν τὸ πρόσωπον ὑμῶν ἰδεῖν. Ὅρα τὸν μαχάριον Παῦλον, ὅταν μὴ δι᾽ ἑαυτοῦ δύνηται πληροῦν αὐτοῦ τὸν πόθον, δι᾽ ἑτέρων τοῦτο ποιοῦντα " ὥσπερ ὅτε πρὸς Φιλιππησίους τὸν Τιμόθξον πέμπει, καὶ πρὸς Κορινθίους πάλιν τὸν αὐτὸν, δι᾽ ἑτέρων αὐτοῖς συγγινόμενος, ὅταν μὴ δύνηται δι᾽ ἑαυτοῦ. Ἐρώμενυς γὰρ ἦν μανιχός τις καὶ ἀχάθεχτος, καὶ ἀχαρτέρητος εἰς φιλίαν. Διὸ ἡθεζήσαμεν ἐλθεῖν πρὸς ὑμᾶς. Ὅπερ ἐστὶν ἀγάπης. Καίτοι γε ἐνταῦθα οὐδεμίαν ἑτέραν χρείαν φησὶν, ἀλλ᾽ ἵνα ἴδωμεν ὑμᾶς. Ἐγὼ μὲν Παῦζιος, καὶ ἅπαξ καὶ δίς " καὶ ἐνέκοψεν ὁ Σατανᾶς. ### English translation (Claude) “You,” he says, “became imitators of the churches of God which are in Judea.” Great is the comfort. It is nothing wonderful, he says, that they do these things to you, when they do them even to their own fellow tribesmen. And this too is no small proof that the preaching is true, when even Jews endured to bear everything. “For you too,” he says, “suffered the same things from your own countrymen as they did from the Jews.” There is something more in saying “they too in Judea”; for he shows that they were celebrated everywhere as having contended. He says then, “You too suffered the same things.” And again, what wonder if they did this to you as well, when they dared the same things even against the Master? Do you see how he brought this in, which carries great comfort? And he continually turns to this, and one who examines carefully would find it in almost all his letters: how in trials he always brings forward Christ in various ways. See at least: here too, while accusing the Jews, he brings them to remembrance of the Master and of the Master’s sufferings; so well does he know that the matter carries the greatest comfort. “Who killed even the Lord,” he says. But perhaps they did not know him? Indeed they knew him above all. What then? Did they not kill and stone even their own prophets, whose books they carry about? And these things they certainly did not do for the sake of truth. So it is not only a comfort in trials, but also a reminder not to think that they do these things for the truth’s sake, and to be troubled on that account. “And drove us out,” he says. We too, he says, have suffered ten thousand terrible things. “And do not please God, and oppose all men, hindering us from speaking to the Gentiles that they may be saved.” “Oppose all men,” he says. How? For if the world must be spoken to, and these hinder it, they are common enemies of the world. They murdered Christ, the prophets; they insult God; they are common enemies of the world; they drive us out, who came for salvation: what wonder if they showed such things toward you too, when they did so even in Judea? “Hindering us,” he says, “from speaking to the Gentiles that they may be saved.” It is the mark of envy, then, to hinder the salvation of all. “So as always to fill up the measure of their sins. But the wrath has come upon them to the end.” These things will no longer be like the former ones; no longer a return, no longer an end of it; but the wrath stands near. How is this plain? From what Christ foretold. For it is not only this that carries comfort, to have partners in afflictions, but also [that the persecutors will be punished; and if the delay] grieves you, let this comfort you, that they will no longer lift up their heads. Or rather he even shortened the delay by saying “the wrath,” showing again that it was owed and foreordained and prophesied. “But we, brothers, having been bereaved of you for a short time, in presence, not in heart, endeavoured the more eagerly with great desire to see your face.” He did not say “separated,” but what was more. He spoke above about flattery, showing that he does not flatter, that he does not seek glory; here he speaks about love. Since he said above “as a father with children,” “as a nurse,” here he says another thing too: “bereaved,” which is the word for children seeking their fathers. And yet it was they who were bereaved. No, he says, but we. For if one examined our longing, just as little children without a protector, having suffered untimely bereavement, long greatly for their parents, not only by nature itself but also because of their desolation, so are we too. From this he shows also the dejection in which he was because of the separation. And it cannot be said, he says, that we waited a long time; but “for a short time,” and that “in presence, not in heart”; for we always have you in our mind. See how great a love: although he had them always in his heart, he sought also their presence before his eyes. Do not talk to me of superfluous philosophy; this truly belongs to warm love, to see and to hear and to speak, and from this we would gain much. What is “the more eagerly”? Either it means, We cling to you exceedingly; or, as was natural, being left for a short time, we endeavoured to see your face. See the blessed Paul: when he cannot satisfy his longing by himself, he does it through others; as when he sends Timothy to the Philippians, and again the same to the Corinthians, being with them through others when he cannot be by himself. For he was a lover frenzied, as it were, and unrestrainable, and unable to bear the lack of friendship. “Therefore we wished to come to you”: which is the mark of love. And yet here he states no other need, but only “that we might see you.” “I Paul, once and again; but Satan hindered us.” ### Scripture references - 1 Thess 2:14: quotation, high confidence - 1 Thess 2:15: quotation, high confidence - 1 Thess 2:16: quotation, high confidence - Matt 23:37: allusion, medium confidence - 1 Thess 2:17: quotation, high confidence - 1 Thess 2:7: allusion, high confidence - 1 Thess 2:11: allusion, high confidence - Phil 2:19: allusion, medium confidence - 1 Cor 4:17: allusion, medium confidence - 1 Thess 2:18: quotation, high confidence ### Translation notes - Quotations: 1 Thess 2:14–18; 1 Thess 2:7, 11; Phil 2:19; 1 Cor 4:17. The judgment on the Jews (“common enemies of the world”) is Chrysostom’s paraphrase of 1 Thess 2:15–16, translated as written. Words lost in the scan after “but also” are supplied in brackets by sense; “and from this we would gain much” renders a damaged phrase by sense. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 3.2 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/3-2). ## Homily 3.3 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/3-2/#p-3-3 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Satan, by violent trials, hindered Paul from returning; the Thessalonians are his joy and crown, and he sent Timothy to strengthen them, having foretold that afflictions would come. ### Greek text Τί λέγεις; ὁ Σατανᾶς ἐγχόπτει; Ναί" οὐ γὰρ Θεοῦ τοῦτο ἔργον ἦν. Ἐπὶ μὲν γὰρ τῶν Ῥωμαίων φησὶν, ὅτι ὁ θεὸς ἐχώλυσε - καὶ ἀλλαχοῦ δέ φησιν ὁ Λουχᾶς, ὅτι Τὸ Πνεῦμα διεχώλυσεν αὐτοὺς ἐλθεῖν εἰς τὴν ᾿Ασίαν" καὶ Κορινθίοις Δ τοῦ Πνεύματός φησιν εἶναι τὸ ἔργον, ἐνταῦθα δὲ μόνον τοῦ Σατανᾶ. Τίνα δὲ λέγει ἐγχοπὴν τοῦ Σατανᾶ; Πειρασμούς τινας ἀπροσδοχήτους καὶ σφοδρούς. Γενομένης γὰρ αὐτῷ, φησὶν, ἐπιδουλῆς ὑπὸ τῶν Ἰουδαίων, κατείχετο ἐν τῇ Ἑλλάδι τρεῖς μῆνας. Ἕτερον δέ ἐστιν οἰχονομίας ἕνεχεν παραμένειν καὶ ἐχόντα, καὶ ἕτερον ἐγχοπτόμενον. Ἐχεῖ μὲν γὰρ φησί" Διὸ μηκέτι τόπον ἔχων ἐν τοῖς κλίμασι τούτοις, καὶ, Φειδόμενος ὑμῶν οὐκέτι ἦλθον εἰς Κόρινθον" ἐνταῦθα δὲ οὐδὲν τοιοῦτον, ἀλλὰ τί; Ὅτι ὁ Σαταγᾶς ᾿Εγὼ μὲν, φησὶ, Παῦνλος, καὶ ἅπαξ καὶ δίς. “Ὅρα πῶς φιλοτιμεῖται καὶ ἐγχαλλωπίζεται. θέλων δεῖξαι, ὅτι μάλιστα πάντων αὐτοὺς ἐφίλει. Τὸ, ᾿Εγὼ μὲν Παῦ.λος, ἀντὶ. τοῦ" ἘΓ καὶ μὴ οἱ ἄλλοι, φησί. Κἀχεῖνοι μὲν γὰρ ἤθελον μόνον, ἐγὼ δὲ καὶ ἐπεχείρησα. Τίς γὰρ ἡμῖν ἐλπὶς, ἣ χαρὰ, ἣ στέφανος καυχήσεως; Ἢ οὐχὶ καὶ ὑμεῖς ἔμπροσθεν τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ; Μακεδόνες εἰσὶ, εἶπέ μοι, ἡ ἐλπίς σου, ὦ μαχάριε Παῦλε; Οὐχ οὗτοι μόνοι, φησί" διὰ τοῦτο ἐπήγαγεν" Ἢ οὐχὶ καὶ ὑμεῖς; Τίς γάρ ἐστιν ἡμῖν, φησὶν, ἐλπὶς, ἣ χαρὰ, ἣ στέξανος καυχήσεως; ρα ἐπιγινώσχετε τὰ ῥήματα γυναιχῶν ὄντα πάνυ διαθερμαινομένων τοῖς σπλάγχνοις, καὶ πρὸς παιδία μιχρὰ διαλεγομένων; Καὶ στέφανος, φησὶ, καυχήσεως. Οὐ γὰρ ἤρχει τὸ στέφανος ὄνομα δεῖξαι τὴν λαμπρότητα, ἀλλὰ προσέηηχε καὶ, Καυχήσεως. Πόσης πυρώσβως ποῦτο; Οὐχ ἄν ποτε μήτηρ, οὐδὲ πατὴρ, εἴ γε ὁμοῦ συνῆλθον, καὶ τὸν ἑαυτῶν ἀνεμίξαντο πόθον, ἠδυνήθησαν δεῖξαι ἰσόῤῥοπον ὄντα τῷ Παύλῳ τὸν ἑαυτῶν πόθον. Χαρὰ, φησὶ, καὶ στέφανος" τουτέστι, Μᾶλλον ἐφ᾽ ὑμῖν, φησὶν, ἀγάλλομαι, ἣ ἐπὶ στεφάνῳ. ᾿Εννόησον γὰρ ὅσον ἐστὶν Ἐχχλησίαν ὁλόχληρον παρεῖναι φυτευθεῖσαν καὶ ῥιζωθεῖσαν ὑπὸ Παύλου. Τίς οὐχ ἂν “Ὥστε οὐδὲ τοῦτο χολαχείας ἐστίν. Οὐ γὰρ εἶπεν, Ὑμεῖς, ἁπλῶς, ἀλλὰ, Καὶ ὑμεῖς, μετὰ τῶν ἄλχων. Ὑμεῖς γάρ ἐστε ἡ δόξα ἡμῶν καὶ ἡ χαρά. Διὸ 8 ὕπυϑ, καὶ ἐπὶ Κορινθίων. ἐν ᾿Αθήγαις μόνοι. Τοῦτο εἶπεν ἀντὶ τοῦ, εἱλόμεθα. Καὶ ἐπέμψαμεν Τιμόθεον τὸν ἀδειῖφρὸν ἡμῶν, καὶ διάκονον τοῦ Θεοῦ, καὶ συνεργὸν ἡμῶν ἐν τῷ Εὐαγγελίῳ τοῦ Χριστοῦ. Καὶ τοῦτο οὐ τὸν Τιμόθεον ἐπαίρων, φησὶν, ἀλλ᾽ αὐτοὺς τιμῶν, ὅτι τὸν συνεργὸν, καὶ διάχονον τοῦ Εὐαγγελίου αὐτοῖς ἔπεμψεν" ὡς ἂν εἰ ἔλεγεν’ ᾿Αποσπάσαντες ἀπὸ τῶν ἔργων ἐπέμψαμεν πρὸς ὑμᾶς τὸν διάχονον τοῦ Θεοῦ, καὶ συνεργὸν ἡμῶν ἐν τῷ Εὐαγγελίῳ τοῦ Χριστοῦ. Εἴτα καὶ ἡ αἰτία: Εἰς τὸ στηρίξαι ὑμᾶς καὶ πω- »οακαέσαι ὑπερ τῆς πίστεως ὑμῶν, τῷ μηδένα σαίνεσθαι ἐν ταῖς θλίψεσι ταύταις. Τί δὴ ἐνταῦθά φησιν; Ἐπειδὴ τῶν διδασχάλων οἱ πειρασμοὶ θορυἐοῦσι τοὺς μαθητὰς, τότε δὲ πολλοῖς περιέπεσε πειρασμοῖς, ὡς καὶ αὐτός φησιν, ὅτι ᾿Εγέκχοψεν ἡμᾶς ὁ Σαταγᾶς" ἀναχτώμενος αὐτοὺς οὕτως εἴρηχεν. Ὃ δὲ λέγει, τοῦτό ἐστι " Καὶ ἅπαξ καὶ δεύτερον ἤθελον ἐλθεῖν, καὶ οὐχ ἴσχυσα " ὅ πολλης βίας Ὧν. Εἰχὸς δὲ τοῦτο θορυδῆσαι αὑτούς. Οὐ γὰρ οὕτως ἐπὶ τοῖς οἰχείοις πειρασμοῖς, ὡς ἐπὶ τοῖς τῶν διδασχάλων θορυδοῦνται οἱ μαθηταί: ὥσπερ οὐδὲ οὕτως ἐπὶ τῶν οἰχείων θορυδεῖται πειρασμῶν στρατιώτης, ὡς ὅταν τὸν στρατηγὸν ἴδῃ βεόλημένον. Εἰς τὸ στηρίξαι ὑμᾶς, φησίν. Ἄρα διὰ τὸ μὴ θορυδηθῆναι ἔπεμψεν, ἀλλ᾽ οὐχ ὡς ἐλλείποντάς τι τῆς πίστεως, οὐδ᾽ ὡς ὀφείλοντάς τι μαθεῖν. Καὶ παρακαλέσαι ὑπὲρ τῆς πίστεως ὑμῶν, τῷ μηδένα σαίνεσθαι ἕν ταῖς θλίψεσι ταύταις" αὑτοὶ γὰρ οἴδατε ὅτι εἰς τοῦτο κείμεθα. Καὶ γὰρ ὅτε πρὸς ὑμᾶς ἦμεν, γόμδν ὑμῖν, ὅτι μέλλομεν θλίδεσθαι, καθὼς καὶ ἐγένετο, καὶ οἴδατε. Οὐ δεῖ θορυθεῖσθαι, φησί" καὶ γὰρ οὐδὲν ξένον, οὐδὲν παρ᾽ ἐλπίδα συμδαίνει" ὅπερ ἱκανὸν ἣν αὐτοὺς διαναστῆσαι. Ὁρᾷς ὅτι διὰ τοῦτο καὶ ὁ Χριστὸς προέλεγε τοῖς μαθηταῖς; ἄχουσον γὰρ αὑτοῦ λέγοντος " ᾿Απάρτι εἶπον ὑμῖν πρὸ τοῦ γενέσθαι, ἴγ, ὅταν γένηται, πιστεύσητε. έγα γὰρ, ὄντως μέγα εἰς παραμυθίαν τῶν ἄλλων, τὸ παρὰ τῶν διδασχάλων ἀχοῦσαι τὰ γινόμενα. "Ὥσπερ γὰρ ὁ χάμνων παρὰ τοῦ ἰατροῦ, ἐὰν ἀχούσῃ ὅτι τόδε γίνεται καὶ τόδε, οὐ σφόδρα θορυδεῖτα: - ἐὰν δὲ τοῦ νοσήματος μείζονος τῆς τέχνης γενομένου, ἁλύει καὶ θορυδεῖται " οὕτω καὶ ἐνταῦθα. ἽΛπερ προειδὼς, ὁ Παῦλος, προεῖπεν αὐτοῖς Ὅτι μέλλομεν θ.1|δ εσθαι" Καθὼς, φησὶ, καὶ ἐγένετο καὶ οἴδατε. Οὐχ ὅτε ἐγένετο τοῦτο λέγει μόνον, ἀλλ᾽ ὅτι πολλὰ καὶ ἄλλα προεῖπε, καὶ ἐξέθη, Εἰς τοῦτο κείμεθα. “Ὥστε οὐχ ὑπὲρ τῶν παρελθόντων μόνον οὐ δεῖ θορυδεῖσθαι καὶ ταράττεσθαι" τοῦτο γάρ ἐστι σαίνεσθαι" ἀλλ᾽ οὐδ᾽ ὑπὲρ τῶν μελλόντων, εἴ τι συμδαίη τοιοῦτον. Εἰς τοῦτο γὰρ κείμεθα. ### English translation (Claude) What do you say? Satan hinders? Yes; for this was not God’s work. For in the case of the Romans he says that God prevented him; and elsewhere Luke says that “the Spirit forbade them to go into Asia”; and to the Corinthians he says that the work was the Spirit’s; but here it is Satan’s alone. And what hindrance of Satan does he mean? Certain unexpected and violent trials. For “when a plot was made against him by the Jews,” it says, he was held back in Greece three months. It is one thing to remain willingly for the sake of the divine plan, and another to be hindered. For there he says, “Since I no longer have any room in these regions,” and, “It was to spare you that I did not come again to Corinth”; but here there is nothing of the sort; but what? That Satan [hindered]. “I Paul,” he says, “once and again.” See how he takes pride and glories, wishing to show that he loved them most of all. “I Paul” stands for: even if the others did not, he says. For they only wished it, but I even attempted it. “For what is our hope or joy or crown of boasting? Is it not you also, before our Lord Jesus Christ at his coming?” Are Macedonians your hope, tell me, O blessed Paul? Not these alone, he says; therefore he added, “Is it not you also?” “For what is our hope,” he says, “or joy or crown of boasting?” Do you recognise the words as those of women warmly moved in their inmost hearts and talking to little children? “And crown,” he says, “of boasting.” For the name “crown” was not enough to show its splendour, but he added also “of boasting.” How great a fire this is! Never could mother or father, even if they came together and mingled their longing, show their longing equal to Paul’s. “Joy,” he says, “and crown”; that is, I exult over you more than over a crown. For consider what it is for a whole church, planted and rooted by Paul, to be present. Who would not …? So this too is not flattery. For he did not say simply “you,” but “you also,” with the others. “For you are our glory and joy. Therefore, [when we could bear it no longer, we thought it good to be left behind] at Athens alone.” He said this in place of “we chose.” “And we sent Timothy, our brother and God’s servant and our fellow worker in the gospel of Christ.” And he says this not to exalt Timothy, but to honour them, because he sent them his fellow worker and the servant of the gospel; as if he said, Tearing him away from our labours we sent you God’s servant and our fellow worker in the gospel of Christ. Then also the reason: “to establish you and exhort you concerning your faith, so that no one be moved by these afflictions.” What then does he say here? Since the trials of teachers trouble the disciples, and he had then fallen into many trials, as he himself says, “Satan hindered us,” he spoke so to win them over. What he says is this: Once and again I wished to come, and could not; which is a mark of great force. And this would probably have troubled them. For disciples are not so troubled at their own trials as at those of their teachers; just as a soldier is not so troubled at his own trials as when he sees his general wounded. “To establish you,” he says. So he sent him so that they might not be troubled, and not as though they were lacking anything of faith, nor as though they had something to learn. “And to exhort you concerning your faith, so that no one be moved by these afflictions; for you yourselves know that we are appointed to this. For indeed when we were with you, we told you beforehand that we were to suffer affliction, just as it has happened, and as you know.” There is no need to be troubled, he says; for nothing strange, nothing unexpected, is happening; which was enough to rouse them. Do you see that this is why Christ also foretold to the disciples? For hear him saying, “I tell you now, before it happens, so that when it happens you may believe.” For it is a great thing, truly great, for the comfort of others, to hear from their teachers what will happen. For just as a sick man, if he hears from the physician that this and that will happen, is not much troubled; but if the disease proves greater than the art, he is distressed and troubled; so here too. Paul, knowing this beforehand, told them in advance, “that we were to suffer affliction,” “just as it has happened,” he says, “and as you know.” He does not only say this because it happened, but because he foretold many other things too, and they came to pass. “We are appointed to this.” So one must not be troubled and disturbed (for this is what “to be moved” means) not only about the past, but not even about the future, if anything of the kind should happen. “For we are appointed to this.” ### Scripture references - Rom 1:13: allusion, medium confidence - Acts 16:6: quotation, high confidence - Acts 20:3: quotation, high confidence - Rom 15:23: quotation, high confidence - 2 Cor 1:23: quotation, high confidence - 1 Thess 2:18: quotation, high confidence - 1 Thess 2:19: quotation, high confidence - 1 Thess 2:20: quotation, high confidence - 1 Thess 3:1: quotation, high confidence - 1 Thess 3:2: quotation, high confidence - 1 Thess 3:3: quotation, high confidence - 1 Thess 3:4: quotation, high confidence - John 13:19: quotation, high confidence ### Translation notes - Quotations: Rom 1:13 (cf. 15:22); Acts 16:6; Acts 20:3; Rom 15:23; 2 Cor 1:23; 1 Thess 2:18–20; 1 Thess 3:1–4; John 13:19 (cf. 14:29). Chrysostom’s reference to the Corinthians (“the work was the Spirit’s”) is uncertain (perhaps 2 Cor 1:15–23). In the quotation of 1 Thess 3:1 the scan keeps only fragments (“Therefore … at Athens alone”); the missing words are supplied in brackets from the biblical text. A short phrase after “Who would not” is lost. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 3.3 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/3-3). ## Homily 3.4 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/3-2/#p-3-4 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians are appointed to affliction; the whole of life is warfare against the devil, the passions, wealth, glory and poverty, and believers must train in peace for battle. ### Greek text ᾿Αχούσωμεν οἷς ἐστιν ὦτα ἀχούειν" εἷς τοῦτο χεῖται ὁ Χριστιανός. Τὸ, Εἰς τοῦτο κείμεθα, περὶ πάντων λέγει τῶν πιστῶν. Εἰς τοῦτο κείμεθα " καὶ ἡμεῖς ὡσανεὶ εἰς ἄνεσιν χείμενοι. ξενοπαθοῦμεν. Μᾶλλον δὲ τίνος ἕνεχεν ξενοπαθοῦμεν; οὐδέ γὰρ θλίψεως χαιρὸς, οὐδὲ πειρασμὸς χατέλαδεν, εἰ μὴ ἀνθρώπινος. Εὔκαιρον καὶ πρὸς ὑμᾶς εἰπεῖν, Οὔπω μέχρις αἵματος ἀντικατέστητε πρὸς τὴν ἁμαρτίαν ἀνταγωνιζόμεγοι. Μᾶλλον δὲ οὐ τοῦτο εὕχαιρον εἰπεῖν πρὸς ὑμᾶς, ἀλλὰ ποῖον; Οὔπω χρημάτων χατεφρονήσατε. ἙἘχείνοις μὲν γὰρ τοῖς τὰ αὐτῶν ἀπολωλεχόσιν ἅπαντα εἰχότω; ταῦτα ἐλέγετο" οἷς δὲ τὰ αὐτῶν ἔχουσι, τοῦτο" Τίς ἡρπάγη χρήμανα διὰ Χριστόν; τίς ἐῤῥαπίπθη; τίς ὑδρίσθη; μέχρι ῥημάτων, λέγω. Πόθεν ἡ χαύχησις; πόθεν δύνασαι παῤῥησίαν ἔχειν; Τοσαῦτα ἔπαθε δι᾽ ἡμεῖς ἐχθροὺς ἔντας ὁ Χριστός " τί δυνάμεθα ἐπιδεῖξαι ἡμεῖς ὧν δι᾽ αὐτὸν πεπόνθαμεν; Ὧν μὲν πεπόνθαμεν, οὐδέν " ὧν δὲ πάσχομεν παρ᾽ αὐτοῦ χαλῶν, μυρία, Πόθεν ἡμῖν ἡ παῤῥησία ἔσται κατ᾽ ἐχείνην τὴν ἡμέραν; Οὐχ ἴστε, ὅτι καὶ ὁ στρατιώτης, ὅταν μυρία τραύματα καὶ ὠτειλὰς ἐπιδειχνύηται, τότε δυνήσεται λαμπρὸς εἶναι παρὰ τῷ βασιλεῖ; ἂν δὲ μηδὲν ἔχῃ δεῖξαι χατόρθωμα, χἂν μηδὲν ἧ προσχεχρουχὼς, ἐν τοῖς ἐσχάτοις τετάξεται; ᾿Αλλ᾽ οὐχ ἔστι πολέμου καιρὸς, φησὶν. Εἰ γὰρ ἦν, εἰπέ μοι, τίς ἂν ἡγωνίσατο; τίς ἂν ἐπεπήδησε; τίς: ἂν τὴν φάλαγγα διἐξωσε «; Τάχα οὐδείς " ὅταν γὰρ ἴδω ὅτι χρημάτων οὗ καταφρονεῖς ἕνεχεν τοῦ Χριστοῦ, πῶ; σοι πιστεύσω ὅτι πληγῶν καταφρονήσεις; Εἰπὲ, φέρετε τοὺς ὑδρίζοντας γενναίως, καὶ εὐλογεῖτε αὐτούς; Τοῦτο οὗ ποιεῖς, ἀλλὰ παραχούεις. Ὃ κίνδυνον οὐχ ἔχει, οὐ ποιεῖς, καὶ πληγὰς οἴσεις, εἰπέ μοι, ἔνθα πολὺ τὸ τῆς ὀδύνης καὶ τῆς ἀλγηδόνος; Οὐχ ἴστε ὅτι ἐν εἰρήνῃ τὰ τοῦ πολέμου γυμνάζεσθαι χρὴ; οὐχ ὁρᾶτε τοὺς στρατιώτας τούτους, οἷ, καὶ μηδενὸς ἐνοχλοῦντος πολέμον, ἀλλ᾽ εἰρήνης οὔσης βαθείας, τὰ ὅπλα ἀποσμηξάμενοι, καὶ μετὰ τῶν διδατχάλων τῶν τὰ πταχτιχὰ διδασχόντων αὐτοὺς, εἰς ὕπτια πεδία καὶ εὑρύχωρα καθ᾽ ἑκάστην, ὡς εἰπεῖν, ἡμέραν ἐξιόντες, τὰ τοῦ πολέμου γυμνάζονται μετὰ πολλῆς τῆς ἀχριδείας; Τίς τοῦτο εἰργάσατο τῶν πνευματιχῶν στρα- «ιωτῶν; Οὐδὲ εἷς. Διὰ τοῦτο ἐν τοῖς πυλέμοις χαῦνοι καὶ βάναυσοι, καὶ πᾶσιν εὐάλωτοι γινόμεθα. Πόσης δὲ νωθείας τὸ μὴ ἡγεῖσθαι πολέμου χαιρὸν εἶναι τὸν παρόντα, τοῦ Παύλου βοῶντος" Πάντες δὲ οἱ θέσονται; καὶ τοῦ Χριστοῦ λέγοντος Ἐν τῷ χόσμῳ θιῖνροιν ἔξετε; Καὶ πάλιν τοῦ μακαρίου Παύλου λαμ- “πρᾷ τῇ φωνῇ βοῶντος καὶ λέγοντος" Οὐχ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα; καὶ πάλιν Στῆτε οὖν περιζωσάμεγοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθείᾳ; ΚΚαὶ οὐδεὶς ἐχείνων εἶπε τότε, Τί ὁπλίζεις ἡμᾶς, πολέμου οὐχ ὄντος; τί μάτην ἡμῖν πράγματα παρἐχεις; θωραχίζεις τοὺς στρατιώτας, ἐξὸν ἀναπαύεσθαι καὶ ἡσυχάζειν; ᾿Αλλ᾽ εἴπερ τις εἶπε ταῦτα, ἀνθυπήνεγχεν ἄν" Μάλιστα μὲν οὖν, εἰ καὶ μὴ ἦν πόλεμος, ἔδει τὰ τοῦ πολέμου μεριμνᾷν. Ὁ γὰρ ἐν εἰρήνῃ τῶν τῆς μάχης φροντίζων, φοδερὸς ἔσται ἐν πῷ καιρῷ τῆς μάχης " ὁ δὲ ἄπειρος τῶν πολεμιχῶν, μᾶλλον θορυδηθήσεται καὶ ἐν εἰρήνῃ. Τί δήποτε; “Ὅτι δαχρύσεται ὑπὲρ ὧν ἔχει, καὶ ὅτι μὴ δυνάμενος ὑὡπερμαχεῖν αὐτῶν, ὀδυνηθήσεται. Τοῦ γὰρ δειλοῦ καὶ ἀπείρου καὶ πρὸς τὰς μάχας: βαναύσου τὰ χτηξιατα πάντων ἐστὶ τῶν ἀνδρείων καὶ πολεμεῖν εἰδότῶν - ὥστε διὰ τοῦτο πρῶτον ὑμᾶς ὁὀπλίζω. "Ἔπειτα δὲ καὶ πολέμου χαιρὸς πᾶς ὁ τῆς ζωῆς ἡμῶν ἐστὶ χρόνος. Πῶς καὶ τίνι τρόπῳ; Ὁ διάθδολος ἐφέστηχεν ἀεί. “Αχουσον τί περὶ αὐτοῦ φησι. Περιέρχεται ὠρυόμενος ὡς λέων, ἁρπάσαι θέλων. Σωματιχὰ πάθη μυρία ἐπιτίθεται ἡμῖν, ἅπερ ἀναγκαῖον διελθεῖν, ἵνα ἢ μάτην ἑαυτοὺς ἀπατῶμεν. Τί γὰρ, εἰπέ μοι, ἡμῖν οὐ πολεβεῖ; οὐ πλοῦτος, κάλλος, τρυφὴ, δυναστεία, ἐξουσία, βασχανία, δόξα, ἀπόνοια; Οὐ γὰρ μόνον ἡ ἡμετέρα δόξα πολεμεῖ χωλύουσα πρὸς ταπεινοῴροσύνην χαταπίπτειν, ἀλλὰ καὶ ἡ ἑτέρων εἰς φθόνον ἡμᾶς καὶ βασχανίαν ἐξάγουσα. Τί δὲ τὰ ἐναντία, πενία, ἀτιμία, τὸ καταφρονεῖσθαι, τὸ ἀπεῤῥῖφθαι, τὸ μηδεμίαν ἔχειν ἰσχύν; ᾿Αλλὰ ταῦτα μὲν ἐν ἡμῖν" τὰ δὲ παρὰ ἀνθρώπων, πονηρίαι, ἐπιδουλαὶ, δόλοι, συχοφαντίαι, περιστάσεις μυρίαι " ὁμοίως καὶ τὰ παρὰ τῶν δαιμόνων, ἀρκαὶ, ἐξουσίαι, χοσμοχράπορες τοῦ σχότους τοῦ αἰῶνος τούτου, τὰ πνευματιχὰ τῆς πονηρίας. ἔΑλλοι ἐσμὲν καίροντες, ἄλλοι ἀλγοῦντες " ἀμφότερα παρεχτροπή. ᾿Αλλ᾽ ὑγεία, ἀλλ᾽ ἀσθένεια. Πόθεν οὐχ ἁμαρτήσεταί τις; Βούλεσθε καὶ ἀπὸ τοῦ ᾿Αδὰμ ἀρξάμενος ὑμῖν εἴπω εὐθέως ἀπὸ τῆς ἀρχῆς; Τί τὸν πρωτόπλαστον εἷλεν; Ἡδονὴ καὶ βρώματα καὶ φιλαρχίας ἔρως. Τί τὸν μετ᾽ ἐχεῖνον τὸν υἱὸν τὸν ἐχείνου; Βασχανία καὶ φθόνος. Τί τοὺς ἐπὶ Νῶε; Σωμάτων ἡδοναὶ, καὶ τὰ ἀπὸ τούτων τιχτόμενα χαχά. Τί τὸν υἱὸν τὸν τούτου; Ὕδρις καὶ ἄδεια. Τί τοὺς Σοδομίτας; Ὕδρις καὶ ἀσέλ-γεια καὶ πλησμονὴ ἄρτων. Πολλάχις δὲ καὶ πενία τοῦτο ποιεῖ" διὰ τοῦτο σοφός τις ἔλεγε" Πιοῦτον δὲ καὶ πενίαν μή μοι δῷς. Μᾶλλον δὲ οὐ πλοῦτος, οὐδὲ πενία, ἀλλ᾽ ἢ μὴ δυναμένη τούτοις ἐχατέροις προαίρεσις χρήσασθαι. Ἐπίγνωθι, φησὶν, ὅτι ὃν ### English translation (Claude) Let us hear, we who have ears to hear: the Christian is appointed to this. “We are appointed to this” he says of all the faithful. “We are appointed to this”; and we, as if appointed to ease, think it strange. Or rather, why do we think it strange? For no season of affliction, no trial has overtaken us but what is human. It is fitting to say to you too, “You have not yet resisted to the point of blood, striving against sin.” Or rather, this is not fitting to say to you; but what is? You have not yet despised money. For to those men, who had lost all their possessions, these words were rightly said; but to those who keep their own, this: Who has been robbed of money for Christ’s sake? Who has been struck? Who has been insulted, even with words, I mean? Where is the boasting from? From where can you have confidence? So much did Christ suffer for us when we were enemies; what can we show of the things we have suffered for him? Of what we have suffered, nothing; of the good things we receive from him, ten thousand. From where will we have confidence on that day? Do you not know that the soldier too, when he shows ten thousand wounds and scars, will then be able to be distinguished before the king; but if he has no brave deed to show, even if he has committed no offence, he will be ranked among the last? “But it is not a time of war,” someone says. Yet if it were, tell me, who would fight? Who would leap forward? Who would break through the phalanx? Perhaps no one. For when I see that you do not despise money for Christ’s sake, how shall I believe you that you will despise blows? Tell me, do you bear those who insult you nobly, and do you bless them? This you do not do, but you disobey. What has no danger you do not do; and will you, tell me, bear blows, where there is much grief and pain? Do you not know that in peace one must practise the things of war? Do you not see these soldiers, who, though no war is troubling them, but there is deep peace, polish their arms, and with the instructors who teach them tactics go out, one might say, every day into level and spacious plains and practise the things of war with great exactness? Who of the spiritual soldiers has done this? Not one. Therefore in the wars we become slack and clumsy and easily taken by all. And how great a sluggishness it is not to think the present a time of war, when Paul cries, “All who will to live godly will be persecuted”; and Christ says, “In the world you will have affliction”; and again the blessed Paul cries with a loud voice and says, “Our wrestling is not against blood and flesh”; and again, “Stand therefore, having girded your loins with truth.” And none of them said then, Why do you arm us when there is no war? Why do you give us trouble in vain? Do you put breastplates on the soldiers, when they might rest and be quiet? But if anyone had said this, he would have replied: Indeed, even if there were no war, one ought to care about the things of war. For the one who in peace takes thought for battle will be formidable in the time of battle; but the one inexperienced in warfare will be more troubled even in peace. Why? Because he will weep over what he has, and, being unable to fight for it, will be in anguish. For the possessions of the cowardly and inexperienced and clumsy in battle belong to all who are brave and know how to fight; so that for this reason first I arm you. And then, too, the whole time of our life is a time of war. How and in what way? The devil is always standing by. Hear what is said of him: “He goes about roaring like a lion, wishing to seize.” Ten thousand bodily passions attack us, which it is necessary to go through, so that we may not deceive ourselves in vain. For what, tell me, does not war against us? Is it not wealth, beauty, luxury, power, authority, envy, glory, pride? For not only does our own glory war against us, preventing us from descending to humility, but also that of others, leading us out into jealousy and envy. And what of the opposites: poverty, dishonour, being despised, being cast off, having no strength? But these are in us; and from men: wickedness, plots, deceits, false accusations, ten thousand calamities; likewise from the demons: “principalities, powers, world-rulers of the darkness of this age, the spiritual forces of wickedness.” Some of us rejoice, others grieve; both are a turning aside. But health, but sickness … From what will one not sin? Do you wish me to tell you, beginning from Adam, right from the beginning? What took the first-formed man? Pleasure and food and the love of rule. What took the one after him, his son? Jealousy and envy. What took those in the time of Noah? Pleasures of the body, and the evils born of them. What took his son? Insolence and licence. What took the Sodomites? Insolence and wantonness and fullness of bread. And often poverty too does this; therefore a wise man said, “Give me neither wealth nor poverty.” Or rather it is neither wealth nor poverty, but the will that cannot use either of them. “Know,” it says, “that …” ### Scripture references - 1 Thess 3:3: quotation, high confidence - 1 Cor 10:13: quotation, high confidence - Heb 12:4: quotation, high confidence - Rom 5:10: allusion, medium confidence - 2 Tim 3:12: quotation, high confidence - John 16:33: quotation, high confidence - Eph 6:12: quotation, high confidence - Eph 6:14: quotation, high confidence - 1 Pet 5:8: quotation, high confidence - Gen 3:6: allusion, medium confidence - Gen 4:5: allusion, medium confidence - Gen 9:22: allusion, medium confidence - Ezek 16:49: quotation, high confidence - Prov 30:8: quotation, high confidence ### Extrabiblical texts - Sir 9:13 (Sirach): quotation, high confidence ### Translation notes - Quotations: 1 Thess 3:3; 1 Cor 10:13; Heb 12:4; Rom 5:10; 2 Tim 3:12; John 16:33; Eph 6:12, 14; 1 Pet 5:8; Gen 3 (Adam), Gen 4 (Cain), Gen 6 and 9:22 (Noah’s generation, Ham); Ezek 16:49 (Sodom); Prov 30:8. The section breaks off in the quotation of Sir 9:13 (“Know that you are walking among snares”). A passage of Migne’s Latin translation has leaked into the Greek after “these words were rightly said” and has been removed. A few words after “But health, but sickness” are lost. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 3.4 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/3-4). ## Homily 3.5 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/3-2/#p-3-5 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The present life has crowns: bearing the death of a child, refusing magical cures, and giving thanks after loss or theft, as Job did, earn a martyr’s or an almsgiver’s reward. ### Greek text θαυμαστῶς εἶπεν ὁ μαχάριος Παῦλος" Εἰς τοῦτο κείμεθα" οὐχ εἶπεν ἁπλῶς, ὅτι πειραζόμεθα, ἀλλ᾽ Εἰς «τοῦτο κείμεθα, ἀντὶ τοῦ, εἰς τοῦτο ἐγενὴή-. θημεν. Τοῦτο τὸ ἔργον ἡμῶν, οὗτος ὁ βίος, καὶ δὺ ἄνεσιν ζητεῖς; Οὐχ ἐφέστηχεν ὁ δήμιος τὴν πλευἐφέστηχεν ἐπιθυμία σφοδρὰ χρημάτων καὶ πλεονεξίας, ἐξορύττουσα τοὺς ὀφθαλμοὺς ἡμῖν. Οὐδεὶς στρατιώτης πυρὰν ἡμῖν ἀνῆψεν, οὐδὲ ἔθηχεν ἐπὶ χρατίχλης " ἀλλ᾽ ὁ τῶν σωμάτων φλογμὸς μᾶλλον ἐχείνων ἑἐξάπτει τὴν ψυχήν. Θὺ πάρεστ: βασιλεὺς μυρία ἐπαγγελλόμενος ἀγαθὰ καὶ δυσωπῶν " ἀλλὰ πάρεστιν ἡ δοξομανία χεῖρον ἐχείνου γαργαλίζουσα. Μέγας πόλεμος ὄντως, καὶ πολὺ μέγας, ἂν ἐθέλωμεν νήφειν " ἔχει στεφάνους καὶ ὁ παρὼν χαιρὸς " ἄχους Παύλου λέγοντος: Λοιπὸν ἀπόκχειταί μοι ὁ τῆς. δικαιοσύνης στέφανος. ὃν ἀποδώσει μοι ὁ δίχαιος κριτής " οὐ μόνον δὲ ἐμοὶ, ἀ.λ:λὰ καὶ πᾶσι τοῖς σῃς παιδίον ἀγαπητὸν μονογενὲς, ἐν πλούτῳ πολλῷ τρεφόμενον, ἐλπίδας ὑποφαῖνον χρηστὰς, αὐτό σοι μέλλον μόνον διαδέχεσθαι τὸν χλΐρον, μὴ στενάξῃς, ἀλλ᾽ εὐχαρίστησον τῷ Θεῷ, καὶ δόξαξζε τὸν εἰληφότα, καὶ οὐδὲν ἔσῃ τοῦ ᾿Αὐραὰμ. χατὰ τοῦτα χείρων. Καθάπερ γὰρ ἐχεῖνος τῷ Θεῷ ἔδωχε χελεύσᾶντι, οὕτω σὺ λαδόντο: αὐτοῦ οὐχ ἐστέναξας. Νόσῳ περιέπεσες χαλεπῇ, καὶ πολλοὶ παραγίνονται ἀναγχάζοντες, οἱ μὲν ἐπῳδαῖς, οἱ δὲ περιάμμασιν, οἱ δὲ ἑτέροις τισὶ παραμυθήσασθαι τὸ χαχόν; διὰ" τὸν τοῦ Θεοῦ φόδον ἤνεγχας γενναίως καὶ ἀχλινῶς, καὶ πάντα ἂν εἴλου παθεῖν ἣ ὑποστῆναξ τι τῶν εἰδωλιχῶν πρᾶξαι; τοῦτό σοι μαρτυρίου στέφανον φέρει. Καὶ μὴ ἀμφίδαλλε. Καὶ πῶς καὶ τίνι τρόπῳ; ἐγὼ λέγω. Ὅτι χαθάπερ ἐχεῖνος τὰς ἀπὸ τῶν βασάνων ὀδύνας φέρει γενναίως, ὥστε μὴ προσχυνῇσαι τὸ εἴδωλον, οὕτω καὶ σὺ τὰς ἀπὸ τῆς νόσον φέρεις ἀλτηδόνας, ὥστε μηδενὸς δεηθῆναι τῶν παρ᾽ ἐχείνου, μηδὲ πρᾶξαι ἅπερ ἐπιτάττει, ᾿Αλλὰ σφοδρότεραι ἐκεῖναι; ᾿Αλλ᾽ αὗται μαχρότεραι, ὥστε εἰς ἴσον χκαταλήγει. Πολλάκις δὲ καὶ σφοδρότεραι. Τί γὰρ, εἰπέ μοι, ὅταν καύσων ἔνδον ἐνοχλῇ καὶ φλέγῃ, καὶ τῶν τυρίου στέφανον ἀνεδήσω; Πάλιν ἀπώλεσέ τις χρήματα: πολλοὶ οἱ παραινοῦντες πρὸς μάντεις ἀπελθεῖν" σὺ δὲ τὸν τοῦ Θεοῦ φόδον, ἐπειδὴ χεχώλυται, εἴλου μᾶλλον μὴ λαδεῖν τὰ χρήματα, ἣ παρακοῦσπαι τοῦ Θεοῦ; ἴσον ἔχεις τὸν μισθὸν τῷ εἰς πένητας αὐτὰ δεδωχότι " ἂν ἀπολέσας εὐχαριστήσῃς, καὶ δυνάμενος πρὸς μάντεις ἀπελθεῖν, ἀνάσχῃ μὴ λαδεῖν αὐτὰ μᾷλλον, ἣ οὕτω λαδεῖν, ἴσον ἔχεις εἰς κέρδος τῷ διὰ τὸν Θεὸν χενώσαντι ταῦτα. Καθάπερ Ὑὰρ ἐκεῖνος διὰ τὸν τοῦ Θεοῦ φόθον εἰς τοὺς δεομένους ἐχένωσεν, οὕτω καὶ σὺ διὰ τὸν τοῦ Θεοῦ φόδον, ἁρπασάντων ἐχείνων, οὐκ ἀνέλαδες. Ἡμεῖς χὐρῖο: καὶ τοῦ ἀδιχεῖν ἑαυτοὺς, καὶ τοῦ μή " ἕτερος δὲ οὐδείς. Καὶ, εἰ βούλεσθε, ἐπ᾽ αὑτῆς τῆς χλοπῆς τὸ πρᾶγμα γυμνάσωμεν. Διέτεμε τὸν τοῖχον ὁ χλέδία πολυτίμητα καὶ λίθους τιμίους, ἁπλῶς θησαυρὸν ὀλόχληρον ἐξέθαλε, καὶ οὐχ ἑάλω. Τὸ μὲν γενόμενον βαρὺ, καὶ δοχεῖ ζημία τὸ πρᾶγμα εἶναι, οὐχ ἔστι δὲ οὐδέπω, ἀλλ᾽ ἐν σοὶ χεῖται ἣ ζημίαν αὐτὸ ποιῆσαι, ἢ χέρδος. Καὶ πῶς ἂν γένοιτο τοῦτο χέρδος; φησίν. ᾿Εγὼ τοῦτο ἀποδεῖξαι πειράσομαι πῶς. Σοῦ βουλομένου, χέρδος ἔσται μέγα " μὴ βουληθέντος δὲ, χαλεπωτέρα τῆς γενομένης ζημία. Καθἀπερ γὰρ ἐπὶ τῶν τεχνιτῶν ὕλης ὑποχειμένης, ὁ μὲν ἔμπειρος τῆς τέχνης εἰς δέον αὐτῇ χέχρηται, ὁ δὲ ἄπειρος ἠφάνισε, καὶ ἐποίησεν αὐτῷ ζημίαν " οὕτω καὶ ἐπὶ τῶν πραγμάτων. Πῶς οὖν ἕσται χέρδος; "Ἂν εὐχαριστήσῃς τῷ Θεῷ, ἂν μὴ κωχύῃς ὀξὺ, ἂν τὰ τοῦ ᾿Ἰὼδ6 εἴπῃς ῥήματα - Ὁ Κύριος ἔδωκεν, ὁ Κύριος ἀφείλετο" γυμνὸς ἐξῆ,10ον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι. Τί λέγεις, Ὁ Κύριος φησὶν, εἰπεῖν, Ὁ Κύριος ἀφείλετο; Μὴ θαυμάσῃς " καὶ γὰρ καὶ ὁ Ἰὼδ, ἃ ὁ διάδολος ἀφείλετο, ταῦτα, ἔφησεν, Ὁ Κύριος ἀφείετο. Εἰ δὲ ἐχεῖνος οὕτως ἐθάῤῥησεν εἰπεῖν, πῶς ἃ ὁ χλέπτης ἔλαθεν, οὐκ ἐρεῖς αὺ,ὅτ' ὁ Κύριος ἀφείλετο; Τίνα θαυμάζεις, εἰπέ μοι, τὸν τὰ αὐτοῦ χενώσαντα εἰς πένητας. ἣ τὸν Ἰὼδ ἐπὶ κῶν ῥημάτων τούτων; ἄρα μὴ ἔλαττον ἔχει τοῦ ἐλεημοσύνην δόντος ἐχεῖνος ὁ μὴ δοὺς τότε; Μὴ γὰρ εἴπῃς, Οὐχ ἔχω χάριν, οὐκ ἐμῆς γνώμης τὸ πρᾶγμα Ἦν" οὐκ εἰδότος οὐδὲ βουλομένου, ὁ λῃστὴς ἔλαδε " ποῖος ἔστα: μοι μισθός; Οὐδὲ τοῦ Ἰὼδ εἰδότος, οὐδὲ βουλομένου, ταῦτα ἕλαθε- πῶς γάρ; ἀλλ᾽ ὅμως ἤθλησεν. Ἔξεστι καὶ σοὶ τοσοῦτον λαθεῖν μισθὸν, ὅσον ἂν εἰ ἑχὼν ἔῤῥιψας αὐτά. Καὶ εἰκότως τοῦτον μᾶλλον θαυμάζομεν τὸν ἐπηρείας εὐχαρίστως φέροντα, ἣ τὸν ἑἐχόντα διδόντα. Τί δήποτε; Ὅτι ἐχεῖνος μὲν τοῖς ἐπαίνοις “τρέφεται, καὶ τῷ συνειδότι καὶ χρηστὰς ἔχει τὰς ἐλπίδας " καὶ πρότερον γεν)αίως ἐνεγχὼν “ἣν στέρησιν τῶν χρημάτων, τότε αὐτὰ ἔῤῥιψεν" οὗτος δὲ ἔτι προσδεδεμένος ἀφῃρέθη βίᾳ. Οὐχ ἔστι δὲ ἴσον, πρότερον πεισθέντα ὁποστῆναι χρημάτων, οὕτως αὑτὰ χενῶσαι, καὶ ἔτι αὑτῶν χρατοῦντα ἀποστερηθῆναι. “Ἂν ταῦτα εἴπῃς τὰ ῥήματα, λήψῃ πολ» λαπλασίονα, καὶ πλείονα ἢ ὁ Ἰώ6. Ἔχεῖνος μὲν γὰρ τὰ διπλασίονα ἐνταῦθα ἔλαδε " σοὶ δὲ ὁ Χρ'στὸς ἔχαρίστησας χαχῶς παθών; ὅμοιος εἴ τῷ καταπεφρονηχότι “ καὶ γὰρ καὶ ταῦτα οὐ γίνεται, ἂν μὴ χκαταφρονήσῃς πρότερον. Οὐχ ἔστι δὲ ἴσον ἐν πολλῷ χρόνῳ μελετῆσαι χαταφρονῇσαι τῶν χρημάτων, καὶ ἀθρόον ζημίαν συμδᾶσαν ἐνεγχεῖν. Οὕτω γίνεται χέρδος ἡ ζημία, καὶ οὐδὲν βλαδήσῃ, ἀλλὰ καὶ ὠφεληθήσῃ ### English translation (Claude) Admirably did the blessed Paul say, “We are appointed to this.” He did not say simply, “We are tried,” but “We are appointed to this,” in place of “we were born for this.” This is our work, this our life, and do you seek ease? The executioner does not stand over us [tearing] our side …; but a violent desire of money and of greed stands over us, digging out our eyes. No soldier has lit a pyre for us, nor put us on a gridiron; but the burning of bodily lust sets the soul on fire more than those. No king is present promising ten thousand good things and putting us to shame; but the madness for glory is present, tickling us worse than he. A great war truly, and very great, if we are willing to be sober; the present time too has crowns. Hear Paul saying, “Henceforth there is laid up for me the crown of righteousness, which the righteous judge will give me; and not only to me, but also to all who [have loved his appearing].” [If you have lost …] a beloved, only child, brought up in great wealth, showing good hopes, who alone was to succeed to your inheritance, do not groan, but give thanks to God and glorify the one who took him, and you will be in no way worse than Abraham in this. For as he gave to God when he commanded, so you, when he took him, did not groan. Have you fallen into a grievous sickness, and do many come pressing you to relieve the evil, some with incantations, some with amulets, some with other things, and for the fear of God you have borne it nobly and unbending, and would have chosen to suffer anything rather than submit to do any of these idolatrous things? This brings you a martyr’s crown. And do not doubt it. And how, and in what way? I will tell you. Just as that man bears nobly the pains of torture so as not to worship the idol, so you too bear the pains of the sickness so as to need nothing from that one, nor to do what he commands. “But those pains are more violent.” But these are longer, so that it comes out equal. And often these are more violent too. For what, tell me, when a fever troubles and burns within, and [you reject the incantation, have you not bound on the crown] of martyrdom? Again, has someone lost money? Many advise going to diviners; but you, for the fear of God, since it is forbidden, have chosen rather not to recover the money than to disobey God? You have a reward equal to the one who has given it to the poor. If, having lost it, you give thanks, and although you could go to the diviners you endure rather not to recover it than to recover it so, you have a gain equal to the one who emptied out his goods for God. For just as he, for the fear of God, emptied out his goods to the needy, so you too, for the fear of God, did not take them back when those men had seized them. We are masters both of wronging ourselves and of not doing so; and no one else. And, if you will, let us exercise the matter on theft itself. The thief has broken through the wall, [has rushed into the chamber, has carried off vessels of gold], costly, and precious stones; in short, he has emptied out a whole treasure, and has not been caught. What happened is grievous, and the thing seems to be a loss, but it is not yet so; rather it lies with you either to make it a loss or a gain. “And how could this become a gain?” someone says. I will try to show how. If you are willing, it will be a great gain; if not, a loss more grievous than the one that happened. For just as with craftsmen, when material lies before them, the one skilled in the art uses it properly, but the unskilled ruins it and makes it a loss to himself, so too with our affairs. How then will it be a gain? If you give thanks to God, if you do not wail shrilly, if you say the words of Job: “The Lord gave, the Lord has taken away; naked I came out of my mother’s womb, naked also I shall depart.” “What do you say?” someone says. “[The thief took it, and do you tell me] to say, The Lord has taken away?” Do not wonder; for Job too said of what the devil took away, “The Lord has taken away.” And if he dared to say this, how will you not say of what the thief took, “The Lord has taken away”? Whom do you admire, tell me: the one who emptied out his goods to the poor, or Job for these words? Does the one who did not then give have less than the one who gave alms? For do not say, “I have no thanks; the matter was not of my choice; the robber took it without my knowledge or will; what reward will I have?” Neither did Job’s goods go with his knowledge or will (how could they?); but nevertheless he contended. It is possible for you too to receive as great a reward as if you had thrown them away willingly. And with reason we admire this man more, who bears injuries thankfully, than the one who gives willingly. Why? Because the latter is nourished by praises and by his conscience, and has good hopes; and having first borne the loss of his money nobly, he then threw it away; but the former, while still attached, was robbed of it by force. It is not equal, having first been persuaded to part with money, thus to empty it out, and to be robbed of it while still holding on to it. If you say these words, you will receive many times as much, and more than Job. For he received double here; but to you Christ [has promised a hundredfold. For the fear of God you have not blasphemed? You have not gone to diviners?] You have given thanks when you suffered evil? You are like one who has despised money; for these things do not happen unless you have despised it first. And it is not equal to practise despising money over a long time, and to bear a loss that falls suddenly. So the loss becomes gain, and you will suffer no harm, but will even be benefited. ### Scripture references - 1 Thess 3:3: quotation, high confidence - 2 Tim 4:8: quotation, high confidence - Gen 22:2: allusion, high confidence - Job 1:21: quotation, high confidence - Job 42:10: allusion, high confidence - Matt 19:29: allusion, medium confidence ### Translation notes - Quotations: 1 Thess 3:3; 2 Tim 4:8; Gen 22 (Abraham); Job 1:21; Job 42:10; Matt 19:29. Several lines are lost in the scan at column breaks; where the sense is certain from the context, the missing words are supplied in brackets, otherwise marked “…”. Chrysostom condemns incantations, amulets and diviners as idolatrous; translated as written. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 3.5 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/3-5). ## Homily 3.6 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/3-2/#p-3-6 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theft becomes a true loss only when we turn to diviners and lose our souls; like sailors lightening a ship, we should answer loss with almsgiving and thanksgiving, and keep stores for the needy rather than gold. ### Greek text Πῶς δὲ καὶ ζημία γίνεται χαλεπή; “Ὅταν τὴν ψυχὴν ζημιωθῇς. Εἰπὲ γάρ μοι, ἀπεστέρησέ τῶν ὁ κλέπτης; διὰ τί σὺ σαυτὸν ἀποστερεῖς σωτῇρίας, διὰ τί ἀλγῶν ἐφ᾽ οἷς παρ᾽ ἑτέρων χαχῶς ἔπαθες, αὐτὸς πλείοσι περιδάλλεις σαυτὸν χαχοῖς Ἐκχεῖνός σε ἴσως πενίᾳ περιέδαλε, σὺ δὲ σαντὸν ἐν τοῖς ἀπεστέρησέ σε τὰ ἐχτός σου ὄντα, καὶ ὕστερον καὶ ἄχοντός σου ἀποπηδήσοντα " σὺ δὲ τὸν αἰώνιον πλοῦ πον σαυτὸν ἀφαιρῇ. Ἐλύπησέ σε ὁ διάθδολος μενος τὰ χρήματα; λύπησον αὐτὸν καὶ σὺ εὐχαριστῆῇσας, καὶ μὴ εὐφράνῃς. "Ἄν πρὸς μάντεις ἀπέλθῃς, εὔφρανας " ἂν εὐχαριστήσῃς τῷ Θεῷ, χαιρίαν ἔδωκας αὐτῷ τὴν πληγήν. Καὶ ὅρα τί γίνεται" δῦτε αὐτὰ εὑρήσεις ἀπελθὼν πρὸς τοὺς μάντεις " οὐ γάρ ἔστιν ἐκείνων εἰδέναι " εἰ δέ πον καὶ εἶπον ἐπιτυχόντες, καὶ τὴν ψυχὴν προσαπολλύεις, καὶ ὑπὸ τῶν ἀδελφῶν καταγελασθήσῃ τῶν σῶν, καὶ πάλιν αὐτὰ καχῶς ἀπολεῖς.. Ὁ γὰρ δαίμων εἰδὼς ὅτι ζημίαν οὐ φέρεις, ἀλλ᾽ ὑπὲρ τούτων καὶ τὸν Θεόν σου ἀρνῇ, πάλιν χρήματα δί-δωσιν, ἵνα ἀφορμὴν σχῇ τοῦ πάλιν σε ἀπατῆσαι. δὲ καὶ λέγοιεν οἱ μάντεις, μὴ θαυμάζετε - ἀσώματός ἐστιν ὁ δαίμων, πανταχοῦ περίεισιν " αὐτὸς αὐτοὺς ὁπλίζει τοὺς λῃστάς " οὐ γὰρ ἄνευ δαίμονος ταῦτα γένεται. Εἰ τοίνυν ὁπλίζει τούτους, καὶ οἷδε καὶ ποῦ χατατίθενται οὐχ ἀγνοεῖ τοὺς αὐτοῦ ὑπηρέτας. Οὐχ ἔστι δὲ θαυμαστὸν τοῦτο " ἂν ἴδῃ ἀλγοῦντά σ: τῇ ζημίᾳ, καὶ ἑτέραν ἐπάγει " ἂν ἴδῃ χαταγελῶντα καὶ χαταφρονοῦντα, ἀποστήσεται ταύτης τῆς ὁδοῦ. Καθάπερ γὰρ ἡμεῖς ἐχεῖνα τοὺς ἐχθροὺς διατίθεμεν ἐν οἷς λ»ποῦμεν αὐτούς " ἂν δὲ ἴδωμεν ὅτι οὐχ ἀλγοῦσιν, ἀφιστάμεθα λοιπὸν, ὡς οὐχ ἔχοντες αὐτοὺς δαχεῖν " οὕτω Τί λέγεις; οὐχ ὁρᾷς τοὺς ἐν τῇ θαλάσσῃ πλέοντας, πῶς οὐ φροντίζουσι χρημάτων, χειμῶνος γινομένου, ἀλλὰ καὶ τὰ ὄντα ῥίπτουσι; καὶ οὐδεὶς λέγει, Τί ποιεῖς, ἄνθρωπε; τῷ χειμῶνι συμπράττεις καὶ τῷ ναυαγίῳ; πρὶν ἢ σε τὸ χῦμα τὸν πλόῦτον ἀφέληται, σὺ ταῖς σαυτοῦ χερσὶ τοῦτο ποιεῖς : τί ᾿Αλλὰ ταῦτα μὲν ἂν εἴποι ἄγροιχος ἄνθρωπος, καὶ τῶν ἐν θσλάττῃ πειρασμῶν ἄπειρος " ὁ μέντοι ναυτιχὸς, καὶ τί μὲν ἐργάζεται γαλήνην, τέ δὲ ποιεξ χειμῶνα ἀκχριθῶς ἐπιστάμενοξ, καὶ χαταγελάσεται τοῦ ταῦτα λέγοντος “ Διὰ γὰρ τοῦτο ῥίπτω, φησὶν, ἵνα μὴ χλυδὼν γένηται. Οὕτω καὶ ὁ ἔμπειρος τῶν ἐν τῷ βίῳ πραγμάτων καὶ τῶν πειρασμῶν, ὅταν ἴδῃ τὸν χειμῶνα ἐπιστάντα, καὶ τὰ πνευματιχὰ τῆς πονηρίας ναυάγιον ἐργάσασθαι βουλόμενα, καὶ τὰ λείποντα τῶν χρημάτων ῥίπτει. Ἐγένετο χλοπή σοι, ποίησον ἐλεημοσύνην, καὶ χουφίζεις τὸ πλοῖον. Ἥρπασαν οἱ λῃσταί; σὺ δὸς τὰ λείψανα τῷ Χριστῷ " οὕτω καὶ τὴν ἐπὶ τοῖς προτέροις παραμυθήσῃ πενίαν. Κούφισον τὸ πλοῖον, μὴ χατάσχῃς τὰ μείναντα, ἵνα μὴ περιαἀντλῆτα: ὁ τὸ σχάφο:. Ἐχεῖνοι͵ ἵνα σώματα φυλάξωσιν, ἐχδολὴν ποιοῦνται τῶν σχευῶν, καὶ οὐ περιμένουσι τὸ χῦμα ἐπελθὸν περιτρέψαι τὸ σχάφος " σὺ ἵνα ψυχὰς σώσῃ, οὐ παύσεις τὸ ναυάγιον; Πειράτατε, εἰ ἀπιστεῖτε, παραχαλῶ, πειράσατε, καὶ ὄψεσθε τὴν δόξαν τοῦ Θεοῦ. “ὑταν σοί τι λυπηρὸν συμδῇ, δὸς ἐλεημοσύνην εὐθέως, εὐχαρίστησον ὅτι συνέδη, καὶ ὄψει πόση χαρὰ ἐπειτέρχεται. Τὸ γὰρ χέρδος τὸ πνευματιχὸν χἂν ὀλίγον ἧ, τοσοῦτόν ἔστιν, ὡς πᾶσαν ἀποχρύψαι ζημίαν σωματιχήν. Ἕως ἂν ἔχῃς διδόναι τῷ Χριστῷ, πλουτεῖς, Εἰπέ μοι, εἰ συληθέντι σοι προσελθὼν ὁ βασιλεὺς χεῖρα ὑπέτεινεν ἀξιῶν τι λαθεῖν παρὰ σοῦ, ἄρα οὐκ ἂν ἐνόμισας πάντῶν εἶναι πλουσιώτερος, εἰ μηδὲ μετὰ τοσαύτην πενίαν ἐπαισχύνεταί σε ὁ βασιλεύς; Μὴ συναρπαγῇς" μόνον χράτησον σαυτοῦ, καὶ χρατήσεις τῆς τοῦ δια δόλου ἐπιδουλῆῇς. “Ἔξεστί σοι χερδᾶναι μεγάλα. Κατῆς ψυχῆς, Πῶς δὲ ἄν τις καταφρονήσειεν; Οὐχ ὁρᾶτε τὰ λαμπρὰ τῶν σωμάτων, καὶ τοὺς ἐρῶντας αὑτῶν " ἕως μὲν ἂν ἐν ὄψεσιν ἧ, ἐκκαίεται τὸ πῦρ, λαμπρὰ ἄνεισιν ἡ φλόξ" ἐπειδὰν δέ τις αὐτοὺς ἀπαγάγῃ πόῤῥω, πάντα ἔσόεσται, πάντα χεχοίμισται; Οὕτω καὶ ἐπὶ τοῦ πλούτου, μηδεὶς χρυσία χατασχεναζέτω, μηδεὶς λίθους τιμίους, μηδεὶς Εἰ δὲ βούλει πλουτεῖν ὡς οἱ παλαιοὶ, πλούτει μὴ ἐν χρυσίῳ, ἀλλ᾽ ἐν τοῖς ἀναγκαίοις, ἵνα καὶ ἐξ ἑτοίμου παρέχῃς τοῖς ἄλλοις " μὴ φιλόχοσμος ἔσο " ὁ τοιοῦτος πλοῦτος καὶ τοῖς λῃσταῖς ἐστιν εὐεπιθούλευτος, καὶ ἡμῖν παρέχει φροντίδας " μὴ σχεύη χρυσᾷ καὶ ἀργυρᾶ χτῶ, ἀλλ᾽ ἔστωσαν ἀποθῆχαι σίτου, οἴνου, ἐλαίου " ἔστωσαν, οὐχ ἵνα πάλιν διαπραθεῖσαι ἄργυρον ἐργάσωνται, ἀλλ᾽ ἵνα τοῖς δεομένοις ' χορηγῶνται. Ἃν μεθα τῶν οὐρανίων ἀγαθῶν " ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, - νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ### English translation (Claude) And how does the loss become grievous? When you suffer loss in your soul. For tell me, has the thief robbed you [of your goods]? Why do you rob yourself of salvation? Why, grieving at what you have suffered from others, do you yourself surround yourself with more evils? He perhaps surrounded you with poverty, but you [injure] yourself in [deadly] things. He robbed you of things outside you, which would later leap away from you even against your will; but you take from yourself the eternal wealth. Has the devil grieved you by [taking] your money? Grieve him too by giving thanks, and do not gladden him. If you go to diviners, you have gladdened him; if you give thanks to God, you have dealt him a mortal blow. And see what happens: you will not find the goods by going to the diviners, for it is not theirs to know; and if somewhere they spoke and hit the mark, you both lose your soul besides, and will be laughed at by your brothers, and will lose the goods again wretchedly. For the demon, knowing that you do not bear loss, but for these things even deny your God, gives money again, so that he may have an occasion to deceive you again. And if the diviners do tell you, do not wonder: the demon is bodiless, he goes about everywhere; he himself arms the robbers; for these things do not happen without a demon. If then he arms them, he also knows where they deposit the goods; he is not ignorant of his own servants. And this is not wonderful: if he sees you grieving at the loss, he brings on another; if he sees you laughing at it and despising it, he will give up this road. For just as we do to our enemies the things by which we grieve them, but if we see that they do not grieve, we give up at last, as having no way to bite them, so [does the devil]. What do you say? Do you not see those who sail on the sea, how when a storm comes they take no thought for money, but even throw out what they have? And no one says, What are you doing, man? Are you cooperating with the storm and the shipwreck? Before the wave takes your wealth, do you do this with your own hands? … But an ignorant countryman, inexperienced in the trials of the sea, might say these things; the sailor, however, who knows exactly what makes a calm and what makes a storm, will laugh at the one who says this: “For this reason I throw it out,” he says, “so that the sea may not swamp us.” So too the one experienced in the affairs and trials of life, when he sees the storm come on, and the spiritual forces of wickedness wishing to cause a shipwreck, throws out even what is left of his money. Has a theft befallen you? Give alms, and you lighten the ship. Have robbers seized your goods? Give the remainder to Christ; so you will also console your poverty from the former loss. Lighten the ship; do not hold back what remains, lest the vessel be swamped. They, to keep their bodies safe, throw out the cargo, and do not wait for the wave to come and overturn the vessel; will you, to save souls, not stop the shipwreck? Try it, if you disbelieve; I beg you, try it, and you will see the glory of God. When something grievous befalls you, give alms at once, give thanks that it befell, and you will see how great a joy comes upon you. For spiritual gain, even if it is small, is so great as to hide all bodily loss. As long as you have something to give to Christ, you are rich. Tell me, if after you were robbed the king came to you and stretched out his hand asking to receive something from you, would you not think yourself richer than all, if even after so great poverty the king is not ashamed of you? Do not be carried away; only master yourself, and you will master the devil’s plot. You can gain great things. [Let us despise money, so as not to despise our] soul. And how could one despise it? Do you not see beautiful bodies and those who love them: as long as they are before their eyes the fire is kindled, the flame rises bright; but when someone takes them far away, everything is quenched, everything is lulled to sleep? So too with wealth: let no one prepare gold ornaments, no one precious stones, no one … But if you wish to be rich like the ancients, be rich not in gold but in necessities, so that you may supply others readily. Do not be fond of finery; such wealth is easily plotted against by robbers, and brings us cares. Do not acquire vessels of gold and silver, but let there be stores of grain, wine, oil; let there be, not so that, sold again, they may make silver, but so that they may be supplied to the needy. If we [withdraw from superfluities, we shall obtain] the heavenly good things; which may we all obtain, in Christ Jesus our Lord, with whom to the Father together with the Holy Spirit be glory, might, honour, now and always and to the ages of ages. Amen. ### Scripture references - Jonah 1:5: allusion, low confidence - Eph 6:12: allusion, high confidence - John 11:40: allusion, medium confidence - Matt 6:19: allusion, medium confidence - Matt 25:40: allusion, medium confidence ### Translation notes - Quotations and allusions: Matt 6:19–20; Jonah 1:5 (the sailors throwing out cargo, as an image); Eph 6:12; Ps 34:8 / “you will see the glory of God,” John 11:40. Several lines are lost in the scan at column breaks; where the sense is certain from the context, the missing words are supplied in brackets, otherwise marked “…”. A passage of Migne’s Latin translation has leaked into the Greek after “Have robbers seized your goods?” and has been removed. Chrysostom’s claim that demons arm robbers and inform diviners is translated as written. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 3.6 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/3-6). ## Homily 4.1 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/4-1/#p-4-1 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul sends Timothy because he did not know how the Thessalonians fared: God lets saints be ignorant of many things to keep them humble and keep others from thinking them gods; Paul’s love and the severity of the trials made him anxious. ### Greek text 5 Διὰ τοῦτο κἀγὼ μηχέτι στέγων, ἔπεμψα εἰς τὸ γγῶγηι τὴν πίστιν ὑμῶν, μή πως ἐπείρασεν ὑμᾶς ὁ πειράζων, καὶ εἰς κεγὸν γένηται ὁ κόπος ὧν, Ἄρτι δὲ ἐλθόντος Τιμοθέου πρὸς ἡμᾶς ἀφ ὑμῶν, καὶ εὐαγγελισαμέγου ἡμῖν τὴν ὠπμοτ καὶ τὴν ἀγάπην ὑμῶν, καὶ ὅτι ἔχετε μγείαν ἡμῶν πάντοτε ἀγαθὴν, ἐπιποθοῦντες ἡμᾶς ἰδεῖν, καθάπερ καὶ ἡμεῖς ὑμᾶς" ἐπὶ πάσῃ τῇ θλίψει καὶ ἀνάγκῃ ἡμῶν τῆς ὑμῶν, πίστεως " ὅτι γῦν ζῶμεν, ἐὰν Ζήτημα πρόχειται τήμερον ἡμῖν παρὰ πολλῶν ζητούμενον, καὶ πολλαχόθεν συλλεγόμενον. Τί δὲ τὸ ζήτημά ἐστι; Διὰ τοῦτο, φησὶ, κἀγὼ μηχέτιστέγων, ἔπεμψα Τιμόθεον εἰς τὸ γγῶγαι τὴν πίστιν ὑμῶν. ΤΙ λέγεις; ὁ τοσαῦτα εἰδὼς, ὁ ἀπόῤῥητα ἀκούσας ῥήματα, ὁ μέχρι τρίτου ἀνελθὼν οὐρανοῦ, οὗτος οὔχ οἷδε, καὶ ἐν ᾿Αθήναις ὦν; χαΐτοι οὐ πολλοῦ ὄντος τοῦ διαστήματος, οὐδὲ πρὸ πολλοῦ χωρισθεὶς αὐτῶν - ᾿Απορφανισθέγτες γὰρ, φησὶν, ἀφ᾽ ὑμῶν» πρὸς χαιρὸν ὥρας. Οὐχ οἷδε οὖν ὁ τοιοῦτος «ὰ Θεσσαλονιχέων, ἀλλ᾽ ἀναγχάζεται πέμψαι Τιμόθεον εἰς τὸ γνῶναι τὴν πίστιν αὐτῶν " Μή πως ἐπείρασεν ὑμᾶς, φησὶν, ὁ πειράζων, καὶ εἰς κεγὸν γέγηται ὁ κόπος ἡμῶν; Τί οὖν ἄν τις εἴποι; ὅτι οὐ πάντα ἥδεισαν οἱ ἅγιοι; Καὶ ὅτι οὐχ ἤδεισαν, πολλαχόθεν ἄν τις μάθοι, ἀπό τε τῶν πρώτων, ἀπό τε τῶν μετὰ ταῦτα " χαθάπερ Ἑλισσαῖος περὶ τῆς γυναιχὸς ἠγνόησε " χαθάπερ ᾿Ηλίας ἔλεγε πρὸς τὸν Θεόν: Ἑγὼ ὑπε.λείφθην μόνος, καὶ ζητοῦσι τὴν ψυχήν μου. Διὰ τοῦτο ἤχους παρὰ τοῦ Θεοῦ, ὅτι Κατέλιπον ἐμαυτῷ ἑπτακισχιλίους ἄνδρας. Καθάπερ ὁ Σαμουὴλ πάλιν, ἡνίχα ἀπεστάλη χρῖσαι τὸν Δαυῖδ᾽ Εἶπε, φησὶ, Κύριος πρὸς αὐτόν" Μὴ πρόσχες εἰς τὴν ὄψιν αὐτοῦ, μηδὲ εἰς τὴν ἕξιν τοῦ μεγέθους αὑτοῦ, ὅτι ἐξουδέγωχα αὑτόν" ὅτι οὐχ ὡς ἄνθρωπος ὄψεται ὁ Θεός" ὅτι ἄνθρωπος ὄψεται εἰς πρόσωπον, ὁ δὲ Θεὸς εἰς καρδίαν. Τοῦτο ἐδ γίνεται: κανὰ πολλὴν τοῦ Θεοῦ κηδεμονίαν. Πῶς καὶ τίνι τρόπῳ; Αὐτῶν τε ἕνεχεν τῶν ἁγίων, καὶ τῶν πιστευόντων αὐτοις. Καθάπερ γὰρ καὶ διωγμοὺς συγχωρεῖ γίνεσθαι, οὕτως αὐτοὺς συγχωρεῖ πολλὰ καὶ ἀγνοεῖν, ἵνα χαταστέλλωνται. Διὰ τοῦτο καὶ Παῦλος ἔλεγεν - Ἐδόθη μοι σκόλοψ τῇ σαρκὶ, ἄγγελος Σατᾶν ἵνα μὲ κολαφίζῃ, ἵνα μὴ ὑπεραίρωμαι " καὶ πάλιν, ἵνα καὶ οἱ ἄλλοι μὴ μεγάλα περὶ αὐτὸν φαντάζωνται. Εἰ γὰρ ἀπὸ σημείων θεοὺς αὐτοὺς εἶναι ἐνόμισαν, πολλῷ μᾶλλον, εἰ διαπαντὸς ἐπέμενον τὰ πάντα εἰδόπες. Καὶ τοῦτο καὶ αὐτὸς πάλιν φησίν" Ἵνα μή τις εἰς ἐμὲ 1ογίσηται ὑπὲρ ὃ βλέπει με, ἣ ἀκούει τι ἐξ ἐμοῦ. Καὶ πάλιν ἄχουε τοῦ Πέτρου λέγοντος, ἡνίχα τὸν χωλὸν ἐθεράπευσε " Τί ἡμῖν ἀτενίζετε ὡς ἰδίᾳ δυνάμει ἢ εὑὐσεδείᾳ τοῦτο πεποιηχόσι τοῦ περιπατεῖν αὐτόν; Εἰ δὲ καὶ αὐτῶν τοῦτο λεγόντων καὶ ποιούντων, ὅμως καὶ ἀπὸ τῶν ὀλίγων καὶ μιχρῶν οὕτως ἑτίέχτοντο ὑπόνοιαι πονηραὶ, πολλῷ μᾶλλον ἀπὸ τῶν μεγάλων. Καὶ δι’ ἕτερον δὲ ταῦτα συνεἐχωρεῖτο. Ἵνα γὰρ μή τις ἔχῃ λέγειν, ὅτι οὐχὶ ἄνθρωποι ὄντες χατώρθωσαν ἅπερ χατώρθωσαν, καὶ οὕτω πάντες ὕπτιοι γίνωνται, διὰ τοῦτο δείχνυσι καὶ αὐτοὺς ὄντας ἐν ἀσθενείᾳ, ἵνα τῶν ἀγνωμονεῖν βουλομένων πᾶσαν ἐγχόψῃ ἀναισχυντίας πρόφασιν. Διὰ τοῦτο ἀγνοεῖ, διὰ τοῦτο καὶ πολλάχις προθέμενος οὐκ ἔρχεται, ἵνα μάθωσιν ὅτι πολλὰ οὐκ οἶδε. Πολὺ οὖν ἐχ τούτου τὸ κέρδος ἦν. Ἦ γὰρ ἂν ἦσαν ἕτι καὶ οὕτω λέγοντές τινες, ὅτι Οὗτός ἔστιν ἡ δύναμις τοῦ Θεοῦ ἡ μεγάλη, καὶ ἄλλοι τινὲς, ὅτι Ὃ δεῖνα καὶ ὁ δεῖνα. Εἰ μὴ ταῦτα ἐγένοντο, τί οὐχ ἂν ἐνομισαν; Ἐνταῦθα δὲ δοχεῖ μέντοι εἶναι αὐτῶν χατηγορία" τῷ δὲ ἀχριδῶς σχοποῦντι καὶ πολὺ τὸ θαῦμα αὐτῶν ἐμφαίνει, καὶ τῶν πειρασμῶν ἡ ὑπερθολὴ δείκνυται, Πῶς, πρόσεχε. Εἰ γὰρ προεῖπες αὐτοῖς ὅτι, Εἰς τοῦτο κείμεθα, καὶ Μηδεὶς θορυδείσθω, τί πάλιν πέμπεις τὸν Τιμόθεον, ὥσπερ δεδοιχὼς μή τι γένηται ὧν οὐ βούλει; Τοῦτο μὲν οὖν ἀπὸ πολλῆς ἀγάπης ποιεῖ " οἱ γὰρ φιλοῦντες καὶ τὰ ἀσφαλῆ ὑποπτεύουσιν ἀπὸ τῆς πολλῆς θερμότητος " τοῦτο δὲ ἀπὸ τῶν πολλῶν πειρασμῶγ. Εἶπον μὲν γὰρ, ὅτι Εἰς τοῖτο κείμεθα" ἡ δὲ ὑπερδολὴ τῶν χαχῶν ἐφόδησέ με. Διὸ οὐκ εἶπεν, ὅτι Καταγνοὺς ὑμῶν ἀποστέλλω, ἀλλὰ, Μηκέτι στέγων" ὃ ! μᾶλλον φιλίας ἦν. Τί ἐστι, Μή πως ἐπείρασεν ὑμᾶς ὁ πειράζων; Ὁρᾷς ὅτι τὸ ἐν ταῖς θλίψεσι σαλεύεσθαι διαθολιχόν ἔστι, καὶ τῆς ἐχείνου παρατροπῆς; Ὅταν γὰρ ἡμᾶς αὐτοὺς μὴ δυνηθῇ, ἑτέρως δι᾽ ἡμῶν τοὺς ἀτθενείας ἐστὶ, καὶ οὐδεμίαν ἐχούσης ἀπολογίαν" χαθἀπερ ἐπὶ τοῦ Ἰὼδ πεποίηχε, τὴν γυναῖχα διεγείρας " Εἰπέ τι ῥῆμα, φησὶ, πρὸς Κύριον, καὶ τελεύτα. “δὲ πῶς αὐτὴν ἐπείρασε. Διὰ τί δὲ μὴ εἶπεν, ἐσάλευσεν, ἀλλ᾽, ᾿Επείρασεν; Ὅτι τοσοῦτον, φησὶν, ὑπώπτευσα μόνον, ὅσον πειρασθῆναι ὑμᾶς" οὐ γὰρ δὴ τὴν πεῖραν αὐτοῦ σάλον χαλεῖ. Ὁ γὰρ δεχόμενος αὑτοῦ τὴν προσθολὴν, ἐσαλεύθη. Βαδαὶ ! πόση φιλοστοργία τοῦ Παύλου " οὐχ ἔμελεν αὐτῷ τῶν θλίψεων οὐδὲ τῶν ἐπιδουλῶν. Οἶμαι γὰρ αὐτὸν ἐχεξ τότε μεμενηχέναι" καθάπερ φησὶν ὁ Λουχᾶς, ὅτι ἐν τῇ Ἑλὑπὸ τῶν Ἰουδαίων. ### English translation (Claude) “For this reason, when I could bear it no longer, I sent to learn about your faith, lest somehow the tempter had tempted you and our labour should be in vain. But now that Timothy has come to us from you, and has brought us the good news of your faith and love, and that you always have a good remembrance of us, longing to see us, as we also to see you, for this reason, brothers, in all our distress and affliction we were comforted about you through your faith; for now we live, if [you stand fast in the Lord].” A question is set before us today, asked by many and gathered from many places. What is the question? “For this reason,” he says, “when I could bear it no longer, I sent Timothy to learn about your faith.” What do you say? The man who knew so much, who heard unspeakable words, who went up as far as the third heaven, does he not know, and that while he is at Athens? And yet the distance was not great, nor had he been separated from them long before; for “having been bereaved of you,” he says, “for a short time.” Does such a man then not know the state of the Thessalonians, but is forced to send Timothy to learn about their faith? “Lest somehow,” he says, “the tempter had tempted you and our labour should be in vain.” What then might one say? That the saints did not know everything? And that they did not know, one might learn from many places, both from earlier times and from later ones: as Elisha did not know about the woman; as Elijah said to God, “I alone am left, and they seek my life”; therefore he heard from God, “I have left for myself seven thousand men.” As Samuel again, when he was sent to anoint David: “The Lord said,” it says, “to him: Do not look at his appearance, nor at the height of his stature, for I have rejected him; for God does not see as man sees; for man looks on the face, but God on the heart.” And this happens out of God’s great care. How and in what way? Both for the sake of the saints themselves and of those who believe in them. For just as he permits persecutions to happen, so he permits them to be ignorant of many things, so that they may be kept humble. Therefore Paul too said, “A thorn was given me in the flesh, a messenger of Satan to buffet me, so that I might not be exalted”; and again, so that others too might not imagine great things about him. For if from the signs they thought them gods, much more if they had continued knowing everything at all times. And this he himself says again: “so that no one may think more of me than what he sees in me or hears from me.” And again hear Peter saying, when he had healed the lame man, “Why do you stare at us, as though by our own power or piety we had made him walk?” And if, even when they said and did this, evil suspicions were nevertheless born from a few small things, much more would they have been from great ones. And these things were permitted for another reason too. So that no one might be able to say that it was not as men that they accomplished what they accomplished, and so all become careless, he shows them too to be in weakness, so as to cut off every pretext for shamelessness from those who wish to be ungrateful. Therefore he is ignorant; therefore too, often intending to come, he does not come, so that they may learn that he does not know many things. Great, then, was the gain from this. For otherwise some would even so have been saying, “This man is the great power of God,” and others, “So-and-so and so-and-so.” Had these things not happened, what would they not have thought? Here, however, it seems to be an accusation of them; but to one who looks carefully it displays also their great wonder, and the excess of the trials is shown. How? Attend. For if you told them beforehand, “We are appointed to this,” and “Let no one be troubled,” why do you send Timothy again, as though afraid that something you do not wish might happen? This he does out of great love; for those who love suspect even safe things out of their great warmth; and also because of the many trials. For I said, “We are appointed to this”; but the excess of the evils frightened me. Therefore he did not say, “I send because I condemned you,” but, “when I could bear it no longer”; which was rather a mark of friendship. What is “lest somehow the tempter had tempted you”? Do you see that to be shaken in afflictions is of the devil, and of his perverting? For when he cannot [shake] us ourselves, he [shakes] in another way, through us, those [who are weaker], which is a mark of [great] weakness, and has no excuse; as he did in the case of Job, rousing his wife: “Speak some word against the Lord,” she says, “and die.” See how he tempted her. And why did he not say “shook,” but “tempted”? Because I suspected only so much, he says, that you had been tempted; for he does not call his testing a shaking. For the one who accepts his attack has been shaken. Wonderful! How great was Paul’s tender affection: he did not care about the afflictions or the plots. For I think he was staying there at that time; as Luke says, that in Greece [he spent three months, when a plot was laid against him] by the Jews. ### Scripture references - 1 Thess 3:5: quotation, high confidence - 1 Thess 3:6: quotation, high confidence - 1 Thess 3:7: quotation, high confidence - 1 Thess 3:8: quotation, high confidence - 2 Cor 12:4: allusion, high confidence - 2 Cor 12:2: allusion, high confidence - 1 Thess 2:17: quotation, high confidence - 2 Kgs 4:27: allusion, high confidence - 1 Kgs 19:10: quotation, high confidence - 1 Kgs 19:18: quotation, high confidence - 1 Sam 16:7: quotation, high confidence - 2 Cor 12:7: quotation, high confidence - 2 Cor 12:6: quotation, high confidence - Acts 3:12: quotation, high confidence - Acts 14:11: allusion, medium confidence - Job 2:9: quotation, high confidence - Acts 20:3: allusion, high confidence ### Translation notes - Quotations: 1 Thess 3:5–8; 2 Cor 12:4, 2; 1 Thess 2:17; 2 Kgs 4:27 (Elisha and the Shunammite); 1 Kgs 19:10, 18 (Rom 11:3–4); 1 Sam 16:7; 2 Cor 12:7; 2 Cor 12:6; Acts 3:12; Acts 14:11 (taken for gods); Job 2:9; Acts 20:3. Several lines are lost in the scan at column breaks; where the sense is certain, the missing words are supplied in brackets, otherwise marked “…”. The quotation of 1 Thess 3:8 breaks off in the scan. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 4.1 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/4-1). ## Homily 4.2 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/4-1/#p-4-2 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul, more than a natural father, sent Timothy in his own danger; Timothy’s good news of their faith and love comforted him, so that he says he lives if they stand fast. ### Greek text Οὐκ ἔμελεν οὖν αὐτῷ τῶν κινδύνων, ἀλλὰ τῶν μαθητενομένων. Ὁρᾷς ὅτι πάντα φυσιχὸν πατέρα παρ-. ἐληλύθει; Ἡμεῖς μὲν γὰρ ἐν ταῖς θλίψεσι καὶ τοῖς κινδύνοις πάντων τὴν μνήμην ἐχδάλλομεν" αὐτὸς δὲ οὕτως ἐδεδοίχει καὶ ἔτρεμεν ὑπὲρ τῶν παίδων, ὡς καὶ ὃν μόνον εἶχε παραμυθίαν, τὸν Τιμόθεον καὶ χοινωνὸν καὶ συνεργὸν, τοῦτον ἐν αὑτοῖς τοῖς κινδύνοις πέμψαι πρὸς αὐτούς. Καὶ δἰς κενὸν, φησὶ, γένηται ὁ κόπος ἡμῶν. Διὰ τί; εἰ γὰρ καὶ παρετράπησαν, οὐ παρὰ τὴν σὴν αἱτίαν, οὐ παρὰ τὴν σὴν ῥᾳθυμίαν. ᾿Αλλ᾽ ὅμως καὶ τούτων ὄντων, χεχενῶσθαί μοι τὸν χόπον νομίζω ἀπὸ τῆς πολλῆς φιλαδελφίας. Μή πως ἐπείρασεν ὑμᾶς ὁ πειράζων, Πειράζει δὲ οὐχ εἰδὼς εἰ χαταθαλεῖ. Εἶτ᾽ ἐχεῖνος μὲν καὶ ὡς οὐχ εἰδὼς ἐπέρχεται, ἡμεῖς δὲ εἰδότες ὅτι σφόδρα αὑτοῦ περιεσόμεθα, οὐ νήφομεν; Ὅτι δὲ οὐκ εἰδὼς ἡμῖν προσδάλλει ἃ, ἐπὶ τοῦ Ἰὼδ ἐδήλωσεν. Ἔλεγε γὰρ πρὸς τὸν Θεὸν ὁ πονηρὸς ἐχεῖνος δαίμων " Οὐ σὺ περιέφρραξας αὐτοῦ τὰ ἔσω καὶ τὰ ἔξω; Περίε.λε αὑτοῦ τὰ ὑπάρχοντα" ἦ μὴν εἰς πρόσωπόν σε εὐλογήσει. ΠΠειράζει..Ἂν ἴδῃ τι ἀσθενὲς, ἐπεχείρησεν ἂν ἰσχυρὸν, ἀπέστη. “Καὶ εἷς κενὸν, φησὶ, γένηται ὁ κόπος ἡμῶν. ᾿Αχούσωμεν ἅπαντες, πῶς ἔχαμνεν ὁ Παῦλος. (ὐὐχ εἶπεν, ἔργον, ἀλλ᾽ Ὁ κόπος" οὐχ εἶπε, καὶ ὑμεῖς ἀπολεῖσθε », ἀλλ᾽, Ὁ χόπος ἡμῶν. Ὥστε εἰ καὶ συνέθη τι, εἰχὸς ἐγίνετο" ἐπειδὴ δὲ οὐ συνέδη, πολὺ τὸ θαῦμα. Ταῦτα μὲν προσεδοχήσαμεν, φησὶν, ἐξέδη δὲ τὰ ἐναντία " οὐ γὰρ μόνον προσθήχην θλίψεως οὐδεμίαν παρ᾽ ὑμῶν ἐλάδομεν, ἀλλὰ καὶ παράχλησιν. Ἤλρτι δὲ ἐλθόντος Τιμοθέου, φητὶ, πρὸς ἡμᾶς ἀφ᾽ ὑμῶν, καὶ εὐαγγελισαμέγου ἡμῖν τὴν πίστιν, καὶ τὴν ἀγάπην ὑμῶν. Καὶ Παύλου; Οὐχ εἶπεν, ἀπαγγείλαντος, ἀλλ᾽, Εὐαγγέλισαμένου" τοσοῦτον ἀγαθὸν ἡγεῖτο τὴν ἐκείνων βεθαίωσιν καὶ τὴν ἀγάπην. ᾿Ανάγχη γὰρ ἐκείνης βεθαίας. μενούσης καὶ ταύτην ἐστηρίχθαι. Καὶ τῇ ἀγάπῃ δὲ αὐτῶν ἔχαιρεν, ὅτι σημεῖον τῆς πίστεως ἦν, Καὶ ὅτι ἔχετε, φησὶ, μνείαν ἡμῶν ἀγαθὴν πάντοτὲ ἐπιποθοῦντες ἡμᾶς ἰδεῖν, καθάπερ καὶ ἡμεῖς ὑμᾶς. Τουτέστι μετὰ ἐπαίνων. Οὐχ ὅτε παρῆμεν, οὐδ᾽ ὅτε ἐθαυματουργοῦμεν, ἀλλὰ καὶ νῦν, ὅτε πόῤῥὼω ἐσμὲν, καὶ μαστιζόμεθα, καὶ μυρία πάσχομεν δεινὰ, μνείαν ἡμῶν ἀγαθὴν ἔχετε. ᾿Αχούσατε πῶς θαυμάζονται μαθηταὶ μνείαν ἀγαθὴν περὶ διδχασχάλων ἔχοντες, πῶς μακαρίζονται. Μιμώμεθα τούτους " ἡμᾶς γὰρ αὐτοὺς ὠφελοῦμεν, οὐ τοὺς ἀγαπωμένους. Ἑπιποθοῦντες ἡμᾶς, φησὶν, ἰδεῖν, καθάπερ καὶ ἡμεῖς ὑμᾶς. Καὶ τοῦτο δὲ αὐτοὺ: εὔφρανε. Τὸ γὰρ μαθεῖν τὸν φιλοῦντα, ὅτι τοῦτο οἷδεν ὁ φιλούμενος, ὅτι φιλεῖται, πολλὴ παραμυθία καὶ παράχλησις. Διὰ τοῦτο παρεκιλήθημεν, ἀδειρφοὶ, ἐφ᾽ ὑμῖν ἐπὶ πάσῃ τῇ θλίψει καὶ ἀγάγκῃ ἡμῶν διὰ τῆς ὑμῶν πιστδως" ὅτι γῦν ζῶμεν, ἐὰν ὑμεῖς στήχητε ἐν Κυρίῳ. Τί Παύλου ἴσον γένοιτ᾽ ἂν, ὃς τὴν τῶν πλησίον σωτηρίαν ἐνόμιξεν εἶναι τὴν ἑαυτοῦ, καθάπερ σῶμα πρὸς μέλη, οὕτω πρὸς πάντας διαχεῖ-μενος; τίς δυνήσεται ταύτην ῥῆξαι τὴν φωνὴν νῦν; μᾶλλον δὲ τίς δυγήσεται οὕτω φρονῆσαί ποτε; Οὐχ ἠξίου χάριν αὑτοὺς εἰδέναι αὐτῷ τῶν πειρασμῶν τῶν ὑπὲρ αὐτῶν, ἀλλὰ χάριν αὑτοῖς δει, ὅτι οὐχ ἐσαλεύθησαν διὰ τοὺς πειρασμοὺς τοὺς αὐτοῦ ὡς ἂν εἰ ἔλεγεν, ὅτι Ὑμῖν μᾶλλον, ἣ ἡμῖν ἀπὸ τῶν πειρασμῶν ἐγένετο βλάθδη" ὑμεῖς ἐπειράσθητε μᾶλλον ἣ ἡμεῖς, ὑμεῖς οἔ μηδὲν παθόντες, ἡμῶν τῶν παθόντων. Ἐπειδὴ ταῦτα, φησὶν, εὐηγγελίσατο ἡμᾶς ὁ Τιμόθεος, οὐδὲν αἶσθα-νόμεθα τῶν λυπηρῶν, ἀλλὰ, Παρεχιήθημεν" ἐπὲ πάσῃ τῇ θλίψει" οὐ ταύτῃ δὲ μόνον, ἀλλὰ καὶ ἀγάγχῃ ἡμῶν, φησίν" εἰχότως. Διδασχάλου γὰρ ἀγαθοῦ οὐδὲν ἂν ἄψαιτο λοιπὸν, ἕως ἂν τὰ τῶν μαθητῶν χατὰ γνώμην αὐτῷ προχωρῇ. Δι’ ὑμῶν, φησὲρ Καὶ μὴν τοὐναντίον ἦν" τὸ γὰρ παθόντας μὴ ἐνδοῦναι, ἀλλὰ στῆναι γενναίως, ἱχανὸν τοὺς μαθητὰς στηρίξαι. ᾿Αλλ’ αὐτὸς ἅπαν τοὐναντίον πο!εΐ, καὶ εἰς ἐκείνους περιτρέπει τὸ ἐγχώμιον᾽ ὑμεῖς ἡμᾶς ἡἠλείψατε, φησίν " ὑμεῖς ἡμῖν ἀναπνεῦσαι δεδώκατε " ὑμεῖς οὐχ ἀφήκατε τῶν πειρασμῶν αἰσθέσθαι. Καὶ ἀλλὰ τί; Νῦν ζῶμεν" δειχνὺς ὅτι καὶ πειρασμὸν καὶ θάνατον οὐδὲν ἄλλο ἡγεῖται, ἢ τὸ σχάνδαλον τὸ ἐχείνων, ὅπου γε καὶ ζωὴν τὴν ἐχείνων προχοπήν. Πῶς ἂν ἄλλος τις ς ἣ τὴν λύπην τὴν ἐπὶ τῇ τῶν μαθητῶν ἀσθενείᾳ, ἢ τὴν χαρὰν ἐδήλωσεν; Οὐκ εἶπε, καίρομεν, ἀλλὰ, Ζῶμεν, ζωὴν λέγων τὴν μέλ- ### English translation (Claude) He did not care, then, about the dangers, but about those he was making disciples. Do you see that he surpassed every natural father? For we in afflictions and dangers cast out the memory of everyone; but he so feared and trembled for his children that, in the very dangers, he sent to them the only comfort he had, Timothy, his partner and fellow worker. “And our labour,” he says, “should be in vain.” Why? For even if they had been turned aside, it would not have been through your fault, nor through your negligence. But nevertheless, even so, I think my labour emptied, out of my great brotherly love. “Lest somehow the tempter had tempted you.” He tempts without knowing whether he will overthrow. Then does he attack even as one who does not know, and do we, who know that we will surely overcome him, not keep sober? That he attacks us without knowing he showed in the case of Job. For that wicked demon said to God, “Have you not fenced in what is within and without? Take away his possessions; surely he will bless you to your face.” He tempts. If he sees anything weak, he presses on; if strong, he withdraws. “And our labour,” he says, “should be in vain.” Let us all hear how Paul laboured. He did not say “work,” but “labour”; he did not say “and you will perish,” but “our labour.” So that if anything had happened, it would have been natural; but since nothing happened, the wonder is great. We expected these things, he says, but the opposite came about; for not only did we receive no addition of affliction from you, but even comfort. “But now that Timothy has come to us from you,” he says, “and has brought us the good news of your faith and love.” [See the gladness] of Paul! He did not say “reported,” but “brought good news”; so great a good did he think their firmness and love. For when that remains firm, this too must be established. And he rejoiced in their love too, because it was a sign of their faith. “And that you always have a good remembrance of us,” he says, “longing to see us, as we also to see you”; that is, with praises. Not when we were present, nor when we were working miracles, but even now, when we are far away and are scourged and suffer ten thousand terrible things, you have a good remembrance of us. Hear how disciples are admired for having a good remembrance of their teachers, how they are called blessed. Let us imitate them; for we benefit ourselves, not those who are loved. “Longing to see us,” he says, “as we also to see you.” And this too gladdened them. For for the one who loves to learn that the one he loves knows that he is loved is great comfort and encouragement. “For this reason, brothers, in all our distress and affliction we were comforted about you through your faith; for now we live, if you stand fast in the Lord.” What could be equal to Paul, who thought the salvation of his neighbours to be his own, being disposed toward all as a body toward its members? Who will be able to utter this word now? Or rather, who will ever be able to think so? He did not ask them to be grateful to him for the trials he underwent for them, but he thanks them that they were not shaken by his trials; as if he said: The harm from the trials came to you more than to us; you were tried more than we, you who suffered nothing more than we who suffered. Since Timothy brought us this good news, he says, we feel nothing of our griefs, but “we were comforted in all our distress”; and not this only, but “in our affliction,” he says; naturally. For nothing would touch a good teacher any longer, as long as the affairs of his disciples go forward as he wishes. “Through you,” he says. And yet it was the opposite; for for those who suffered not to give way, but to stand nobly, was enough to establish the disciples. But he does entirely the opposite, and turns the praise to them: You anointed us, he says; you gave us breathing space; you did not let us feel the trials. And what besides? “Now we live,” showing that he regards trial and death as nothing other than their stumbling, since he regards life as their progress. How could anyone else have shown either the grief over the weakness of his disciples, or the joy? He did not say, “we rejoice,” but “we live,” speaking of the life to come … ### Scripture references - 1 Thess 3:5: quotation, high confidence - Job 1:10: quotation, high confidence - Job 1:11: quotation, high confidence - 1 Thess 3:6: quotation, high confidence - 1 Thess 3:7: quotation, high confidence - 1 Thess 3:8: quotation, high confidence - 1 Cor 12:26: allusion, medium confidence ### Translation notes - Quotations: 1 Thess 3:5–8; Job 1:10–11. A few words after “brought us the good news of your faith and love” are lost in the scan (“And of Paul?”) and are supplied by sense in brackets. The section breaks off at a column end. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 4.2 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/4-2). ## Homily 4.3 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/4-1/#p-4-3 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Thessalonians’ faith is Paul’s life and joy, yet he prays to supply what their faith lacks in teaching; he prays that their love may grow toward all and their hearts be kept blameless in holiness. ### Greek text “Ὥστε ἄνευ τούτου οὐδὲ ζῇν τὸ ζῇν ἡγούμεθα. Οὕτω τοὺς διδασχάλους διαχεῖσθαι χρὴ, οὕτω τοὺς μαθητὰς, καὶ οὐδὰν ἄτοπον ἔσται ποτέ. Εἶτα προσλιπαίνων αὐτὸ, ὅρα τί φησι" Τίγα γὰρ εὐχαριστίαν δυγάμεθα τῷ Θεῷ ἀγταποδοῦγαι περὶ ὑμῶν» ἐπὶ πάσῃ τῇ χαρᾷ, ἧ καίρομεν δι’ ὑμᾶς ἔμπροσθεν τοῦ Θεοῦ ἡμῶν, νυκτὸς καὶ ἡμέρας ὑπερεχπερισσοῦ γοι εἰς τὸ ἰδεῖν ὑμῶν τὸ πρόσωπον, καὶ καταρτίσαι τὰ ὑστερήματα τῆς πίστεως ὑμῶν; Οὐχὶ ζωῆς, φησὶν, αἴτιοι ἡμῖν γεγένησθε μόνον, ἀλλὰ καὶ εὐφροσύνης πολλῆς, καὶ τοσαύτης, ὡς μηδὲ εὐχαριστῆσαι δύνασθαι τῷ Θεῷ κατ᾽ ἀξίαν. Τὸ ὑμῶν ὁ κατόρθωμα δῶρον εἶναι, φησὶ, τοῦ Θεοῦ ἡγούμεθα " τοιαῦτα ἡμᾶς εὐηργετήσατέ, ὡς τοῦ Θεοῦ νομίζειν εἶναι " μᾶλλον δὲ καὶ ἔργον Θεοῦ " οὐ γὰρ ἀνθρωπίνης ψυχῆς οὐδὲ σπουδῆς τοσοῦτον φρόνημα. Νυχτὸς, φησὶ, καὶ ἡμέρας ὑπερεκπερισσοῦ δεόμενοι. Καὶ τοῦτο τῆς χαρᾶς σημεῖον. Καθάπερ γάρ τις γεωργὸς, ἀχούων περὶ τῆς αὐτοῦ χώρας τῆς πονηθείσης αὐτῷ, ὅτι βρίθεται «οἷς χαρποῖς 8, ποθεῖ χατ᾽ ὄψιν τὴν τοσαύτην ἰδεῖν ἧἠδονήν " οὕτω καὶ Παῦλος τὴν Μαχεδονίαν. Ὑπερεχπερισσοῦ δεόμενοι. “Ὅρα τὴν ὑπερδολήν. Εἰς τὸ ἰδεῖν ὑμῶν τὸ πρόσωπον, καὶ καταρτίσαι τὰ ὑστερήματα τῆς πίστεως ὑμῶν. Ἐνταῦθα πολὺ τὸ ζήτημα. Εἰ γὰρ νῦν ζῇς ὅτι ἑστήχασι, καὶ Τιμόθεος εὐηγγελίσατό σε τὴν πίστιν αὐτῶν καὶ τὴν ἀγάπην, καὶ τοσαὐτης εἶ χαρᾶς μεστὸς, ὡς μηδὲ δύνασθαι τῷ Θεῷ κατ᾽ ἀξίαν εὐχαριστῆσαι, πῶς ἐνταῦθα τὰ ὑστερήματα τῆς πίστεως αὑτῶν εἶναι φής; ἄρα μὴ κολαχείας τὰ ῥήματα ἐχεῖνα; Μηδαμῶς " μὴ γένοιτο. Προλαδὼν γὰρ ἐμαρτύρησεν, ὅτι πολλοὺς ἄθλους ὑπἐμειναν, καὶ οὐδὲν χεῖρον διετέθησαν τῶν ἐν τῇ Ἰουδαίᾳ Ἐχχλησιῶν. Τί οὖν ἐστιν; Οὐ πάσης ἀπέλαυσαν «ἧς διδασκαλίας, οὐδὲ ὅσα ἐχρὴν μαθεῖν ἔμαθον " καὶ τοῦτο δηλοῖ πρὸς τῷ τέλει. Ἴσως δὲ καὶ ἐζητεῖτο παρ᾽ αὑτοῖς περὶ τῆς ἀναστάσεως, καὶ πολλοὶ ἧσαν οἱ θορυδοῦντες αὑτοὺς, οὐχέτι τοῖς πειρασμοῖς, οὐδὲ τοῖς χινδύνοις, ἀλλ᾽ ὑποχρινόμενοι τοὺς διδασχάλους. Τοῦτό " φησι, Τὰ ὑστερήματα τῆς πίστεως" καὶ διὰ τοῦτο οὕτως ἐνέφηνςε, χἀὶ οὐχ εἶπεν, εἰς τὸ στηριχθῆναι, ἀλλὰ, Καταρτίσαι. “ἔνθα μὲν γὰρ περὶ αὖτῆς τῆς πίστεως ἐδεδοίχει, Ἔπεμψα, φησὶ, Τιμόθεον εἰς τὸ στηρίξαι ὑμᾶς " ἐνταῦθα δὲ, τὰ ὑστερήματα λέγει καταρτίσαι, ὃ διδασκαλίας μᾶλλόν ἔστιν, ἣ βεδαιώσεως " χαθάπερ καὶ ἀλλαχοῦ φησιν" "να ἧτε κατηρτισμένοι εἰς πᾶν ἔργον ἀγαθόν. Τὸ δὲ χκατηρτισμένον ἐχεῖνό ἐστιν, ᾧ ὀλίγον τι λείπει" τοῦτο γὰρ χαταρτίζξεται. Αὐτὸς δὲ ὁ Θεὸς καὶ Πατὴρ ἡμῶν, καὶ ὁ Κύριος ἡμῶν ᾿Ιησοῦς Χριστὸς κατευθύναι τὴν ὁδὸν ἡμῶν πρὸς ὑμᾶς. "μᾶς δὲ ὁ Κύριος πιλεονάσαι, καὶ περισσεύσαι τῇ ἀγάπῃ εἰς ἀ.λλήλους καὶ εἰς πάντας, καθάπερ καὶ ἡμεῖς εἰς ὑμᾶς. Τοῦτο ὑπερδαλλούσης ἀγάπης, τὸ μὴ μόνον χαθ᾽ ἑαυτὸν εὔχεσθαι, ἀλλὰ καὶ ἐν τῇ ἐπιστολῇ «ἣν εὐχὴν ἐντίθεσθαι" τοῦτο ζεούσης ψυχῆς, καὶ ὄντως ἀχαρτερήτου τοῦτο δεῖγμα καὶ τῶν ἐχεΐ γεγενημένων εὐχῶν" ἅμα δὲ καὶ ἀπολογία, ὅτι οὐχ ἑχόντες, οὐδὲ ῥηαθυμοῦντες οὐ παραγίνονται. Ὡς ἂν εἰ ἔλεγεν" Αὐτὸς δὲ ὁ θεὸς ἐχχόψαι τοὺς πειρασμοὺς τοὺς πανταχοῦ περιέλχοντας ἡμᾶς, ὥστε ὀρθὴν ἐλθεῖν πρὸς ὑμᾶς. Ὑμᾶς δὲ ὁ Κύριος πιλεονάσαι, καὶ περισσεύσαι. Ὁρᾷς τὴν μανίαν τῆς ἀγάπης τὴν ἀχάθεχτον, τὴν διὰ τῶν ῥημάτων δειχνυμένην; Πλεονάσαι, φησὶ, καὶ περισσεύσαι, ἀντὶ τοῦ, αὐξήσαι. Ὥς ἂν εἴποι τις, Ἐχ περιουσίας πως ἐπιθυμεῖ φιλεῖσθαι “παρ᾽ αὑτῶν. Καθάπερ, φησὶ, καὶ ἡμεῖς εἰς ὑμᾶς. Τουτέστι, Τὸ μὲν ἡμέτερον ἤδη ἐστί τὸ δὲ ὑμέτερον ἀξιοῦμεν γενέσθαι. Ὁρᾷς ποῦ βούλεται τὴν ἀγάπην ἐχτείνεσθαι; οὐκ εἰς ἀλλήλους μόνον, ἀλλὰ πανταχοῦ. Τοῦτο γὰρ ὄντως ἀγάπης τῆς χατὰ Θεὸν, τὸ πάντας περιπλέχεσθαι" ἂν δὲ τὸν δεῖνα μὲν ἀγαπᾷς, τὸν δεῖνα δὲ μηχέτι, χατὰ ἄνθρωπον ἣ φιλία. ᾿Αλλ’ οὐχ ἢ ἡμετέρα τοιαύτη. Καθάπερ καὶ ἡμεῖς εἰς ὑμᾶς " Ὁ Διὰ τοῦτο "δὶς τὸ στηρίξαι ὑμῶν τὰς καρδίας ἀμέμπτους ἐν ἀγιωσύνῃ ἔμπροσθεν τοῦ Θεοῦ καὶ Πατρὶς ἡμῶν, ἐν τῇ παρουσίᾳ τοῦ Κυρίου ἡμῶν "Ἰησοῦ Χριστοῦ μετὰ πάντων τῶν ἁγίων αὐτοῦ. Τὴν ἀγάπην δείχνυσιν αὐτοῖς κέρδος φέρουσαν, οὗ τοῖς φιλουμένοις. Βούλομαι, φησὶ, πλεονάσαι τὴν ἀγάπην ταύτὴν, ἵνα μηδεὶς μῶμος γένηται. Οὐχ εἶπεν, ὑμᾶς στηρίξαι, ἀλλὰ, Τὰς καρδίας ὑμῶν 'Εχ γὰρ τῆς καρδίας ἐξέρχονται δια.1ογισμοὶ πονηροί. "Ἔνεστι γὰρ μηδὲν πράττοντα, πονηρὸν εἶνα:, οἷον βασχανίαν ἔχειν, ἀπιστίαν, δόλον, τὸ καίρειν ἐπὶ τοῖς χαχοῖς, τὸ μὴ εἶναι φιλικὸν, τὸ δόγματα ἔχειν διεστραμμένα" ταῦτα πάντα τῆς χαρδίας ἐστί " τὸ δὲ τούτων χαθαρεύειν, ἐστὶν ἁγιωσύνη. Κυρίως μὲν γὰρ ἁγιωσύνη λέγετας ἡ σωφροσύνη χατ᾽ ἐξοχὴν ἐπειδῇ καὶ ἀχαθαρσία ἡ πορνεία καὶ ἣ μοιχεία - χαθολιχῶς δὲ πᾶσα ἁμαρτία ἀχαθαρσία, καὶ πᾶσα ἀρετὴ καθαρότης " Μακάριοι γὰρ, φησὶν, οἱ καθαροὶ τῇ καρδίᾳ. Καθαροὺς τοὺς πάντῃ καθαρούς φησιν. ### English translation (Claude) So that without this we do not think living to be life. So must teachers be disposed, so disciples, and nothing amiss will ever happen. Then, adding further warmth to it, see what he says: “For what thanksgiving can we render to God for you, for all the joy with which we rejoice because of you before our God, praying night and day exceedingly that we may see your face and supply what is lacking in your faith?” You have been the cause not only of life to us, he says, but also of great gladness, and so great that we cannot even thank God worthily. Your good deed, he says, we think to be God’s gift; such [things you have done for us and such] kindness you have shown us that we think it is God’s; or rather it is even God’s work; for so great a spirit is not of a human soul or human zeal. “Night and day,” he says, “praying exceedingly.” And this too is a sign of joy. For just as a farmer, hearing about his land that he has toiled over that it is laden with fruit, longs to see such delight with his own eyes, so too Paul longed to see Macedonia. “Praying exceedingly”: see the excess. “That we may see your face and supply what is lacking in your faith.” Here the question is great. For if you now live because they stand, and Timothy brought you good news of their faith and love, and you are so full of joy that you cannot even thank God worthily, how do you say here that there are things lacking in their faith? Were those words flattery? By no means; far from it. For he bore witness beforehand that they endured many contests and were in no way worse disposed than the churches in Judea. What then is it? They had not enjoyed all the teaching, nor learned all they ought to learn; and this he makes plain toward the end. And perhaps there was questioning among them about the resurrection, and there were many troubling them, no longer with trials or dangers, but pretending to be teachers. This he calls “what is lacking in your faith”; and therefore he indicated it so, and did not say “that you may be established,” but “supply.” For where he feared for the faith itself, he says, “I sent Timothy to establish you”; but here he speaks of supplying what is lacking, which belongs rather to teaching than to confirmation; as he says elsewhere also, “that you may be complete for every good work.” And that is complete in which something little is lacking; for this is supplied. “Now may our God and Father himself, and our Lord Jesus Christ, direct our way to you; and may the Lord make you increase and abound in love for one another and for all, as we also do for you.” This is the mark of surpassing love, not only to pray by himself, but also to put the prayer in the letter; this is a token of a soul that boils over and is truly unable to contain itself, and of the prayers that had been made there; and at the same time a defence, that it is not willingly nor out of negligence that they do not come. As if he said: May God himself cut away the trials that drag us about everywhere, so that we may come straight to you. “And may the Lord make you increase and abound.” Do you see the unrestrainable madness of love, shown through the words? “Increase,” he says, “and abound,” in place of “grow.” As one might say, he desires in some way to be loved by them out of abundance. “As we also do for you”; that is, our part is already done; yours we ask to be done. Do you see where he wishes love to extend? Not to one another only, but everywhere. For this is truly the mark of love according to God, to embrace all; but if you love this man and no longer that one, the friendship is human. But ours is not such. “As we also do for you.” “So that he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus Christ with all his saints.” He shows that love brings gain to them, not to those loved. I wish, he says, this love to increase, so that no blemish may arise. He did not say “establish you,” but “your hearts”; for “out of the heart come evil thoughts.” For it is possible to be wicked while doing nothing: for example, to have envy, faithlessness, deceit, to rejoice in evils, not to be friendly, to hold perverted doctrines; all these belong to the heart; and to be clean of these is holiness. For properly self-control in particular is called holiness, since sexual immorality and adultery are called uncleanness; but in general every sin is uncleanness, and every virtue purity: for “blessed,” he says, “are the pure in heart.” He calls pure those who are pure in every way. ### Scripture references - 1 Thess 3:9: quotation, high confidence - 1 Thess 3:10: quotation, high confidence - 1 Thess 2:14: allusion, medium confidence - 1 Thess 4:13: allusion, medium confidence - 1 Thess 3:2: quotation, high confidence - 2 Tim 3:17: quotation, high confidence - 1 Thess 3:11: quotation, high confidence - 1 Thess 3:12: quotation, high confidence - 1 Thess 3:13: quotation, high confidence - Matt 15:19: quotation, high confidence - Matt 5:8: quotation, high confidence ### Translation notes - Quotations: 1 Thess 3:9–13; 1 Thess 2:14; 1 Thess 3:2; 1 Thess 4:13 (the resurrection, “toward the end”); 2 Tim 3:17; Matt 15:19; Matt 5:8. A passage of Migne’s Latin translation has leaked into the Greek after “such” and has been removed; the words lost with it are supplied by sense in brackets. Chrysostom distinguishes πορνεία “sexual immorality” and μοιχεία “adultery”. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 4.3 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/4-3). ## Homily 4.4 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/4-1/#p-4-4 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Love keeps the heart blameless and consumes every sin, even sexual immorality; the saints from Abel to Abraham pleased God by love, and Paul, unbroken by all dangers, was broken by the tears of those he loved. ### Greek text Οἷδα γὰρ καὶ τὰ ἄλλα οὐχ ἧττον τὴν ψυχὴν ῥυποῦν. "Ὅτι γὰρ πονηρία μολύνει τὴν ψυχὴν, ἄχουε τοῦ προφήτου λέγοντος “ Ἀπόπιλυνε ἀπὸ κακίας τὴν καρδίαν σου, ᾿Ιερουσαλήμ" καὶ πάλιν, Λούσασθε, καθαροὶ γένεσθε, ἀφέλετε τὰς πογηρίας ἀπὸ τῶν ψυχῶν ὑμῶν. Οὐχ εἶπε, τὰς πορνείας " ὥστε οὐ πορνεία μόνον, ἀλλὰ καὶ τὰ ἄλλα μολύνει τὴν ψυχήν. Στηρίξαι ὑμῶν, φησὶ, τὰς καρδίας ἀμέμπτους ἐν ἁγιωσύνῃ ἔμπροσθεν τοῦ Θεοῦ καὶ Πατρὸς ἡμῶν, ἐν τῇ παρουσίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετὰ πάντων τῶν ἁγίων αὐτοῦ. Κριτὴς ἄρα τότε ἔσται ὁ Χριστός" οὐχ ἔμπροσθεν δὲ αὐτοῦ, ἀλλὰ καὶ τοῦ Πατρὸς παρεστήχαμεν χρινόμενοι. Ἢ τοῦτό φησιν, ὅτι ἀμέμπτους ἔμπροσθεν τοῦ Θεοῦ δεῖ γενέσθαι " ὅπερ ἀεὶ λέγω, τὸ ἐνώπιον τοῦ Θεοῦ (αὕτη γὰρ ἡ ἀρετὴ εἰλιχρινής), οὐχ ἐνώπιον ἀνθρώπων. ρα ἡ ἀγάπη ἀμέμπτους ποιεῖ" καὶ γὰρ ὄντως ἀμέμπτους ποιεῖ, Καὶ ἐμοῦ ποτὲ τοῦτο διηγουμένου πρός τινα, καὶ λέγοντος, ὅτι ἡ ἀγάπη ἀμέμπτους ποιεῖ, καὶ οὐκ ἀφίησιν ἡ πρὸς τὸν πλησίον φιλία παρείσδυσίν τινα γενέσθαι τῆς πλημμελίας, καὶ τὰ ἄλλα πάντα διεξιόντος καὶ ἐπεξερχομένου τῷ λόγῳ, τῶν ἐμοέ τις γνωρίμων ὑποθδαλὼν ἑαυτὸν, φησί" Τί οὖν ἡ πορνεία; οὐχ ἕνεστιν οὖν καὶ φιλεῖν καὶ πορνεύειν; καὶ ἀπὸ φιλίας μὲν τοῦτο γίνεται. Πλεονεξία μὲν οὖν καὶ μοιχεία « καὶ φθόνος καὶ ἐπιδουλαὶ καὶ ὅσα τοιαῦτα ἀπὸ ἀγάπης «ἧς τῶν πλησίον ἀναχόψαι δυνήσεται" ἡ δὲ πορνεία πῶ:; φησίν. Ἐγὼ τοίνυν εἶπον, ὅτι ἡ ἀγάπη καὶ τοῦτο δύναται ἀναχόψαι. Εἰ γὰρ φιλοίη τις τὴν πορνευομένην γυναῖχα, καὶ τῶν ἄλλων αὐτὴν ἀνδρῶν ἀπαγαγεῖν πειράσεται, οὐχὶ δὲ καὶ αὐτὸς προστιθέναι τῇ ἁμαρτίᾳ. “Ὥστε σφόδρα μισοῦντός ἐστι τὴν πορνενομένην τὸ πορνεύειν εἰς αὐτήν" φιλοῦντος δὲ ὄντως τὸ ἀπαγαγεῖν αὐτὴν τῆς μυσαρᾶς ἐχείνης πράξεως. Καὶ οὐχ ἔστιν, οὐχ ἔστιν οὐδὲν ἁμάρτημα, ὃ μὴ, καθάπερ πῦρ, ἀναλίσχει τῆς ἀγάπης ἡ δύναμις. Εὐχολώτερον γὰρ φρύγανον εὐτελὲς ἀντιστῆναι πυρᾷ πολλῇ, ἣ τῆς ἁμαρτίας τὴν φύσιν τῇ τῆς ἀγάπης δυνάμει. Ταύτην οὖν φυτεύσωμεν ἐν ταῖς ἑαυτῶν ψυχαῖς, ἵνα μετὰ τῶν ἁγίων πάντων στῶμεν καὶ γὰρ ἐχεῖνοι πάντες εὐηρέστησαν ἀπὸ τῆς εἰς πλησίον ἀγάπης. Πόθεν ἀνῃρέθη, καὶ οὐκ ἀνεῖλεν ὁ κΑθελ; Πάντως τῷ σφόδρα φιλεῖν τὸν ἀδελφόν ᾿ οὐδὲ δέξασθαι τοιοῦτον ἠνείχετο λογισμόν. Πόθεν ἐδέξατο τὸν τῆς βασχανίας ὄλεθρον ὁ Κάϊν; οὐ γὰρ ἂν λοιπὸν εἴποιμι αὐτὸν τοῦ “Αὔελ ἐγὼ ἀδελφὸν, ὅτι οὐκ ἀσφαλῶς ἢρήρειστο παρ᾽ αὐτῷ τὰ τῆς ἀγάπης θεμέλια. Πόθεν εὐδοχίμησαν οἱ τοῦ Νῶε παῖδες; οὐκ ἐπειδὴ σφόδρα ἐφίλουν τὸν πατέρα, οὐδὲ τὴν γύμνωσιν ἠνέσχοντο ἰδεῖν. Ὁ ἕτερος δὲ πόθεν κατηράθη; ὧχκ ἀπὸ τοῦ μὴ φιλεῖν; Ὁ δὲ ᾿Αὐραὰμ πόθεν ηὐδοχίμησεν; οὐκ ἀπὸ τῆς ἀγάπῆς, τὰ περὶ τὸν ἀδελφιδοῦν διαπραξάμενος; τὰ περὶ τὴν ἱχετηρίαν τὴν ὑπὲρ τῶν Σοδομιτῶν; Σφόδρα γὰρ, σφόδρα φιλόστοργοι ἦσαν οἱ ἅγιοι, καὶ συμπαθητικοί. Ἐννόησον γάρ μοι πῶς διατίθεται ἐξ ἀγάπης ὁ καὶ πυρὸς χατατολμῶν Παῦλος, ὁ ἀδαμάντινος, ὁ στεῤῥὸς, ὁ ἀκλινὴς, ὁ πάντοτε συγχεχροτημένος, ὁ χαθηλωμένος τῷ φόδῳ τοῦ Θεοῦ, ὁ ἀχαμπής. Τίς γὰρ ἡμᾶς, φησὶ, χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; θλῖψις, ἣ στενοχωρία, ἣ διωγμὸς, ἣ λιμὸς, ἣ γυμγότης, ἣ κίγδυνος, ἢ μάχαιρα; Ὁ τούτων τοίνυν ἁπάντων χατατολμῶν, καὶ γῆς καὶ θαλάσσης. ὁ τῶν ἀδαμαντίνων τοῦ ἄδου πυλῶν χαταγελῶν, ὃν οὐδὲν ὑφίστατο ὅλως" οὗτος ἐπειδή τινων ἀγαπητῶν εἶδε δάκρυα, οὕτω κατεχλάσθη καὶ συνετρίδη ὁ ἀδάμας, ὡς μηδὲ χρύψαι τὸ πάθος, ἀλλ᾽ εἰπεῖν εὐθέως ᾿ Τί ποιεῖτε κλαίοντες, καὶ συνθρύπτοντές μου τὴν καρδίαν; Τί λέγεις; εἰπέ μοι" ἐχείνην τὴν ἁδαμαντίνην ψυχὴν συντρίψαι δάκρυον ἴσχυσε; Ναὶ, φησί " πρὸς πάντα γὰρ ἀντέχω, πλὴν τῆς ἀγάπης " αὕτη μου περιγίνεται καὶ χρατεῖ. Τοῦτο τῷ Θεῷ δοχεΐ. “Αὔυσσος αὐτὸν οὐ συνέτριψεν ὑδάτων, καὶ μικρὰ τρίδοντές μου τὴν καρδίαν; Πολλὴ γὰρ αὐτῆς ἣ ἰσχύς. Θέλεις αὐτὸν ἰδεῖν πάλιν χλαίοντα; ἄχονε αὐτοῦ ἀλλαχοῦ λέγοντος " Τριετίαν, νύχτα καὶ ἡμέραν, φησὶν, οὐκ ἐπαυσάμην μετὰ δαχρύων γουθετῶν ἔνα ἕκαστον. ᾿Ἀπὸ πολλῆς ἀγάπης ἐδεδοίχει, μὴ τις ἐπεισέλθῃ λύμη. Καὶ πάλιν - Ἐκ γὰρ πολλῆς θλίψεως καὶ συγοχῆς καρδίας ἔγραψα ὑμῖν διὰ πολλῶν δακρύων. Τί δὲ ὁ Ἰωσὴφ, εἰπέ μοι, ὁ στεῤῥὺς. ὁ πρὸς τυραννίδα τοσαύτην στὰς, ὁ πρὸς τοσαύτὴν ἔρωτος πυρὰν οὕτω γενναῖος ὀφθεὶς, ὁ οὕτω χαταγωνισάμενυς καὶ χαταπαλαίσας τῆς δεσποίνης τὴν τοσαύτην μανίαν; τί γὰρ οὐκ ἔθελγε τότε; ὄψις εὐπρεπὴς» ἀξιώματος τῦφος, ἱματίων πολυτέλεια, ἀρωμάτων εὐοσμία (καὶ γὰρ καὶ ταῦτα χαταμαλάτπειν οἷδε ψυχήν), ῥῇματα πάντων μαλαχώτερα; ### English translation (Claude) For I know that the other things too defile the soul no less. For that wickedness pollutes the soul, hear the prophet saying, “Wash your heart from wickedness, Jerusalem”; and again, “Wash yourselves, become clean, take away the wickednesses from your souls.” He did not say “the acts of sexual immorality”; so that not sexual immorality only, but the other things too defile the soul. “To establish your hearts,” he says, “blameless in holiness before our God and Father, at the coming of our Lord Jesus Christ with all his saints.” Christ then will be judge at that time; yet we shall stand to be judged not before him only, but also before the Father. Or he means this, that we must become blameless before God; which I always say, “in the sight of God” (for this is sincere virtue), not in the sight of men. So love makes men blameless; and indeed it truly makes them blameless. And once when I was explaining this to someone, and saying that love makes men blameless, and that friendship toward one’s neighbour does not allow any entrance to wrongdoing, and was going through and pursuing all the rest in my discourse, one of my acquaintances interrupted and said, “What then of sexual immorality? Is it not possible both to love and to commit sexual immorality? Indeed it is from love that this happens. Greed, adultery, envy, plots and all such things love of one’s neighbour will be able to cut off; but sexual immorality, how?” he said. I said, then, that love can cut off this too. For if someone loves a woman who is living immorally, he will try to draw her away from the other men too, and not himself add to her sin. So to commit immorality with an immoral woman is the mark of one who hates her exceedingly; but the mark of one who truly loves is to draw her away from that abominable practice. And there is not, there is not any sin that the power of love does not consume like fire. For it is easier for a worthless stick to withstand a great fire than for the nature of sin to withstand the power of love. Let us then plant this in our own souls, so that we may stand with all the saints; for all of them were pleasing to God through love for their neighbour. Why was Abel slain, and did not slay? Surely through loving his brother greatly; he could not bear even to admit such a thought. Why did Cain admit the ruin of envy? I would not now call him Abel’s brother, because the foundations of love were not securely laid in him. Why were the sons of Noah approved? Was it not because they loved their father greatly, and could not bear even to look on his nakedness? And why was the other cursed? Was it not from not loving? And why was Abraham approved? Was it not from love, in what he did for his nephew, in his supplication for the Sodomites? For the saints were exceedingly, exceedingly tender-hearted and compassionate. For consider how Paul is disposed through love, he who dared even fire, the man of adamant, firm, unbending, always braced, nailed to the fear of God, inflexible. “For who,” he says, “will separate us from the love of Christ? Affliction, or distress, or persecution, or famine, or nakedness, or danger, or sword?” This man, then, who dared all these things, and earth and sea, who laughed at the adamantine gates of Hades, whom nothing at all withstood: when he saw the tears of some beloved ones, this adamant was so broken and crushed that he could not even hide the feeling, but said at once, “What are you doing, weeping and breaking my heart?” What do you say, tell me? Could a tear crush that adamantine soul? Yes, he says; for I hold out against everything except love; this overcomes me and masters me. This is what God wills. The abyss of waters did not crush him, and do little [tears] break my heart? For great is its strength. Do you wish to see him weeping again? Hear him saying elsewhere, “For three years, night and day,” he says, “I did not cease to admonish each one with tears.” Out of great love he feared lest some ruin should come in. And again, “For out of much affliction and anguish of heart I wrote to you with many tears.” And what of Joseph, tell me, the firm one, who stood against such tyranny, who was seen so noble against such a pyre of passion, who so fought down and wrestled down the great madness of his mistress? For what did not then bewitch him? A comely face, the pride of rank, costly garments, the fragrance of perfumes (for these too know how to soften a soul), words softer than anything? ### Scripture references - Jer 4:14: quotation, high confidence - Isa 1:16: quotation, high confidence - 1 Thess 3:13: quotation, high confidence - Gen 4:8: allusion, high confidence - Gen 9:23: allusion, high confidence - Gen 9:25: allusion, high confidence - Gen 14:14: allusion, medium confidence - Gen 18:23: allusion, high confidence - Rom 8:35: quotation, high confidence - Matt 16:18: allusion, medium confidence - Acts 21:13: quotation, high confidence - 2 Cor 11:25: allusion, medium confidence - Acts 20:31: quotation, high confidence - 2 Cor 2:4: quotation, high confidence - Gen 39:7: allusion, high confidence ### Translation notes - Quotations: Jer 4:14; Isa 1:16; 1 Thess 3:13; Gen 4:8 (Abel and Cain); Gen 9:23–25; Gen 14 and 18:23–32 (Abraham); Rom 8:35; Acts 21:13; 2 Cor 11:25 (“a night and a day in the deep”); Acts 20:31; 2 Cor 2:4; Gen 39 (Joseph). A misplaced footnote of the edition, repeating part of the dialogue about sexual immorality with abbreviations, has interrupted the word “were pleasing” and has been removed. Chrysostom distinguishes πορνεία “sexual immorality” and μοιχεία “adultery”. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 4.4 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/4-4). ## Homily 4.5 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/4-1/#p-4-5 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joseph, unmoved by his mistress, wept over the brothers who had wronged him; Chrysostom urges his hearers to forgive their enemies at once, before the sun goes down. ### Greek text Ἴστε γὰρ ὅτι ἡ ἐρῶσα, καὶ οὕτω σφοδρῶς, οὐδὲν νὴ, καὶ ἐν ἀξιώματι οὖσα βασιλιχῷ, ὡς τοῦ παιδὸς τοῦ αἰχμαλώτου πρὸς τὰ γόνατα ἴσως ἑαυτὴν ῥῖψαι, ἴαως δὲ καὶ παρακαλέσαι δαχρύουσαν καὶ τῶν γονάτων ἀπτομένην, καὶ τοῦτο οὐχ ἅπαξ, οὐ δεύτερον, ἀλλὰ πολλάκις μηχανησαμένην. Ἐνῆν καὶ ὀφθαλμὸν ἰδεῖν τότε μάλιστα λάμποντα " οὐ γὰρ ἀπλῶς εἰχὸς αὑτὴν, ἀλλὰ μετὰ πολλῆς τῆς περιεργίας καλλωπέζεσθαι, ἅτε βουλομένην πολλοῖς τοῖς δικτύοις ἑλεῖν πὸ ἀρνίον τοῦ Χριστοῦ. Πρόσθες μοι ἐνταῦθα καὶ μαγείας πολλάς. ᾿Αλλ᾽ ὅμως ὁ ἀκαμπὴς οὗτος, ὁ στεῤῥὸς, ὁ πεπετρωμένος, ἐπειδὴ τοὺς ἀδελφοὺς εἶδε «οὺς ἀπεμπολήσαντας, τοὺς εἰς λάχχον βαλόντας, τοὺς ἀποδομένους, τοὺς καὶ ἀποχτεῖναι βουλομένους, τοὺς καὶ τοῦ δεσμωτηρίου καὶ τῆς τιμῆς αἰτίους γενομένους " ἐπειδὴ ἤκουσε παρ᾽ αὐτῶν, ἃ τὸν πατέρα διἐθηκαν" Εἴπωμεν γὰρ, φησὶν, ὅτι ὁ εἷς θηριδδρωτος ἔχλαυσε " καὶ μὴ φέρων τὸ πάθος, εἰσελθὼν Ἐγεχρατεύσατο κα, τουτέστιν, ἀπεμάξατο. Τί τοῦτο; δακρύεις, ὦ Ἰωσήφ; Καὶ μὴν οὐχ ἄξια τὰ παρόντα δαχρύων, ἀλλ᾽ ὀργῆς καὶ θυμοῦ καὶ ἀγαναχτήσεως, μεγάλης τιμωρίας καὶ ἀνταποδόσεως " ἔχεις εἰς χεῖρὰς τοὺς ἐχθροὺς τοὺς ἀδελφοχτόνους, δύνασαι τὸν θυμὸν ἐμπλῆσαι. Καίτοι οὐδὲ τοῦτο ἀδικία " οὐ γὰρ αὐτὸς ἄρχεις χειρῶν ἀδίχων, ἀλλ᾽ ἀμύνῃ τοὺς ἡδιχηχότας. Μὴ γάρ μοι πρὸς τὸ ἀξίωμα ἴδῃς " οὐ τῆς ἐχείνων ἐγένετο γνώμης, ἀλλὰ τοῦ Θεοῦ - τοῦ χαταχέαντός σοι τὴν χάριν. Τί χλαίεις ᾿Αλλ᾽ εἶπεν ἄν᾽ Μὴ μοι γένοιτο ἐν πᾶσιν εὐδοχιμήσαντι πάντα χαταχῦσαι ἐχεῖνα διὰ ταύτης τῆς μνησιχαχίας " δαχρύων ὄντως χαιρός " οὐχ εἰμὶ τῶν θηρίων ἀγριώτερος " ἐχεῖνα πρὸς τὴν φύσιν σπένδεται, πὰν ὁτιοῦν πάθῃ δεινόν. Κλαίω, φησὶν, ὅτι με ὅλως τοιαῦτα διέθηχαν. Τοῦτον καὶ ἡμεῖς μιμώμεθα. καὶ πενθῶμεν τοὺς ἠδικηχότας᾿" μὴὀργιζώμεθα πρὸς αὐτούς " ὄντως γὰρ δαχρύων ἄξιοι, ἧς ἑαυτοὺς τιμωρίας καὶ χαταδίχης ὑπευθύνους χαῦἱστῶσιν. Οἶδα πῶς χλαίετε νῦν, πῶς καίρετε, καὶ τὸν Παῦλον θαυμάζοντες, καὶ τὸν Ἰωσὴφ ἐχπληττόμενοι, καὶ μακαρίζοντες. ᾿Αλλ᾽ εἴ τις ἐχθρὸν ἔχει, εἰς μνήμὴν αὐτὸν νῦν λαμθανέτω, εἰς νοῦν βαλλέσθω᾽ ἵνα, ἕως ἔτι ζεῖ Ρ τῇ μνήμῃ τῶν ἁγίων ἡ χαρδία, δυνηθῇ τὸ πεπηγὸς τῆς μήνιδος λῦσαι, καὶ τὸ τραχὺ καὶ ἀπεσχληχὸς χκαταμαλάξαι. Οἶδα ὅτι μετὰ τὴν ἐντεῦθεν ἔξοδον, μετὰ τὸ παύσασθαΐ μελέγοντα, χἂν ἀπομείνῃ τι τῆς θέρμης καὶ τῆς ζέσεως, οὐ “τοσοῦτόν ἐστιν, ὅσον νῦν ἐν τῇ ἀχροάσει. Εἴ τις οὖν, εἴ τις χατέψυχται, λυέτω τὴν πάχνην " πάχνη γὰρ ὄντως καὶ χρυμὸς ἡ μνησικαχία. ᾿Αλλὰ καλέσωμεν τὸν ἥλιον τῆς διχαιοσύνης, ἀξιώσωμεν αὐτὸν ἐπαφεῖναι τὰς ἀχεῖνας, καὶ οὐχέτι ἔσται πάχνη παχεῖα, ἀλλ᾽ ὕδωρ πότιμον. Ἂν ἅψηται τὸ τοῦ ἡλίου τῆς δικαιοσύνης πῦρ τῆς ἦμετέρας ψυχῆς, οὐδὲν ἐάσει πεπηγὸς, οὐδὲν σχληρὸν, οὐδὲν καυστιχὸν, οὐδὲν ἄχαρπον “ πάντα ὥριμα, πάντα γλυχέα, πάντα πολλῆς γέμοντα τῆς ἡδονῆς ἐπιδείξει. ᾽ἂν ἀγαπῶμεν ἀλλήλους, ἥξει χἀχείνη ἡ ἀκτίς. Δότε μοι, παραχαλῶ, μετὰ προθυμίας ταῦτα λέγειν" ποιήσατέ με ἀκοῦσαι ὅτι ἀπὸ τῶν ῥημάτων τούτων ἡνύσαμέν τι" ὅτι ἐχθρόν τις ἀπελθὼν, εὐθέω; χατεφίλησεν, ἐδάχρυσε. Κἂν θηρίον ἐχεῖνος ἦν χἂν λίθος, χἂν ὁτιοῦν, ὑπὸ τῆς αὐτῆς “ φιλοφροσύνης ἡμερωθήσεται. Διὰ τί γάρ σου ἐχθρός ἐστιν; ὕδρισέ σε; ἀλλ᾽ οὐδὲν ἠδίκησεν. ᾿Δλλὰ χρημάτων ἕνεχεν περιορᾷς τὸν ἄδελφὸν ἐχθραίνοντα; Μὴ, παρα" χαλῶ. Πάντα λύσωμεν. Ἡμέτερος ὁ χαιρύς᾿ χρῆ" σώμεθα αὐτῷ εἰς δέον. Τὰ σχοινία τῶν ἁμαρτημάτων διαχόψωμεν " πρὶν ἢ ἀπελθεῖν εἰς τὸ χριτήριονν αὐτοὶ κρίνωμεν ἀλλήλους. Ὁ ἥλιος, φησὶ, μὴ ἐπι δυέτω ἐπὶ τῷ παροργισμῷ ὑμῶν. Μηδεὶς ἀναθαλὑπέρθῃ, μᾶλλον ἐρυθριᾷς " κἂν τὴν αὔριον προσθῇ» μείζων ἡ αἰσχύνη " χἂν τὴν τρίτην, ἔτι πλέον. Μὴ δὴ χαταισχύνωμεν ἑαυτοὺς, ἀλλ᾽ ἀφῶμεν, ἵνα ἀφεθῇ ἡρῖν. Εἰ δὲ ἀφεθῇ, πάντων ἐπιτευξόμεθα τῶν ἐν οὐρανῷ ἀγαθῶν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὐ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, χράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ### English translation (Claude) For you know that a woman in love, and so violently, [stops at] nothing …, and she, being of royal rank, perhaps threw herself at the knees of the captive slave, and perhaps besought him weeping and clasping his knees, and contrived this not once, not twice, but many times. One could have seen her eye then shining most of all; for it is likely that she adorned herself not simply, but with great elaboration, as wishing to take Christ’s lamb with many nets. Add here, I pray, many sorceries too. But nevertheless this unbending, firm, rock-like man, when he saw his brothers, who had sold him, who had cast him into the pit, who had sold him away, who had even wished to kill him, who had been the cause of his prison and of his honour; when he heard from them what they had done to their father (“For let us say,” they had said, “that a wild beast devoured him”), he wept; and not bearing the feeling, he went into his chamber and wept there; and having washed his face, he came out and controlled himself, that is, he wiped away his tears. What is this? Do you weep, Joseph? And yet what is before you deserves not tears but wrath and anger and indignation, great punishment and requital: you have in your hands the enemies who would have murdered their brother; you can satisfy your anger. And yet not even this is injustice; for you are not beginning unjust violence, but repelling those who have wronged you. For do not look, I beg, to your rank: it did not come of their intention, but of God, who poured out his favour upon you. Why do you weep? But he would have said: Far be it from me, having been approved in all things, to pour all that away through this remembrance of wrongs. It is truly a time for tears; I am not more savage than the wild beasts; they keep truce with their nature, whatever terrible thing they suffer. I weep, he says, that they treated me in such a way at all. Let us too imitate him, and mourn those who have wronged us; let us not be angry with them; for they are truly worthy of tears, for the punishment and condemnation to which they make themselves liable. I know how you weep now, how you rejoice, admiring Paul and amazed at Joseph and calling them blessed. But if anyone has an enemy, let him call him now to remembrance, let him put him in mind; so that, while the heart is still boiling with the memory of the saints, it may be able to loosen the frozen anger, and to soften what is rough and hardened. I know that after you go out from here, after I have stopped speaking, even if something of the warmth and fervour remains, it is not so great as now while you are listening. If anyone then, if anyone has grown cold, let him melt the frost; for remembrance of wrongs is truly frost and ice. But let us call upon the Sun of righteousness, let us ask him to send forth his rays, and it will no longer be thick frost but drinking water. If the fire of the Sun of righteousness touches our soul, it will leave nothing frozen, nothing hard, nothing burning, nothing fruitless; it will show everything ripe, everything sweet, everything full of great pleasure. If we love one another, that ray too will come. Grant me, I beg you, to say these things with eagerness; make me hear that we have accomplished something by these words: that someone went away and at once kissed his enemy, wept. Even if he were a wild beast, even a stone, even anything at all, he will be tamed by the same kindness. For why is he your enemy? Did he insult you? But he did you no wrong. But do you, for money’s sake, look on while your brother is hostile? No, I beg you. Let us loose everything. The time is ours; let us use it as we ought. Let us cut through the cords of our sins; before going to the judgment seat, let us judge one another ourselves. “Do not let the sun,” it says, “go down on your anger.” Let no one put it off. [If the day] passes over, you blush the more; and if you add tomorrow, the shame is greater; and if the third day, still more. Let us not then put ourselves to shame, but let us forgive, so that we may be forgiven. And if we are forgiven, we shall obtain all the good things in heaven in Christ Jesus our Lord, with whom to the Father together with the Holy Spirit be glory, might, honour, now and always and to the ages of ages. [Amen.] ### Scripture references - Gen 39:12: allusion, high confidence - Gen 37:20: quotation, high confidence - Gen 37:24: allusion, high confidence - Gen 37:28: allusion, high confidence - Gen 43:30: quotation, high confidence - Gen 43:31: quotation, high confidence - Mal 4:2 (3:20 LXX): allusion, high confidence - Eph 4:26: quotation, high confidence - Matt 6:14: allusion, medium confidence ### Translation notes - Quotations and allusions: Gen 39:7–12; Gen 37:20, 24, 28; Gen 43:30–31; Gen 50:20; Mal 4:2 (“Sun of righteousness”); Eph 4:26; Matt 6:14. The first sentence is damaged in the scan and is translated by sense. A line of the Joseph story (“went into his chamber and wept there; and having washed his face, he came out”) has been displaced in the scan to the end of the section, followed by leaked Migne Latin; the displaced Greek is translated in its proper place and the misplaced text with the Latin has been removed by a logged correction. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 4.5 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/4-5). ## Homily 5.1 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/5-1/#p-5-1 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul urges the Thessalonians to go beyond the commandments in virtue, and above all to keep their sanctification by abstaining from all sexual immorality, possessing their bodies in holiness and honour. ### Greek text Τὸ λοιπὸν, ἀδεϊφοὶ, ἐρωτῶμεν ὑμᾶς καὶ παραχα- ᾿τοῦμεν ἐν Κυρίῳ Ἰησοῦ, καθὼς παρειλάθδετε παρ᾽ ἡμῶν τὸ πῶς δεῖ περιπατεῖν ὑμᾶς, καὶ ἀρέσκειν Θεῷ, ἵνα περισσεύητε μᾶ.1.1λον. Οἵδατε γὰρ τίνας παραγγελίας ἐδώχαμεν ὑμῖν διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Τοῦτο γάρ ἔστι θέλημα Θεοῦ, ὁ ἁγιασμὸς ὑμῶν. Ὅταν πρὸς τὰ κατεπείγοντα στῇ καὶ τὰ ἐν χερσὶ, καὶ μέλλῃ πρὸς τὰ διηνεχῇ ἐμόαίνειν λοιπὸν, καὶ ἃ συνεχῶς ἀχοῦσαι χρὴ, τοῦτο προτίθησι τὸ ῥῆμα, Τὸ «Ιοιπὸν, τουτέστιν, ᾿Αεὶ μὲν καὶ εἰς τὸ διηνεχὲς ἐρωτῶμεν ὑμᾶς καὶ παραχαλοῦμεν ἐν Κυρίῳ. Βαδαί!] οὐδὲ πρὸς τὸ παραχαλεῖν ἑαυτὸν ἀξιόπιστον, εἶναί φησι " καίτοι τίς οὕτως ἀξιόπιστος ἦν; ἀλλὰ τὸν Χριστὸν παραλαμδάνει. Διὰ τοῦ Θεοῦ παραχαλοῦμεν ὑμᾶς, φησί. Τοῦτο γάρ ἐστιν, Ἐν Κυρίῳ. Ὃ καὶ πρὸς Κορινθίους ἔλεγεν " Ὃ Θεὸς ὑμᾶς παρακα- «εῖ δι' ἡμῶν. Ἴνα καθὼς παρειάδετε παρ᾽ ἡμῶν. Τὸ, Παρελάδετε, οὐχὶ ῥημάτων ἐστὶ μόνον, ἀλλὰ καὶ πραγμάτων. Τὸ, Πῶς δεῖ ὑμᾶς περιπατεῖν, πᾶσαν ἐν τούτῳ τὴν ἀναστροφὴν τοῦ βίου δηλοῖ. Καὶ ἀρέσκειν Θεῷ, ἵνα περισσεύητα μᾶλλον" τουτέστιν, Ἵνα ἐχ πλείονος περιουσίας μὴ μέχρι τῶν ἐντολῶν ἰστᾶσθε, ἀλλ᾽ ἵνα καὶ ὑπερδαίνητε " κοῦτο γάρ ἔστι τὸ, Ἴνα περισσεύητε. Ἔν μὲν γὰρ τοῖς προάγουσι τῆς πίστεως αὐτῶν τῆς στεῤῥᾶς τὸ θαῦμα ἀποδέχεται " ἐνταῦθα δὲ ῥυθμίζει τὸν βίον, Τοῦτο γὰρ προχοπὴ, τὸ καὶ ὑπερδαίνειν τὰς ἐντολὰς καὶ τὰ διατάγματα " οὐχέτι γὰρ ἀπὸ τῆς διδασχαλιχῇς ἀνάγχης, ἀλλ᾽ ἀπὸ τῆς οἰχείας προαιρέσεως γίνεται τὸ πᾶν. Καθάπερ γὰρ τὴν γῆν οὐ τὰ καταθληθέντα δεῖ φέρειν μόνον" οὕτω καὶ τὴν ψυχὴν οὗ μέχρις ἐκείνων ἴστασθαι τῶν καταδληθέντων, ἀλλὰ καὶ ὑπερδαίνειν. Ὁρᾷς ὅτι εἰχότως εἶπεν, ὑπερδαίνεῖν; Εἰς δύο γὰρ ταῦτα ἀρετὴ διήρηται, εἰς τὸ ἐχχλίνεῖν ἀπὸ χαχοῦ, καὶ ποιεῖν ἀγαθόν. Οὐ γὰρ ἀρχεῖ πῶν καχῶν ἡ ἀναχώρησις εἰς τὴν τῆς ἀρετῆς προσατωγὴν, ἀλλ᾽ ὁδὸς μέν τίς ἐστι καὶ ἀρχὴ ἐχεῖ φέρουσα, δεῖ δὲ πολλῆς ἡμῖν τῆς προθυμίας. Τὰ μὲν οὖν φευγτέα ἐν τάξει παραγγελίας αὐτοῖς λέγει, εἰχότως " ταῦτα γὰρ πραττόμενα μὲν φέρει χόλασιν, μὴ πραττόμενα δὲ, οὐδὲ ἐγχώμιον. Τὰ μέντοι τῆς ἀρετῆς, οἷον τὸ χενῶσαι τὰ χρήματα, καὶ ὅσα τοιαῦτα, οὐχέτι ἐν παραγγελίας τάξει φησίν " ἀλλὰ τί; Ὁ δυνάμενος χωρεῖν χωρείτω. Ἑϊκὸς οὖν αὐτὸν ἃ μετὰ πολλοῦ φόδου καὶ τρόμου ἣν παρηγγελχὼς αὐτοῖς, καὶ ἀναμιμνήσχειν διὰ τῶν γραμμάτων τούτων ἐκείνης αὐτοὺς τῆς εὐλαδείας. Διόπερ οὐ τίθησιν αὐτὰ, ἀλλ᾽ αὐτοὺς ἀναμιμνήσχει. Οἵδατε γὰρ, φυὶ, τίνας παραγγελίας ἐδώκαμεν ὑμῖν διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Τοῦτο γάρ ἐστι θέλημα Θεοῦ, ὁ ἁγιασμὸς ὑμῶν. Καὶ θέα πῶς οὐδαμοῦ περὶ. ἄλλου τινὸς οὕτω σφοδρῶς αἰνίττεται, ὡς περὶ τούτου" χαθάπερ καὶ ἀλλαχοῦ γράφων, φησίν" Εἰρήνην διώκετε μετὰ πάντων καὶ τὸν ἁγιασμὸν, οὗ χωρὶς οὑδεὶς ὄψεται τὸν Κύριον. αὶ τί θαυμάζεις, εἰ τοῖς μαθηταῖς πανταχοῦ περὶ τούτου γράρει, ὅπου γε καὶ Τιμοθέῳ γράφων ἔλεγε " Σαυτὸν ἀγγὲν τήρει; Καὶ ἐν τῇ δευτέρᾳ ὃὲ ᾿Ἐπιστολῇ τῇ πρὸς Κορινθίους γράφων ἔλεγεν " ἘΤ ὑπομονῇ ποιῇ, ἐν γηστείαις, ἐν ἀγγότητι. Καὶ πολλαχοῦ ἄν τις εὕροι τοῦτο, καὶ ἐν τῇ πρὸς Ῥωμαίους ᾿Επιστολῇ, καὶ ἐν πάσαις ταῖς ἐπιστολαῖς. "“Ὅντως γὰρ πᾶσι τοῦτο λυμαίνεται τὸ χαχόν" καὶ χαθάπερ χοῖρος βορδόρου πεπληρωμένος, οὗ ἂν εἰσέλθῃ, δυσωδίας ἐνέπλησεν ἅπαντα, καὶ τὰς αἰσθήσεις ἐπλήρωσε χόπρου, οὕτω καὶ ἡ πορνεία" δυσέχνιπτον γάρ ἐστι τὸ χαχόν. “Ὅταν δέ τινες καὶ γυναῖκας ἔχοντες τοῦτο πράττωσι, πόση τῆς ἀτοπίας ἡ ὑπερδολή; Τοῦτο γάρ ἐστι, φησὶ, θέλημα Θεοῦ ὁ ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ πάσης ποργείας. Πυλλὰ γὰρ εἴδη ἀταξίας, πολύτροποι καὶ ποιχίλαι τῆς ἀσελγείας αἱ ἡδοναὶ, ἃς οὐδὲ εἰπεῖν ἀνεχτόν. Εἰπὼν δὲ, Ἀπὸ πάσης ποργείας, χαταλιμπάνει τοῖς εἰδόσιν. Εἰδέναι ἕνα ἔχαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ. Μὴ ἐν πάθει ἐπιθυμίας, καθάπερ καὶ τὰ ἔθνη τὰ μὴ εἰδότα τὸν θεόν. Εἰδέναι, φησὶν, ἕνα ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι. "Ἄρα μαθήσεώς ἐστι τὸ πρᾶγμα καὶ πολλῆς, ὥστε μὴ ἀσελγαίνειν. ρα ἡμεῖς αὑτὸ χτώμεθα, ὅταν μένῃ χαθαρὸν καὶ ἔστιν ἐν ἀγιασμῷ ὅταν δὲ ἀχάθαρτον, ἁμαρτία" εἰχότως. Οὐ γὰρ ἃ βουλόμεθα πράττει λοιπὸν, ἀλλ᾽ ἃ ἐχείνη ἐπιτάττει. Μὴ ἐν πάθει ἐπιθυμίας, φησίν. Ἐνταῦθα δείχνυσι καὶ τὸν τρόπον, χαθ᾽ ὃν χρὴ σωφρονεῖν, ὥστε τὰ πάθη τῆς ἐπιθυμίας ἐχχόπτειν. Καὶ γὰρ καὶ τρυφὴ, καὶ πλοῦτος, καὶ ῥᾳθυμία, καὶ ἀργία, καὶ σχολὴ, καὶ ἅπαντα ταῦτα εἰς ἐπιθυμίαν ἡμᾶς ἐξάγει τὴν ἄτοπον. Καθάπερ, φησὶ, καὶ τὰ ἔθνη τὰ μὴ εἰδότα τὸν Θεόν. ᾿Εχεῖνοι γὰρ τοιοῦτοί εἶσιν, οἱ μὴ προσδοχῶντες δώσειν δίχην. Τὸ μὴ ὑπερθδαίγειν καὶ πιεογεχτεῖν ἐν τῷ πράγματι τὸν ### English translation (Claude) “Finally, brothers, we ask and exhort you in the Lord Jesus, that as you received from us how you ought to walk and to please God, you abound more and more. For you know what instructions we gave you through our Lord Jesus Christ. For this is the will of God, your sanctification.” When he has dealt with what is urgent and at hand, and is about to go on to things that are lasting and must be heard continually, he puts this word first: “finally,” that is, always and continually we ask you and exhort you in the Lord. Wonderful! He says that he is not trustworthy enough even to exhort; and yet who was so trustworthy? But he takes Christ with him. We exhort you through God, he says; for this is “in the Lord.” Which he said to the Corinthians too: “God exhorts you through us.” “That as you received from us.” “Received” refers not to words only but also to deeds. “How you ought to walk”: in this he means the whole conduct of life. “And to please God, that you abound more and more”; that is, that out of greater abundance you may not stop at the commandments, but may even go beyond them; for this is “that you abound.” For in what precedes he welcomes the wonder of their firm faith; but here he orders their life. For this is progress: to go even beyond the commandments and ordinances; for then everything is done no longer from the compulsion of teaching but from one’s own choice. For just as the earth must not bear only what is sown, so the soul too must not stop at what has been sown, but go beyond. Do you see that he rightly spoke of going beyond? For virtue is divided into these two: turning away from evil, and doing good. For withdrawal from evils is not enough for the attainment of virtue; it is a road and a beginning leading there, but we need much eagerness. The things to be avoided, then, he tells them in the form of instruction, rightly; for these, when done, bring punishment, but when not done, not even praise. But the things of virtue, such as emptying out one’s money and the like, he no longer speaks of in the form of instruction; but what? “Let the one who is able to receive it receive it.” It is likely, then, that he had instructed them in these things with much fear and trembling, and through this letter reminds them of that reverence. Therefore he does not set them down, but reminds them. “For you know,” he says, “what instructions we gave you through our Lord Jesus Christ. For this is the will of God, your sanctification.” And see how about nothing else does he hint so vehemently as about this; as writing elsewhere also he says, “Pursue peace with all, and sanctification, without which no one will see the Lord.” And why do you wonder if he writes about this to the disciples everywhere, when writing even to Timothy he said, “Keep yourself pure”? And writing in the second letter to the Corinthians he said, “In much endurance, in fastings, in purity.” And one could find this in many places, both in the letter to the Romans and in all the letters. For truly this evil ruins everything; and just as a pig covered in mud, wherever it goes, fills everything with stench and fills the senses with filth, so does sexual immorality; for the evil is hard to wash away. And when some who even have wives do this, how great is the excess of perversity! “For this is the will of God,” he says, “your sanctification: that you abstain from all sexual immorality.” For there are many kinds of disorder; the pleasures of licentiousness are manifold and various, which it is not bearable even to name. By saying “from all sexual immorality,” he leaves it to those who know. “That each one of you know how to possess his own vessel in sanctification and honour, not in the passion of lust, like the Gentiles who do not know God.” “That each one of you know,” he says, “how to possess his own vessel.” So the matter requires learning, and much of it, so as not to be licentious. So we possess it when it remains pure and is in sanctification; but when impure, sin [possesses it]; naturally. For it no longer does what we wish, but what sin commands. “Not in the passion of lust,” he says. Here he shows also the way in which one must be self-controlled: so as to cut off the passions of lust. For luxury, and wealth, and carelessness, and idleness, and leisure, and all these things lead us out into perverse lust. “Like the Gentiles,” he says, “who do not know God.” For such are those who do not expect to pay a penalty. “That no one transgress and wrong his brother in the matter …” ### Scripture references - 1 Thess 4:1: quotation, high confidence - 1 Thess 4:2: quotation, high confidence - 1 Thess 4:3: quotation, high confidence - 2 Cor 5:20: quotation, high confidence - Ps 34:14 (33:15 LXX): allusion, medium confidence - Matt 19:12: quotation, high confidence - Heb 12:14: quotation, high confidence - 1 Tim 5:22: quotation, high confidence - 2 Cor 6:4: quotation, high confidence - 2 Cor 6:5: quotation, high confidence - 2 Cor 6:6: quotation, high confidence - 1 Thess 4:4: quotation, high confidence - 1 Thess 4:5: quotation, high confidence - 1 Thess 4:6: quotation, high confidence ### Translation notes - Quotations: 1 Thess 4:1–6; 2 Cor 5:20; Matt 19:12; Heb 12:14; 1 Tim 5:22; 2 Cor 6:4–6; Ps 34:14 / 1 Pet 3:11 (the two parts of virtue). Chrysostom reads the “vessel” as the body; translated as written. The section breaks off in the quotation of 1 Thess 4:6. Chrysostom’s remark on married men who commit sexual immorality (πορνεία) is translated as written. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 5.1 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/5-1). ## Homily 5.2 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/5-1/#p-5-2 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every union outside one’s own marriage is sin that God avenges, and a married man’s union with an unmarried woman is adultery; Chrysostom urges fathers to marry their sons early and chaste, and defends his frank speech as a physician’s. ### Greek text Καλῶς εἶπε, Μὴ ὑπερδαίνειν " καὶ γὰρ ἑκάστῳ ὁ Θεὸς ἀπένειμε γυναῖχα, καὶ ὄρους ἔθηχε τῇ φύσει, τὴν μίξιν ἐχείνην τὴν πρὸς τὴν μίαν. Ὥστε ἡ πρὸς τὴν ἑτέραν παράθασίς ἔστι καὶ λῃστεία καὶ πλεονεξία " μᾶλλον δὲ πάσης λῃστείας χαλεπωτέρα. Οὐ γὰρ οὕτως ἀλγοῦμεν, τῶν χρημάτων ἡμῖν ἐχφορουμένων, ὡς τοῦ γάμου διορυττομένου. ᾿Αδελφὸν χαλεῖς, καὶ πλεονεχτεῖς, καὶ ἐν οἷς οὐ χρῇ; Ἑνταῦθα περὶ μοιχείας φησίν " ἀνωτέρω δὲ καὶ περὶ πορνείας πάσης. Ἐπειδὴ γὰρ ἔμελλε λέγειν μὴ ὑπερθαίνειν μηδὲ πλεονεχτεῖν τὸν ἀδελφὸν, προλαδὼν μὴ νομίσῃς, φησὶν, ὅτι ἐπὶ τῶν ἀδελφῶν μόνον ταῦτά φημι, ἀλλ᾽ οὐδὲ τὰς ἑτέρων γυναῖχας, οὐδὲ τὰς ἁπλῶς ἀνάνδρους καὶ χοινὰς ἔχειν χρὴ. Πάσης πορνείας ἀπέχεσθαι δεῖ" διό φησι, Διότι ἔχδικος ὁ Κύμιος περὶ πάντων τούτων. Παρεχάλεσε πρῶτον, ἐνέτρεψεν εἰπὼν, Καθάπερ καὶ τὰ ἔθγη᾽ εἶτα ἀπὸ λογισμῶν τὸ ἄτοπον ἔδειξε. λοιπὸν τὸ κεφάλαιον " διό φησιν, Ἔχδικος ὁ Κύριος περὶ πάντων τούτων, καθὼς καὶ προείπομεν ὑμῖν» καὶ διεμαρτυράμεθα. Οὐδὲ γὰρ ἀτιμωρητὶ ταῦτα πράξομεν, οὐδὲ τοσαύτης ἀπολαύσομεν ἡδονῆς, ὅσην ὑποστησόμεθα χόλασιν. Οὐ γὰρ ἐκάλεσεν ἡμᾶς ὁ Θεὸς ἐπὶ ἀκαθαρσίᾳ, ἀ.1.1᾽ ἐν ἁγιασμῷ. Ἐπειδὴ εἶπε, Τὸν ἀδειϊφὸν, καὶ ἐπήγαγεν, ὅτε ὁ Θεὸς ἐχδιχεῖ, δειχνὺ; ὅτ' χβν ἄπιστος τοῦτο πάθῃ, τ'μωρίαν ὁ πεποιηχὼς δώσει, οὕτως εἶπεν. Ὃ δὲ λέγει, τοῦτό ἔστιν “ Θύχ ἐχεῖνον ἐχδιχῶν τιμωρεῖταί σε, ἀλλ᾽ ἐπειδὴ εἰς αὐτὸν ὕόρισας " αὐτός σε ἐχάλεσε, τὸν χαλέσαντα ὕδρισας. Διὰ τοῦτο ἐπήγαγε " Τοιγαροῦν [ὁ ἀθετῶν, οὐκ ἄνθρωπον ἀθετεῖ, ἀλλὰ τὸν θεὸν τοῦ δύντα τὸ Πνεῦμα τὸ ἅγιον αὐτοῦ εἰς ἡμᾶς. Ὥστε χἂν τὴν βασιλίδα διαφθείρῃς, φησὶ, κἂν τὴν δούλην τὴν σὴν ὕπανδρον οὖσαν, ὅμοιον τὸ ἔγχλῆμα. Διὰ τί; Ὅτι οὐ τὰ ἀδιχούμενα ἐχδιχεῖ πρόσωπα, ἀλλ᾽ ἑαυτόν" σὺ γὰρ ὁμοίως ἐμολύνθης, ὁμοίως τὸν Θεὸν ὕδρισας. Καὶ γὰρ καὶ τοῦτο κἀχεῖνο μοιχεία, ἐπειδὴ καὶ τοῦτο χἀχεῖνο γάμος" χἂν μὴ μοιχεύσῃς, πορνεύσῃς δὲ, καίτοι οὐχ ἔχει ἄνδρα ἢ πόρνη, ἀλλ᾽ ὅμως ὁ θεὸς ἐχδιχεῖ, ἐπειδὴ ἑαυτὸν ἐχδιχεῖ. Οὐ γὰρ οὕτως ἐχείνου χαταφρονῶν αοὔτο ποιεῖς, ὡς τοῦ Θεοῦ " καὶ δῆλον ἐχεῖθεν. Ἐχεῖνον μὲν γὰρ καὶ λανθάνων ποιεῖς, τὸν δὲ Θεὸν ὁρῶντα οὐ προσποιῇ. ΕἸ"τὰ γάρ μοι, εἴ τις ἀλουργίδὸς ἀξιωθεὶς παρὰ τοῦ βασιλέως, καὶ μνρίας ἑτέρας τιμῆς, καὶ χελευσθεὶς ἀξίως ζῇν τῆς τιμῆς, ἀπελθών τινι προσφθαρείη γυναιχὶ, τίνα ὕόδρισεν; ἐχείνην, ἢ τὸν βασιλέα τὸν δεδωχότα; “Ὑδρισται μὲν κἀκείνη, ἀλλ᾽ οὐχ ὁμοίως. Διὸ, παραχαλῶ, φυλαττώμεθα τὴν ἁμαρτίαν ταύτην. Καθάπερ γὰρ ἡμεῖς «τὰς γυναῖχας χολάζομεν, ὅταν ἡμῖν συνοιχοῦσαι ἐτέροις ἑαυτὰς δῶσιν " οὕτω καὶ ἡμεῖς χολαζόμεθα, χἂν μὴ ὑπὸ τῶν νόμων Ῥωμαίων α, ἀλλ᾽ ὑπὸ τοῦ Θεοῦ. Καὶ γὰρ καὶ τοῦτο μοιχεία ἐστί. Μοιχεία γὰρ οὐ μόνὸν τὸ ἑτέρῳ συνεζευγμένην μοιχᾶσθαι, ἀλλὰ καὶ «ὸ δεδεμένον αὐτὸν γυναιχί, Πρόσεχε «ἀκριδῶς ᾧ λέγω" εἰ γὰρ καὶ φορτιχὸν πολλοῖς τὸ λεγόμενον, ἀλλ᾽ ἀναγκαῖον εἰπεῖν ὥστε διορθώσασθαι τοῦ λοιποῦ. Οὐ τοῦτο δὲ μόνον ἐστὶ μοιχεία, ὅταν ἀνδρὶ συνεζευγμένην διαφθείρωμεν γυναῖκα, ἀλλὰ κἂν ἀφετὴν καὶ λελυμένην, αὐτοὶ δεδεμένοι γυναικὶ, μοιχεία τὸ πρᾶγὙμά ἔστι. Τί γὰρ, εἰ ἡ μοιχευομένη οὐ δέδεται : ᾿Αλλὰ σὺ δέδεσαι " τὸν νόμον παρέδης, ἠδίκησας τὴν σάρχα τὴν σήν. Διὰ τί γὰρ, εἰπέ μοι, τὴν γυναῖχα κολάζεις, χἂν πορνευθῇ λελυμένῳ ἀνδρὶ καὶ μὴ ἔχοντι γνυναῖχα; Ὅτι μοιχεία ἐστέ. Καίτοι ὁ πορνεύσας αὖτὴν, οὐχ ἔχοι γυναῖχα, ἀλλ᾽ αὐτὴ δέδεται ἀνδρί. Οὐχοῦν καὶ σὺ δέδεσαι γυναικί. “Ὥστε ὁμοίως καὶ τὸ σὸν μοιχεία ἐστίν. Ὁ ἀπολύσας γὰρ, φησὶ, παρ αὐτὴν μοιχευθῆγαι " καὶ ὁ ἀπολελυμένην γαμῶν, μοἰϊχᾶται. Ἐξ ὁ γαμῶν ἀπολελυμένην μοιχᾶται, ὁ μετὰ τῆς ἑαυτοῦ γυναιχὸς, καὶ ταύτῃ προσφθειρόμενος, οὐ πολλῷ μᾶλλον τοῦτο ποιεῖ: Παντί που δήλον. ᾿Αλλὰ πρὸς μὲν ὑμᾶς ἱχανῶς τοὺς ἄνδρας εἴρηται ταῦτα " περὶ γὰρ τῶν τοιούτων φησὶ καὶ ὁ Χριστὸς, Ὁ σχώληξ αὐτῶν οὐ τελευτήσει, καὶ τὸ πῦρ οὐ σθεσθήσεται. Τῶν δὲ νέων ἕνεχεν εἰπεῖν ἀναγχαῖον πρὸς ὑμᾶς, μᾶλλον δὲ οὐ τοσοῦτον δι᾽ ἐχείνους, ὅσον δι᾽ ὑμᾶς " οὐκ ἐκείνοις γὰρ, ἀλλὰ καὶ ὑμῖν ταῦτα ἁρμόδια, καὶ πῶς, ἤδη λέξω - Ὁ μὴ μαθὼν πορνεύειν, οὐδὲ μοιχεύειν εἴσεται " ὁ δὲ πόρναις ἐγχαλινδούμενος, καὶ ἐπὶ τοῦτο ταχέως ἥξει" γυναιξί, … οὖν παραινῶ; Ὥστε τὰς ῥίζας ἐχτέμνειν, ὅσοι παῖδας ἔχετε νέους, καὶ πρὸς τὸν χοσμιχὸν αὐτοὺς βίον ἀγαγεῖν μέλλετε, ταχέως ὑπὸ τὸν τοῦ γάμου ζυγὸν ἕλχετε. Ἐπειδὴ γὰρ ἕτι νέοις οὖσιν ἐνοχλεῖ τὰ τῶν ἐπιθυμιῶν, τὸν μὲν πρὸ τοῦ γάμου χρόνον παραν» νέσεσιν, ἀπειλαῖς, φόδοις, ἐπαγγελίαις, μυρίοις ἐτέροις αὐτοὺς χατέχετε" χατὰ δὲ τὸν τοῦ γάμου και» γόμαι ῥήματα) ἁρμόζειν ὑμῖν τοὺς παῖδας. ᾿Αλλ᾽ οὐκ αἰσχύνομαι ταῦτα λέγων" ἐπειδὴ μηδὲ Παῦλος ἠσχύνθη λέγων, Μὴ ἀποστερεῖτε ἀλλήλους, ὃ τούτου δοκεῖ αἰσχυντηρότερον εἶναι " ἀλλ᾽ οὐχ ἠσχύνθη, Οὐ γὰρ τοῖς ῥήμασι προσεῖχεν, ἀλλὰ τοῖς ἔργοις «οἷς ἀπὸ τῶν ῥημάτων χατορθουμένοις. Ὅταν οὖν ὁ παῖς αὐξηθῇ, πρὸ στρατείας, πρὸ τοῦ βίου τοῦ ἄλλου, τὰ περὶ τοῦ γάμου φρόντιζε. Κἄν ἐχεῖνος ἴδῃ ὅτι ταχέως αὐτῷ τὴν νύμφην ἄγεις, καὶ ὅτι βραχὺς ὁ καιρὸς ὁ ἐν μέσῳ, δυνήσεται διαχαρτερῆσαι τὴν φλόγα" ἂν δὲ ἐννοήσῃ ὅτι ῥᾳθυμεῖς σὺ καὶ βραδύνεις καὶ περιμένεις, τότε προσόδους κτήσεται πολλὰς, καὶ τότε αὐτῷ τοὺς γάμους ποιήσεις, ἀπο- Ὑνοὺς πρὸς τὸν μακρὸν τοῦ χρόνου ταχέως ὀλισθήσει πρὸς πορνείαν. ᾿Αλλ᾽ οἴμοι 1 ἡ ῥίζα τῶν χαχῶν καὶ ἐνταῦθα ἡ φιλαργυρία. Ἐπειδὴ γὰρ οὐδενὶ μέλει πῶς σώφρων, πῶς ἐπιειχὴς ὁ παῖς γένηται, ἀλλὰ μεμήνασι πρὸς τὸν χρυσὸν ἅπαντες, τούτου ἕνεχεν οὐδεὶς ταύτην ποιεῖται τὴν σπουδήν. Διὸ παρακαλῶ πρῶτον αὐτῶν τὰς ψυχὰς ῥυθμίζειν. "ἂν γὰρ ἀγνῇ τῇ νύμφῃ προσέλθῃ, ἂν ἐχείνης μόνον ἴδῃ τὸ σῶμα, καὶ ὁ πόθος ἔσται σφοδρὸς, καὶ ὁ τοῦ Θεοῦ φόδος μείζων, καὶ τίμιος ὁ γᾶμος ὄντως, χαθαρὰ καὶ ἀμίαντα σώματα δεχόμενος, καὶ τὰ τιχτόμενα πολλῆς εὐλογίας ἔσται μεστὰ, καὶ ἀλληλοις εἴξουσιν, ὅ τε νυμφίος καὶ ἡ νύμφη" ἑτέρων γὰρ ἡθῶν ὄντες ἑχάτεροι ἄπειροι, ἀλλήλοις ὑποταγήσονται. Νεώτερος δὲ ἀρχόμενος ἀσελγαίνειν, καὶ πορνιχῶν ἠθῶν πεῖραν λαδὼν, μέχρι μὲν τῆς πρώτης ἑσπέρας καὶ τῆς δευ-. τέρας ἐπαινέσεται τὴν αὐτοῦ γυναῖχα " μετὰ δὲ ταῦτα ταχέως πρὸς ἐχείνην ἐξολισθήσει τὴν ἀσέλγειαν, τὸν ἐχχεχυμένον καὶ ἄταχτον γέλωτα, ζητῶν τὰ πολλῆς ἀνελευθερίας γέμοντα ῥήματα, τὰ σχήματα τὰ διαχεχλασμένα, τὴν ἄλλην ἀσχημοσύνην πᾶσαν, ἣν ἡμᾶς οὐχ ἀνεχτὸν εἰπεῖν. Ταῦτα δὲ ἡ ἐλευθέρα παρέχειν οὐκ ἀνέχεται, οὐδὲ χαταῤῥυπαίνειν ἑαυτήν. Ἐπὶ χοινωνίᾳ γὰρ βίου καὶ παιδοποιίᾳ ᾿'χατηγγυήθη τῷ ἀνδρὶ, οὐχ ἐπὶ ἀσχημοσύνῃ καὶ γέλωτι " ἵνα οἰχουρῇ, ἵνα παιδεύῃ χἀχεῖνον εἶναι σεμνὸν, οὐχ ἵνα αὐτῷ ὑπεχχαύματα παρέχῃ πορνείας. ᾿Αλλ᾽ ἡδέα σοι φαίνεται τὰ τῆς πόρνης σχήματα; Οἵδα χἀγώῶ καὶ γὰρ ἡ Γραφὴ τοῦτό φησι" Μέλι ἀποστάζει ἀπὸ χειλέων γυναικὸς πόρνης. Διὰ γὰρ τοῦτο ταῦτα πάντα ποιῶ, ὥστε μὴ τοῦ μέλιτος ἐχείνου πεῖραν λαδεῖν" εἰς γὰρ χολὴν εὐθέως τρέπεται. Καὶ τοῦτο αὐτό φησι καὶ ἡ Γραφή" εις πρὸς καιρὸν λιπαίγει σὸν' φάρυγγα, ὕστερον' μέντοι πιχρότερον χολῆς εὑρήσεις, καὶ ἠχυγημόνον μᾶλλον μακαίρας διστόμου. Τί λέγεις; ᾿Ανάσχεσθέ μού τι καὶ ἀχάθαρτον, ὡς εἰπεῖν, φθεγγομένου, καὶ ἀπαναισχυντοῦντος, καὶ ἀπερυθριῶντος " οὐ γὰρ ἑχὼν τοῦτο πάσχω, ἀλλὰ διὰ τοὺς οὐχ αἰσχυνομένους τὰ πράγματα, τὰ ῥήματα αὐτὸς, ἀναγχάζομαι λέγειν. Πολλὰ δὲ καὶ ἐν ταῖς Γραφαῖς ὁρῶμεν τοιαῦτα. Καὶ γὰρ καὶ ὁ Ἰεζεχιὴλ ὀνειδίζων τὴν Ἱερουσαλὴμ, πολλὰ τοιαῦτα φθέγγεται͵ καὶ οὐχ αἰσχύνεται" καὶ εἰχότως " οὐ γὰρ ἐξ οἰχείου πάθους αὐτὰ ἔλεγεν, ἀλλ᾽ ἀπὸ χηδεμονίας. Κἂν γὰρ τὰ ῥήματα δοχῇ εἶναι ἀπρεπῆ, ἀλλ᾽ ὁ σχοπὸς οὐχ ἀπρεπὴς, ἀλλὰ καὶ σφόδρα ἁρμόζων τῷ βουλομένῳ ἀχαθαρσοσίαν ἐκδαλεῖν ψυχῆς " ἂν γὰρ μὴ αὐτὰ τὰ ῥήματα ἀχούσῃ ἡ ἀναίσχυντος Ψυχὴ, οὐκ ἐντρέπεται. Καὶ γὰρ ἰατρὸς βουλόμενος σηπεδόνα ἐχθαλεῖν, πρότερον τοὺς δαχτύλους εἰς τὸ «ραῦμα χαθίησι, χἂν μὴ πρότερον μολύνῃ τὰς ἰωμένας χεῖρας, ἰάσασθαι οὐ δυνήσεται. Οὕτω χἀγὼ, ἂν μὴ πρότερον τὸ στόμα μολύνω τὸ ἰώμενον ὑμῶν τὰ πάθη, οὐ δυνήσομαι ὑμᾶς ἰάσασθαι, Μᾶλλον δὲ οὐδὲ τοῦτο μολύνεται, οὔτε ἐχεῖναι αἱ χεῖρες. Τί δήποτε; Ὅτι οὐχ ἔστιν ἡ ἀχαθαρσία φυσιχὴ, οὐδὲ ἐχ τοῦ ἡμετέρου σώματος 4, ὥσπερ οὐδὲ ἐχεῖ ἐκ τῶν ἐχείνον χειρῶν, ἀλλ᾽ ἐξ ἀλλοτρίων. Εἰ δὲ ἔνθα ἀλλότριον σῶμα, οὗ παραιτεῖται ἐχεῖνος βαπτίσαι τὰς δαυτοῦ χεῖρας" ἔνθα τὸ ἡμέτερον σῶμα, παραιτησόμεθα, εἰπέ μοι; σῶμα γὰρ ἡμέτερον ὑμεῖς, ἀσθε-νὲς μὲν καὶ ἀχάθαρτον, ἡμέτερον δέ. ### English translation (Claude) Well did he say “not transgress”; for to each God has assigned a wife, and has set boundaries to nature: that union with the one woman. So union with another is transgression and robbery and greed; or rather, more grievous than any robbery. For we are not so pained when our money is carried off as when our marriage is broken into. You call him brother, and do you take advantage of him, and in what you ought not? Here he speaks of adultery, but above of all sexual immorality. For since he was going to say “not transgress, nor take advantage of his brother,” he says beforehand: do not think that I say these things only in the case of the brothers; rather, one must not have other men’s wives, nor even women who are simply without husbands and common. One must abstain from all sexual immorality; therefore he says, “because the Lord is an avenger in all these things.” First he exhorted; he shamed them by saying, “like the Gentiles”; then he showed the perversity from reasoning; and finally the chief point; therefore he says, “the Lord is an avenger in all these things, as we told you before and solemnly warned you.” For we shall not do these things unpunished, nor shall we enjoy as much pleasure as the punishment we shall undergo. “For God did not call us to uncleanness, but in sanctification.” Since he said “his brother,” and added that God avenges, he spoke so to show that even if an unbeliever suffers this, the one who did it will pay the penalty. What he says is this: It is not to avenge that man that he punishes you, but because you insulted him [God]: he himself called you; you insulted the one who called you. Therefore he added, “Therefore whoever disregards this disregards not man but God, who has given his Holy Spirit to us.” So whether you corrupt the queen, he says, or your own slave woman who has a husband, the charge is the same. Why? Because he does not avenge the persons wronged, but himself; for you were equally defiled, you equally insulted God. For both the one and the other are adultery, since both the one and the other are marriage. And even if you do not commit adultery but commit sexual immorality, although the prostitute has no husband, nevertheless God avenges it, since he avenges himself. For you do this not so much out of contempt for her as for God; and it is plain from this: you do it hiding from her, but you do not regard God who sees. For tell me, if someone honoured by the king with the purple robe and ten thousand other honours, and commanded to live worthily of the honour, went away and corrupted himself with some woman, whom has he insulted? Her, or the king who gave him the honour? She too has been insulted, but not equally. Therefore, I beg you, let us guard against this sin. For just as we punish our wives when, living with us, they give themselves to others, so we too are punished, even if not by the laws of the Romans, yet by God. For this too is adultery. For adultery is not only for a woman joined to another to commit adultery, but also for one who is himself bound to a wife. Attend carefully to what I say; for though what is said is burdensome to many, yet it is necessary to say it, so as to correct things for the future. Adultery is not only this, when we corrupt a woman joined to a husband; but even if she is free and unbound, while we ourselves are bound to a wife, the act is adultery. For what if the woman with whom adultery is committed is not bound? But you are bound; you have transgressed the law; you have wronged your own flesh. For why, tell me, do you punish your wife, even if she commits immorality with an unbound man who has no wife? Because it is adultery. And yet the man who committed immorality with her has no wife; but she is bound to a husband. Then you too are bound to a wife; so that your act too is equally adultery. “For whoever divorces,” it says, “causes her to commit adultery; and whoever marries a divorced woman commits adultery.” If the one who marries a divorced woman commits adultery, does not the one who, having his own wife, also corrupts himself with this woman, do this much more? It is plain to everyone. But to you men these things have been said sufficiently; for of such Christ too says, “Their worm will not die, and the fire will not be quenched.” But for the sake of the young it is necessary to speak to you; or rather, not so much for their sake as for yours; for these things suit not them only, but you too; and how, I will now say. The one who has not learned to commit sexual immorality will not know adultery either; but the one who wallows with prostitutes will quickly come to that too, [with other men’s] wives. … What then do I advise? To cut out the roots: all of you who have young sons and are going to lead them into the life of the world, draw them quickly under the yoke of marriage. For since the desires trouble them while they are still young, restrain them during the time before marriage with exhortations, threats, fears, promises, ten thousand other means; and at the time of marriage [let no one delay. See, I speak] words [like a matchmaker’s], that you should join your sons [to wives]. But I am not ashamed to say these things, since Paul too was not ashamed to say, “Do not deprive one another,” which seems more shameful than this; yet he was not ashamed. For he paid attention not to the words, but to the deeds accomplished through the words. When your son grows up, then, before military service, before any other career, take thought for his marriage. And if he sees that you are bringing him his bride quickly, and that the time between is short, he will be able to endure the flame; but if he perceives that you are careless and slow and are waiting until he acquires large revenues, and only then will make his marriage, despairing at the length of time he will quickly slip into sexual immorality. But alas! Here too the root of evils is the love of money. For since no one cares how his son may become self-controlled and decent, but all are mad for gold, for this reason no one takes this trouble. Therefore I beg you, first set their souls in order. For if he comes to his bride chaste, if he has seen her body alone, his longing will be strong and the fear of God greater, and the marriage truly honourable, receiving pure and undefiled bodies, and the offspring will be full of great blessing, and the bridegroom and the bride will yield to one another; for both, being inexperienced in other ways, will submit to one another. But a young man who begins to be licentious and has experienced the ways of prostitutes will praise his own wife up to the first evening and the second; but after that he will quickly slip back to that licentiousness, seeking the loose and disorderly laughter, the words full of great vulgarity, the effeminate postures, all the other indecency which it is not bearable for us to name. But the freeborn woman will not endure to supply these, nor to defile herself. For she was pledged to her husband for partnership in life and the bearing of children, not for indecency and laughter; that she may keep the house, that she may teach him too to be dignified, not that she may supply him with the kindling of immorality. But do the ways of the prostitute seem sweet to you? I know it too; for Scripture says this as well: “Honey drips from the lips of a prostitute.” For this is why I do all these things, so that you may not taste that honey; for it turns at once into gall. And Scripture says this very thing: “[which] for a season smooths your throat, but afterward you will find it more bitter than gall, and sharpened more than a two-edged sword.” What do you say? Bear with me as I utter something, so to speak, unclean, and as I lay aside shame and blushing; for I do not suffer this willingly, but because of those who are not ashamed of the deeds I am forced myself to speak the words. And we see many such things in the Scriptures too. For Ezekiel too, reproaching Jerusalem, utters many such things and is not ashamed; and rightly; for he did not say them from his own passion, but from care. For even if the words seem unseemly, the purpose is not unseemly, but entirely fitting for one who wishes to cast uncleanness out of the soul; for if the shameless soul does not hear the very words, it is not put to shame. For a physician too, wishing to remove putrefaction, first puts his fingers into the wound; and unless he first defiles his healing hands, he will not be able to heal. So I too, unless I first defile the mouth that heals your passions, shall not be able to heal you. Or rather, neither is this defiled, nor are those hands. Why? Because the uncleanness is not natural, nor from our own body, as there it is not from his hands, but from others’. And if, where the body is another’s, he does not refuse to dip his own hands, will we refuse, tell me, where the body is our own? For you are our body, weak and unclean, but ours. ### Scripture references - 1 Thess 4:6: quotation, high confidence - 1 Thess 4:5: quotation, high confidence - 1 Thess 4:7: quotation, high confidence - 1 Thess 4:8: quotation, high confidence - Matt 5:32: quotation, high confidence - Matt 19:9: allusion, medium confidence - Mark 9:48: quotation, high confidence - 1 Cor 7:5: quotation, high confidence - 1 Tim 6:10: allusion, high confidence - Heb 13:4: allusion, high confidence - Prov 5:3: quotation, high confidence - Prov 5:4: quotation, high confidence - Ezek 16:25: allusion, medium confidence ### Translation notes - Quotations: 1 Thess 4:6–8; Matt 5:32 (cf. 19:9; Luke 16:18); Mark 9:44, 48 (Isa 66:24); 1 Cor 7:5; 1 Tim 6:10; Heb 13:4; Prov 5:3–4 (LXX); Ezek 16 and 23. Chrysostom holds that a husband who has relations with an unmarried woman commits adultery, as a wife does with an unmarried man, against the Roman laws that punished only the wife; translated as written. Two passages of Migne’s Latin translation have leaked into the Greek (after “wives” and inside the quotation of Prov 5:4) and have been removed; words lost with them are marked “…” or supplied in brackets. “At the time of marriage [let no one delay …]” supplies words lost in the scan by sense. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 5.2 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/5-2). ## Homily 5.4 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/5-1/#p-5-4 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fornication with prostitutes is filthy and inexcusable for the young; the theatre feeds lust, and self-control is easy for those who will it and avoid what harms. ### Greek text Τί οὖν ἔστιν ὅ φημι, καὶ δι᾽ ὃ τοσαύτην ἐποιησάμὴν παραίνεσιν; Ὅτι ἱμάτιον μὲν, ὅπερ ὁ δοῦλος ἔχει, οὐκ ἂν ἕλοιό ποτε φορέσαι βδελυττόμενος διὰ τὸν ῥύπον, ἀλλ᾽ ἕλοιο ἂν γυμνὸς εἶναι, ἣ ἐχείνῳ χρήσασθαι" σώματι δὲ ἀχαθάρτῳ καὶ ῥυπαρῷ, καὶ οὐ τῷ παιδὶ τῷ σῷ μόνον, ἀλλὰ μυρίοις ἑτέροις χρησιἀχούσαντες; ᾿Αλλ᾽ ἐν τοῖς ἔργοις αἰσχύνθητε, μὴ ἐν «οἷς ῥήμασι. Καὶ τὰ. ἄλλα πάντα παρίημι, τὸ τῶν ἠθῶν δύστροπον καὶ μιαρὸν, τὸ τῆς ἄλλης ζωῆς δουλικὸν καὶ ἀνελεύθερον. Εἰπέ μοι, πρὸς τὴν αὐτὴν καὶ καὶ σὺ καὶ ὁ οἰχέτης ὁ σός; καὶ εἴθε ὁ οἰκέτης μόνον, ἀλλὰ καὶ ὁ δήμιος. Καὶ χεῖρας μὲν τοῦ δημίου οὐχ ἂν ἀνάσχοιο χατασχεῖν" τὴν δὲ ἕν ἐχείνῳ σῶμα γεοὐδὲ δέδοιχας; οὐχ αἰσχύνῃ, οὐχ ἐντρέπῃ. οὐχ ἀγωνιᾷς; Εἶπον μὲν πρὸς τοὺς πατέρας τοὺς ὑμετέρους, τι δεῖ ταχέως πρὸς γάμον ἄγειν ὑμᾶς" ἀλλ᾽ ὅμως οὐδὲ ὑμεῖς ἀνεύθυνοι τῆς χολάσεως. Εἰ γὰρ μὴ καὶ ἄλλοι νέοι μᾶλλον ἧσαν πολλοὶ ἐν σωφροσύνῃ ζῶντες, καὶ πάλαι καὶ νῦν, ἴσως ἄν τις ὑμῖν ἦν ἀπολογία " εἰ ὃὲ εἰσὶ, πόθεν ἕξετε εἰπεῖν, ὅτι οὐχ ἠδυνήθημεν χατασχεῖν τὴν φλόγα τῆς ἐπιθυμίας; Ἐκεῖνοι γὰρ χατο ηγοροῦσιν ὑμῶν οἱ δυνηθέντες, τῷ τῆς αὐτῆς φύσεως μετέχειν. ᾿Αχούετε τοῦ Παύλου λέγοντος " Εἰρήγὴν διώχετε καὶ τὸν ἁγιασμὸν, οὗ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον. Ἢ ἀπειλὴ αὕτη οὐχ ἱχανὴ φοδῆσα:; Ὁρᾷ; ἑτέρους δι᾽ ὅλου σωφρονοῦντας καὶ ἐν σεμνότητι διάγοντας, καὶ σὺ οὐδὲ μέχρι τῶν τῆς νεότητος χρόνων χαρτερεῖς; ὁρᾷς ἑτέρους χαταπα.λαίσαντας μυριάχις τὴν ἡδονὴν, καὶ σὺ οὐδὲ ἅπαξ ἀνέχῃ; Εἰ βούλεσθε, τὴν αἰτίαν ἐγὼ λέγω. Οὐ γὰρ ἡ νεότης αἰτία" ἐπεὶ ἔμελλον πάντες οἱ νέοι ἀχόλαστοι εἶναι" ἀλλ᾽ ἡμεῖς ἑαυτοὺς ὠθοῦμεν εἰς τὴν πυράν. Ὅταν γὰρ ἀνέλθῃς εἰς θέατρον, καὶ χαθίσῃς γυμνοῖς μέλεσι γυναικῶν τοὺς ὀφθαλμοὺς ἑστιῶν, πρὸς μὲν χαιρὸν ἤσθης, ὕστερον δὲ πολὺν ἐχεῖθεν ἔθρεψας τὸν πυρετόν. Ὅταν ἴδῃς ὥσπερ σώματος τύπῳ γυναΐῖχας φαινομένας, ὅταν καὶ θεάματα καὶ ἄσματα μηδὲν ἕτερον ἀλλ᾽ ἣ ἔρωτας ἀτόπους ἔχοντα, Ἡ δεῖνα, φηοὶ, τὸν δεῖνα ἐφίλησε, καὶ οὐχ ἐπέτυχε, καὶ ἀπήγξατο, καὶ εἰς μητέρας » τοὺς ἀτόπους ἔρωτας ἐχχυλισθέντας " ὅταν καὶ δι' ἀκοῆς ταῦτα δέχῃ, καὶ διὰ γυναιχῶν, καὶ διὰ τύπων, ἤδη δὲ καὶ διὰ γερόντῶν ἀνδρῶν (καὶ γὰρ πολλοὶ προσωπεῖα περιθέντες ἑαυτοῖς, ἐχεῖ γυναιχίζονται), πόθεν, εἰπέ μο:, δυνήσῃ σωφρονῆσαι λοιπὸν, ἐχείνων τῶν διηγημάτων, ἐχείνων᾽ τῶν θεαμάτων, ἐχείνων τῶν ἀχουσμάτων χατεχόντῶν σου τὴν ψυχὴν, καὶ ὀνείρων τοιούτων διαδεχομένων λοιπόν; πέφυχε γὰρ ὡς τὰ πολλὰ τοιαῦτα φαντασιοῦσθαι ἡ ψυχὴ, οἷα ἂν ἐν ἡμέρᾳ βούλεται καὶ ἐπιθυμεῖ ο. “Ὅταν οὖν ἐκεῖ μὲν καὶ πράγματα βλέπῃς αἰσχρὰ, καὶ ῥήματα ἁχούῃς αἰσχρότερα, καὶ τὰ μὲν τραύματα δέχῃ, τὰ δὲ φάρμαχα μὴ ἐπιτιθῇς, πῶς οὐχ εἰχότως ἡ σηπεδὼν αὐξηθήσεται; πῶς ἡ νόσος οὐχ ἐπιταθήσεται, καὶ πολλῷ μᾶλλον, ἢ ἐπὶ τοῖς ἡμετέροις σώμασι; Κουφότερον γὰρ, εἴγς τῶν σωμάτων ἡ προαίρεσις τὰ τῆς διορδώσεως ἐδέχετο. Ἐχεῖ μὲν γὰρ καὶ φαρμάκων καὶ ἰατρῶν καὶ χρόνου δεῖ" ἐνταῦθα δὲ ἀρχεῖ θελήσαντα, καὶ ἀγαθὸν γενέσθαι καὶ χαχόν, “Ὥστε μᾶλλον ἐδέξω τὴν νόσον. Ὅταν μὲν οὖν τὰ μὲν βλάπτοντα συμφορῶμεν, μηδένα δὲ λόγον ποιώμεθα τῶν ὠφελούντων, πότε ἔσται τις ὑγεία; Διὰ τοῦτο καὶ Παῦλος ἔλεγε, Καθάπερ καὶ τὰ ἔθνη τὰ μὴ εἰδότα τὸν Θεόν. Αἰσχυνθῶμεν, φοδηθῶμεν, εἰ τὰ μὴ εἰδότα τὸν Θεὸν ἔθνη πολλάχις σωφρονεῖ" ἐντραπῶμεν, ὅταν ἐχείνων χείρους ὦμεν. Εὔχολον κατορθῶσαι σωφροσύνην, ἂν ἐθέλωμεν, ἂν ἀπάγωμεν τῶν βλαπτόντων ἑαυτούς" ἐπεὶ οὐδὲ πορνείαν διαφυγεῖν εὔχολον, ἂν μὴ θέλωμεν. Τί γὰρ τοῦ βαδίζειν ἐπ᾽ ἀγορᾶς εὐχολώτερον ἃ; ἀλλ᾽ ὑπὸ τῆς πολλῆς βλαχείας δύσχολον γέγονεν, οὐχ ἐπὶ γυναιχῶν μόνον, ἀλλ' ἤδη καὶ ἐπὶ ἀνδρῶν. Τί τοῦ χαθεύδειν εὐχολώτερον; ἀλλὰ καὶ τοῦτο δύσχολον πεποιήχαμεν. Πολλοὶ γοῦν τῶν πλουσίων δι᾽ ὅλης περιστρέφονται τῆς νυχτὸς, τῷ μὴ περιμένειν τὴν χρείαν τοῦ ὕπνου, καὶ τότε χαθεύδειν, Καὶ ὅλως οὐδὲν δύσχολον βουλομένων, ὥσπερ οὐδὲν εὔχολον μὴ βουλομένων ἡμῶν" πάντων γὰρ ἡμεῖς χύριοι. Διὰ τοῦτο καὶ ἡ Γραφὴ, Ἂν θέλητε, καὶ δἰσαχούσητέ μου" καὶ πάλιν, Ἂν μὴ θέλητε, φησὶ, μηδὲ εἰσακούσητέ μου. “Ὥστε ἐν τῷ θέλειν, καὶ τῷ μὴ θέλειν κεῖται τὸ πᾶν. Διὰ τοῦτο καὶ χολαζόμεθα καὶ ἑπαινούμεθα. Γένοιτο δὲ τῶν ἐπαινουμένων γενομένους ἡμᾶς τυχεῖν τῶν ἐπηγγελμένων ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ, καὶ τὰ ἑξῆς. ### English translation (Claude) What then is it that I say, and for which I have given so long an exhortation? That a garment which your slave wears you would never choose to put on, loathing it for its filth, but would choose rather to be naked than to use it; yet a body unclean and filthy, used not by your servant only but by ten thousand others, [you use, and do you blush at] hearing this? Be ashamed at the deeds, not at the words. And I pass over all the rest: the perverse and foul character, the slavish and servile character of her whole life. Tell me, do you and your servant go to the same woman? And would that it were only your servant, but even the executioner! And you would not endure to take hold of the executioner’s hands; but the woman who has become one body with him [you embrace], and do you not fear? Are you not ashamed, not abashed, not in anguish? I spoke to your fathers, that they must quickly bring you to marriage; but nevertheless neither are you free from liability to punishment. For if there had not been many other young men living in self-control, both of old and now, perhaps you would have some defence; but if there are, how will you be able to say, “We could not restrain the flame of desire”? For those who were able accuse you, by sharing the same nature. Hear Paul saying, “Pursue peace and sanctification, without which no one will see the Lord.” Is this threat not enough to frighten you? Do you see others living self-controlled throughout and passing their lives in dignity, and do you not hold out even through the years of youth? Do you see others who have wrestled down pleasure ten thousand times, and do you not endure even once? If you wish, I will tell you the cause. For youth is not the cause; otherwise all the young would be licentious; but we push ourselves into the fire. For when you go up to the theatre and sit feasting your eyes on the naked limbs of women, for the moment you have been pleased, but afterwards you have nursed a great fever from it. When you see women appearing as if in the very shape of the body, when there are spectacles and songs that contain nothing else than perverse loves (“So-and-so,” it says, “loved so-and-so, and did not obtain her, and hanged himself,” and perverse loves rolled out even toward mothers); when you take these in through hearing, and through women, and through images, and now even through old men (for many put masks on themselves and play the woman there), how, tell me, will you be able to be self-controlled any longer, when those stories, those spectacles, those songs hold your soul, and such dreams follow after? For the soul is naturally disposed, for the most part, to imagine such things as it wishes and desires by day. When then you both see shameful things there and hear words more shameful, and receive the wounds but apply no remedies, how will the putrefaction not naturally increase? How will the disease not grow worse, and much more than in our bodies? For the will receives correction more lightly than bodies do. For there medicines and physicians and time are needed; but here it is enough to will, to become either good or evil. So you have received the disease more readily. When then we gather together what harms, and take no account of what helps, when will there be any health? Therefore Paul too said, “like the Gentiles who do not know God.” Let us be ashamed, let us fear, if the Gentiles who do not know God are often self-controlled; let us be abashed when we are worse than they. It is easy to achieve self-control if we are willing, if we lead ourselves away from what harms; just as it is not easy even to escape sexual immorality if we are not willing. For what is easier than walking in the marketplace? But through great softness it has become difficult, not for women only, but now even for men. What is easier than sleeping? But we have made this too difficult. Many of the rich, at least, toss about the whole night, because they do not wait for the need of sleep and then sleep. And in general nothing is difficult when we are willing, just as nothing is easy when we are unwilling; for we are masters of everything. Therefore Scripture too says, “If you are willing and listen to me”; and again, “If you are not willing,” it says, “and do not listen to me.” So everything lies in willing and not willing. Therefore we are both punished and praised. May we become among those who are praised and obtain the good things promised, by the grace and loving-kindness, and so on. ### Scripture references - Heb 12:14: quotation, high confidence - 1 Cor 6:16: allusion, medium confidence - 1 Thess 4:5: quotation, high confidence - Isa 1:19: quotation, high confidence - Isa 1:20: quotation, high confidence ### Translation notes - Quotations: Heb 12:14; 1 Thess 4:5; Isa 1:19–20; 1 Cor 6:16 (the body joined to a prostitute, alluded to in a damaged line). Several words are lost in the scan at column breaks; where the sense is certain, they are supplied in brackets. Chrysostom’s description of the theatre’s plays (including loves toward mothers, perhaps the Phaedra and Oedipus stories) is translated as written. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 5.4 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/5-4). ## Homily 6.1 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/5-1/#p-6-1 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul praises the Thessalonians’ God-taught brotherly love by not writing about it, and urges them to work with their own hands so as to give rather than receive and to live becomingly before outsiders. ### Greek text ἡ δὲ τῆς φιζλαδελφίας οὐ χρείαν ἔχομεν γρά- Ὁ Ξ ἢ “τα μη ὑμεῖς θεοδίδαύτοι ἐστε εἰς τὸ ἀγαπᾷν ἀλλ.λήλους. Καὶ γὰρ ποιεῖτε αὐτὸ εἰς πάντας τοὺς ἀδελφοὺς τοὺς ἐν ὅλῃ τῇ Μαα'.Τί δήποτε περὶ σωφροσύνης σφοδρῶς αὐτοῖςδιαλεχθεὶς, καὶ περὶ τοῦ δεῖν ἐργάζεσθαι μέλλων διαλέγεσθαι, καὶ περὶ τοῦ μὴ λνκπεῖσθαι τοῖς ἀπελθοῦ σιν, ὃ πάντων ἦν χεφάλαιον τῶν ἀγαθῶν τὸ τῆς ἀγάπης, τοῦτο χατὰ παράλειψιν τίθησι, λόγων" Οὐ χραίαν ἔχομεν γράφει» ὑμῖν. Καὶ τοῦτο ἀπὸ τῆς πολλῆς συνέσεως καὶ τῆς πνενματικῆς διδασχαλίας, Αὐο γὰρ ἐνταῦθα ἐμφαίνει, ἕν μὲν, ὅτ; οὕτως ἀναγχαῖον τὸ πρᾶγμα, ὡς; μηδὲ διδασχαλίας δεῖσθαι " τὰ χὰρ σφόδρα, μεγάλα πᾶσίν ἔφτι δῆλα "᾿ δεύτερον δὲ, μᾶλλον αὐτοὺς ἐντρέπει, ἣ εἰ παρήνεδε τοῦτο εἰπών. Ὦ γὰρ νομίζων, αὐτοὺς κατωρθωχέναι, καὶ διὰ τοῦτο͵ ϑὴ παραινῶν, καὶ εἰ μὴ κατώρθωσαν, ἐνήγαγεν ἂν μᾶλλον. Καὶ ὅρᾳ " Οὐ λέγει περὶ τῆς ἀγάπης τῆς εἰς πάντας, ἀλλὰ τῆς εἰς τοὺς ἀδελφούς. Οὐ χρείᾳν' ἔχο- {ὃν γράφειν ὑμῖν. ᾿Εχρὴν οὖν σιωπῆσαι, καὶ μηδὲν εἰπεῖν, εἰ μὴ χρεία ἣν. Νὺν ἂὲ τῷ εἰπεῖν, Οὐ χρεία ἐστὶ, μεῖζυν ἐποίησεν, ἣ εἰ εἶπεν κ’ Αὐτοὶ γὰρ ὑμεῖς θεοδίδαχτοί ἐστα. Καὶ ὄρα μεθ᾽ ὅσον ἐγχωμίον τὸν Θεὸν αὐτοῖς διδάσχαλον ἐπέστησε τούτου. Οὐ δεῖσθε, φησὶ, παρὰ ἀνθρώπου μαθεῖν, “Ὅπερ καὶ ὁ προφήτης φησὶ, Καὶ ἔσονται πάντες διδαχτοὶ Θεοῦ. Αὐτοὶ γὰρ ἡμεῖς, φησὶ, θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾷν ἄἔους, Καὶ γὰρ ποιεῖτε αὐτὸ εἰς πάντας τοὺς φοὺς τοὺς ἐν ὅλῃ τῇ δᾳκδδονίᾳ" καὶ εἰς τοὺς ἄἅλλους πάντας, φησί. Σφόδρα ταῦτα ἐντρεπτιχὰ πρὸς τὸ ποιεῖν αὐτό. Καὶ οὐχ ἁπλῷς λέγω, ὅτι θεοδίδακτοί ἔστε, ἀλλ᾽ οἷδᾳ ἀφ᾽ ὧν ποιεῖτε. Καὶ πολλὰ αὐτοῖς ἐμαρτύρησε τούτου ἕνεχεν. Παραχαλοῦμεν δὲ ὑμᾶς, τὰ δια, καὶ ἐργάζεσθαι ταῖς χερσὶν ὑμῶν, καθὼς πρὸς τοὺς ἔξω, καὶ μηδεγὸς χρείαν ἔχητε. Ἕνταῦθα δείχνυσιν ὅσων μὲν ἡ ἀργία καχῶν αἰτία, ὅσων δὲ ἡ ἐργασία χαλῶν’ καὶ ποιεῖ αὑτὸ σαφὲς ἀπὰ τῶν παρ᾽ ἡμῖν, ὃ πολλαχοῦ ποιεῖ, καὶ τοῦτο συνετῶς" μᾶλλον γὰρ τούτοις ἐνάγονται οἱ πλείους, ἢ τοῖς πνευματικοῖς, ᾿λγάπης γάρ ἔστι τῆς εἰς τοὺς πλησίον, οὐχὶ παρ᾽ ἐχείνων λαμόάνμειν, ἀλλ᾽ ἐχείνοις παρέχειν. Καὶ θέα σύνεσιν" Ἰδέλλων παρακαλεῖν καὶ παραινεῖν, μέσον τὸ χαᾳτόρθωμα τέθησιν, ἵνα καὶ ἀπὸ τῆς προτέρας παραινέφδεως ἀναπνεύσωσι, καὶ τἧς ἀπειλῆς, ἡνίχα ἔλεγε Τοιγαροῦν ὁ ἀθετῶν, οὐκ ὄγθρωπον ἀθετεῖ, ἀ.1.:λὰ τὸν Θεόν“ καὶ ὅπως ταύτῃ μὴ ἀποσχιρτήσωσι. Τοῦτο δὲ ἀπὸ τοῦ ἐργάζεσθαι γίνεται, ὥστε μὴ λαμθάνειν μηδὲ ἀργεῖν, ἀλλ᾽ ἐργαζόμενον ἑτέροις παράχειν. Μακάριον γάρ ἐστι, φησὶ, διδόναι μᾶλλον, ἣ «᾿αμδάνειν. Καὶ ἀργάζοσθαι, φησὶ, ταῖς χερσὶν ὑμῶν. Ποῦ τοίγυν εἰσὶν οἱ τὸ ἔργον ζητοῦντες τὸ πνευματιχόν; γ,ϑρᾷς πῶς αὐτοῖς πᾶσαν πρόφασιν ἀνεῖλεν εἰπὼν, Ταῖς χερσὶν ὑμῶν. ἾΑρα νηστείαν ἐργάζεταί τις ῖταῖς χερσίν; ἀλλὰ παννυχίδας; ἀλλὰ χαμεὺνίας. Οὐδεὶς τοῦτο ἂν εἴποι " ἀλλὰ περὶ ἔργον φησὶ τοῦ πνευματιχοῦ " πνευματιχὸν γὰρ ὄντως ἐστὶ, τὸ ἐργαζόμενον ἑτέροις παρέχειν, καὶ οὐδὲν ἴσον τούτου. Ἵνα περιπατῆτε, φησὶν, εὐσχημόνως. Ὁρᾷς πόθεν αὐτῶν καθάπτεται; Οὐχ εἶπεν, Ἵνα μὴ ἀσχημονῆτε ἐπαιτοῦντες, ἀλλὰ τὸ αὐτὸ μὲν ἠνίξατο, πραότερον δὲ αὐτὸ τίθησιν, ὥστε καὶ πλῆξαι καὶ μὴ σφόδρα «τούτους βαρῆσαι. Εἰ γὰρ οἔ παρ᾽ ἡμῖν σχανδαλίζονται τούτοις, πολλῷ μᾶλλον οἱ ἔξωθεν μυρίας εὑρίσχοντες κατηγορίας καὶ λαβὰς, ὅταν ἄνθρωπον ὑγιαίνοντα, καὶ ἑαυτῷ ἀρκχέσαι δυνάμενον ὁρῶσιν ἑπαιτοῦντα, καὶ ἑτέρων δεόμενον. Διὸ καὶ Χριστεμπόρους καλοῦσιν ἡμᾶς" Διὰ τοῦτο τὸ ὄνομα, φησὶ, βλασφημεῖται τοῦ Θεοῦ. ᾿Δλλ᾽ οὐδὲν τούτων ἔθηκεν, ἀλλ᾽ ὃ μάλιστα αὐτῶν χαθάψασθαι ἴσχυε, τὸ τῆς ἀσχημοσύνης. Οὐ θέλομεν δὲ ὑμᾶς ἀἁγγοδῖν, ἀδελφοὶ, περὶ τῶν «ἱοιποὶ οὗ μὴ ἔχοντες ἐλπίδα. ### English translation (Claude) “But concerning brotherly love you have no need for us to write to you; for you yourselves are taught by God to love one another; and indeed you do this toward all the brothers throughout Macedonia.” Why is it that, having spoken to them vehemently about self-control, and being about to speak about the duty of working and about not grieving for the departed, he sets down love, which was the chief of all good things, by way of omission, saying, “You have no need for us to write to you”? This too comes from great wisdom and spiritual teaching. For he indicates two things here: one, that the matter is so necessary that it needs no teaching (for things that are very great are plain to all); second, that he shames them more than if he had exhorted them by saying it. For one who thinks they have succeeded, and for that reason does not exhort, would, if they had not succeeded, have led them on all the more. And see: he does not speak of love toward all, but of love toward the brothers. “You have no need for us to write to you.” He should then have kept silent and said nothing, if there was no need. But by saying “there is no need,” he made it greater than if he had said it. “For you yourselves are taught by God.” And see with how great praise he set God over them as teacher of this. You do not need, he says, to learn from man. Which the prophet too says: “And they shall all be taught of God.” “For you yourselves,” he says, “are taught by God to love one another; and indeed you do this toward all the brothers throughout Macedonia,” and toward all the others, he says. These things are very shaming, so as to make them do it. And I do not say simply that you are taught by God, but I know it from what you do. And he bore them much witness on this account. “But we exhort you, brothers, to abound more and more, and to aspire to live quietly, and to mind your own affairs, and to work with your hands, as we instructed you, so that you may walk becomingly toward outsiders and have need of nothing.” Here he shows how many evils idleness causes, and how many good things work; and he makes it clear from our own affairs, as he does in many places, and that wisely; for most people are led more by these than by spiritual things. For it belongs to love of neighbour not to receive from them but to supply them. And see the wisdom: wishing to exhort and to admonish, he puts their good deed in the middle, so that they might breathe again both after the former admonition and after the threat, when he said, “Therefore whoever disregards this disregards not man but God,” and so that they might not kick against it. And this comes from working: not receiving nor being idle, but working and supplying others. For “it is more blessed,” it says, “to give than to receive.” “And to work,” he says, “with your hands.” Where then are those who seek spiritual work? Do you see how he took away every pretext from them by saying, “with your hands”? Does anyone work at fasting with his hands? or at all-night vigils? or at sleeping on the ground? No one would say this; but he speaks about spiritual work; for it is truly spiritual to work and supply others, and nothing is equal to it. “So that you may walk becomingly,” he says. Do you see how he touches them? He did not say, “so that you may not be disgraced by begging,” but he hinted at the same thing, and puts it more gently, so as both to strike them and not to burden them heavily. For if those among us are scandalised by these things, much more those outside, who find ten thousand charges and handles, when they see a healthy man, able to support himself, begging and needing others. Therefore they even call us “Christ-traffickers.” “Because of this,” it says, “the name of God is blasphemed.” But he set down none of these things, but what was most able to touch them: the disgrace. “But we do not wish you to be ignorant, brothers, concerning those who are asleep, [that you may not grieve as] the rest who have no hope.” ### Scripture references - 1 Thess 4:9: quotation, high confidence - 1 Thess 4:10: quotation, high confidence - Isa 54:13: quotation, high confidence - John 6:45: allusion, medium confidence - 1 Thess 4:11: quotation, high confidence - 1 Thess 4:12: quotation, high confidence - 1 Thess 4:8: quotation, high confidence - Acts 20:35: quotation, high confidence - Rom 2:24: quotation, high confidence - 1 Thess 4:13: quotation, high confidence ### Extrabiblical texts - Did. 12.5 (Didache): echo, low confidence ### Translation notes - Quotations: 1 Thess 4:9–13; Isa 54:13 (John 6:45); 1 Thess 4:8; Acts 20:35; Rom 2:24 (Isa 52:5). “Christ-traffickers” (Χριστέμποροι), a term also in Didache 12.5. A passage of Migne’s Latin translation has leaked into the Greek after “Does anyone work at fasting” and has been removed. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 6.1 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/6-1). ## Homily 6.2 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/5-1/#p-6-2 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul comforts the Thessalonians about the dead; Chrysostom rebukes Christian widows and mothers who mourn like pagans, answering their reasons and saying that God, who is jealous for our love, takes those on whom we lean. ### Greek text Δύο ταῦτα μάλιστα ἐλυμαίνετο αὐτοὺς, πενία καὶ ἀθυμία, ἃ καὶ πάντας ἀνθρώπους. Ὅρα οὖν πῶς αὐτὰ θεραπεύει, Πενία δὲ αὐτοῖς ἣν ἐχ τοῦ ἡρπάσθαι αὐτῶν τὰ χρήματα. Εἰ δὲ ὧν τὰ χρήματα ἦρπάζετο διὰ τὸν Χριστὸν, τούτους χελεύει ἐργαζομένους τρέφεσθαι, πολλῷ μᾶλλον τοὺς ἄλλους. Ὅτι γὰρ ἡρπάγη, δῆλον ἐχ τοῦ εἰπεῖν, ᾿Ὑμεῖς μιμῃταὶ ἐγένεσθε τῶν Ἐκκλησιῶν τῶν ἔν ᾿Ιουδαίᾳ. Πῶς; Ὅτι ἐχείναις γράφων ἔλεγε " Καὶ τὴν ἁρπαγὴν τῶν Ἐνταῦθα λοιπὸν τὸν περὶ ἀναστάσεως λόγον χινεῖς Καὶ τί; οὐκ ἣν αὐτοῖς περὶ τούτου διαλεχθείς; ᾿Αλλ᾽ ἐνταῦθα ἕτερόν τι αἰνίττεται μυστήριον, Ποῖον δὴ τοῦτο; Ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι, φησὶν, εἰς τὴν παρουσίαν τοῦ Κυρίου, οὐ μὴ φθάσωμεν τοὺς κοιμηθένγτας. Ἱχανὸς μὲν οὖν καὶ ὁ τῆς ἀναστάσεως λόγος παραμυθήσασθαι τὸν ἐν ὀδύνῃ" ἱκανὸν δὲ καὶ τὸ νῦν λεγόμενον ἀξιόπιστον ποιεῖν τὴν ἀνάστασιν. Πρῶτον δὲ ἐχεῖνο εἴπωμεν, ὃ καὶ αὐτὸς εἶπεν, Οὐ θέλω δὲ ὑμᾶς ἀγνοεῖν, ἀδειἹροὶ, περὶ τῶν. χεχοιμημάγων, ἵνα μὴ «λυπῆσθε, καὐϑὼς καὶ οἱ “λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. “Ὅρα πῶς καὶ ἐνταῦθα ἡμέρως. Οὐχ εἶπεν, Οὕτως ἀνόητοί ἐστε, χαθάπερ΄ πρὸς Κορινθίους, οὕτως ἄφρυνες, ὅτι εἰδότες ἀνάστασιν, ὡς οἱ μὴ πιστεύοντες, οὕτω λυπεῖσθε" ἀλλὰ σφόδρα ἡμέρως, Οὐ θέλω, εἶπε, τὴν ἄλλην αὐτῶν ἀρετὴν αἰδούμενος. Καὶ οὐχ εἶπε, περὶ τῶν ἀποθανόντων, εὐθέως ἀπὸ προοιμίων τὴν παράχλησιν καταῦαλ- Ἵνα μὴ «λυπῆσθε, φησὶν, ὡς καὶ οἱ «“οιποὶ οἱ μὴ ἔχοντες ἐλπίδα. ΓΔρα τὸ καταχόπτεσθαι ἐπὶ τοῖς ἀπελθοῦσι, τῶν οὐκ ἐχόντων ἐστὶν ἐλπίδα" εἰχότως. Ῥυχὴ γὰρ οὐδὲν περὶ ἀναστάσεως ἐπισταμένη, ἀλλὰ τὸν θάνατον τοῦτον θάνατον εἶναι νομίζουσα, εἰχότως ὡς περὶ ἀπολωλότων χόπτεται καὶ θρηνεῖ καὶ ἀφορήτως πενβεῖ" σὺ δὲ ὁ προσδοχῶν ἀνάστασιν, τίνος ἕνεχεν ὀδύρῃ; Ἄρα τῶν μὴ ἐχόντων ἐλπίδα ἐστὶ τὸ ὀδύρεσθαι. ᾿Αχούσατε τῶν γυναιχῶν ὅσαι φιλόθρηνοι, ὅσαι πρὸς τὰ πένθη ἀφορήτως φέρεσθε, ὅτι τὰ τῶν ἐθνιχῶν πράττετε. Εἰ δὲ τὸ ἀλγεῖν ἐπὶ τοῖς ἀπελθοῦσιν ἐθνικῶν, τὸ χαταχόπτεσθα! καὶ καταξαίνειν παρειὰς, τίνων ἄρα ἐστὶν, εἰπέ μοι; Τίνοὸς ἕνεχεν θρηνεῖς, εἰ πιστεύεις ὅτι ἀναστήσεται, ὅτι οὐκ ἀπόλωλεν, ὅτι ὕπνος καὶ χοίμησις τὸ πρᾶγμά ἐστι; Συνηθείας ἕνεχεν, φησὶ, καὶ προστασίας, πρα- Ὑμάτων ἐπιμελείας, τῆς ἄλλης θεραπείας ἁπάσης. Ὅταν οὖν παῖδα ἀπολέσῃς ἐν ἀώρῳ ἡλιχίᾳ, οὐδὲν οὐδέπω πρᾶξαι δυνάμενον, τίνος ἕνεχεν θρηνεῖς; τί ἐπιζητεῖς; Ἑλπίδας, φησὶ, χρηστὰς ἐνέφαινε, καὶ προσεδόχων ὅτι μου προστήσεται. Διὰ τοῦτο ζητῶ τὸν ἄνδρα, διὰ τοῦτο τὸν υἱὸν, διὰ τοῦτο κόπτομαι καὶ θρηνῶ, οὐκ ἀπιστοῦσα τῇ ἀναστάσει, ἀλλ᾽ ἔρημος βοηθείας γενομένη, καὶ τὸν προστάτην ἀπολωλεχυΐα, τὸν σύνοιχον, τὸν ἐν πᾶσι χοινωνοῦντα, τὸν παρηγοροῦντα" διὰ ταῦτα πενθῶ. Οἶδα ὅτι ἀναστήσεται, ἀλλ᾽ οὐ φέρω τὸν μεταξὺ χωρισμόν: πολὺς τῶν πραγμάτων ὁ ὄχλος ἐπιῤῥεῖ, πᾶσι πρόχειμαι τοῖς βουλομένοις ἀδιχεῖν" οἱ δεδοιχότες πρότερον τῶν οἰχετῶν, χαταφρονοῦσι νῦν, ἐπεμδαίνουσι " εἴ τις εὐηργέτηται, τῆς εὐεργεσίας ἐπιλέλησται τῆς ἐχείνου" εἴτι; χαχῶς ἔπαθε παρ᾽ αὐτοῦ, τῷ ἀπελθόντι μνησιχαχῶν εἰς ἐμὲ τὴν ὀργὴν ἀφίησι. Ταῦτα οὐκ ἀφίησί με τὴν χηρείαν φέρειν, πράως ὀδύρασθαι" διὰ ταῦτα κόπτομαι, διὰ ταῦτα θρηνῶ. Πῶς οὖν τὰς τοιαύτας παραμυθησόμεθα; τί ἐροῦμεν; πῶς αὐτῶν τὴν ὀδύνην ἀποχρουσόμεθα; Πρῶτον αὐτὰς: διελέγξαι πειράσομαι, ὅτι οὐ τούτων ἐστὶν ὁ θρῆνος τῶν ῥημάτων, ἀλλὰ πάθους ἀλογίστου. Εἰ γὰρ ταῦτα, πενθεῖς, ἐχρῆν διαπαντὸς πενθεῖν τὸν ἀπελθόντα " εἰ δὲ ἐνιαυτοῦ παρελθόντος ἐπιλέλησαι, ὡς οὐδὲ γενομένου τινὸς, οὐ τὸν ἀπελθόντα θρηνεῖς, οὐδὲ τὴν προστασίαν. ᾿Αλλὰ τὸν χωρισμὸν οὐ φέρεις, οὐδὲ τὴν «ἧς συνηθείας διαχοπήν; Τί δ᾽ ἂν εἴποιεν αἱ καὶ δευτέροις ὁμιλοῦσαι γάμοις; α Σφόδρα γε" οὐ γὰρ ποὺς προτέρους ἐπιζητοῦσιν. ᾿Αλλὰ μὴ πρὸς ταύτας τὸν λόγον ἀποτείνωμεν, ἀλλὰ πρὸς τὰς τοῖς ἀπελθοῦσιν εὔνοιαν φυλαττούσας. Διὰ τί πενθεῖς τὸ παιδίον; διὰ τί τὸν ἄνδρα; Τοῦ μὲν, ἐπειδὴ οὐχ ἀπἔλαυσα. φησί " τοῦ δὰ, ἐπειδὴ προσεδόχησα ἐπιπλέον ἀπολαύσεσθαι, Τοῦτο δὲ αὐτὸ ὅσης ἀπιστίας τὸ νομίζειν, ὅτι ὁ ἀνὴρ ἣ τὸ παιδίον ἐν ἀσφαλείᾳ σε καθίστη, ἀλλ᾽ οὐχ ὁ Θεός; πῶς οὐχ οἴει παροξύνειν αὐτόν; Διὰ γὰρ τοῦτο αὐτοὺς λαμθάνει πολλάχις, ἵνα μὴ οὕτως αὐτοῖς ἧ προσδεδεμένη, ὥστε ἀπ᾽ ἐκείνων τὴν ἐλπίδα ἀπαγαγεῖν. Θεὸς γάρ ἐστι ζηλωτὴς, καὶ πάντων μάλιστα βούλεται παρ᾽ ἡμῶν φιλεῖσθαι, καὶ τοῦτο, ἐπειδὴ σφόδρα ἡμᾶς φιλεῖ. Ἴστε γὰρ ὅτι τοῦτο τῶν μανιχὼς φιλούντων τὸ ἔθος “ σφόδρα εἰσὶ ζηλότυποι, καὶ αἱροῖντο ἂν τὴν ψυχὴν προέσθαι, ἣ παρευδοχιμηθἦναι ὑπό τινος τῶν ἀντεραστῶν. Διὰ ταῦτα καὶ ὁ Θεὸς αὐτὸν ἔλαδε, διὰ ταῦτα τὰ ῥήματα. ### English translation (Claude) These two things above all were ruining them, poverty and dejection, which ruin all men too. See then how he heals them. Their poverty came from their goods having been seized. And if he commands those whose goods were seized for Christ’s sake to support themselves by working, much more the others. That their goods were seized is plain from his saying, “You became imitators of the churches in Judea.” How? Because writing to them he said, “And [you accepted joyfully] the seizure of your [possessions].” Here then he raises the subject of the resurrection. And what? Had he not spoken with them about this? But here he hints at another mystery. What is this? That “we who are alive, who are left,” he says, “until the coming of the Lord, will by no means precede those who have fallen asleep.” The word about the resurrection is enough to comfort the one in grief; and what is now said is enough to make the resurrection credible. But first let us speak of what he himself said: “But we do not wish you to be ignorant, brothers, concerning those who have fallen asleep, that you may not grieve as the rest who have no hope.” See how gently he speaks here too. He did not say, “You are so foolish,” as to the Corinthians, “so senseless, that knowing the resurrection you grieve like those who do not believe”; but very gently, “We do not wish,” he said, respecting their other virtue. And he did not say “concerning the dead,” laying down comfort straight from the opening. “That you may not grieve,” he says, “as the rest who have no hope.” So beating the breast over the departed belongs to those who have no hope; naturally. For a soul that knows nothing about the resurrection, but thinks this death to be death, naturally beats itself and laments and mourns unbearably as for those who have perished; but you who expect a resurrection, why do you wail? So wailing belongs to those who have no hope. Hear, you women who love lamentation, who are carried away unbearably into mourning, that you are doing the things of the pagans. And if grieving for the departed belongs to pagans, beating the breast and tearing the cheeks, to whom, tell me, does it belong? Why do you lament, if you believe that he will rise, that he has not perished, that the thing is sleep and repose? “For the sake of companionship,” she says, “and protection, care of affairs, all the other service.” When then you lose a child at an untimely age, not yet able to do anything, why do you lament? What do you miss? “He showed good hopes,” she says, “and I expected that he would protect me. Therefore I miss my husband, therefore my son; therefore I beat myself and lament, not disbelieving the resurrection, but being left without help, and having lost my protector, my companion, the one who shared everything, who comforted me; for these things I mourn. I know that he will rise, but I cannot bear the separation in between. A great crowd of affairs flows in upon me; I lie exposed to all who wish to wrong me; those of the servants who feared me before now despise me and trample on me; if anyone was benefited, he has forgotten his kindness; if anyone suffered ill from him, holding a grudge against the departed, he lets his anger loose on me. These things do not allow me to bear widowhood, to mourn gently; for these I beat myself, for these I lament.” How then shall we comfort such women? What shall we say? How shall we drive off their grief? First I will try to refute them, that the lament comes not from these words but from irrational passion. For if you mourn for these reasons, you ought to mourn the departed always; but if after a year has passed you have forgotten, as though nothing had happened, you are not lamenting the departed, nor his protection. “But you cannot bear the separation, nor the breaking off of companionship?” And what would those say who even enter into second marriages? Surely [they bear it] well; for they do not miss the first husbands. But let us not direct our words to these, but to those who keep their goodwill toward the departed. Why do you mourn the child? Why the husband? The one, she says, because I did not enjoy him; the other, because I expected to enjoy him longer. But this very thing, how great unbelief it is, to think that your husband or child set you in safety, and not God! How do you not think that you provoke him? For this is why he often takes them, so that she may not be so attached to them as to draw her hope away to them. For God is jealous, and wishes above all to be loved by us, and this because he loves us greatly. For you know that this is the habit of those who love madly: they are very jealous, and would choose to give up their life rather than be surpassed by any of their rivals. For these reasons God took him, for these reasons [I say] these words. ### Scripture references - 1 Thess 2:14: quotation, high confidence - Heb 10:34: quotation, high confidence - 1 Thess 4:15: quotation, high confidence - 1 Thess 4:13: quotation, high confidence - 1 Cor 15:36: allusion, medium confidence - Exod 20:5: allusion, medium confidence ### Translation notes - Quotations: 1 Thess 2:14; Heb 10:34 (“the seizure of your possessions,” taken by Chrysostom as written to the Hebrew churches of Judea); 1 Thess 4:13–15; 1 Cor 15:36 (“you fool”), cf. Gal 3:1; Exod 20:5 (God is jealous). The quotation of Heb 10:34 is cut short in the scan (words supplied in brackets). A passage of Migne’s Latin translation has leaked into the Greek after “beating the breast” and has been removed. Chrysostom’s remark that those who remarry do not miss their first husbands is translated as written. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 6.2 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/6-2). ## Homily 6.3 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/6-3/#p-6-3 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God takes husbands and children because we love them more than him; widows who love God more will not feel widowhood, for God gave them everything, and widowhood frees them and gives them power over demons, while God is father of orphans. ### Greek text Ἐπεὶ τένος ἕνεχεν, εἰπέ μοι, τὸ παλαιὸν οὐχ ἐγί- ᾿Αδραὰμ καὶ Ἰσαὰκ ἀφῆχε πολὺν ζῆσαι χρόνον; Πάντως ὅτι καὶ ζῶντος αὐτοῦ, προετίμα Ῥ τὸν Θεόν. Εἴπε γοῦν. Σφάξον - καὶ ἔσφαξε. Διὰ τί τὴν Σάῤῥαν ἐπὶ τοσοῦτον ἤγαγε γῆρας; Ὅτε καὶ ζώσης αὐτῆς ποῦ Θεοῦ μᾶλλον ἤχουεν, ἣ αὐτῆς. Διὰ τοῦτο ἔλεγε πρὸς αὐτὸν ὁ Θεός ' Ἄχουσον Σάῤῥας τῆς τγυγαιχός σου. Οὔτε δι᾿ ἀνδρὸς φιλίαν, οὔτε διὰ γυναιχὸς, οὔτε διὰ παιδὸς προστασίαν παρώργιζέ τις τότε τὸν Θεόν. Νῦν δὲ ἐπειδὴ χατωφερεῖς ἐσμεν, καὶ σφόδρα καταπεπτώχαμεν, καὶ ἄνδρες γυναῖχας τοῦ Θεοῦ πλέον φιλοῦμεν, καὶ γυναῖχες ἄνδρας τοῦ Θεοῦ πλέον προτιμῶμεν, τούτου χάριν καὶ ἄχοντας ἡμᾶς εἰς πόθον ἕλχει τὸν αὐτοῦ. Μὴ φίλει τὸν ἄνδρα τοῦ Θεοῦ πλέον, καὶ οὐχ αἰσθήσῃ χηρείας ποτέ " μᾶλλον δὲ χἂν συμδῇ, οὐ λήψῃ τὴν αἴσθησιν. Διὰ τέ; Ὅτι προστάτην ἔχεις τὸν μᾶλλον φιλοῦντα ἀθάνατον. Εἰ μᾶλλον τὸν Θεὸν φιλεῖς, μὴ πένθει " ὁ γὰρ μᾶλλον φιλούμενος, ἀθάνατός ἐστι, καὶ οὐχ ἀφίησι τοῦ ἧττον φιλουμένου λαθεῖν αἴσθησιν: Ἐπὶ ὑποδείγματός σοι τοῦτο ποιήσω φανερόν, Εἰπὲ μοι, εἰ ἄνδρα ἔχεις « κατὰ γνώμην σοι πάντα πράττοντα, εὐδοχιμοῦντα, καὶ ποιοῦντά σε λαμπρὰν πανταχοῦ, καὶ ἀχαταφρόγητον, εὐδοχιμοῦντα παρὰ πᾶσι, συνετὸν, σοφὸν, φιλοῦντά σε, μαχαριζομένη δι᾽ αὐτὸν, καὶ μετὰ τούτου τέχῃς καὶ παιδίον, εἶτα πρὶν ἣ εἰς ὥραν ἐλθεῖν ἡλικίας ἀπέλθοι τοῦτο, ἄρα αἰσθήσῃ τοῦ πένθους; Οὐδαμῶς " ὁ γὰρ μᾶλλον φιλούμενος ἐχεῖνο ἀποχρύπτει. Καὶ νῦν τὸν Θεὸν ἂν πλέον φιλῇς τοῦ ἀνδρὸς, μάλιστα μὲν οὐ ταχέως αὐτὸν λήψεται" εἰ δὲ ἄρα καὶ λάδοι, οὐχ ἕξεις αἴσθησιν τοῦ πένθους. Διὰ τοῦτο καὶ ὁ μαχάριος Ἰὼδ οὐδὲν ἔπασχε δεινὸν, τῶν παίδων ἀθρόον τὸν θάνατον ἀχούσας, ἐπειδὴ τὸν Θεὸν ἐφίλει πλέον αὐτῶν. Τοῦ τοίνυν φιλουμένου ζῶντος, οὐδὲν ἔμελλεν ἐχεῖνα λυπήσειν αὐτόν. Τί λέγεις, ὦ γύναι; ὁ ἀνὴρ καὶ ὁ παῖς προῖστατό σου, ὃ δὲ Θεὸς οὐ φείδεταί ἃ σου; αὐτὸν δὴ ἐχεῖνον τίς σοι ἔδωχεν; οὐχὶ αὑτός; σὲ δὲ τίς ἐποίησεν; οὐχὶ αὐτός; Ὁ μὲν ἐχ τοῦ «μὴ ὄντος εἰς τὸ εἶναι παραγαγὼν, καὶ ψυχὴν μὲν ἐμπνεύσας, καὶ διάνοιαν ἐνθεὶς, καὶ τὴν αὐτοῦ γνῶσιν χαταξιώσας χαρίσασθαι, καὶ τοῦ ΥἹοῦ αὐτοῦ τοῦ. μονογενοῦς διὰ σὲ μὴ φειδόμενος, σοῦ οὗ φείδεται, ὁ δὲ ὁμόδουλος ται; πόσης ταῦτα ὀργῆς τὰ ῥήματα; Τί τοιοῦτον ἔσχες παρὰ τοῦ ἀνδρός; Οὐδὲν ἂν ἔχοις εἰπεῖν. Εἰ γάρ τέ σε καὶ εὐηργέτησεν, ἀλλ᾽ εὖ παθὼν, ἀλλὰ προῦὐπαρξάσης σου " ἐπὶ δὲ Θεοῦ οὐδὲν τοιοῦτον ἄν τις ἔχοι λέγειν. Οὐ γὰρ εὖ παθὼν ὁ θεὸς παρ᾽ ἡμῶν, οὕτως ἡμᾶς εὐεργετεῖ, ἀλλ᾽ ἀνενδεὴς ὧν, ἐξ ἀγαθότητος μόνης εὖ ποιεῖ τὸ τῶν ἀνθρώπων γένος. Βασιλείαν σοι ἐπηγγείλατο, ζωὴν ἀθάνατον, δόξαν, ἀδελφότητα, υἱοθεσίαν ἔδωχε, συγχληρονόμον τοῦ Μονογενοῦς ἐποίησε “ σὺ δὲ τοῦ ἀνδρὸς ἔτι μέμνησα", μετὰ τοσαῦτα ἀγαθά; Τί τοιοῦτον ἐχεῖνος ἐχαρίσατο; Τὸν ἥλιον αὐτοῦ ἀνέτειλε, τὸν ὑετὸν ἔδωχε, ταῖς ἐτησίοις τροφαῖς τρέφει. Οὐαὶ ἡμῖν ἐχ τῆς πολλῆς ἀχαριστίας ! Διὰ τοῦτο λαμδάνει τὸν ἄνδρα, ἵνα αὐτὸν μὴ ζητῇς ᾿ σὺ δὲ ἀπελθόντος ἔχῃ ἔτι, καὶ τὸν Θεὸν ἀφίης, δέον εὐχαριστεῖν, δέον τὸ πᾶν ἐπ᾿ αὐτὸν ἐπιῤῥίπτειν; Τί γάρ ἐστιν ὃ παρὰ τοῦ ἀνδρὸς ἔλαες; ὠδῖνες, καὶ πόνοι, καὶ ὕόδρεις, καὶ λοιδορίαι - πολλάχις, καὶ ἐπιτιμήσεις, καὶ ἀγαναχτήσεις. Οὐ ταῦτα τὰ παρὰ τῶν ἀνδρῶν; ᾿Αλλ᾽ ἔστι, φησὶ, καὶ ἕτερα χρηστά. Ποῖα δὴ ταῦτα; ἐχαλλώπισέ σε ἐματίοις πολυτελέσι; χρυσία περιέθηχε τῷ προσώπῳ, αἰδέσιμον πᾶσιν ἐποίησεν; ᾿Αλλ᾽ ἂν θέλῃς, καὶ ἀπελθόντος χοσμήσει χόσμῳ πολὺ βελτίονι " τῶν γὰρ χρυσίων πολλῷ θαυμασιωτέραν τὴν ἔχουσαν ἧ σεμνότης ποιεῖ. "Ἔχει καὶ οὗτος ὁ βασιλεὺς ἱμάτια, οὐ τοιαῦτα, ἀλλὰ πολλῷ βελτίω “ ἐχεῖνα, ἂν ἐθέλῃς, περιδαλοῦ. Ποῖα δὴ ταῦτα; Ἱματισμός ἐστι διαχρύσους κροσσοὺς ἔχων " ἐὰν ἐθέλῃς, τούτῳ περίδαλε τὴν ψυχὴν. ᾿Αλλ᾽ οὐχ ἐποίησεν εὐκαταφρόνητον ἀνθρώποις ἐχεῖνος; Καὶ τί τοῦτο μέγα; ἡ μέντοι χηρεία οὐχ ἀφίησί σε γενέσθαι εὐχαταφρόνητον τοῖς δαίμοσι. Τότε τῶν οἰκετῶν ἐχράτεις τῶν σῶν, εἴ Ὑε ὅλως ἐχράτεις " νῦν δὲ ἀντὶ τῶν οἰχετῶν τῶν ἀσωμάτων δυνάμεων, τῶν ἀρχῶν, τῶν ἐξουσιῶν, τοῦ χοσμοχράτορος χρατεῖς, Τὰ δὲ λυπηρὰ οὐ λέγεις, ἐν οἷς ἐχοινώνησας αὐτῷ, εἴ ποτε ἀρχόντων φόδος, εἴ ποτε παρευδοκιμήσεις τῶν πλησίον. Τούτων ἁπάντων ἀπήλλαξαι νῦν, φόδου καὶ δέους. ᾿Αλλὰ τίς σοι τὰ καταλειφθέντα θρέψει παιδία, μεριμνᾷς; Ὃ Πατὴρ τῶν ὀρφανῶν. Τίς γὰρ αὐτὰ ἔδωχεν, εἰπέ μοι; οὐχ ἀχούεις τοῦ Χριστοῦ λέγοντος ἐν τοῖς Εὐαγγελίοις, Οὐχὶ ἡ ψυχὴ πλείων ἐστὶ τῆς τροφῆς, καὶ τὸ σῶμα τοῦ ἐνδύματος; ### English translation (Claude) For why, tell me, did this not happen in ancient times? [Why] did he let Abraham and Isaac live a long time? Surely because even while Isaac was alive, Abraham preferred God. He said at least, “Slay him,” and he slew him. Why did he bring Sarah to so great an age? Because even while she was alive he listened to God more than to her. Therefore God said to him, “Listen to Sarah your wife.” No one then provoked God through love of a husband, or of a wife, or through the protection of a child. But now, since we are bent downward and have fallen very low, and we men love our wives more than God, and we women prefer our husbands to God, for this reason he draws us even against our will into longing for himself. Do not love your husband more than God, and you will never feel widowhood; or rather, even if it happens, you will not feel it. Why? Because you have as protector the one you love more, who is immortal. If you love God more, do not mourn; for the one more loved is immortal, and does not allow you to feel the loss of the one less loved. I will make this plain to you by an example. Tell me, if you have a husband who does everything as you wish, who is in good repute, who makes you distinguished everywhere and not to be despised, esteemed by all, prudent, wise, loving you, and you are called blessed on his account, and with him you also bear a child, and then this child dies before it comes to the prime of life, will you feel the grief? Not at all; for the one more loved hides that. And now if you love God more than your husband, in the first place he will not quickly take him; but if he does take him, you will have no feeling of the grief. Therefore the blessed Job too suffered nothing terrible when he heard of the sudden death of his children, since he loved God more than them. While the one he loved was alive, then, those things were not going to grieve him. What do you say, woman? Did your husband and child protect you, and does God not spare you? Who gave you that very man? Was it not he? And who made you? Was it not he? He who brought you from nothing into being, breathed a soul into you, put a mind in you, deigned to grant you knowledge of himself, and did not spare his only-begotten Son for your sake, does he not spare you, while your fellow servant [protected you]? How great wrath do these words deserve! What did you have from your husband like this? You could say nothing. For even if he benefited you, he did so having received benefit, or because you had first done him good; but in the case of God no one could say anything of the kind. For God does not benefit us because he has received good from us; but, needing nothing, he does good to the human race from goodness alone. He promised you a kingdom, immortal life, glory; he gave you brotherhood, adoption; he made you joint heir of the Only-begotten; and do you still remember your husband after so many good things? What did that man bestow like this? He makes his sun rise, he gave the rain, he feeds you with the yearly food. Woe to us for our great ingratitude! Therefore he takes your husband, so that you may not seek him; and do you still hold to him when he has departed, and leave God, when you ought to give thanks, when you ought to cast everything upon him? For what is it that you received from your husband? Birth pangs and toils and insults and abuse, often, and rebukes and indignation. Are not these what come from husbands? “But there are other good things too,” she says. What are these? Did he adorn you with costly garments? Did he put gold about your face? Did he make you respected by all? But if you wish, even when he has departed, [God] will adorn you with a far better adornment; for modesty makes its possessor far more admirable than gold. This king too has garments, not such as those, but far better: put those on, if you will. What are these? It is a robe with golden fringes: if you will, clothe your soul with this. “But did not he make me hard to despise among men?” And what great thing is this? Widowhood, however, does not let you be despised by the demons. Then you ruled your servants, if you ruled at all; but now, in place of servants, you rule the bodiless powers, the principalities, the authorities, the world-ruler. And you do not mention the painful things you shared with him: if ever there was fear of rulers, if ever there were defeats by neighbours. From all these you are now released, from fear and dread. “But who will rear the children left to me?” are you anxious? The Father of orphans. For who gave them, tell me? Do you not hear Christ saying in the Gospels, “Is not life more than food, and the body more than clothing?” ### Scripture references - Gen 22:10: allusion, high confidence - Gen 21:12: quotation, high confidence - Job 1:20: allusion, high confidence - Rom 8:32: allusion, high confidence - Rom 8:17: allusion, high confidence - Matt 5:45: allusion, high confidence - 1 Pet 3:3: allusion, medium confidence - Ps 45:13 (44:14 LXX): quotation, high confidence - Eph 6:12: allusion, high confidence - Ps 68:5 (67:6 LXX): quotation, high confidence - Matt 6:25: quotation, high confidence ### Translation notes - Quotations: Gen 22:2, 10 (Abraham told to slay Isaac); Gen 21:12; Job 1:20–21; Rom 8:32; Rom 8:15–17; Matt 5:45; 1 Pet 3:3–4; Ps 45:13 (“a robe with golden fringes,” Ps 44:14 LXX); Eph 6:12; Ps 68:5 (“Father of orphans,” Ps 67:6 LXX); Matt 6:25. A misplaced footnote of the edition (repeating “he will not spare”) has interrupted the phrase “your soul” and has been removed. A few words after “your fellow servant” are lost in the scan and are supplied by sense in brackets. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 6.3 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/6-3). ## Homily 6.4 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/6-4/#p-6-4 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The end of Homily 6 consoles widows (God is father to their children and their companion); Homily 7 explains the resurrection of those asleep in Jesus and answers objections from nature; Homily 8 describes Christ’s descent, the rapture and the last trumpet, and proves the reality of Gehenna from Sodom, the flood and God’s past judgments. ### Greek text Ὁρᾷς ὅτι οὐχ ἀπὸ συνηθείας, ἀλλ᾽ ἀπὸ ἀπιστίας ὁ θρῆνος γίνεται; ᾿Αλλ᾽ οὐχ ἔστι λαμπρὰ ὁμοίως τὰ παιδία τοῦ πατρὸς τελευτήσαντος, Διὰ τί; τὸν Θεὸν ἔχει Πατέρα, καὶ οὐκ ἔστι λαμπρά; Πόσους σοι ὑποδείξω ὑπὸ χηρῶν ἀνατραφέντας, καὶ γενομένους δοχέμους; πόσους δὲ ὑπὸ πατράσιν ὄντας, καὶ ἀπολωλό- «ας; ᾽ν γὰρ αὐτὰ ἀνατρέφῃς ἐχ πρώτης ἡλιχίας ὡς ἀνατρέφειν δεῖ, πολλῷ μᾶλλον τῆς προστασίας τῆς πατρικῆς ἀπολαύσονται εὐεργεσίας. Ὅτι γὰρ χηρῶν ἔστι τὸ πρᾶγμα, τὸ τὰ παιδία λέγω ἀνατρέφειν, ἄχουσον Παύλου λέγοντος " Εἰ ἐτεχγοτρόφησε " καὶ πάλιν, Σωθήσεταιδὲ διὰ τῆς τεχγογονίας (οὐχ εἶπε, διὰ τοῦ ἀνδρὸς), ἐὰν ἐπιμείνωσι τῇ πίστει καὶ τῇ ἀγάπῃ καὶ τῷ ἁγιασμῷ μετὰ σωφροσύνης. "Ἔνθετε αὑτοῖς τὸν φόῤον τοῦ Θεοῦ ἐχ πρώτης ἡλιχίας, καὶ παντὸς πατρὸς μᾶλλον αὐτοὺς διατηρήσει" τοῦτο τεῖχος ἔσται ἀῤῥαγές. Ὅταν γὰρ ἔνδον ὁ φύλαξ ἐγχαθἥμενος ἧ, οὐδὲν ἡ μῖν τῶν ἔξωθεν δεῖ ἐπιτεχνημάτων " ἐχείνου δὲ οὐχ ὄντος, πάντα εἰχῇ τὰ ἔξωθεν γίνεται. Τοῦτο αὐτοῖς ἔσται καὶ πλοῦτος καὶ δόξα καὶ εὐχοσμία, τοῦτο αὐτοὺς ποιήσει λαμπροὺς, οὐχ ἐπὶ τῆς γῆς, ἀλλὰ καὶ ἐν τοῖς οὐρανοῖς, Μὴ γάρ μοι πρὸς ἐχείνους ἴδῃς τοὺς διεζωσμένους τὰς ζώνας τὰς χρυσᾶς, μηδὲ τοὺς ἐφ᾽ ἵππων φερομένους, μηδὲ τοὺς ἂν τοῖς βασιλείοις λάμποντας διὰ τοὺς πατέρας, μηδὲ τοὺς ἀχολούθους ἔχοντας καὶ παιδαγωγούς. Ταῦτα γὰρ ἴσως τὰς χήρας ἐπὶ τοῖς ὀρφανοῖς χόπτεσθαι ποιεῖ, ἐννοουμένας ὅτι καὶ οὗτος ὁ ἐμὸς παῖς, εἴ γε ὁ πατὴρ αὐτῷ περιῆν, τοσαύτης ἂν ἀπέλαυσε μαχαριότητος " νῦν δὲ ἐν χατηφείᾳ καὶ ἀτιμίᾳ, καὶ οὐδενὸς ἄξιος λόγον ἐστί, Μὴ δὴ ταῦτα ἐννοῇς, ὦ γύναι, ἀλλ᾽ ἀναπέτασον τοῦ οὐρανοῦ τὰς πύλας τῷ λογισμῷ, κατάμαθε τὰ ἐχεῖ βασίλεια, ἴδε τὸν ἐκεῖ χαθήμενον βασιλέα, λόγισαι εἰ οὗτοι μᾶλλον οἱ ἐπὶ τῆς γῆς τοῦ παιδὸς τοῦ σοῦ δύνανται ἐχεῖ εἶναι λαμπρότεροι, καὶ'΄ τότε στέναξον᾽ ἂν δὲ ἐπὶ τῆς γῆς ὥσί τινες εὐδόχεμοι, οὐδενὸς τοῦτο ἄξιον λόγου" ἔξεστιν, ἂν θέλῃς, ἐν ποῖς οὐρανοῖς αὐτὸν στρατεῦσαι, εἰς ἐχείνην χαταοὐχ ἐφ᾽ ἴππων φέρονται, ἀλλ᾽ ἐν νεφέλαις " οὐχ ἐπὶ ἐδὲ γῆς βαδίζουσιν, ἀλλ᾽ εἰς τὸν οὐρανὸν ἁρπόξονται " οὐ καΐδας ἔχουσι τοὺς προηγουμένους, ἀλλὰ τοὺς ἀγγέλους αὐτούς" οὐ βασιλεῖ παρεστήχασι ϑνητῷ, ἀλλὰ τῷ ἀθανάτῳ, τῷ βασιλεῖ τῶν βοσιλευόντων, καὶ Κυρίῳ τῶν χυριευόντων ᾿ οὐ ζώνην δερματίνην περὶ τὴν ὀσφὺν ἔχουσιν, ἀλλὰ τὴν δόξαν ἐχείνην τὴν ἄῤῥητον, δι᾿ ἣν καὶ βασιλέων γίνονται λαμπρότεροι, καὶ τῶν πώποτε εὐδοχιμηκότων. Ἐν γὰρ τοῖς βασιλείοις ἑἐχείνοις οὐ πλοῦτος, οὐχ εὐγένεια, οὐκ ἄλλο οὐδὲν, ἀλλ᾽ ἀρετὴ ζητεῖται μόνον καὶ ταύτης παρούσης, οὐδὲν ἐνδεῖ πρὸς τὸ τῶν πρωτείων αὐτοὺς τυχεῖν. Οὐδὲν ἡμῖν ἐστι δυσχερὲς, ἂν θέλωμεν φιλο» σοφεῖν. ᾿Ανάνενσον εἰς τὸν οὐρανὸν, καὶ ὄρα πόσῳ τῆς ὀροφῆς τῶν βασιλείων λαμπρότερος οὗτος. Εἰ δὲ τὸ ἔδαφος τῶν ἄνω βασιλείων παρὰ τοσοῦτόν ἐστι «ὧν χκάτῳ σεμνότερον, ὡς τοῦτο πρὸς ἐχεῖνο βόρδορον νομίζεσθαι’ εἴ τις ἂν ἀξιωθῇ τὰ βασίλεια ἀχριδῶς ἰδεῖν, τένος οὐχ ἔσται μαχαριότητος ἄξιος; Ἢ δὲ ὄντως χήρα, φησὶ, καὶ μεμονωμένη ἤϊλπικεν ἐπὶ τὸν Θεόν. Ἰοῦτο πρὸς τίνας εἴρηται; Πρὸς τὰς ἐχούσας παῖδας, ὅτι δοχιμώτεροι μᾶλλόν εἶδε, καὶ πλείονα ἀφορμὴν ἔχουσιν ἀρέσχειν Θεῷ " ὅτι πάντα αὐταῖς ἀνεῖται τὰ δεσμά " οὐδεὶς ὁ χατέχων, οὐδεὶς ὁ ἐπισύρεσθαι τὰς ἁλύδεις ἐχείνας ἀναγχάζων. ᾿Απεσχίσθης τοῦ ἀνδρὸς, ἀλλ᾽ ἡνώθης τῷ Θεῷ “ οὐκ ἔχεις συνόμιλον τὸν ὁμόδουλον, ἀλλ᾽ ἔχεις τὸν Δεσπότην. Ὅταν εὔχῃ, οὐχὶ τῷ Θεῷ διαλέγῃ, εἰπέ μοι; ὅταν ἀναγινώσχκῃς, ἄκονε αὐτοῦ δοι διαλεγομένου, ΤΙ δέ σοι διαλέγεται; Πολλῷ τοῦ ἀνδρὸς ποθεινόπερα ῥήματα, Ὁ μὲν γὰρ ἀνὴρ χἂν χολαχεύῃ, οὗ “πολλὴ ἡ τιμή “ ὁμόδουλος γάρ ἐστιν ὅταν δὲ ὁ Δεσπότης τὴν δούλην χολαχεύῃ, τότε πολλὴ ἡ θεραπεία. Πῶς οὖν ἡμᾶς θεραπεύει; "Ἄχουσον δι᾽ ὅσιον τοῦτο ποιεῖ. Δεῦτε, φησὶ, πρός με, πάντες οἱ χρξιῶγτες καὶ πεφορτισμένοι, χἀγὼ ἀναπαύσω ὑμᾶς. Καὶ πάλιν διὰ τοῦ προφῆτον βοᾷ, λέγων ’" Μὴ ἐπιλήσεται γυνὴ τοῦ ἐλεῆσαι τὰ ἔχγονα τῆς κοιλίας αὐτῆς; εἰ δὲ “1έγει Κύριος. Πόσου ταῦτα φίλτρου τὰ ῥήματα; Καὶ πάλιν, Ἐπιστράφητε πρός με" καὶ πάλιν ἀλλαχοῦ, ᾿ξαπίστρεψον πρός με, καὶ σωθήσῃ. Εὶ δέ τις καὶ ἐχ τῶν ᾿Ασμάτων βούλοιτο ἐχλέγειν, καλή μον, ἡ περιστερά μον, πρὸς ψυχὴν ἑχάστην αὐτῷ πρέπουσαν διαλεγομένου. Τί τούτων τῶν μάτων ἥδιον; Ὁρᾶς διάλεξιν Θεοῦ πρὸς ἀνθρώπους; Τί δὲ, εἰπέ μοι; οὐχ ὁρᾷς, ὅσοι ἐχείνων τῶν μαχαρίων γυναιχῶν παῖδες ἀπῆλθον, καὶ ἐν τάφοις εἰσίν; ὅσαι χαλεκώτερα πεπόνθασι, καὶ μετὰ τῶν ἀνδρῶν καὶ υἱοὺς ἀπέθαλλον; Τούτοις προσανέχωξιεν, ταῦτα μεριμνῶμεν καὶ οὐδὲν ἡμῖν ἔσται λνπηρὸν, ἀλλὰ πάντα διατελέσομεν τὸν χρόνον μετὰ χαρᾶς πνευματικῆς διάγοντες, καὶ τῶν αἰωνίων ἀπολαύσομεν ἀγαθῶν “ ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανϑρωπίᾳ, καὶ τὰ ἑξῆς. Οὐ θέλω δὲ ὑμᾶς ἀγγοεῖν, ἀδελφοὶ, περὶ τῶν κχεχοιμημένων, ἵνα μὴ λυπῆσθε, καθὼς καὶ οἱ «Ἰοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. Πολλὰ τῶν πραγμάτων ἐξ ἀγνοίας ἡμᾶς λυπεῖ μόνης, ὡς, ἂν αὐτὰ χαλῶς χαταμάθωμεν, ἀποχρουσόμεθα τὴν ὀδύνην. Τοῦτο γοῦν καὶ ὁ Παῦλος ἐμφαίνων ἔλεγεν, Οὐ θέλω ὑμᾶς ἀγνοεῖν, ἵνα μὴ Ὺλυπῆσθε, ὡς καὶ οἱ «.οιποὶ οἱ μὴ ἔχοντες ἐλπίδα, Τί οὐ θέλεις αὑτοὺς ἀγνοεῖν; Τὸν περὶ τῆς ἀναστάσεως, φησὶ, λόγον. Διὰ τί δὲ μὴ λέγεις τὴν χόλασιν τὴν ἀποχειμένην τῷ ἀγνοεῖν τὸν περὶ τῆς ἀναστάσεως λόγον; Διότι τοῦτο ἐχεῖθεν δῆλόν ἔστι, καὶ ὡμολογημένον" τέως δὲ μετ᾽ ἐχείνου καὶ τοῦτο ἕσται χέρδος οὐ μικρόν. Ἐπειδὴ γὰρ οὐ τῇ ἀναστάσει ἠπίστουν, ἀλλ᾽ ὅμως ἐθρήνουν, διὰ τοῦτο οὕτω φησί. Καὶ ἑτέρως μὲν τοῖς ἀπιστοῦσι διαλέγεται, ἑτέρως δὲ τούτοις " οἱ γὰρ περὶ τῶν χρόνων καὶ τῶν χαιρῶν ζητοῦντες, δῆλον ὅτι ἤδεσαν. Εἰ γὰρ πιστεύομεν, φησὶν, ὅτι ᾿Ἰησοῦς ἀπέθανε καὶ ἀνέστη καὶ ἔζησεν, οὕτως ὁ Θεὸς καὶ τοὺς κοιμηθέντας διὰ τοῦ ᾿Ιησοῦ ἄξει σὺν αὑτῷ. Ποῦ εἰσιν οἱ τὴν σάρκα ἀθετοῦντες. Εἰ γὰρ μὴ ἀνέλαθε σάρκα, οὐδὲ ἀπέθανεν - εἰ δὲ μὴ ἀπέθανεν, οὐδὲ ἀνέστη. Πῶς οὖν ἡμᾶς ἀπὸ τούτων προτρέπει εἰς πίστιν; ἄρα οὐ λῆρος μᾶλλον ἦν χατ᾽ αὐτοὺς καὶ ἀπατεών; Εἰ γὰρ τὸ ἀποθανεῖν ἁμαρτίας ἐστὶν, ὁ δὲ Χριστὸς οὐχ ἥμαρτε, πῶς ἡμᾶς προτρέπεται νῦν; Διὰ τί δὲ καί φησιν, Ὥσπερ οἱ “λοιποὶ, οἱ μὴ ἔχοντες ἐλπίδα; Ὡσεὶ ἔλεγε" Τίνας θρηνεῖτε, ἄνθρωποι; ὑπὲρ τίνων λυπεῖσθε; ὑπὲρ τῶν ἁμαρτωλῶν, ἢ ὑπὲρ τῶν ἀπλῶ: ἀποθνησχόντων; “Ὥστε ἐχεῖνοι τένας θρηνοῦσι; Πάντα δὲ ταῦτα ἕωλα αὐτοῖς γίνεται, Πρωτότοχος, φησὶν, ἐκ τῶν γεχρῶν " τουτέστιν» ἀπαρχή. Οὐχοῦν καὶ λοιποὺς εἶναι δεῖ. Καὶ ὅρα πῶς ἐνταῦθα οὐδὲν ἀπὸ λογισμῶν τίθησιν, ἐπειδὴ προσηνεῖς ἦσαν" Κορινθίοις δὲ γράφων, πολλὰ πρῶτὸν καὶ ἀπὸ λογισμῶν ἐχίνησε, καὶ τότε ἐπήγαγεν" ἌΛφρον σὺ, ὃ σπείρεις, οὐ ζωοποιεῖται. Κυριώτερον μὲν γὰρ τοῦτο, ἀλλ᾽ ὅταν τῷ πιστῷ διαλέγηται " πρὸς δὲ τὸν ἕξω ποίαν ἰσχὺν ἂν ἔχοι τοῦτο; Οὕτω, φησὶν, ὁ Θεὸς, καὶ τοὺς κοιμηθέγτας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὐτῷ. Πάλιν, Κοιμηθέντας " οὐδαμοῦ λέγει, ἀποθανόντας. ᾿Αλλ᾽ ἐπὶ μὲν τοῦ Χριστοῦ τὸ, ᾿Απέθαγεν, ἔθηχεν, ἐπειδὴ καὶ τὸ τῆς ἀναστάσεως εἶπεν" ἐνταῦθα δὲ, Τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ" ἢ τοῦτο λέγων, ὅτι τῇ πίστει τοῦ Ἰησοῦ χοιμηθέντας, ἢ ὅτι διὰ τοῦ Ἰησοῦ ἄξει τοὺς χοιμηθέντας, τουτέστι, τοὺς πιστούς, Ἐνταῦθα οἱ αἱρετιχοί φασιν ὅτι τοὺς βαπτισθέντας λέγει. Τὸ οὖν, Οὕτω, ποῦ ἴσταται; ὁ γὰρ Ἰησοῦς οὐχ ἐχοιμήθη διὰ τοῦ βαπτίσματος. Τίνος δὲ ἕνελέν φησι, Τοὺς κοιμηθένγτας; Ὥστε οὐ περὶ καθολιχῇς, ἀλλὰ περὶ μερικῆς ἀναστάσεως δια λέγεται. ΑἌξει τοὺς κοιμηθέγτας διὰ τοῦ ᾿Ιησοῦ, φησί" καὶ πολλαχοῦ οὕτω λέγει. Τοῦτο γὰρ ὑμῖν «λέγομεν ἐν’ ᾿όγω Κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ “περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ Κυρίου, οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας " περὶ τῶν πιστῶν λέγων, καὶ οἱ κοιμηθέντες ἐν Χριστῷ " καὶ πάλιν, Οἱ γεχροὶ ἀναστήσογται. "Ἔπειτα οὐ περὶ ἀναστάσεως αὐτῷ ὁ λόγος μόνον, ἀλλὰ καὶ περὶ ἀναστάσεως καὶ περὶ τιμῆς τῆς ἐν δόξῃ. ᾿Αναστάσεως μὲν οὖν πάντες ἀπολαύσονται, φησίν " ἐν δόξῃ δὲ οὗ πάντες ἔσονται, ἀλλ᾽, Οἱ ἐν Χριστῷ. Ἐπεὶ οὖν παραμυθήσασθαι βούλεται αὐτοὺς, οὐ τούτῳ μόνον παραμυθεῖται, ἀλλὰ καὶ τῇ τιμῇ τῇ πολλῇ καὶ τῷ τάχει, ἐπεὶ ἐκεῖνο ἤδεσαν. Ὅτι γὰρ τῇ τιμῇ βούλεται αὐτοὺς παραμυθήσασθαι, προϊών φησι, Καὶ πάντοτε σὺν Κυρίῳ ἐσόμεθα" καὶ, ὅτι Ἐν γεφέλαις ἁρπαγησόμεθω. Πὼς δὲ οἱ πιστοὶ διὰ τοῦ Ἰησοῦ χοιμῶνται; Δηλονότι τὸν Χριστὸν ἔχοντες ἐν ἑαυτοῖς. Τὸ δὲ, Ἄξει σὺν αὐτῷ, δείκνυσι πολλαχόθεν ἀγομένους. Τοῦτο γὰρ ὑμῖν, φησὶ, 1έγομεν ἐν εόγῳ Κυρίου. Ξένον τι ἔμελλε λέγειν “ διὰ τοῦτο καὶ τὸ ἀξιόπιστον τίθησιν. Ἐν ἀόγῳ Κυρίου, φησί " τουτέστιν, Οὐκ ἀφ᾽ ἑαυτῶν, ἀλλὰ παρὰ τοῦ Χριστοῦ μαθόντες λέγομεν, Ὅτι ἡμεῖς οἱ ζῶντες οἱ περιδειπόμενοι εἰς τὴν παρουσίαν τοῦ Κυρίου, οὐ μὴ φθάσωμεν τοὺς κχοιμηθέντας. Ὅπερ ἐν τῇ πρὸς Κορινθίους φησὶν, ὅτι Ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφρθαϊμοῦ. Ἐνταῦθα τὸ ἀξιόπιστον τῇ ἀναστάσει α καὶ τῷ τρόπῳ παρἐστησε. Καὶ ἐπειδὴ τὸ πρᾶγμα δοχεῖ δύσχολον εἶναι, δείχνυσιν αὐτὸς ὅτι ὥσπερ ἐστὶν εὔχολον τοὺς ζῶντας ἀρθῆναι, οὕτω καὶ τοὺς ἀπελθόντας. Τὸ δὲ, ᾿Ημεῖς, οὐ περὶ ἑαυτοῦ φησιν" οὐ γὰρ δὴ ἔμελλεν αὐτὸς μέχρι τῆς ἀναστάσεως μένειν, ἀλλὰ τοὺς πιστοὺς λέγει. Διὰ τοῦτο προσέθηχεν, Οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ Κυρίου, οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας " ὡς ἂν εἰ ἔλεγε" Μὴ νομίσῃς ἐργωδίαν εἶναί τινα, ἀχούων ὅτιοΐ ζῶντες τότε τοὺς διαλυθέντας, τοὺς σαπέντας, τοὺς μυρία ἔτη ἔχοντας οὐ μὴ προλάδωσι " θεός ἐστιν ὁ ποιῶν. ᾿Αλλ’ ὥσπερ εὔκολον αὐτῷ ἐχείνους τοὺς ἀπηρτισμένους ἀγαγεῖν, οὕτω καὶ τοὺς διαλελυμένους. ᾿Αλλ᾽ εἰσί τινες, οἵ διαπιστοῦσι τῷ πράγματι, ἐπειδὴ τὸν Θεὸν οὐχ ἴσασι. Τί γὰρ, εἰπέ μοι, εὐχολώτερον, ἐχ τοῦ μὴ ὄντος εἰς τὸ εἶναι παραγαγεῖν, ἢ διαλυθέντα ἀναστῆσαι πάλιν; ᾿Αλλὰ τίφασιν; Ὁ δεῖνα, φησὶ, ναυάγιον ὑπέστη, καὶ κατεποντίσθη, καὶ πεσόντα αὐτὸν ἰχθύες ἐδέξαντο πολλοὶ καὶ τῶν ἰχθύων ἕκαστος μέλος ἔφαγεν. Εἶτ᾽ αὐτῶν δὴ τούτων ὁ μὲν ἐν τῷδε τῷ χόλπῳ, ὁ δὲ ἐν τῷδε ἑδρώθη ὑφ᾽ ἑτέρου, καὶ οὗτος ὑπὸ ἄλλου. Καὶ οὗτοι πάλιν ἐν ἄλλοις χωρίοις ἀπέθανον οἱ τοὺς ἰχθὺς φαγόντες τοὺς τὸν ἄνδρα χαταφαγόντας, καὶ αὐτοὶ ἴσως ὑπὸ θηρίων. Τοσαύτης δὲ τῆς συγχύσεως γενομένης καὶ διασπορᾶς, πῶς πάλιν ἀναστήσεται ὁ ἀνήρ; τίς ὁ τὸν χοῦν συνάγων; Διὰ τί γὰρ τοῦτο λέγεις, ἄνθρωπε, καὶ ὁρμαθοὺς λήρων ὑφαίνεις, καὶ ὡς ἄπορον τιθεῖς; Εἰπὲ γάρ μοι, ἂν μὴ εἰς θάλατταν καταπέσῃ, ἂν γὰρ μὴ ἰχθὺς φάγῃ, μηδὲ βρωθῇ πάλιν ὁ ἰχθὺς ὑπὸ μυρίων ἀνθρώπων, ἀλλὰ χηδευθεὶς ἐν λάρναχι ὁ ἀνὴρ τεθῇ, καὶ μὴτε σχώληχες, μήτε ἄλλο τι διενοχλήσῃ, πῶς ἀναστήσεται τὸ διαλυθέν; πῶς ἡ χόνις καὶ ἡ τέφρα συγχολληθήσεται,, πόθεν τὸ ἄνθος λοιπὸν ἔσται τοῦ σώματος; τοῦτο δὲ οὐχ ἄπορον; ᾽Αν μὲν οὖν Ἕλληνες ὦσιν οἱ ταῦτα διαποροῦντες, πρὸς αὐτοὺς μυρία ἐροῦμεν. Τί δήποτε; εἰσὶ γὰρ παρ᾽ αὐτοῖς οἱ τὰς ψυχὰς καὶ εἰς φυτὰ καὶ εἰς θάμνους ἄγοντες καὶ εἰς κύνας " εἶπέ μοι, τί εὐχολώτερον, τὸ οἰχεῖον σῶμα ἀναλαδεῖν, ἣ τὸ ἀλλότριον; "Αλλοι πάλιν φαοἷν ὑπὸ πυρὸς ἀναλίσχεσθαι δ, καὶ ἱματίων ἀνάστα-σιν γίνεσθαι καὶ ὑποδημάτων, καὶ οὐ χαταγελῶνται" ἕτεροι ἀτόμους εἰσάγουσιν. ᾿Αλλὰ πρὸς ἐκείνους οὐδεὶς ἡμῖν λόγος " πρὸς δὲ τοὺς πιστοὺς, εἴ γε πυστοὺς δεῖ χαλεῖν, τοὺς ἐρωτῶντας, ὅμως ἐροῦμεν τὸ ἀποστολιχὸν, ὅτι πᾶσα ἡ ζωὴ ἀπὸ φθορᾶς γίνεται, πάντα φυτὰ, πάντα σπέρματα. Ὀὐχ ὁρᾷς τὴν συχῆν ἡλίχον μὲν ἔχει χορμὸν, ἡλίχα δὲ στελέχη; φύλλα δὲ σας καὶ ἐγκεχολπισμένας; Αὕτη τοίνυν ἡ τηλικαύτη καὶ τοιαύτη ἀπὸ τῆς χέγχρον γίνεται ἐκείνης τῆς χαταδληθείσης, καὶ αὐτῆς διαφθαρείδης πρῶτον" χἂν μὴ σαπῇ καὶ διαλυθῇ, οὐδὲν τούτων ἔσται. Εἰπέ μοι, πόϑεν τοῦτο γίνεται; Καὶ ἡ ἄμπελος δὲ ἡ οὕτω καλὴ καὶ ἰδεῖν καὶ μετέχειν, ἀπὸ τοῦ εἰδεχθοῦς γίνεται ἐκείνου, Τί ὃὲ, εἰπέ μοι, οὐχὶ ὕδωρ ἐδτὶν ἕν τὸ ἄνωθεν χαταφερόμενον; καὶ πῶς εἷς τοσαῦτα μεταδάλλεκαι; Τοῦτο γὰρ τῆς ἀναστάσεως θαυμασιώτερον. Ἐχεῖ μὲν γὰρ καὶ τὸ αὐτὸ σπέρμα, καὶ τὸ αὐτὸ ὑπόχειται φυτὸν, καὶ ἡ συγγένεια πολλὴ " ἐνταῦθα δὲ εἰπέ μοι πῶς μίαν ἔχον ποιότητα καὶ μίαν φύσιν, εἰς τοδαῦτα ἐρέπεται; Ἔν ἀμπέλῳ γίνεται οἶνος, οὐχὶ οἶνος μόνον, ἀλλὰ καὶ φύλλα καὶ ὁπός᾽" Καὶ γὰῤ οὐχ ὁ βότρυς μόνον, ἀλλὰ καὶ τὸ λοιπὸν τῆς ἀμπέλου αὐτῷ τρέφεται " πάλιν ἐν ἐλαίᾳ ἔλαιον, καὶ τὰ ἄλλα, ὅσα οὐχ ἔδτιν εἰπεῖν, Καὶ τὸ θαυμαστὸν, ἐνταῦθα ὑγρὸν, ἐκεῖ ξηρὸν, ἐνταῦθα γλυχὺ, ἐχεῖ ὀξὺ, ἐχεῖ στῦφον, ἑτέρωθι πιχρόν. Πῶς, εἰπὲ μοι, τρέπεται εἰς τοσαῦτα; εἰπὲ τὸν λόγον ἀλλ᾽ οὐκ ἂν ἔχοις. Ἐπὶ δὲ σοῦ αὐτοῦ, εἰπέ μοι (ἐγγύτερον γὰρ), τοῦτο πὸ σπέρμα τὸ χαταδαλλόμενον πῶς εἰς ὀφθαλμοὺς, πῶς εἰς ὦτα, πῶς εἷς χεῖρας, πῶς εἰς καρδίαν, πῶς εἰς τοσαῦτα ῥυθμίζεται καὶ διατυποῦται; οὐχὶ μυρίαι διαφοραὶ ἐν τῷ σώματι, σχημάτων, μεγεθῶν, ποιοτήτῶν, θέσεων, δυνάμεων, ῥυθμῶν; πῶς νεῦρα, καὶ φλέδες, καὶ σάρχες, καὶ ὀστᾶ καὶ ὑμένες, καὶ ἀρτηρίαι, καὶ ἄρθρα, καὶ χόνδροι, καὶ ὅσα ἕτερα τούτων πλείονα παῖδες ἰατρῶν ἀχριδολογοῦνται, ἃ τὴν ἡμετέραν συνέχει φύσιν, καὶ ταῦτα ἀπὸ τοῦ ἑνὸς σπέρματος; Ἄρα πολλῷ σοι. δοχεῖ τούτων εἶναι ποῦτο ἀπορώτερον, πῶς τὸ ὑγρὸν καὶ μαλαχὸν εἰς σχληρὸν καὶ ψυχρὰν πήγνυται, τὸ ὀστοῦν; πῶς εἰς θερμὸν καὶ ὑγρὸν, καὶ τὸ αἷμα, ἐνωθέν; πῶς εἰς ψυχρὸν καὶ μαλθακὸν τὸ νεῦρον; πῶς εἰς ψυχρὸν καὶ ὑγρὸν τὴν ἀρτηρίαν; πόθεν ταὐυέΐα, εἰπέ μοι; ταῦτα οὐ διαπορεῖς; Οὐχὶ ὁρᾷς καθ᾽ ἑκάδτην ἡμέραν ἀνάστασιν καὶ θάνατον ἐν ταῖς ἡλιχίαὶις γινόμενον; ποῦ ἡ νεότης ἀπῆλθεν; πόθεν τὸ γῆρας ἦλθε; πῶς ὁ γεγηραχὼς ἑαυτὸν μὲν νέον ποιῆσαι οὐ δύναται, ἕτερον δὲ παιδίον τίχτει νεώτατον, καὶ ὅ ἑαυτῷ οὐ δύναται παρασχεῖν, ἑτέρῳ παρέχει. Τοῦτο χαὺὶ ἐπὶ τῶν δένδρων καὶ ἐκὶ τῶν ζώων ἔστιν ἰδεῖν. Καίτοι τὸ ἑτέρῳ παρόχον, ἑαυτῷ πρότερον ὀφείλει παρασχεῖν. ᾿Αλλὰ ταῦτα μὲν ὁ λογισμὸς ὁ ἀνθρώπινος ἀπαιτεῖ" ὅταν δὲ ὁ Θεὸς δημιουργῇ, πάντα ὑποχωρείτω. Εὲ ταῦτα οὕτως ἄπορα, καὶ μεθ᾽ ὑπερδολῆς ἄπορα, ὑπεισῆλθέ μοι νῦν ἔννοια τῶν μαινομένων, καὶ τὴν γέννηδιν τὴν ἀδώματον πολυπραγμονούντων τοῦ Υἱοῦ. Τὰ χαϑ᾽ ἑχάστην ἡμέραν γινόμενα, καὶ χερσὶν ὑποδαλλόμενα, καὶ ψυριάχις ζητηθέντα οὐδεὶς οὐδέπω εὑρεῖν δεδύνηται " πῶς οὖν τὴν ἄῤῥητον ἐχείνην καὶ ἄφραότον γέννησιν πολυπραγμονοῦσιν, εἰπέ μοι; οὐχ ἀπέχαμεν ἡ διάνοια τῶν χοιούτων χενεμθατοῦσα : οὐχ εἰς μυρίους ἰλίγγους περιετράπη; οὐχὶ ἀχανὴς γέγονε; Καὶ ὅμως οὐδὲ οὕτω παιδεύονται. Περὶ σταφυλῶν Καὶ σύχων οὐδὲν εἰπεῖν δυνάμενοὶ, περὶ τοῦ Θεοῦ πολυπραγμονοῦσιν. Εἰπὲ γάρ, μοι, πῶς τὸ γίγαρτον ἐχεῖνο ἀναλύεται εἰς φύλλα καὶ στελέχη; πῶς πρὸ τούτου οὐκ ἦν ἐν αὐτῷ, οὐδὲ ἑωρᾶτο! ᾿Αλλ᾽ οὐ τὸ Υἱγαρτόν ἔστι, φησὶν, ἀλλὰ τῆς γῆς τὸ πᾶν. Καὶ πῶς χωρὶς τούτου οὐδὲν φέρει ἀφ᾽ ἑαυτῆς; ᾿Αλλὰ μὴ ἀνοηταίνωμεν " οὔτε τῆς γῆς ἐστιν, οὔτε τῆς χέγχρου τὸ γινόμανον, ἀλλὰ τοῦ καὶ τῆς γῆς καὶ τῶν σπερμάτων Κυρίου. Διὰ τοῦτο καὶ χωρὶς τούτων καὶ μετὰ τούτων ταῦτα ἐποίησε γίνεδθαι τὸ μὲν τὴν αὐτοῦ δύναμιν δειχνὺς, ἡνίχα Ὦεγεν, Ἐξαγαγέτω ἡ γῆ βοεάνην χόρτου" τὸ δὲ, μετὰ ἑοῦ δεῖξαι τὴν αὐτοῦ δύναμιν, καὶ ἡμᾶς παιδεύων εἶναι φιλοπόνους καὶ φιλεργούς. Τί δὴ ταῦτα ἡμῖν εἴρηται; Οὐχ ἁπλῶς, ἀλλ᾽ ἵνα καὶ τῇ ἀναστάσει πιστεύωμεν" καὶ ἦταν τι μὴ δυσχεραίνωμεν μηδὲ ἀγαναχτῶμέν, ἀλλ' εὐγνωμόνως ὑποστρέφοντες, καὶ ἀναχαιτίξοντες τὸν λογισμὸν, Χαταφεύγωμεν ἐπὶ τὸ δυνατὸν τοῦ Θεοῦ καὶ εὐμήχανον. Ταῦτα οὖν εἰδότες, χαλινὸν ἔπιθῶμεν τοῖς λογισμοῖς " μὴ ὑπερδαἐνωμὲν τοὺς ὅρους καὶ τὰ μέτρα τὰ δεδομένα τῆς γνώσεως ἡμῖν. Εἰ γάρ τις δοκεῖ, φησὶν, δἰδέναι ξι, οὐδέπω οὐδὲν ἔγνωκε καθὼς δεῖ γνῶναι. Οὗ λέγω περὶ Θεοῦ μόνον, ἀλλὰ περὶ παντὸς πράγμβαῖος. ἘΠ᾿ γὰρ βαύλει μαθεῖν περὶ γῆς, τί οἶδας, εἰπέ μὸι; πόσον τὸ μέτρον αὑτῆς; πηλίχον τὸ μέγε: θος;; ὁποίά ἡ θέσις; τίς ἡ οὐσία ποῖος ὁ τόπος : ποῦ ἔστηχε, καὶ ἐπὶ τίνος; ᾿Αλλ' οὐδὲν ἂν τούτων ἔχοις εἰπεῖν. ᾿Αλλ' ὅὲι μέν ἐστι ψυχρὰ καὶ ξηρὰ καὶ μέλαινα, καῦτα ἂν ἔχοις εἰπεῖν, περαιτέρω δὲ οὐδέν. ᾿Αλλὰ κερὶ τῆς θαλάττης; ᾿Αλλ᾽ ὁμοίως εἰς ἀμηχανίαν ἔμπεσῇ, οὐχ εἰδὼς ποῦ μὲν ἄρχεται, ποῦ δὲ λήγει, ἐπὶ τίνος δὲ φέρεται, τί τὸν πυϑμένα αὐτῆς διαδα-. στάξει, ποῖος δὲ αὐτῇ τόπος ἐστὶ, πότερον δὲ καὶ μετ᾽ αὐτήν ἐστὶν ἤπειρος, ἥ εἰς ὕδωρ τελευτᾷ καὶ ἀέρα. ᾿Αλλὰ ἐῶν ἐν αὐτῇ τί οἶδας»; ᾿Αλλὰ τὸν ἀέρα εἴπω; ἀλλὰ ξὰ σέοτχεῖα; ᾿Αλλ᾽ οὐδὲν ἐρεῖς. ᾿Αφῶ καῦτα, Βούλει τῶν φυτῶν τὸ μιχρότατον ἐχλεξώμεθα; τὴν χλόην τὴν ἄχαρπον, ἥνπερ ἅπαντες ἴσμεν, εἰπὲ πῶς τίχτεται; οὐχὶ ὕδωρ ἐδτὶ τὸ ὑπσχείμενον καὶ γῇ καὶ χόπρος; τί τὸ ποιοῦν αὐτὴν οὕτω χαχὴν φαίνεσθαι, καὶ χρῶμα ἔχειν θαυμαστόν; πόθεν ἐχεῖνο τὸ χάλλος οὕτω μαραίνεται; Οὐχ ἔστιν ὕδατος, οὐχ ἔστι γῆς τὸ ἔργον. Ὁρᾷς ὅτι πανταχοῦ πίστεως χρεΐα : Πῶς ἣ γῆ τίχτει; πῶς ὠδίνει, εἶδέ μοι; ᾿Αλλ᾽ οὐδὲν ἂν τούτων ἔχοις εἰπεῖν. Παιδεύθητι, ὦ ἄνθρωπε, ἐν τοῖς χάτω καὶ ἑοῖς ἐνταῦθα, καὶ μὴ περιεργάζου δὲ πολυπραγμόνει τὸν οὐρανὸν, καὶ εἴθε τὸν οὐρανὸν, Ἀὐὴ ΝΑ τ οὐρανοῦ τ Δεσπότην. Τὴν με οὖκ οἶδας, εἰπέ μοι, ἀφ᾽ ἧς ἐτέχθης, ἐν ἧ ἐτράφης, ὃ» οἰκεῖς, ἣν πατεῖς, ἧς ἄνευ οὐδὲ ἀναπνεῦσαι δύνασαι, καὶ τὰ τοσοῦτον ἀφεστηχότα πολυπραγμονεῖς; "Ὄντως ἄνθρωπος ματαιότης ἐστί, Κἂν μέν τίς σε εἰς βυθὸν χελεύῃ χαταθαίνειν, Ἀαὶ ἐξιχνεύειν τὰ ἐν τῷ πυθμένι τῆς θαλάσσης, οὐκ ἀνέξῃ τοῦ ἐπιτάγματος “ οὐδενὸς δὲ ἀναγχάξοντος, αὐτὸς τὴν ἀνεξιχνίαστον ἄδυσσον βούλει καταλαδεῖν; Μὴ, παραχαλῶ " ἀλλ’ ἄνω πλέωμεν, μὴ νηχόμενοι λογισμοῖς - ταχέως γὰρ ἀποχαμούμεθα, καὶ καταποντισθησόμεθα " ἀλλὰ ταῖς θείαις χεχρημένοι Γραφαῖς, χαθάπερ πλοίῳ τινὶ τὰ ἱστία «ἧς πίστεως ἀναπετάσωμεν. “Ἂν ἐν ταύταις πλέωμεν, καὶ χυδερνήτης ὑμῖν παρέσται ὁ λόγος τοῦ Θεοῦ " ἂν δὲ νηχώμεθα ἐν τοῖς λογισμοῖς τοῖς ἀνθρωπίνοις, οὐχἐτι. Τίνι γὰρ τῶν οὕτω νηχομένων χυδερνήτης παρἐσται; Ὥστε διπλῇ ὁ κίνδυνος, τῷ τε μὴ πλοῖον εἶναι, τῷ τε χυδερνήτην ἀπεῖναι. Εἰ γὰρ καὶ τὸ σκάφος ἄνευ χυθδερνήδου σφαλερὸν, ὅταν ἀμφότερα ἀπῇ, ποία σωτηρίας ἐλπίς; Μὴ δὴ ῥίπτωμεν ἑαυτοὺς εἰς χίνδυνεν φανερὸν, ἀλλ᾽ ἐπ᾽ ἀσφαλοῦς βαίνωμεν, τῆς ἱερὰς ἀγκύρας ἐξαρτήσαντες ἑαυτούς. Οὕτω γὰρ εἰς τὸν εὕδιον λιμένα καταπλευσόμεθα μετὰ πολλῆς μὲν τῆς ἐμπορίας 4, μετὰ πάσης δὲ τῆς ἀσφαλείας " καὶ τῶν ἀποχειμένων τοῖς ἀγαπῶσιν αὐτὸν ἐπιτύχωμεν ἀγαθῶν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, καὶ τὰ ἑξῆς. Τοῦτο γὰρ ὑμῖν ᾿έγομδεν ἐν όγῳ Κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἷς τὴν παρουσίαν τοῦ Κυρίου, οὐ μὴ φθάσωμεν τοὺς κοιἐν φωνῇ ἀρχαγγέμλου,, καὶ ἐν σάλπιγγι Θεοῦ καταδήσεται ἀπ᾿ οὐρανοῦ, καὶ οἱ γεχροὶ ἐν Χριστῷ ἀναστήσονται πρῶτοι. "Ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὑτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ Κυρίου εἰς ἀέρα, καὶ οὕτω πάντοτε σὺν Κυρίῳ ἐσόμεθα. Οἱ προφῆται μὲν τὸ ἀξυόπιστον τῶν λεγομένων δεῖξαι βουλόμενοι, πρὸ τῶν ἄλλων ἀπάντων τοῦτο λέγουσιν" Ὅρασις, ἣν εἶδεν ᾿Ησαῖΐας " καὶ πάλιν, Ῥῆμα Κυρίου, ὃ ἐγενήθη πρὸς “Ἰερεμίαν'" καὶ “ἁλιν, Τάδε.1έγει Κύριος, καὶ ὅσα τοσαῦτα. Πολλοὶ δὲ καὶ αὐτὸν χαθήμενον ὁρῶσι τὸν Θεὸν, ὡς αὐτοῖς ἰδεῖν δυνατόν. Ὁ δὲ Παῦλος οὐ χαθήμενον ἰδὼν, ἀλλ᾽ ἔχων ἐν ἑαυτῷ λαλοῦντα τὸν Χριστὸν, ἀντὶ τοῦ, Τάδε “έγει Κύριος, ἔλεγεν, Ἢ δοχιμὴν ζητεῖτα τοῦ ἐν ἡμῖν «.α.λοῦντος Χριστοῦ; καὶ πάλιν, Παῦ- (ῖος ἀπόστοιος Ἰησοῦ Χριστοῦ, δειχνὺς ὅτι οὐδὲν αὐτῇδ, ἐστιν’ ὁ γὰρ ᾿Απόστολος τὰ τοῦ ἀποστείλαντος φθέγγεται. Καὶ πάλιν, Δοχῶ δὲ χἀγὼ Πνεῦμα Θεοῦ ἔχειν. Ἐχεῖνα μὲν οὖν πνεύματι πάντα ἐφθέγγετο, τοῦτο δὲ, ὃ λέγει νῦν, καὶ ῥητῶς ἤχουσε παρὰ κοῦ Θεοῦ" ὥσπερ καὶ ἐχεῖνο, ὅπερ τοῖς Ἐφεσίων πρεσδυτέροις διαλεγόμενος ἔλεγε, Μακάριόν ἐστι μάλλον διδόναι, ἣ αμδάγειν, κατὰ τὸ σιωπώμενον ἤχουσεν. Ἴδωμεν τοίνυν τί καὶ νῦν φησι. Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ Κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ Κυρίου, οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας " ει αὑτὸς ὁ Κύριος ἐν κειεύσματι, ἐν φωνῇ ἀρχαγἀπ᾿ οὐρανοῦ. Ὅπερ καὶ ὁ Χριστὸς τότε φησὶν, Αἱ δυνάμεις τῶν οὐραγῶν σαλευθήσονται. Τί δήποτε ἐν σάλπιγγι; Καὶ γὰρ ἐν τῷ Σιναίῳ ὄρει: τοῦτο ὁρῶμεν, καὶ ἀγγέλους χἀχεῖ. Τί δὲ βούλεται ἡ φωνὴ τοῦ ἀρχαγγέλου; Καθάπερ ἐπὶ τῶν παρθένων ἔλεγεν " ἐγείρεσθε, ἦλθεν ὁ νυμφίος. Ἤτοι τοῦτό φησιν, ἣ ὅτι καθάπερ ἐπὶ βασιλέως, οὕτω καὶ τότε ἔσται, ἀγγέλων πρὸς τὴν ἀνάστασιν ὑπηρετουμένων. Λέγει γὰρ, ἀναστῶσιν οἱ νεχροί " καὶ γίνεται τὸ ἔργον, οὐ τῶν ἀγγέλων πρὸς τοῦτο ἰσχυόντων, ἀλλὰ τοῦ ῥήματος αὑτοῦ" ὡσανεὶ βασιλέως χελεύσαντος καὶ εἰπόντος᾽ Ἐξέλθοιεν οἱ συγχεχλεισμένοι, καὶ οἱ ὑπηρέται ἐξἀγοιεν, οὐχετι λοιπὸν ἀπὸ τῆς οἰχείας ἰσχύος, ἀλλ᾽ ἀπὸ τῆς φωνῆς ἐκείνης τοῦτο ποιοῦσι. Τοῦτο καὶ ἀλλαχοῦ ὁ Χριστὸς λέγει " ᾿Αποστελεῖ τοὺς ἀγγέϊους αὑτοῦ μετὰ σάλπιγγος μεγάλης, καὶ ἐπισυνάξουσι τοὺς ἐκιλεχτοὺς αὑτοῦ ἐκ τῶν τεσσάρων ἀγέμων, ἀπ᾿ ἄχρων αὐτῶν. Ἀαὶ πανταχοῦ τοὺς ἀγγέλους ὁρᾷς διατρέχοντας. Τὸν οὖν - ἀρχάγγελον. οἶμαι τὸν ἐφεστῶτα εἶναι τοῖς ἀπεσταλμένοις βοῶντα τοῦτο, ὅτι ἑτοίμους ποιεῖτε πάντας " πάρεστι γὰρ ὁ χριτής. Τί ἐστιν, Ἔν τῇ ἐσχάτῃ σάϊπιγγε; Δείκνυσιν ἐνπαῦθα πολλὰς τὰς σάλπιγγας γινομένας, καὶ πρὸς τῇ ἐσχάτῃ καταδαίνοντα τὸν χριτὴν. Καὶ οἱ γεχροὶ, φησὶν, ἐν Χριστῷ ἀναστήσονται πρῶτον, ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμω σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάγτησζ'᾽ τοῦ Κυρίου εἰς ἀέρα, καὶ οὕτω πάντοτε σὺν Κυρίῳ ἐσόμεθα. Ὥστε παρακαλεῖτε ἀ.1.1ήλους ἐν τοῖς ἁρπαγησόμεθα; Τιμῆς ἕνεχεν. Καὶ γὰρ βασιλέως εἰς πόλιν εἰσελαύνοντος, οἱ μὲν ἔντιμοι πρὸς ἀπάντησιν ἐξίασιν, οἱ δὲ χατάδιχοι ἔνδον μένουσι τὸν χριτήν᾽ καὶ πατρὸς φιλοστόργου παραγενομένον, οἱ μὲν παῖδες, καὶ ἄξιοι παῖδες εἶναι, ἐπ᾿ ὀχήματος ἐξάγονται ὥστε ἰδεῖν καὶ καταφιλῆσαι " οἱ δὲ προσχεχρουχότες τῶν οἰχετῶν ἔνδον μένουσιν. -Ἐπὶ τοῦ ὀχήματος φερόμεθα τοῦ Πατρός " καὶ γὰρ αὐτὸς ἐν νεφέλαις ὑπέλαδεν αὑτὸν, καὶ ἡμεῖς ἐν νεφέλαις ἁρπαγησόμεθα. Ὁρᾷς τὴν τιμὴν ὅση; καὶ τὴν ἀπάντησιν καταδαίνοντι ποιούμεθα, καὶ τὸ πάντων μαχαριώτερον, οὕτω δὺν αὑτῷ ἐσόμεθα. Τίς σει τὰς δυναστείας τοῦ Κυρίον, ἀκουστὰς ποιήσει πάσας τὰ αἰνέσεις αὑτοῦ; “Ῥὁσων ἀγαθῶν ἠξίωσε τὸ γένος τὸ ἀνθρώπινον! πρῶτοι οἱ τελευτήσαντες ἐγείρονται, καὶ οὕτως ὁμοῦ ἡ ἀπάντησις γίνεται... “Αθτλ ὁ πρὸ πάντων τετελευτηχὼς ὁμοῦ μετὰ τῶν ζώντῶν τότε ἀπαντήσει. Ὥστε οὐδὲν ἕόται πλέον ἐκείνοις χατὰ τοῦτο, ἀλλ᾽ ὁ διαφθαρεὶς, ὁ τοσαῦτα ἔχων ἡΓὰν τῇ γῇ ἔτη, μετ᾽ ἐχείνων ἀπαντήσεται, καὶ ἅπαντες οἱ ἄλλοι. Εἰ γὰρ ἡμᾶς ἐχεῖνοι ἀνέμειναν ἵνα σξεφανωθῶμεν, χαθὼς ἑτέρωθί φησ! γράφων, Τοῦ Κυρίου περὶ ἡμῶν κρεῖττόν τι προδιλεψαμέγου, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσι " πολλῷ μᾶλγον καὶ ἡμεῖς ἐχείνους " μᾶλλον δὲ ἐχεῖνοι μὲν ἀνέμειναν, ἡμεῖς δὲ οὐχέτι " ἐν γὰρ ἀτόμῳ ἡ ἀνάστασις γίνεται, ἐν ῥιπῇ ὀφθαλμοῦ. Τὸ δὲ λέγειν, ὅτι συνάγονται, τοῦτο δηλοῖ, ὅτι ἀνίστανται μὲν πανταχοῦ, συνάγονται δὲ ὑπὸ τῶν ἀγγέλων. Τὸ μὲν οὖν ἀναστῆναι, τῆς τοῦ Θεοῦ δυνάμεως ἔργον ἐστὶ, τῇ γῇ χελεύοντος ἀφεῖναι τὴν παραχαταθήχην, καὶ οὐδεὶς ὁ ὑπηρετούμενος, ὥσπερ τότε ἐκάλεσε τὸν Λάζαρον, Λάζαρε, δεῦρο ἕξω " τὸ δὲ ἀγαγεῖν, τῶν ὑπηρετῶν γίνεται. ᾿Αλλ᾽ εἰ συνάγουσι, καὶ περιτρέχουσιν ἄγγελοι, πῶς αὐτοὶ ἐνταῦθα ἁρπάζονται;; Μετὰ τὸ χαταδῆναι ἁρπάζονται, μετὰ τὸ συναχθῆναι " ἅμα γὰρ οὐδενὸς εἰδότος τοῦτο γίνεται. “Ὅταν γὰρ ἴδωσι τὴν γῆν χλονουμένην, κόνιν ἀναάμι- Ι γνυμένην, ἵτως πάντοτε ἐγειρόμενα τὰ σώματα, οὐδενὸὴς πρὸς τοῦτο ὑπηρετοῦντος, ἀλλὰ τοῦ χελεύσματος ἀρχοῦντος τὴν γῆν πεπληρωμένην πᾶσαν χενῶσαι " ἐννόησον γὰρ ὅσον ἑστὶ τοὺς ἀπὸ τοῦ ᾿Αδὰμ, μέχρι τῆς αὑτοῦ παρουτίας πάντας ἐχείνους ἑστάναι τότε μετὰ γυναιχῶν καὶ παίδων " ὅταν ἴδωσι τοσοῦτον ἐπὶ τῆς γῆς θόρυδον, τότε εἴσονται. "Ὥσπερ οὖν ἐπὶ τῆς χατὰ σάρχα οἰχονομίας οὐδὲν προεωράχεισαν, οὕτω καὶ τότε. Ὅταν οὖν ταῦτα γένηται, τότε καὶ ἡ φωνὴ τοῦ ἀρχαγγέλου ἕσται τοῖς ἀγγέλοις ἐπιτάττοντος καὶ βοῶντος, καὶ αὐ σάλπιγγες, μᾶλλον δὲ ὁ τῶν σὰλπίγγων ἦχος. Ποῖος ἄρα τρόμος ἕξει, ποῖος φόδος τοὺς ἐπὶ τῆς γῆς ἀπομένοντας; Μία γὰρ ἁρπάζεται, καὶ μίᾳ χαταλιμπάνεται " καὶ εἷς παραλαμθάνεται, καὶ εἷς ἀφίεται, Τίς ἔσται ἡ ψυχὴ ἐκείνων, ὅταν τοὺς μὲν αἱρομένους ὁρῶσιν, ἑαυτοὺς δὲ ἀφιεμένους; ἄρα οὐ πάσης γεέννης φοδερώτερον αὐτοὺς ταῦτα διασαλεῦσαι δυνήσεται; Ὑποθώμεθα τοίνυν ἤδη τοῦτο παρεῖναι τῷ λόγῳ. Εἰ γὰρ θάνατος αἰφνίδιος, Ἢ πόλεων σεισμοὶ, καὶ ἀπειλαὶ οὕτω ποιοῦσι τὰς ἡμετέρας ψυχάς ὅταν τὴν γῆν ἀναῤῥηγνυμένην ἴδωμεν καὶ πεπληρωμένην πάντων ἐχείνων, ὅταν πῶν σαλπίγγων ἀχούσωμεν, ὅταν τῆς φωνῆς τοῦ ἀρχαγγέλου πάσης σάλπιγγος λαμπροτέρας οὔσης,, ὅταν τὸν οὐρανὸν συνανελχόμενον, ὅταν αὐτὸν παρα-' γινόμενον τὸν ἁπάντων βασιλέα τὸν Θεὸν, τίς ἄρα. ἡμῖν ἔσται ἡ ψυχή; Φρίξωμεν, παρακαλῶ, καὶ φοδηθῶμεν, ὡς ἤδη τούτων γινομένων " μὴ τῇ μελλήσει παραμυθώμεθα ἑαυτούς " ὅταν γὰρ πάντως δέῃ γενέσθαι, οὐδὲν ἡ μέλλησις ὠφελεῖ. Πόσος ὁ τρόμος; πόσο: ὁ φόδος τότε; Εἴδετέ ποτε τοὺς ἀπαγομένους τὴν ἐπὶ θάνατον α: ποίαν νομίζετε αὐτοῖς εἶναι: τὴν ψυχὴν, τὴν μέχρι τῆς πύλης ὁδὸν βαδίζουσι; πόσων θανάτων οὐ χείρονα; τί οὐκ ἂν ἕλοιντο καὶ πρᾶξαι καὶ παθεῖν, ὥστε ἀπαλλαγῆναι τῆς ἀχλύος ἐχείνης τοῦ νέφους; ᾿Εγὼ πολλῶν ἤχουσα λεγόντων τῶν φιλανθρωπίᾳ βασιλικῇ μετὰ τὴν ἀπαγωγὴν εἰς τοὐπίσω χληθέντων, ὅτι οὐδὲ ἀνθρώπους ἑώρων τοὺς ἀνθρώπους, τεθορυδημένης τῆς ψυχῆς καὶ ἐχπεπληγμένης καὶ ἐξεστηχυίας. Εἰ τοίνυν σωματιχὸς θάνατος οὕτως ἡμᾶς φοθεῖ, ὅταν αἰώνιος παραγένηται, τί πεισόμεθα; Καὶ τί λέγω περὶ τῶν ἀπαγομένων; ὄχλος περιέστηχε τότε, οἱ πλείους οὐδὲ εἰδότες αὖπούς. Εἴ τις ἐχείνων τὰς ψυχὰς περιεσκόπησεν, οὐ δεὶς οὕτως ὠμὸς, δήβδεις οὕτω θρασὺς, οὐδεὶς οὕτω γενναῖος, ὃς οὐ χαταπεπτωχυίαν αὐτὴν ἔχει, παρειμένην ὑπὸ τοῦ φόδου καὶ τῆς ἀθυμίας. Εἰ δὲ ἑτέρων ἀναιρδυμένων τὸν θάνατον τοῦτον, τὸν ὕπνου οὐδὲν διαφέροντα, οἱ μηδὲν χοινωνοῦντες οὕτω διατίθενται" ὅταν ἡμεῖς αὐτοὶ τοῖς μείζοσι περιπίπτωμεν, τίς ἄρα ἕσται χατάστααις; Οὐχ ἔστιν, οὐχ ἔστι, πιστεύσατε, παραστῆσαι λόγῳ τὸ πάθος. Ναὶ, φησίν " ἀλλὰ φιλάνθρωπος ὁ Θεὸς, καὶ οὐδὲν τούτων ἔσται. Οὐχοῦν., εἰκῇ γέγραπται. Οὗ, φησὶν, ἀλλὰ πρὸς ἀπειλὴν μόνον, ἵνα σωφρονῶμεν. Ἐὰν οὖν μὴ σωφρονῶμεν, ἀλλὰ μόνωμεν χαχοὶ, οὐχ ἐπάξει τὴν χόλασιν, εἰπέ μοι; οὐχοῦν οὐδὲ τοῖς ἀγαθοῖς ἀποδώσει τὰς ἁμοιθάς; Ναὶ, φησίν " ἐχεῖνο γὰρ αὐτῷ πρέπον ἐστὶ καὶ ὑπὲρ «ἣν ἀξίαν εὐεργετεῖν. Ὥστε ἐχεῖνα μὲν ἀληθῇ καὶ πάντως ἔσται - τὰ δὲ τῶν χολάσεων οὐ πάντως, ἀλλ᾽ ἀπειλῇς ἕνεχεν καὶ φόθου; Πόθεν ὑμᾶς πείσω, οὐχ οἶδα. "Ἂν εἴπω ὅτι ὁ σχώληξ αὐτῶν οὐ τελευτήσει, καὶ τὸ πῦρ οὐ σδεσθήσεται, ἐὰν εἴπω ὅτι ἀπελεύσονται εἰς πὺρ αἰώνιον, ἂν τὸν πλούσιον παραγάγω ἤδη χολαζόμενον, πάντα ἀπειλῆς εἶναι ἐρεῖτε. Πόθεν οὖν ὑμᾶς πείσω; Σατανιχὸς γὰρ οὗτος ὁ λογισμὸς, χάριν ἀνόνητον χαριζόμενος, καὶ ῥᾳθύμους ποιῶν. Πῶς οὖν αὐτὸν ἐξέλωμεν.; Ὅσα ἂν εἴπωμεν ἀπὸ τῶν Γραφῶν, ἐρεῖτε ὅτι ἀπειλῆς ἕνεχεν. ᾿Αλλὰ τοῦτο μὲν περὶ τῶν μελλόντων ἔχοι τις ἂν εἰπεῖν “ περὶ δὲ τῶν ἐχδεδηχότων καὶ τέλος ἐσχηχότων, οὐχέτι. Ἠχούσατε πάντες περὶ τοῦ χαταχλυσμοῦ - μὴ καὶ ἐχεῖνα ἀπειλῆς ἕνεχεν εἴρηται; οὐχὶ καὶ ἐξέδη καὶ γέγονε;.., Τοιαῦτα καὶ ἐχεῖνοι πολλὰ ἔλεγον " καὶ ἐν ἑχατὸν ᾿ ἕτεσι τῆς χιδωτοῦ τεχταινομένης, καὶ τῶν ξύλων ὑφαινομένων, καὶ τοῦ δικαίου βοῶντος, οὐδεὶς ὁ πιστεύων ἦν. ᾿᾽Αλλ᾽ ἐπειδὴ οὐχ ἐπίστευσαν τῇ διὰ τῶν ῥημάτων ἀπειλῇ, ὑπέστησαν τὴν διὰ τῶν πραγμάτων τιμωρίαν. Τοῦτο καὶ ἡμεῖς πεισόμεθα, ἂν μὴ πιστεύσωμεν. Διά τοι τοῦτο καὶ τὴν παρουσίαν αὑτοῦ ταῖς ἡμέραις παραδάλλει τοῦ Νῶε ἐπειδὴ χαθάπερ ἐχείνῳ τῷ χαταχλυσμῷ ἡἠπίστησάν τινες, οὕτω καὶ τῷ καταχλυσμῷ τῆς γεέννης. Μὴ ἀπειλὴ ἐχεῖνά ἔστιν; οὐχὶ ἔργον γέγονεν: Εἶτα ὁ χύλασιν οὕτως ἀθρόον τότε ἐπαγαγὼν, οὐ πολλῷ μᾶλλον καὶ νῦν ἐπάξει; οὐ γὰρ δὴ ἐλάττονα τῶν τότε τὰ νῦν γινόμενα. Πῶς; Ὅτι, τότε εἰσῆλθον, φησὶν, οἱ υἱοὶ τοῦ Θεοῦ πρὸς τὰς θυγατέρας τῶν ἀνθρώπων, καὶ αἱ ἐπιμιξίαι ἧσαν τὸ δεινόν" νῦν δὲ οὐδέν ἐστιν εἶδος καχίας ὅπερ ἁἀτόλμητον. Ἄρα οὖν πιστεύετε ὅτι γέγονεν ὁ χαταχλυσμὸς, ἣ λῆρος ὑμῖν δοχεῖ; Καίτοι γε καὶ πὰ ὄρη, ἔνθα ἡ χιδωτὸς ἱδρύνθη, μαρτυρεῖ, τὰ ᾿Αρ- Πλὴν ἐχ περιουσίας πολλῆς καὶ ἐφ᾽ ἕτερον ἐχείνου δαφέστερον ἄξω τὸν λόγον. ᾿Ἐπεδήμησέ τις ὑμῶν τῇ Παλαιστίνῃ ποτέ; λοιπὸν γὰρ οὐχέτι λόγον, ἀλλὰ πράγματα ἐρῶ" χαΐτοι καὶ τὰ πρότερα πρα- Ὑμάτων σαφέστερα ἣν " ἅπερ γὰρ ἂν εἴπῃ ἡ Γραφὴ, ταῦτα τῶν ὁρωμένων πιστότερα. Ἐπεδέμησεί μῦν ὑμῶν τις τῇ Παλαιστίνῃ ποτέ; ἔγωγε οἶμαι. Τί οὖν; Μαρτυρήσατέ μοε ὑμεῖς οἱ τοὺς τόπους ἑωραχότες πρὸς τοὺς οὐ γενομένους ἐχεῖ, ᾿Ασχάλωνος γὰρ ἄνω καὶ Γάζης εἰς αὐτὸ τοῦ Ἰορδάνου ποταμοῦ τὸ τέλος, ἔστι χώρα πολλή τις καὶ εὔφορος " μᾶλλον δὲ ἣν νῦν γὰρ οὐχ ἔστιν αὕτη δὴ οὖν ὡς παράδεισος ἦν. Εἶδε γὰρ, φησὶ, Λὼς πᾶσαν τὴν περίχωρον τοῦ Ἰορδάγου, καὶ ἦν ποτιζομένη, ὡς παράδεισος τοῦ Θεοῦ. Αὕτη δὴ οὖν ἡ οὕτως εὐθαλὴς, καὶ πρὸς πάσας τὰς χώρας ἁμιλλωμένη, ἡ φθάνουσα τῇ εὐθηνίᾳ τὸν παράδεισον τοῦ Θεοῦ, πασῶν τῶν ἐρήμων ἐρημοτέρα ἐστὶ νῦν " καὶ ἕστηχε μὲν δένδρα, καὶ χαρπὸν ἔχει " ὁ δὲ χαρπὸς τῆς τοῦ Θεοῦ ὀργῆς ἐστιν ὑπόμνημα. “Ἑστήχασι μὲν γὰρ ῥόαι, καὶ τὸ ξύλον λέγω καὶ ὁ χαρπὸς, λαμπρὰν τὴν ἐπιφάνειαν ἔχουσαι, καὶ τῷ ἀγνῶτι παρέχουσαι πολλὰς τὰς ἐλπίδας “ εἰ δὲ ληφθεῖεν εἰς χεῖρας, διαχλασθεῖσαι χαρπὸν μὲν οὐδένα, χόνιν δὲ καὶ τέφραν πολλὴν δειχνύουσιν ἐναποχειμένην ἕνδον. Τοιαύτη καὶ ἡ γῇ πᾶσα" χἂν λίθον εὕρῃς, πετεφρωμένον εὑρήσεις. Καὶ τί λέγω λίθον καὶ ξύλα καὶ γῆν, ὅπου γε καὶ ἀὴρ, καὶ τὰ ὕδατα μετέσχε τῆς συμφορᾶς; Καθάπερ γὰρ σώματος ἐμκρησθέντος καὶ καταχανθέντος, τὸ μὲν σχήμα μένει, καὶ ὁ τύπος ἐν τῇ τοῦ πυρὸς ὄψει, καὶ ὄγχος καὶ ἡ ἀναλογῖα, ἡ δὲ δύναμις οὐχέτι " οὕτω δὴ ἐχεῖ γῆγ ἔστιν ἰδεῖν, ἀλλ᾽ οὐδὲν ἔχουσαν γῆς, ἀλλὰ πάντα τέφραν " δένδρα καὶ χαρποὺς, ἀλλ᾽ οὐδὲν ἔχοντα δένδρων οὐδὲ χαρπῶν " ἀέρα καὶ ὕδωρ, ἀλλ᾽ οὐδὲν ἀέρος οὐδὲ ὕδατος " καὶ γὰρ καὶ ταῦτα τετέφρωται. Καίτοι πῶς ἂν ἀὴρ ἐμπρησθείη ποτέ; πῶς δ᾽ ἂν ὕδωρ μένον ὕδωρ; ξύλα μὲν γὰρ καὶ λίθους δυνατὸν καίειν, ἀέρα δὲ καὶ ὕδωρ οὐδαμῶς δυνατόν, Ἡμῖν οὐ δυνατὸν, τῷ δὲ αὐτὰ “ποιήσαντι δυνατόν. Τοιγαροῦν οὐδὲν ἕτερον ἣ χάμινός ἐστιν ὁ ἀὴρ, χάμινος τὸ ὕδωρ " πάντα ἄχαρπα, πάντα ἄγονα, πάντα τῆς προλαδούσης ὀργῆς εἰχόνες, τῆς μελλούσης τεχμήρια. Μὴ καὶ ταῦτα ἀπειλαὶ ῥημάτων; μὴ καὶ ταῦτα ψόφοι ῥημάτων : Ἐμοὶ μὲν γὰρ οὐδὲ τὰ πρότερα ἄπιστα, ἀλλ᾽ ὁμοίως τοῖς ὁρωμένοις τὰ μὴ ὁρώμενα πιστά " τῷ δὲ ἀπίστῳ. καὶ ταῦτα ἱκανὰ πίστιν παρασχεῖν. Εἴ τις ἀπιστεῖ τῇ γΞέννῃ, τὰ Σόδομα λογιζέσθω, τὰ Γόμοῤῥα ἐννοείτω, τὴν τιμωρίαν τὴν γεγενημένην, καὶ ἔτε μένουσαν. Τοῦτο τοῦ διαιωνίζειν τὴν χόλασιν τεχμήριον. Φορτιχὰ ταῦτα " ἐχεῖνα δὲ οὐ φορτιχὰ, ὅταν λέγῃς, ὅτι. οὐκ ἔστι γέεννα, ἀλλ᾽ ἀπλῶς ἠπείλησεν ὁ Θεός; ὅταν ἐχλύσῃς τὰς χεῖρας τοῦ λαοῦ; Σύ με ταῦτα ἀναγχάζεις λέγειν ὁ διαπιστῶν. Εἰ τοῖς ῥήμασιν ἐπίστευσας τοῦ Χριστοῦ, οὐχ ἠναγκαζόμην τὴν ἀπὸ τῶν πραγμάτων πίστιν παραγαγεῖν " ἐπειδὴ δὲ ἐχεῖνα πέφευγας, καὶ ἐχὼν καὶ ἄχων πεισθήσῃ λοιπόν. Τί γὰρ ἔχεις περὶ τῶν Σοδόμων εἰπεῖν; Βούλει καὶ τὴν ᾿ αἰτίαν μαθεῖν, δι᾽ ἦν τότε ταῦτα ἐγένετο; Ἕν ἦν ἀμάρτημα χαλεπὸν μὲν καὶ ἐπάρατον, πλὴν ἀλλ᾽ ἕν" παισὶν ἐπεμαίνοντο οἱ τότε, καὶ διὰ τοῦτο ταύτην ἔδοξαν τὴν δίχην. Νῦν δὲ μυρία καὶ ἴσα, «αὶ χαλεπώτερλ γίνεται τούτων ἀμαρτήματα. Εἶτα ὁ ὑπὲρ ἑνὸς; ἀμαρτήματος τοσαύτην ἐχχέων ὀργὴν, καὶ μήτε τοῦ ᾿Αδραὰμ τὴν ἱκετηρίαν δυσωπηθεὶς, μήτε τὸν ἕνοιχον Λὼτ, τὸν ὑπὲρ τῆς εἰς τοὺς δούλους αὐτοῦ τιμῆς τὰς θυγατέρας εἰς ὕδριν προέμενον τὰς ἑαυτοῦ, τοσούτων ὄντων τῶν ἁμαρτημάτων, φείσεται; Γέλως ὄντως ταῦτα καὶ λῆρος καὶ πλάνη καὶ διαδολιχὴ ἀπάτη. Βούλει καὶ ἕτερον ἐπαγάγω; Τὸν Φαραὼ πάντως ἀχούεις τὸν Αἰγυπτίων βασιλέα οὐχοῦν οἶδας καὶ τὴν δίκην ἣν ἔδωχε, καὶ πῶς αὑτοῖς ἅρμασι καὶ ἵπποις μετὰ τοῦ στρατοπέδου παντὸς εἰς τὸ Ἐρυθραῖον κατεποντίσθη πέλαγος. Βούλει καὶ ἕτερα μαθεῖν; ἐχεῖνος μὲν γὰρ ἴσως ἀσεδὴς ἦν, μᾶλλον δὲ οὐχ ἴσως, ἀλλ᾽ ὄντως ἀσεδὴς ἦν. Βούλει καὶ ἐκ τῶν; πιστευόντων καὶ προσεχόντων τῷ Θεῷ, βίου δὲ οὐχ ὄντων ὀρθοῦ, τιμωρουμένους ἰδεῖν; ἄχουσον τοῦ Παύλου λέγοντος " Μηδὲ πορνεύωμεν, καθώς τινὸς ᾿ αὑτῶν ἐξεπόρνευσαν, καὶ ἕπεσον ἐν μιᾷ ἡμέρᾳ τινες αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ καθώς τινες αὐτῶν ἐπείρασαν, καὶ ὑπὸ τῶν ὅὄξεων ἀπώλοντο. Εἰ δὲ πορνεία τοσοῦτον ἴσχυσεν, εἰ δὲ γογγυσμὸς, τί οὐκ ἐργάσεται τὰ ἡμέτερα; Εἰ δὲ μὴ ἀπαιτεῖ νῦν δίχην, μὴ θαυμάσῃς " ἐχεῖνον μὲν γὰρ οὐκ ἤδεσαν τὴν γέενναν διὸ ταῖς παρὰ πόδας ἐχολάζοντο τιμωρίαις" σὺ δὲ ὅσα ἂν ἁμάρτῃς, χἂν μηδεμίαν δίχην δῷς, ἀποτίσεις ἐκεῖ. Εἶτα τοὺς μὲν νηπιωδεστέρους, καὶ οὐ τοσαῦτα πταίοντας τοσαῦτα ἐχόλαζεν, ἡμῶν δὲ φείσεται; Οὐχ ἂν ἔχοι λόγον. Κἂν γὰρ τὰ αὑτὰ ἁμάρτωμεν ἑἐχείνοις, μείζονός ἐσμεν χολάσεως ἄξιοι. Διὰ τί; Ὅτι πλείονος ἀπελαύσαμεν χάριτος. Ὅταν δὲ καὶ πλείονα καὶ μείχὴν; Ἐχέϊνοι (καὶ μὴ μέ τις νομιζέτω θαυμάζοντα αὐτοὺς, ἢ συγγινώσχοντα αὐτοῖς λέγειν, μὴ γένοιτο" ὅταν γὰρ ὁ Θεὸς χολάζῃ, ὁ τὴν ἐναντίαν φέρων ψῆφον, ἀπὸ διαδολιχῇς διανοίας τοῦτο ποιεῖ " οὐ τοίνυν ἐπαινῶν αὐτοὺς, οὐδὲ συγγινώσχων τοῦτό φημι, ἀλλὰ δεικνὺς τὴν ἡμετέραν χαχίαν)" ἐχεῖνοι τοίνυν, εἰ καὶ ἐγόγγυζον, ἀλλ᾽ εἰς ἔρημον ἤρχοντο " ἡμεῖς δὲ πατρίδα ἔχοντες, καὶ ἐν οἰχίαις ταῖς ἡμετέραις ὄντες, γογγύζομεν. Ἐχεῖνοι δὲ, εἰ καὶ ἐπόρνενον, ἀλλ᾽ ἀπὸ Αἱγυπτιαχῶν ἐξελθόντες ἄρτι χαχῶν, καὶ νόμου σχεδὸν οὐχ ἀχούσαντες τοιούτου " ἡμεῖς δὲ ἐχ προγόνων τὰ σωτήρια παραλαβόντες δόγματα " ὥσςε μείζονος χολάσεώς ἐσμεν ἄξιοι. Βούλει καὶ ἕτερα ἀκοῦσαι, ὅσα ἔπαθον ἐν Παλαιστίνῃ, λιμοὺς, λοιμοὺς, πολέμους, αἰχμαλωσίας, τὰς ἐπὶ Βαδυλωγίων, τὰς ἐπὶ ᾿ ᾿Ασσυρίων, τὰ ὑπὸ Μαχεδόνων χαχὰ, τὰ ἐπὶ ᾿Αδριανοῦ καὶ Οὐεσπασιανοῦ; Βούλομαί σοι, ἀγαπητὲ, τὶ διηγήσασθαι, ἀλλὰ μὴ ἀποπηδήσῃς " μᾶλλον δὲ πρὸ τούτου ἕτερον ἐρῶ. Λιμὸς ἐγένετό ποτε, φησὶ, καὶ ὁ βασιλεὺς ἐδάδιζεν ἐπὶ τοῦ τείχους" εἶτα γυνὴ προσελθοῦσα ταῦτα φθέγγεται πρὸς αὐτὸν τὰ ῥήματα" Βασιλεῦ, εἶπέ μοι ἡ γυγὴαὕτη: ᾽Οπτήσωμέν σου σήμερον τὸν υἱὸν καὶ φάγωμεν, καὶ αὔριον τὸν ἐμόν " καὶ ὠπτήσαμεν, καὶ ἐφάγομεν " καὶ τὸν αὐτῆς οὐχέτι ἔδωκε. Τί ταύτης τῆς συμφορᾶς χαλεπώτερον; Πάλιν ἀλλαχοῦ ὁ προφήτης φησί" Χεῖρες γυναικῶν οἰκτιρμόνων ἥψησαν τὰ τέχνα αὐτῶν, Ἰουδαῖοι μὲν οὖν τοιαύτην ἔδόσαν δίχην" ὍΣ δὲ οὐ πολλῷ μᾶλλον δώσομεν; Βούλει καὶ ἑτέρας αὐτῶν ἀχοῦσαι ὀυμφοράς; τὰ Ἰωσήππου ἔπελθε, καὶ μαθήσῃ πᾶσαν ἐχείνην τρα» γῳδίαν, ἂν ἄρα σε πείσωμεν ἀπὸ τούτων ὅτι ἔστι γέεννα. Ἐννόησον γάρ᾽ εἰ ἐκεῖνοι: ἐχολάζοντο, διὰ τί ἡμεῖς μὴ χολαζόμεθα; ἢ πῶς εἰχὸς ἡμᾶς μὴ χολάζεσθαι, χείρονα ἐχείνων πταίοντας; ἢ δῆλον, ὅτι διὰ τὸ ἀποκεῖσθαι ἡμῖν τὴν χόλασιν; Εἰ δὲ βούλει, καὶ ἐπὶ προσώπου ἑνὸς ἑκάστου ἐρῶ πῶς ἐχολάσθησαν;" ᾿Αδελἱ φὸν ἀπέχτεινεν ὁ Κάϊν. Δεινὸν μὲν τὸ ἀμάρτημα" πῶς γὰρ οὔ; ἀλλ᾽ ἔδωχε. δίκην, καὶ χαλεπὴν, καὶ Δ: τὰ ἀνταξίαν θανάτων, καὶ ὑπὲρ ἧς εἴλετοᾶν καὶ μυριάκις ἀποθανεῖν" ἄχουε γὰρ αὐτοῦ λέγοντος, Εἰ ἐχθά,λ:λεις με ἀπὸ τῆς γῆς, καὶ ἀπὸ τοῦ προσώπου σου κρυθήσομαι, καὶ ἔσται πᾶς ὁ εὑρίσκων με, ἀποκτενεὶ μα. Εἰπὲ οὖν μοι, οὐ τὰ αὐτὰ πράττουσιν ἐκείνῳ πολλοὶ καὶ νῦν; ὅταν γὰρ μὴ σαρχιχὸν, ἀλλὰ πνευματιχὸν ἀνέλῃς ἀδελφὸν, οὐχὶ ταυτὸν εἰργάσω : Τί γὰρ, εἰ καὶ μὴ ξίφει, ἀλλ᾽ ἑτέρῳ τρόπῳ, ὅταν δυνάμενος λῦσαι λιμὸν, περιίδῃς; Τί οὖν; οὐδεὶς ἐφθόνηῆσε νῦν τῷ ἀδελφῷ; οὐδεὶς περιέδαλε χινδύνοις; ἀλλ᾽ ἐνταῦθα οὐχ ἔδωχαν δίκην. ᾿Αλλὰ δώσουσιν. Εἶτα ὁ μὲν. μὴ νόμων ἀχούσας γραπτῶν μηδὲ προφητῶν, μήτε σημεῖα θεασάμενος μεγάλα, τοσαύτὴν δίδωσι τιμωρίαν" ὁ δὲ ἑτέρως 8 τὰ αὐτὰ δεδραχὼς, καὶ μηδὲ τοσούτοις παραδείγμασι σωφρονιζόμενος, ἀτιμώρητος ἔσται; καὶ ποῦ τὸ δίκαιον τοῦ Θεοῦ; ἣ ποῦ τὸ ἀγαθόν; ιΠάλιν ξύλα τις συλλέ-. ξας ἐν τῷ σαδθάτῳ, χατελεύσθη" καίτοι χε μιχρὰ αὕτη ἡ ἐντολὴ, καὶ τῆς περιτομῆς φαυλοτέρα. Εἶτα ὁ μὲν ξύλα συλλέξας ἐν σαδθάτῳ ἐλιθάσθη, οἱ δὲ μυρία ἐργασάμενοι πολλάχις παράνομα ἀπῆλθον ἀτιμώρητοι. "ἂν οὖν μὴ γέευνα ἧ, ποῦ τὸ δίκαιον, ποῦ πὸ ἀπροσωπόληπτον; Καίτοι πολλὰ ἐγχαλεῖ αὐτοῖς τοιαῦτα, ὅτι τὰ σάδδατα οὗ τηροῦσι. Πάλιν ἄλλος τι; ὁ Χαρμεὶ, ἀνάθημα χλέψας, μετὰ τοῦ γένους ἐλιθάσθη παντός. Τί οὖν; οὐδεὶς ἐξ ἐχείνου ἱερόσυλος γέγονεν; Ὁ Σαοὺλ πάλιν φεισάμενος παρὰ τὸ τῷ Θεῷ δοχοῦν, τοσαύτην ὑπέστη τιμωρίαν’ οὐδεὶς οὖν ἐφείσατο ἐξ ἐχείνου; Εἴθε μὲν οὖν τοῦτυ' οὐχὶ μᾶλλον ὁ θηρίων ἀλλήλους χατεσθίομεν παρὰ τὸ τῷ Θεῷ δοχοῦν, καὶ οὐδεὶς ἔπεσεν ἐν πολέμῳ. Πάλιν οἱ τοῦ Ἠλεὶ υἱοὶ ἐπειδὴ πρὸ τοῦ θυμιάματος σὔιον, δίχην ἔδοσαν χαλεπωτάτην μετὰ τοῦ πατρός. Οὐδεὶς οὖν ἐγένετο πατὴρ ῥάθυμος περὶ παῖδας: οὔτε ᾿ μοχθηροὶ παῖδες; ἀλλ᾽ οὐδεὶς ἔδωχε δίχην. Πότε οὖν δώσουσιν, ἂν γέεννα μὴ ἧ; Πάλιν μυρία ἄν τις ἔχοι καταλέγειν ἕτερα. Τί δέ; ὁ ᾿Ανανίας καὶ ἢ Σάπφειρα, οὐκ ἐπειδὴ ἔχλεψαν ἐξ ὧν ἀνέθηχαν, παραχρῆμα ἐτιμωρήθησαν; Οὐδεὶς οὖν.ἄρα ἐξ ἐχείνον ταῦτα ἐποίησε; πῶς οὖν οὐχ ἔδωχαν τὴν αὐτὴν δίχην; ἾΑ ρά σε πείθομεν ὅτι γέεννα ἔστιν, ἣ πλειόνων σοι δεῖ παραδειγμάτων; Οὐχοῦν καὶ ἐπὶ τὰ ἄγραφα ἥξομεν, πὰ νῦν ἐν τῷ βίῳ γινόμενα' ἀναγκαῖον γὰρ πάντοθεν ταύτην ἡμῖν συλλεγῆνα: τὴν ἔννοιαν, ἵνα μὴ μάτὴν ἑαυτοῖς χαριζόμενοι, βλάπτωμεν ἑαυτούς. Οὐχ ὁρᾷς πολλοὺς ἐν συμφοραῖς, τὰ σώματα ἀναπήρους, μυρία πάσχοντας δεινὰ, ἑτέρους δὲ εὐδοκιμοῦντας : διὰ τί οἱ μὲν φόνων διδόασι δίκας, οἱ δὲ οὔ; "Αχουσὸν τοῦ Παύλον λέγοντος’ Τιγῶν αἱ ἁμαρτίαι πρόδη- «1οἱ εἰσι, εισὶ δὲ καὶ ἑπακοιϊουθοῦσι. Πόσοι διέφυ γον ἀνδροφόνοι; πόσοι τυμδωρύχοι; ᾿Αλλ᾽ ἀφείσθω καῦτα. Πόσους οὐχ ὁρᾷς χολαζομένους κόλασιν χαλεπῆν; οἱ μὲν νόσῳ μαχρᾷ παρεδόθησαν, οἱ δὲ βασάγοις διηνεχέσιν, οἱ δὲ ἑτέροις μυρίοις δεινοῖς. Ὅταν οὖν ἴδῃς τὰ αὐτὰ ἐχείνοις τετολμηχότα, ἣ καὶ πολλῷ πλείονα, καὶ μὴ διδόντα δίχην, οὐχὶ καὶ ἄχων ὁμολογήσεις τὴν γέενναν; "Ἔχλεγε τούτους τοὺς ἐνταῦθα πρὸ σοῦ χεχολασμένους χαλεπῶς, ἐννόει ὅτι ὁ Θεὸς προσωπολήπτης οὐχ ἔστι, καὶ ὅτι μυρία ἐργασάμενος 'χαχὰ, οὐδὲν τοιοῦτον πέπονθας, καὶ ἕξεις τὴν ἕννοιαν τῆς γεέννης. Οὕτω γὰρ ἡμῖν αὑτὴν ὁθεὸς ἐγχατἐσπειρεν, ὡς μηδένα ἀγνοῆσαι τοῦτό ποτε. Καὶ γὰρ ποιηταὶ καὶ φιλόσοφοι καὶ μυθολόγοι, καὶ πάντες ἁπλῶς ἄνθρωποι, περὶ τῆς ἀνταποδόσεω: σαν τῆς ἐχεῖ, καὶ ἐν δου χολάζεσθαι εἰρήχασι τοὺς τιλλούς. Εἰ δὲ ἐχεῖνα μῦθοι, ἀλλ᾽ οὐ τὰ παρ᾽ ἡμῖν. Ταῦτα οὐχ ἁπλῶς φοδῆσαι βουλόμενος εἶπον, οὐδὲ βαρῦναι τὰς ὑμετέρας ψυχὰ:, ἀλλὰ σωφρονίσαι, καὶ χουφοτέρας ἐργάσασθαι. Ἐδουλόμην καὶ αὑτὸς ἐγὼ μὴ εἶναι χόλασιν, καὶ μάλιστα πάντων ἐγώ. Τί δήποτε; Ὅτι ὑμῶν μὲν ἕκαστος ὑπὲρ τῆς ἑαυτοῦ ψυχῆς δέδοιχεν" ἐγὼ δὲ καὶ τῆς προστασίας ταύτης εὖθύνα; ὑφέξω' ὥστε μάλιστα πάντων ἐμὲ διαφυγεῖν ἀδύνατον. ᾿Αλλ᾽ οὐκ ἔστι μὴ εἶναι κόλασιν καὶ γέενναν. Τί πάθω; Πάλιν ἑπαποροῦσι καί φασι Ποῦ οὖν - τοῦ Θεοῦ τὸ φιλάνθρωπον; Πανταχοῦ. Μᾶλλον δὲ ἐν ἑτέρῳ περὶ τούτου διαλέξομαι χαιρῷ, ἵνα μὴ τοὺς περὶ γεέννης συγχέωμεν λόγους. Τέως δὲ ὅπερ ἐχερδάναμεν ἀπὸ τῶν εἰρημένων, μὴ διαῤῥνῇ᾽ χέρδος γὰρ οὐ μικρὸν πεπεῖσθαι περὶ γεέννης, ἹΙ γὰρτῶν ποιούτων λόγων μνήμη χαθάπερ τι πιχρὸν φάρμαχον, πᾶσαν χαχίαν ἀποσμῆξαι δυνήσεται, συνεχῶς ὑμῶν ἐνιζάνουσα τῇ διανοίᾳ. Χρώμεθα τοίνυν αὑτῷ, ἵνα καθαρὰν καρδίαν ἐντεῦθεν ἔχοντες, οὕτω χαταξιωθῶμεν ἰδεῖν, ἃ μήτε ὀφθαλμὸς εἶδε, μὴτε οὕς ἤχουσε, μήτε ἐπὶ καρδίαν ἀνθρώπου ἀνέδη" ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, χράτος, τιμὴ», νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμῆν. ### English translation (Claude) Do you see that the lament arises not from companionship but from unbelief? “But the children are not equally distinguished when their father has died.” Why? They have God as Father, and are they not distinguished? How many can I show you who were brought up by widows and became men of proven worth? And how many who were under fathers and were ruined? For if you bring them up from their earliest age as they ought to be brought up, they will enjoy far more than the benefit of a father’s protection. For that this is a widow’s work, I mean bringing up children, hear Paul saying, “if she has brought up children”; and again, “She will be saved through childbearing” (he did not say “through her husband”), “if they continue in faith and love and holiness with self-control.” Put the fear of God into them from their earliest age, and it will preserve them better than any father; this will be an unbreakable wall. For when the guard sits inside, we need none of the devices from outside; but when he is not there, all things from outside are in vain. This will be wealth to them and glory and good order; this will make them distinguished, not on earth only, but also in heaven. For do not look, I beg you, at those girt with golden belts, nor at those carried on horseback, nor at those shining in the palace because of their fathers, nor at those who have attendants and tutors. For perhaps these things make widows beat their breasts over their orphans, thinking: This son of mine too, if his father were alive, would have enjoyed such happiness; but now he is in dejection and dishonour, and of no account. Do not think these things, woman; but open the gates of heaven in your thought, learn the palace there, see the king seated there, consider whether these men on earth can be more distinguished there than your son, and then groan. But if some on earth are in good repute, this is of no account. You can, if you will, enrol him as a soldier in heaven, in that [army] … They are not carried on horseback, but on clouds; they do not walk on the earth, but are caught up into heaven; they have not boys going before them, but the angels themselves; they do not stand beside a mortal king, but beside the immortal one, the King of kings and Lord of lords; they have no leather belt about the loins, but that unspeakable glory through which they become more distinguished than kings and all who have ever been in good repute. For in that palace not wealth, not noble birth, not anything else, but virtue alone is sought; and when it is present, nothing is lacking for them to obtain the first places. Nothing is difficult for us, if we are willing to live wisely. Look up to heaven, and see how much brighter it is than the roof of the palace. And if the floor of the palace above is so much more majestic than the things below that this is thought mud compared with that, if one should be counted worthy to see the palace itself exactly, what happiness would he not deserve? “But she who is a widow indeed,” it says, “and left alone, has set her hope on God.” To whom is this said? To those who have [no] children: that they are rather the more approved, and have greater occasion to please God; that all their bonds have been loosed; there is no one holding them back, no one forcing them to drag those chains. You have been parted from your husband, but you have been united to God; you do not have your fellow servant as companion, but you have the Master. When you pray, do you not converse with God, tell me? When you read, hear him conversing with you. And what does he say to you? Words far more desirable than your husband’s. For even if your husband flatters you, the honour is not great, for he is a fellow servant; but when the Master courts the slave woman, then the courtship is great. How then does he court us? Hear by what means he does this. “Come,” he says, “to me, all who labour and are heavy laden, and I will give you rest.” And again he cries through the prophet, saying, “Will a woman forget to have mercy on the offspring of her womb? But even if she should forget, yet I will not forget you, says the Lord.” What love these words carry! And again, “Turn to me”; and again elsewhere, “Return to me, and you will be saved.” And if one wished to gather from the Song of Songs too: “my fair one, my dove,” as he converses with each soul fittingly. What is sweeter than these words? Do you see God’s converse with men? And what, tell me? Do you not see how many children of those blessed women have departed and are in tombs? How many have suffered harder things, and have lost sons together with their husbands? Let us attend to these things, let us take thought for these things, and nothing will be grievous to us; but we shall spend all our time in spiritual joy, and we shall enjoy the eternal good things; which may we all obtain, by the grace and loving-kindness, and so on. [Homily 7] “But we do not wish you to be ignorant, brothers, concerning those who have fallen asleep, that you may not grieve as the rest who have no hope.” Many things grieve us from ignorance alone, so that, if we learn them well, we shall drive off the pain. Paul at least, indicating this, said, “I do not wish you to be ignorant, that you may not grieve as the rest who have no hope.” Of what do you not wish them to be ignorant? Of the doctrine of the resurrection, he says. And why do you not mention the punishment laid up for ignorance of the doctrine of the resurrection? Because this is plain and acknowledged from that; and meanwhile, with that, this too will be no small gain. For since they did not disbelieve the resurrection, but nevertheless lamented, he therefore speaks so. And he speaks one way to unbelievers and another to these; for those who were asking about the times and seasons plainly knew it. “For if we believe,” he says, “that Jesus died and rose and lived, so God will also bring with him through Jesus those who have fallen asleep.” Where are those who reject the flesh? For if he did not take flesh, neither did he die; and if he did not die, neither did he rise. How then does he urge us from these things to faith? Would it not rather be nonsense and deceit, according to them? For if dying belongs to sin, and Christ did not sin, how does he now urge us? And why does he also say, “like the rest who have no hope”? As if he said: Whom do you lament, men? Over whom do you grieve? Over sinners, or over those who simply die? So whom do those others lament? But all these things become stale to them … “The firstborn,” he says, “from the dead,” that is, the first fruits. So there must be others too. And see how here he sets down nothing from reasoning, since they were docile; but writing to the Corinthians he first advanced many things from reasoning too, and then added, “You fool, what you sow is not made alive.” For this is more authoritative, but when he speaks to the believer; but what force would it have toward the outsider? “So,” he says, “God will also bring with him through Jesus those who have fallen asleep.” Again, “fallen asleep”; nowhere does he say “died.” But in the case of Christ he put “died,” since he also spoke of the resurrection; but here, “those who have fallen asleep through Jesus,” meaning either those who fell asleep in the faith of Jesus, or that through Jesus he will bring those who have fallen asleep, that is, the faithful. Here the heretics say that he means the baptised. Where then does “so” stand? For Jesus did not fall asleep through baptism. And why does he say “those who have fallen asleep”? So that he speaks not of the general resurrection but of a particular one. “He will bring those who have fallen asleep through Jesus,” he says; and in many places he speaks so. “For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will by no means precede those who have fallen asleep,” speaking of the faithful; and “those who have fallen asleep in Christ”; and again, “the dead will rise.” Then his word is not about the resurrection only, but about both the resurrection and the honour in glory. All, he says, will enjoy the resurrection; but not all will be in glory, but “those in Christ.” Since then he wishes to comfort them, he comforts them not with this only, but also with the great honour and the speed, since they knew that. For that he wishes to comfort them with the honour he says as he goes on: “and so we shall always be with the Lord,” and that “we shall be caught up in clouds.” And how do the faithful fall asleep through Jesus? Plainly by having Christ within themselves. And “will bring with him” shows them brought from many places. “For this we declare to you,” he says, “by the word of the Lord.” He was about to say something strange; therefore he also sets down what makes it credible. “By the word of the Lord,” he says; that is, we speak not from ourselves, but having learned from Christ, “that we who are alive, who are left until the coming of the Lord, will by no means precede those who have fallen asleep.” Which he says in the letter to the Corinthians: “in a moment, in the twinkling of an eye.” Here he established the credibility of the resurrection by the manner too. And since the thing seems to be difficult, he himself shows that, just as it is easy for the living to be taken up, so also for the departed. And “we” he does not say of himself; for he was not going to remain until the resurrection; but he means the faithful. Therefore he added, “who are left until the coming of the Lord, will by no means precede those who have fallen asleep”; as if he said: Do not think it any labour when you hear that the living at that time will by no means precede those who have been dissolved, who have rotted, who have been dead ten thousand years: it is God who does it. But just as it is easy for him to bring those who are whole, so too those who have been dissolved. But there are some who disbelieve the thing, since they do not know God. For what, tell me, is easier: to bring from nothing into being, or to raise again what has been dissolved? But what do they say? “So-and-so,” someone says, “was shipwrecked and drowned, and when he fell many fish received him, and each of the fish ate a limb. Then of these very fish, one was eaten by another in this bay, another in that, and this one by another. And again those who ate the fish that had eaten the man died in other places, perhaps themselves devoured by wild beasts. When there has been such confusion and dispersion, how will the man rise again? Who is it that gathers the dust?” Why do you say this, man, and weave strings of nonsense, and set it down as impossible? For tell me, if he does not fall into the sea, if a fish does not eat him, nor is the fish eaten again by ten thousand men, but the man is buried and laid in a coffin, and neither worms nor anything else disturbs him, how will what has been dissolved rise? How will the dust and the ashes be joined together? Where will the bloom of the body come from? Is this not impossible? If then those who raise these difficulties are Greeks, we shall say ten thousand things to them. Why? For there are among them those who lead souls even into plants and shrubs and dogs: tell me, which is easier, to take back one’s own body or another’s? Others again say that things are consumed by fire, and that there is a resurrection of garments and shoes, and they are not laughed at; others bring in atoms. But with those we have no argument; but to the faithful, if indeed we must call faithful those who ask, we shall nevertheless say the apostolic word: that all life comes from corruption, all plants, all seeds. Do you not see how great a trunk the fig tree has, how great branches, and leaves … folded and embosomed? This tree, then, so great and of such a kind, comes from that grain that was cast down, after it has first itself decayed; and unless it rots and is dissolved, none of these things will be. Tell me, how does this come about? And the vine too, so beautiful both to see and to enjoy, comes from that ugly [seed]. And what, tell me? Is not the water that comes down from above one? And how is it changed into so many things? For this is more wonderful than the resurrection. For there the seed is the same, and the same plant underlies it, and the kinship is great; but here, tell me, how is a thing that has one quality and one nature turned into so many? In the vine it becomes wine, and not wine only, but leaves and sap; for not the cluster only, but the rest of the vine too is nourished by it; again in the olive it becomes oil, and the other things, so many that one cannot tell. And the wonderful thing: here moist, there dry; here sweet, there sour; there astringent, elsewhere bitter. How, tell me, is it turned into so many things? Tell the reason; but you could not. And in your own case, tell me (for it is nearer), how is this seed that is cast down shaped and formed into eyes, into ears, into hands, into heart, into so many things? Are there not ten thousand differences in the body, of shapes, sizes, qualities, positions, powers, proportions? How are sinews and veins and flesh and bones and membranes and arteries and joints and cartilages, and all the other things, more numerous than these, which the sons of physicians describe in detail, that hold our nature together, and these from the one seed? Does this seem to you much harder than these things: how the moist and soft is congealed into the hard and cold, the bone? How into the hot and moist, the blood, being united? How into the cold and soft, the sinew? How into the cold and moist, the artery? Where do these come from, tell me? Do you not raise difficulties about these? Do you not see every day resurrection and death taking place in the ages of life? Where did youth go? Where did old age come from? How is it that the old man cannot make himself young, yet begets another, a child very young, and what he cannot provide for himself he provides for another? This can be seen in trees and in animals too. And yet what provides for another ought first to provide for itself. But these things human reasoning demands; but when God creates, let everything give way. If these things are so impossible to explain, and impossible beyond measure, the thought has now come to me of those madmen who busy themselves about the bodiless generation of the Son. The things that happen every day, that are put into our hands, that have been examined ten thousand times, no one has yet been able to find out; how then, tell me, do they busy themselves about that unspeakable and inexpressible generation? Has not the mind grown weary treading the void in such things? Has it not been turned about in ten thousand dizzinesses? Has it not been struck dumb? And yet not even so are they taught. Unable to say anything about grapes and figs, they busy themselves about God. For tell me, how is that grape-stone dissolved into leaves and branches? How was it not in it before, nor seen? “But it is not the grape-stone,” someone says, “but the earth that does everything.” And how does the earth bring forth nothing of itself without it? But … let us not be foolish: what comes into being belongs neither to the earth nor to the grain, but to the Lord of both the earth and the seeds. Therefore he made these things come into being both without them and with them: the one showing his power, when he said, “Let the earth bring forth the herb of grass”; the other, to show his power along with himself [through them], and teaching us to be hardworking and industrious. Why have these things been said to us? Not idly, but so that we may believe the resurrection too; and when something [is beyond us], that we may not be vexed nor indignant, but turning back with good sense and reining in our reasoning, may take refuge in the power and resourcefulness of God. Knowing these things, then, let us put a bridle on our reasonings; let us not overstep the boundaries and measures of knowledge given to us. “For if anyone thinks,” it says, “that he knows anything, he does not yet know as he ought to know.” I do not say this only of God, but of every matter. For if you wish to learn about the earth, what do you know, tell me? How great is its measure? How great its size? What its position? What its substance? What sort of place? Where does it stand, and on what? But you could say none of these things. That it is cold and dry and black you could say, but nothing further. What about the sea? You will fall into perplexity in the same way, not knowing where it begins and where it ends, on what it is borne, what supports its floor, what place it has, whether there is land beyond it, or whether it ends in water and air. But of what is in it, what do you know? Shall I mention the air? the elements? But you will say nothing. I leave these. Do you wish us to choose the smallest of plants, the fruitless grass that we all know? Tell me how it is born. Is not water what underlies it, and earth, and dung? What makes it appear so fair, and have a wonderful colour? Where does that beauty go, that it so withers? It is not the work of water, not of earth. Do you see that faith is needed everywhere? How does the earth give birth? How does it travail, tell me? But you could say none of these things. Be taught, man, by the things below and the things here, and do not be curious and busy about heaven, and would it were only heaven, [but even] the Master of heaven. You do not know the earth, tell me, from which you were born, in which you were reared, which you inhabit, which you tread, without which you cannot even breathe, and do you busy yourself with things so far removed? Truly “man is vanity.” And if someone commands you to go down into the deep and search out what is on the floor of the sea, you will not endure the command; and when no one compels you, do you yourself wish to grasp the unsearchable abyss? No, I beg you; but let us sail above, not swimming with our reasonings; for we shall quickly grow weary and be drowned; but using the divine Scriptures, let us spread the sails of faith as on a ship. If we sail in these, the Word of God will be present to you as helmsman; but if we swim in human reasonings, no longer. For to which of those who swim so will a helmsman be present? So the danger is double: that there is no ship, and that the helmsman is absent. For if even the vessel without a helmsman is dangerous, when both are absent, what hope of salvation is there? Let us not then throw ourselves into manifest danger, but let us go on what is safe, fastening ourselves to the sacred anchor. For so we shall sail into the calm harbour with much merchandise and with all safety; and may we obtain the good things laid up for those who love him, in Christ Jesus our Lord, with whom to the Father together with the Holy Spirit be glory, and so on. [Homily 8] “For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will by no means precede those who have fallen asleep. [For the Lord himself will descend from heaven with a cry of command,] with the voice of an archangel and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in clouds to meet the Lord in the air; and so we shall always be with the Lord.” The prophets, wishing to show the credibility of what they say, say this before all else: “The vision which Isaiah saw”; and again, “The word of the Lord which came to Jeremiah”; and again, “Thus says the Lord,” and all such. And many even see God himself seated, as far as it was possible for them to see. But Paul, not having seen him seated, but having Christ speaking in himself, said in place of “Thus says the Lord,” “Since you seek proof of the Christ who speaks in me”; and again, “Paul, an apostle of Jesus Christ,” showing that nothing is his own; for the apostle utters the words of the one who sent him. And again, “And I think that I too have the Spirit of God.” Those things, then, he uttered all by the Spirit; but this which he now says he also heard expressly from God; just as that saying too, which he spoke when conversing with the presbyters of the Ephesians, “It is more blessed to give than to receive,” he heard from what is unwritten. Let us see then what he says now too. “For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will by no means precede those who have fallen asleep. For the Lord himself will descend with a cry of command, with the voice of an archangel, [and with the trumpet of God,] from heaven.” Which Christ too says of that time: “The powers of the heavens will be shaken.” Why with a trumpet? For on Mount Sinai too we see this, and angels there too. And what does the voice of the archangel mean? As he said in the case of the virgins: “Arise, the bridegroom has come.” Either he means this, or that, as with a king, so it will be then, with angels serving at the resurrection. For he says, “Let the dead rise,” and the work is done, not because the angels have strength for this, but by his word; as if a king commanded and said, “Let those who are shut in come out,” and the servants bring them out, no longer by their own strength, but they do it by that voice. This Christ says elsewhere too: “He will send his angels with a great trumpet, and they will gather his elect from the four winds, from their ends.” And everywhere you see the angels running about. The archangel, then, I think is the one set over those who are sent, crying this: “Make all ready, for the judge is here.” What is “at the last trumpet”? He shows here that there will be many trumpets, and that at the last the judge descends. “And the dead in Christ,” he says, “will rise first; then we who are alive, who are left, will be caught up together with them in clouds to meet the Lord in the air; and so we shall always be with the Lord. Therefore comfort one another with these words.” [Why] shall we be caught up? For the sake of honour. For when a king is driving into a city, those in honour go out to meet him, but the condemned remain within awaiting the judge; and when a loving father arrives, his children, and those worthy to be children, are taken out in a carriage to see and kiss him, but those of the servants who have offended remain within. We are carried on the Father’s carriage; for he too received him up in clouds, and we shall be caught up in clouds. Do you see how great the honour is? We both go to meet him as he descends, and, most blessed of all, so we shall be with him. “Who will tell of the mighty acts of the Lord, make all his praises heard?” Of how many good things he has counted the human race worthy! The departed rise first, and so the meeting takes place together. Abel, who died before all, will then meet him together with the living. So those [living] will have nothing more in this, but the one who has decayed, who has so many years in the earth, will meet him with them, and all the others too. For if those men waited for us so that we might be crowned, as he says writing elsewhere, “God having foreseen something better for us, that apart from us they should not be made perfect,” much more do we wait for them; or rather, they waited, but we no longer; for the resurrection happens “in a moment, in the twinkling of an eye.” And saying that they are gathered shows this: that they rise everywhere, but are gathered by the angels. To rise, then, is the work of God’s power, commanding the earth to give up its deposit, and no one serves in it, just as when he called Lazarus then, “Lazarus, come out”; but bringing them belongs to the servants. But if angels gather and run about, how are these caught up here? They are caught up after he descends, after they are gathered; for this happens all together, with no one knowing. For when they see the earth shaken, dust mingled, bodies being raised perhaps everywhere, with no one serving in it, but the command sufficing to empty the whole earth, full as it is (for consider what it is that all those from Adam to his coming should stand then with wives and children); when they see so great an uproar on the earth, then they will know. For just as in the dispensation in the flesh they had foreseen nothing, so then too. When then these things happen, then too there will be the voice of the archangel commanding and crying to the angels, and the trumpets, or rather the sound of the trumpets. What trembling then, what fear will seize those left on the earth? For “one woman is taken and one is left; and one man is taken and one is let go.” What will the soul of those be, when they see some taken up and themselves let go? Will not these things be able to shake them more fearfully than any Gehenna? Let us suppose now in our discourse that this is present. For if a sudden death, or earthquakes in cities, and threats so affect our souls, when we see the earth broken open and full of all those people, when we hear the trumpets, when the voice of the archangel, brighter than any trumpet, when [we see] the heaven drawn up together, when [we see] God himself, the king of all, arriving, what will our soul be? Let us shudder, I beg you, and fear, as if these things were already happening; let us not comfort ourselves with the delay; for when it must certainly happen, the delay profits nothing. How great the trembling! How great the fear then! Have you ever seen those led away to death? What do you think their soul is like as they walk the road to the gate? Worse than how many deaths? What would they not choose to do and to suffer, so as to be delivered from that mist of the cloud? I have heard many of those who were called back by the emperor’s clemency after being led away say that they did not even see men as men, their soul being so troubled and struck and beside itself. If then bodily death so frightens us, when eternal death comes, what shall we suffer? And why do I speak of those led away? A crowd stands around then, most of them not even knowing them. If anyone looked into their souls, no one is so cruel, no one so bold, no one so brave, who does not have it cast down, unstrung by fear and dejection. And if, when others are put to this death, which differs nothing from sleep, those who share nothing in it are so affected, when we ourselves fall into greater things, what will our state be? It is not possible, it is not possible, believe me, to express the feeling in words. “Yes,” someone says, “but God is loving, and none of these things will happen.” Then it has been written in vain. “No,” he says, “but only as a threat, so that we may be self-controlled.” If then we are not self-controlled, but remain wicked, will he not bring the punishment, tell me? Then will he not give the good their rewards either? “Yes,” he says, “for that befits him, to do good even beyond what is deserved.” So those things are true and will certainly be, but the things of punishment not certainly, but for the sake of threat and fear? How I am to persuade you I do not know. If I say, “Their worm will not die, and the fire will not be quenched,” if I say, “They will go away into eternal fire,” if I bring forward the rich man already punished, you will say it is all threat. How then shall I persuade you? For this reasoning is satanic, granting a useless favour and making men careless. How then shall we root it out? Whatever we say from the Scriptures, you will say it is for the sake of threat. But one might say this about things to come; about things that have come to pass and reached their end, no longer. You have all heard about the flood: were those things too said for the sake of threat? Did it not come to pass and happen? Those men too said many such things; and while the ark was being built for a hundred years, and the timbers were being joined, and the righteous man was crying out, no one believed. But since they did not believe the threat in words, they underwent the punishment in deeds. This we too shall suffer, if we do not believe. For this reason he compares his coming to the days of Noah; since just as some disbelieved that flood, so also the flood of Gehenna. Was that a threat? Did it not become a deed? Then will the one who then brought punishment so suddenly not much more bring it now? For what happens now is certainly no less than what happened then. How? Because then, it says, “the sons of God went in to the daughters of men,” and the mixings were the terrible thing; but now there is no kind of wickedness that has not been dared. Do you believe, then, that the flood happened, or does it seem nonsense to you? And yet the mountains too where the ark rested bear witness, the mountains of Armenia. … But out of great abundance I will bring the argument to another thing clearer than that. Has any of you ever stayed in Palestine? For now I will speak no longer words but facts; although the former things too were clearer than facts; for whatever Scripture says is more trustworthy than what is seen. Has any of you ever stayed in Palestine? I think so. What then? Bear me witness, you who have seen the places, before those who have not been there. For above Ascalon and Gaza, up to the very end of the river Jordan, there is a large and fertile land; or rather there was, for now it is not. This land was like a paradise. “For Lot saw,” it says, “all the region around the Jordan, that it was well watered, like the paradise of God.” This land, then, so flourishing, rivalling all lands, surpassing in abundance the paradise of God, is now more desolate than all deserts; and trees stand, and bear fruit; but the fruit is a reminder of God’s wrath. For pomegranates stand, I mean the tree and the fruit, with a bright appearance, holding out many hopes to one who does not know; but if they are taken into the hands, when broken open they show no fruit, but much dust and ash stored within. Such too is the whole land; and if you find a stone, you will find it reduced to ash. And why do I speak of stone and wood and earth, when even the air and the waters shared in the calamity? For just as when a body has been set on fire and burnt up, the shape remains, and the outline, in the look of the fire, and the bulk and the proportion, but the strength no longer; so there one can see earth, but having nothing of earth, but all ash; trees and fruits, but having nothing of trees or fruits; air and water, but nothing of air or water; for these too have been reduced to ash. And yet how could air ever be set on fire? How could water, remaining water? For wood and stones can be burnt, but air and water in no way. For us it is not possible, but for the one who made them it is possible. Therefore the air is nothing other than a furnace, the water a furnace; everything fruitless, everything barren, everything an image of the wrath that has gone before, a proof of the wrath to come. Are these too threats of words? Are these too mere noises of words? For to me even the former things are not incredible, but the things not seen are as credible as the things seen; but for the unbeliever these too are enough to supply faith. If anyone disbelieves Gehenna, let him consider Sodom, let him think of Gomorrah, the punishment that took place and still remains. This is a proof that the punishment is everlasting. Are these words burdensome? And are those not burdensome, when you say that there is no Gehenna, but God merely threatened? When you weaken the hands of the people? You who disbelieve force me to say these things. Had you believed the words of Christ, I would not have been forced to bring forward the faith that comes from facts; but since you have fled from those, you will be persuaded at last whether you will or not. For what can you say about Sodom? Do you wish to learn the cause for which these things happened then? There was one sin, grievous and accursed, but nevertheless one: the men of that time were mad for boys, and for this reason they paid this penalty. But now ten thousand sins equal to these, and more grievous than these, are committed. Then will he who for one sin poured out such wrath, and was neither moved by Abraham’s supplication nor by Lot dwelling there, who for the honour of his servants gave up his own daughters to outrage, spare us when there are so many sins? These things are truly laughable, nonsense, error, and devilish deceit. Do you wish me to bring forward another example? You have surely heard of Pharaoh, the king of the Egyptians; so you know also the penalty he paid, and how with his very chariots and horses, with his whole army, he was drowned in the Red Sea. Do you wish to learn other things too? For he perhaps was ungodly; or rather not perhaps, but truly he was ungodly. Do you wish to see some of those who believed and attended to God, but whose life was not upright, punished? Hear Paul saying, “Let us not commit sexual immorality, as some of them committed sexual immorality, and there fell in one day [twenty-three thousand. Nor grumble, as] some of them grumbled, and perished by the destroyer. [Nor let us test the Lord,] as some of them tested him, and perished by the serpents.” If sexual immorality had such force, if grumbling, what will our deeds not do? And if he does not exact a penalty now, do not wonder: for they did not know Gehenna; therefore they were punished with immediate penalties; but whatever you sin, even if you pay no penalty, you will pay it there. Then did he punish so heavily those who were more childish and did not stumble so much, and will he spare us? It would make no sense. For even if we commit the same sins as they, we deserve greater punishment. Why? Because we have enjoyed greater grace. But when [we commit both more and greater sins], what then? Those men (and let no one think that I say this admiring them or excusing them, far from it; for when God punishes, the one who casts the opposite vote does it from a devilish mind; so I say this not praising them nor excusing them, but showing our wickedness); those men, then, even if they grumbled, were going into a desert; but we, having a homeland and being in our own houses, grumble. And those, even if they committed sexual immorality, had just come out of the evils of Egypt, and had scarcely heard such a law; but we have received the saving doctrines from our forefathers; so that we deserve greater punishment. Do you wish to hear other things too, all that they suffered in Palestine: famines, plagues, wars, captivities, those under the Babylonians, those under the Assyrians, the evils at the hands of the Macedonians, those under Hadrian and Vespasian? I wish to tell you something, beloved, but do not leap away; or rather before this I will say another thing. There was once a famine, it says, and the king was walking on the wall; then a woman came up and uttered these words to him: “King, this woman said to me, Let us cook your son today and eat him, and mine tomorrow; and we cooked and ate; and she no longer gave her own.” What is more grievous than this calamity? Again elsewhere the prophet says, “The hands of compassionate women have boiled their children.” The Jews then paid such a penalty; will we not pay much more? Do you wish to hear of other calamities of theirs too? Go through the works of Josephus, and you will learn that whole tragedy, if perhaps we may persuade you from these things that there is a Gehenna. For consider: if they were punished, why are we not punished? Or how is it reasonable that we are not punished, stumbling worse than they? Or is it plain that it is because the punishment is laid up for us? And if you wish, I will tell, person by person, how they were punished. Cain killed his brother. The sin was terrible, of course; but he paid a penalty, and a grievous one, worth [many] deaths, for which he would have chosen to die even ten thousand times; for hear him saying, “If you drive me from the land, I shall also be hidden from your face, and everyone who finds me will kill me.” Tell me then, do not many do the same things as he now too? For when you kill not a brother in the flesh but a spiritual brother, have you not done the same thing? For what if it is not with a sword but in another way, when, able to relieve his hunger, you look on? What then? Has no one envied his brother now? Has no one cast him into dangers? But here they have not paid a penalty. But they will pay. Then will the one who had heard no written laws nor prophets, nor seen great signs, pay so great a punishment, and the one who has done the same things in another way, and is not brought to his senses even by so many examples, be unpunished? And where is the justice of God? Or where his goodness? Again, a man who gathered sticks on the sabbath was stoned; and yet this commandment was small, and less important than circumcision. Then was the one who gathered sticks on the sabbath stoned, while those who have often done ten thousand lawless things have gone away unpunished? If then there is no Gehenna, where is the justice, where the impartiality? And yet he charges them with many such things, that they do not keep the sabbaths. Again another, Achan son of Carmi, who stole what was devoted, was stoned with his whole family. What then? Has no one committed sacrilege since then? Saul again, sparing contrary to God’s will, underwent so great a punishment; has no one spared since then? Would that this were all! Do we not rather devour one another like wild beasts, contrary to God’s will? And no one has fallen in war [for it]. Again, the sons of Eli, since they took the meat before the incense, paid a most grievous penalty along with their father. Has there then been no father careless about his children, nor wicked children? But no one has paid a penalty. When then will they pay, if there is no Gehenna? Again one could list ten thousand other things. And what? Did not Ananias and Sapphira, because they stole from what they had dedicated, pay the penalty at once? Has no one then done these things since then? How then have they not paid the same penalty? Do we persuade you that there is a Gehenna, or do you need more examples? Then we shall come to unwritten examples too, things happening now in life; for it is necessary for us to gather this thought together from every side, so that, by indulging ourselves in vain, we may not harm ourselves. Do you not see many in calamities, crippled in body, suffering ten thousand terrible things, and others in good repute? Why do some pay the penalty for murders and others not? Hear Paul saying, “The sins of some are evident, [going before them to judgment,] but the sins of some follow after.” How many murderers have escaped? How many grave robbers? But let these be. How many do you not see punished with a grievous punishment? Some have been given over to long sickness, some to continual tortures, some to ten thousand other terrible things. When then you see someone who has dared the same things as they, or even far more, and has not paid a penalty, will you not confess Gehenna even against your will? Pick out those here who have been grievously punished before you, consider that God is no respecter of persons, and that you, having done ten thousand evils, have suffered nothing of the kind, and you will have the thought of Gehenna. For God has so sown it in us that no one has ever been ignorant of this. For poets and philosophers and storytellers, and in short all men, have spoken about the requital there, and have said that many are punished in Hades. And if those are myths, ours are not. I have said these things not simply wishing to frighten you, nor to weigh down your souls, but to bring you to your senses and to make them lighter. I too myself would wish that there were no punishment, and I most of all. Why? Because each of you fears for his own soul; but I shall render account also for this charge; so that it is most of all impossible for me to escape. But it cannot be that there is no punishment and Gehenna. What am I to do? Again they raise objections and say, “Where then is God’s loving-kindness?” Everywhere. But I will speak about this at another time, so as not to confuse our words about Gehenna. Meanwhile, what we have gained from what has been said, let it not flow away; for it is no small gain to be persuaded about Gehenna. For the memory of such words, like a bitter medicine, will be able to scour away all wickedness, settling continually in your mind. Let us use it, then, so that, having from here a pure heart, we may be counted worthy to see the things that “eye has not seen, nor ear heard, nor have they entered into the heart of man”; which may we all obtain, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honour, now and always and to the ages of ages. Amen. ### Scripture references - 1 Tim 5:10: quotation, high confidence - 1 Tim 2:15: quotation, high confidence - Rev 19:16: allusion, high confidence - 1 Tim 5:5: quotation, high confidence - Matt 11:28: quotation, high confidence - Isa 49:15: quotation, high confidence - Isa 45:22: quotation, high confidence - Isa 44:22: quotation, high confidence - Song 2:10: quotation, high confidence - 1 Thess 4:13: quotation, high confidence - 1 Thess 4:14: quotation, high confidence - 1 Thess 5:1: allusion, high confidence - Col 1:18: quotation, high confidence - 1 Cor 15:36: quotation, high confidence - 1 Thess 4:15: quotation, high confidence - 1 Thess 4:16: quotation, high confidence - 1 Thess 4:17: quotation, high confidence - 1 Thess 4:18: quotation, high confidence - 1 Cor 15:52: quotation, high confidence - Gen 1:11: quotation, high confidence - 1 Cor 8:2: quotation, high confidence - Ps 144:4 (143:4 LXX): quotation, medium confidence - Isa 1:1: quotation, high confidence - Jer 1:1: quotation, high confidence - 2 Cor 13:3: quotation, high confidence - 1 Cor 7:40: quotation, high confidence - Acts 20:35: quotation, high confidence - Matt 24:29: quotation, high confidence - Exod 19:16: allusion, high confidence - Matt 25:6: quotation, high confidence - Matt 24:31: quotation, high confidence - Ps 106:2 (105:2 LXX): quotation, high confidence - Heb 11:40: quotation, high confidence - John 11:43: quotation, high confidence - Matt 24:40: quotation, high confidence - Matt 24:41: quotation, high confidence - Mark 9:48: quotation, high confidence - Matt 25:41: quotation, high confidence - Luke 16:23: allusion, high confidence - Gen 6:2: quotation, high confidence - Gen 8:4: allusion, high confidence - Gen 6:14: allusion, medium confidence - Matt 24:37: allusion, high confidence - Gen 13:10: quotation, high confidence - Gen 19:24: allusion, high confidence - Gen 19:8: allusion, high confidence - Gen 18:23: allusion, high confidence - Exod 14:28: allusion, high confidence - 1 Cor 10:8: quotation, high confidence - 1 Cor 10:9: quotation, high confidence - 1 Cor 10:10: quotation, high confidence - 2 Kgs 6:28: quotation, high confidence - Lam 4:10: quotation, high confidence - Gen 4:14: quotation, high confidence - Num 15:32: allusion, high confidence - Josh 7:25: allusion, high confidence - 1 Sam 15:9: allusion, high confidence - 1 Sam 2:15: allusion, high confidence - Acts 5:5: allusion, high confidence - 1 Tim 5:24: quotation, high confidence - Rom 2:11: allusion, medium confidence - 1 Cor 2:9: quotation, high confidence - Isa 35:3: allusion, low confidence ### Extrabiblical texts - Josephus, Jewish War (Josephus (works)): allusion, high confidence ### Translation notes - This section holds the end of Homily 6 and the whole of Homilies 7 and 8; the start of each homily, whose heading was not found in the scan, is marked [Homily 7] and [Homily 8]. Several passages of Migne’s Latin translation and misplaced footnotes have leaked into the Greek and have been removed by logged corrections; words lost at column breaks are supplied in brackets where the sense is certain, otherwise marked “…”. In Homily 6 the scan reads “to those who have children” for the widow “left alone” of 1 Tim 5:5; the argument (all their bonds loosed) requires “no children,” which is translated by sense. Quotations: 1 Tim 5:10; 1 Tim 2:15; Rev 19:16; 1 Tim 5:5; Matt 11:28; Isa 49:15; Isa 45:22; Isa 44:22; Song 2:10; 1 Thess 4:13–18; 1 Thess 5:1; Col 1:18; 1 Cor 15:36, 51–52; Gen 1:11; 1 Cor 8:2; Ps 144:4 (“man is vanity”); Isa 1:1; Jer 1:1; 2 Cor 13:3; 1 Cor 7:40; Acts 20:35; Matt 24:29; Exod 19:16; Matt 25:6; Matt 24:31; Ps 106:2; Heb 11:40; John 11:43; Matt 24:40–41; Mark 9:48; Matt 25:41; Luke 16:19–31; Gen 6:2; Gen 8:4 (Ararat in Armenia); Gen 13:10; Gen 19 (Sodom); Exod 14:28; 1 Cor 10:8–10; 2 Kgs 6:26–29; Lam 4:10; Gen 4:14; Num 15:32–36; Josh 7 (Achan); 1 Sam 15 (Saul); 1 Sam 2:12–17 (Eli’s sons); Acts 5:1–10; 1 Tim 5:24; 1 Cor 2:9. Chrysostom’s statements that the sin of Sodom was the lust for boys, that the heretics who “reject the flesh” deny Christ’s death, and that Gehenna is eternal are translated as written; the polemical remarks on the curious inquirers into “the bodiless generation of the Son” (Anomoeans) likewise. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 6.4 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/6-4). ## Homily 9.1 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/9-1/#p-9-1 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul refuses to write about the times of the end: each person’s death is his own consummation, and God hides both days so that we may live in virtue, not delay baptism, and merit reward; the day will come suddenly like labour pains. ### Greek text Περὶ δὲ τῶν χρόνων καὶ τῶν καιρῶν, ἀδειϊφοὶ, οὗ χρείαν ἔχετε γράφεσθαι ὑμῖν. Αὐτοὶ γὰρ ἀχριδῶς οἴδατε, ὅτι ἡ ἡμέρα Κυρίου, ὡς στης ἐν νυχτὶ, οὕτως ἔρχεται. Οὐδὲν οὕτως, ὡς ἔοιχε, περίεργόν ἐστι καὶ λίχνον πρὸς τὴν τῶν ἀφανῶν καὶ τῶν χεχαλυμμένων μάθησιν, ὡς ἡ τῶν ἀνθρώπων φύσις. Τοῦτο δὲ αὐτῇ συμδαίνειν εἴωθεν, ὅταν ἀτελῆ καὶ μηδέπω χατηρτισμένὴν τὴν διάνοιαν ἔχῃ. Καὶ γὰρ τῶν παίδων οἱ ἀφελέκαὶ παιδαγωγοὺς καὶ πατέρας τῇ πυχνότητι τῶν πεύσεων, ἐν αἷς οὐδὲν ἕτερόν ἐστιν, ἀλλ᾽ ἥ, πότε τόδε ἐστὶ, καὶ πότε τόδε. Συμδαίνει δὲ τοῦτο καὶ ἀπὸ τοῦ θρύπτεσθαι, καὶ ἀπὸ τοῦ μηδὲν ἔχειν ποιεῖν, Πολλὰ μὲν οὖν ἐπείγεται μανθάνειν ἤδη καὶ χαταλαμθάνειν ἡμῶν ἡ διάνοια, μάλιστα δὲ τὸν περὶ τῆς συντελείας. χαιρόν. Καὶ τί θαυμαστὸν, εἰ ἡμεῖς τοῦτο πάσχομεν; καὶ γὰρ αὐτοὶ οἱ ἅγιοι ἐκεῖνοι οἱ ἀπόστολοι μάλιστα αὐτὸ πάντων πεπόνηασι, καὶ πρὸ μὲν τοῦ πάθους προσελθόντες λέγουσι τῷ Χριστῷ Εἰπὲ ἡμῖν, πότε ταῦτα ἔσται, καὶ τί τὸ σημεῖον τῆς σῆς παρουσίας καὶ τῆς συντελείας τοῦ αἰῶνος; μετὰ δὲ τὸ πάθος καὶ τὴν ἐχ νεχρῶν ἀνάστασιν ἕλεγον πρὸς αὐτόν " Εἰπὲ ἡμῖν, εἰ ἐν τῷ χρόνῳ τούτῳ ἀποκαθιστάγνεις τὴν βασιλείαν τῷ Ἰσραήλ " καὶ οὐδὲν πρὸ τούτου αὑτὸν ἤροντο. ᾿Αλλ᾽ οὐ μετὰ ταῦτα οὕτως. “Ὅτε γὰρ τοῦ Πνεύματος τοῦ ἁγίου κατηξιώθησαν, οὐ μόνον αὐτοὶ οὐκ ἐρωτῶσιν, οὐδὲ ἀσχάλλουσι πρὸς τὴν ᾿ἄγνοιαν, ἀλλὰ καὶ τοὺς ταύτην τὴν ἄκαιρον νοσοῦντας οἷα νῦν ὁ μαχάριος Παῦλός φησι" Περὶ δὲ τῶν χρόνων καὶ τῶν καιρῶν, ἀδειῖφοὶ, οὐ χρείαν ἔχετ γράφεσθαι ὑμῖν. Διὰ τί μὴ εἶπεν, ὅτι οὐδεὶς οἷδε; διὰ τί μὴ εἶπεν, ὅτι οὐκ ἀπεκαλύφθη, ἀλλ᾽, Οὐ χρείαν" ἔχετε γράφεσθαι ὑμῖν; Ὅτι ἐχείνως μὲν ἂν ἐλύπησξ μᾶλλον" οὕτω δὲ παρεμυθήσατο εἰπών. Τῷ γὰρ, Οὗ χρείαν ἔχετε, καὶ ὡς περιττὸν, καὶ ὡς ἀσύμφορον, ζητεῖν οὐχ εἴασε. Ποῖον γὰρ, εἰπέ μοι, τὸ χέρδος; θῶμεν εἶναι τὴν συντέλειαν μετὰ εἴκοσιν ἔτη, μετὰ τριάκοντα, μετὰ ἑκατόν " τί τοῦτυ πρὸς ἡμᾶς; οὐχὶ ἐχάστῳ ἡ συντέλεια τὸ τῆς αὐτοῦ ζωῆς πέρας ἐστί; ᾿ αἰ πολυπραγμονεῖς καὶ ὠδένεις ὑπὲρ τοῦ χοινσῦ τέλους : Α.λλ᾽ ὅπερ ἐν τοῖς ἄλλοις πάσχομεν, τοῦτο καὶ ἐν τούτῳ. Καθάπερ γὰρ ἐν τοῖς ἄλλοις τὰ ἴδια ἀφέντες, τὰ χοιϑὰ μεριμνῶμεν λέγοντες " Ὁ δεῖνα πόρνος, ὁ δεῖνα μοιχὸς, ἐχεῖνος ἥρπασεν ἄλλος ἠδίχησε, τῶν δὲ ἑαυτοῦ οὐδεὶς ὁ οὐδένα λόγον ποιεῖται, ἀλλὰ πάντῶν φροντίζει μᾶλλον, ἢ τῶν οἰχείων ᾿ οὕτω καὶ ἐνταῦθα, ἀφέντες τὸ οἰκεῖον ἕκαστος τέλος μεριμνᾷν, τὴν χοινὴν βουλόμεθα κατάλυσιν μαθεῖν. Τί γάρ σοι χοινὸν πρὸς ἐχείνην ἐστίν; Ἂν ταύτην καλῶς διάθῃ τὴν τελευτὴν, οὐδὲν παρ᾽ ἐχείνης πείσῃ δεινόν. Ἕστω πόῤῥω, ἔστω ἐγγύς ᾿ οὐδὲν τοῦτο πρὸς ἡμᾶς. Διὰ τοῦτο οὐχ εἶπεν ὁ Χριστὸς, ἐπειδὴ μὴ συνέφερε. Καὶ πῶς οὐ συνέφερε, φησίν; Αὐτὸς οἶδεν ὁ χρύψας, διὰ τὶ μὴ συνέφερεν " ἄχουε γὰρ αὐτοῦ λέγοντος τοῖς ἀποστόλοις - Οὐχ ὑμῶν ἐστι γγῶναι χρόνους ἣ καιροὺς, οὗς ὁ Πατὴρ ἔθετυ ἐν τῇ ἰδίᾳ ἐξουσίᾳ. Τί περιεργάξεσθε λοιπόν; οἱ περὶ Πέτρον τὸν χορυφαῖον ταῦτα ἤχουσαν, ὡς τὰ μείζονα ἑαυτῶν ζηποῦντες μαθεῖν. Ναὶ, φησὶν, ἀλλ᾽ ἐνῆν τὰ τῶν ᾿Ελλήνων ἐπιστομίζειν οὕτω στόματα. Πῶς, εἰπέ μοι; Ἐπειδὴ ἐκεῖνοι, φησὶ, τὸν χόσμον τοῦτον θεὸν λέγουσιν εἶναι " εἰ δὲ τὸν καιρὸν ἤδειμεν τῆς χαταλύαεως, ἑπεστομίσαμεν ἂν αὐτῶν τὰ στόματα. Πάνυ γε τοῦτο γάρ ἔστι τὸ ἐπιστομίζον ἐχείνους, τὸ μαθεῖν, ὅτ! ποτὰ καταλύεται, ἢ τὸ μαθεῖν πότε χαταλύεται; Εἰ ἐπιστομίζειν βούλεσθε, τοῦτο λέγετε πρὸς αὑτοὺς, ὅτι πέρας ἕξει " εἰ μὴ πείθονται τούτῳ, οὐδὲ ἐχείνῳ πείσονται. ΓἌχουσον τοῦ Παύλου λέγοντος " Αὐτοὶ γὰρ ἀκριδῶς οἴδατε, ὅτι ἡ ἡμέρα Κυρίου, ὡς κλέπτης ἐν νυκτὶ, οὕτως ἔρχεται" οὐχ ἢ χοινὴ μόνον, ἀλλὰ καὶ ἡ ἑκάστου ἰδία " αὕτη γὰρ ἐχείνην μιμεῖται, ἐπειδὴ ὁμοία αὐτῇ ἐστι καὶ συγγενής. Ὅπερ γὰρ ἀθρόως ἐκείνη, τοῦτο αὕτη χατὰ μέρος ποιεῖ " καὶ τῆς συντελείας ὁ χαιρὸς ἀπὸ τοῦ ᾿Αδὰμ ἔλαδε τὴν ἀρχὴν, τὸ τε τέλος ἑκάστου ἡμῶν τῆς ζωῆς εἰχὼν συντε) εἰας ἐστὶ, καὶ οὐχ ἄν τις ἁμάρτοι συντέλειαν αὐτὸ εἰπών. Ὅταν γὰρ μυρίοι χαθ᾽ ἑχάστην ἡμέραν τελευτῶσι, καὶ ἀναμένωσι τὴν ἡμέραν ἑχείνην ἅπαντες, καὶ πρὸ ἐχείνης οὐδεὶς ἀνίσταται, οὐχὶ ἐχείνης τὸ ἔργον ἐστίν; Εἰ δὲ βούλεσθε μαθεῖν διὰ τί ἀποχέχρυπται αὕτη, καὶ διὰ τί ὡς; κλέπτης ἐν νυχτὶ οὕτως ἔρχεται, ἐγὼ, ὡς ἐμαυτῷ δοχῶ καλῶς ἔχειν, ἐρῶ. Οὐδεὶς ἂν ἀρετῆς ἐπἐμελήθη ποτὲ παρὰ τὸν ἅπαντα βίον, εἰ δῆλον ἦν καὶ μὴ ἀπεχέχρυπτο " ἀλλ᾽ εἰδὼς αὑτοῦ τὴν τελευταίαν ἡμέραν, καὶ μυρία ἐργασάμενος δεινὰ, καὶ τῷ λουτρῷ «πότε προσελθὼν, οὕτως ἂν ἀπῆλθεν. Εἰ γὰρ νῦν, ποῦ «ἧς ἀδηλίας φόδου κατασείοντος «ἃς ἁπάντων ψυχὰς, πάντες τὸν ἔμπροσθεν βίον ἅπαντα ἐν χαχίᾳ χαταναχῴταντες, εἰς ἐσχάτας ἀναπνοὰς τῷ βαπτίσματι διδόασιν ἑαυτούς εἰ καὶ σφόδρα ὑπὲρ τούτου ἧσαν πεπειχότες ἑαυτοὺς, τίς ἄν ποτε ἀρετῆς ἐπεμελήθη; Εἰ γὰρ, καὶ φόδου ἐπιχειμένον, πολλοὶ χωρὶς φωτίσματος ἀπῆλθον, καὶ οὐδὲ οὗτος αὐτοὺς ὁ φόδος ἐπαίδευσε ζῶντας ἐπιμελεῖσθα: τῶν τῷ Θεῷ δοχούντων᾽ εἰ καὶ οὗτος ἀνήρητο ὁ φόδος, τίς ἂν ἐγένετό ποτε σώφρων, τίς δὲ ἐπιειχής; Οὐχ ἔστιν οὐδείς. Καὶ ἕτερον δὲ πάλιν πολὺ, ὁ τοῦ θανάτου φόδος κατέχει νῦν, καὶ ὁ “ἢ ζωῆς ἔρως" εἰ δὲ ἤδει ἔχαστος, ὅτι αὔριον πάντως πεθνέξεται, οὐδὲν ἂν παρῃτήσατο τολμῆσαι πρὸ τῆς ἡμέρας ἐχείνης, ἀλλὰ καὶ ἔσφαξεν οὖς ἂν ἠθέλησε, καὶ μυρία ἂν εἰργάσατο δεινὰ, τοὺς ἐχθροὺς ἀμυνόμένος. β’.“Ανθρωπὸς γὰρ μιαρὸς καὶ τῆς ἐνθάδε ζωῆς ἀπεγνωκὼς οὐδὲ αὑτοῦ λόγον ἔχει τοῦ τὴν ἁλουργίδα περιχειμένου. Ὁ τοίνυν πεπεισμένος ὅτι πάντως ἀπελθεῖν δεῖ, καὶ ἀμυνεῖται τὸν ἐχθρὸν, καὶ πρότερον ἀναπαύσας αὐτοῦ τὴν ψυχὴν, οὕτως ἂν ἐδέξατο τὴν τελευτήν. Εἴπω τι καὶ τρίτον ἕτερον; Οἱ φιλοζωοῦντες, καὶ σφόδρα τῶν ἐνθάδε ἐφιέμενοι, ὑπὸ τῆς ἀθυμίας ἂν καὶ τῆς λύπης διεφθάρησαν. Εἰ γάρ τις τῶν γέων ὅτι πρὸ τοῦ γήρως δέξεται τὴν τελευτὴν ἠπίστατο, χαθάπερ τὰ νωθρότατα τῶν θηρίων, ἐπειδὰν συλληφθῇ, μᾶλλον τοιαῦτα γίνεται, προσδοχῶντα τὴν τελευτὴν, οὕτως ἂν διετέθη καὶ οὗτος. Οὐδὲ αὐτοὶ οἱ γενναῖοι ἄνδρες μισθὸν ἂν ἔσχον. Εἰ γὰρ ἤδεσαν ὅτι πάντως μετὰ τρία ἔτη ἀπελθεῖν δεῖ, καὶ πρὸ ἐχείνων οὗ δυνατὸν, ποῖον ἂν ἔσχον μισθὸν, χατατολμῶντες «ὧν δεινῶν; Εἶπε γὰρ ἄν τις πρὸς αὐτοὺς, ὅτι Ἐπειδὴ θαῤῥεῖτε ὑπὲρ τῶν τριῶν ἐτῶν, διὰ τοῦτο τοῖς χινδύνοῖς ἑαυτοὺς ἐχδιδόατε, εἰδότες ὅτι ἄλλως οὐχ ἕν; ὑμᾶς ἀπελθεῖν, Ὃ γὰρ ἐξ ἑκάστου χινδύνου προσδοκῶν τεθνήξεσθαι, καὶ εἰδὼς ὅτι ζήσεται μὲν μὴ παραδουλευσάμενος, τεθνήξεται δὲ τοιαῦτα τολμῶν, τῆς αὐτοῦ προθυμίας καὶ τοῦ χαταφρονεῖν τῆς ἐνθάδε ζωῆς μέγιστον ἐξήνεγχε τεχμήριον. ᾿Απὸ δὲ ὑποδεί-γματος τοῦτο ὑμῖν ποιήσω φανερόν" Εἰπέ μοι, εἰ ὁ πατριάρχης ᾿Αδραὰμ προειδὼς ὅτι οὐ σφάξει τὸν υἱὸν ἀνήγαγεν, ἄρα ἂν ἔσχε τινὰ μισθόν; Τί δὲ, εἰ ὁ Παῦλος προειδὼς, ὅτι οὐ τεθνήξεται, ὑπερεῖδε τῶν χενδύνων, ποῦ δὲ καὶ θαυμαστός; Οὕτω γὰρ καὶ ὁ νωθρότατος εἰς πῦρ ἐνέδη ἂν, εἴ τινα ἀξιόπιστον ἐγγυητὴν εὗρε τῆς ἀσφαλείας. ᾿Αλλ᾽ οὐχ οἱ τρεῖς παῖδες τοιοῦ- “τοι ἀλλὰ τί; ἼἌχουε αὐτῶν λεγόντων Βασι(εῦ, ἔστι Θεὸς ἐν οὐρανῷ, ὃς ἐξε.1εἴται ἡμᾶς ἐκ τῶν χειρῶν σου, καὶ ἐχ τῆς καμίνου ταύτης " καὶ ἐὰν μὴ, γγωστὸν ἔστω σοι, ὅτι τοῖς θεοῖς σου οὐ λατρεύομεν, καὶ τῇ εἰκόνι τῇ χρυσῇ ἦ ἔστησας, οὐ προσκυγοῦμεν, Ὁρᾶτε πόσα χέρδη ἐστὶ, καὶ πλείονα τούτων ἐχ τοῦ ἀγνοεῖν τὴν τελευτήν; Τέως δὲ ταῦτα ἀπόχρη μαθεῖν. Διὰ τοῦτο ὡς χλέπτης ἐν νυχτὶ, οὕτως ἔρχεται " ἵνα μὴ εἰς καχίαν ἐξαγάγωμεν ἑαυτοὺς, ἵνα μὴ εἰς ῥᾳθυμίαν, ἵνα μὴ τὸν μισθὸν ἡμῶν ὑποτέμηται. Αὐτοὶ γὰρ ἀκριδῶς, φησὶν, οἴδατε. Τί οὖν περιεργάζεσθε, εἰ πεπεισμένοι ἐστέ; Ὅτι δὲ ἄδηλον τὸ μέλλον, ἐξ ὧν ὁ Χριστὸς εἶπε, μάνθανε " ὅτι δὲ διὰ τοῦτο εἶπεν, ἄχουοον τί φησι " Γρηγορεῖτα οὖν, ὅτι οὐκ οἵδατε ποίᾳ ὥρᾳ ὁ κλέπτης ἔρχεται. Διὰ τοῦτο καὶ Παῦλος; ἔλεγεν " Ὅταν δὲ λέγωσιν, Εἰρήνη καὶ ἀσφάλεια, τότε αἱφρνίδιος αὐτοῖς ἐφίσταται θρος, ὥσπερ ἡ ὠδὶν τῇ ἐν γαστρὶ ἐχούσῃ, καὶ οὗ μὴ ἐκφύγωσιν. Ἐνταῦθα τοῦτο ἡνίξατο, ὅπερ καὶ ἐν τῇ δευτέρᾳ εἶπεν Ἐπιστολῇ. Ἐπειδὴ γὰρ οὗτοι μὲν, ἦσαν ἐν θλίψεσιν, οἱ δὲ πολεμοῦντες αὐτοὺς ἐν ἀνέσει καὶ ἐν τρυφῇ, εἶτα αὐτὸς μὲν παρεμυθεῖτο τὰ παρὀντα δεινὰ τῷ τῆς ἀναστάσεως λόγῳ, ἐκεῖνοι δὲ ἐπηνοι καὶ ἔλεγον. ᾿Ιότε ἔσται; (ὅπερ καὶ οἱ προφῆται ἔλεγον" Οὐαὶ οἱ λέγοντες, τὸ τάχος ἐγγισάτω, ἃ ποιήσει ὁ Θεὸς, ἵγα ἴδωμεν " καὶ ἐλθέτω ἡ βουλὴ τοῦ ἁγίου ἸΙσραὴ.1, ἵνα γνῶμεν " καὶ πάλιν “Οὐαὶ οἱ ἐπιθυμοῦντες τὴν ἡμέραν Κυρίου (οὐ γὰρ ἁπλῶς ἐπιθυμοῦντας λέγει, ἀλλὰ τοὺς ἐκ τοῦ ἀπιστεῖν ἐπιθυμοῦντας) " καὶ, Ἧ ἡμέρα Κυρίου σχότος, φτσὶ, καὶ οὐ φῶς)" διὰ τοῦτο εἴρηχεν οὕτω. Καὶ ὅρα πῶς αὑτοὺς παραμυθεῖται " ὡς ἂν εἰ ἔλεγε " Μὴ τὸ ἐν εὐπαθείᾳ εἶναι αὐτοὺς τεχμήριον ποιείσθωσαν τοῦ μὴ παραγίνεσθαι τὴν χρίσιν " οὕτω μὲν οὖν καὶ παραγίψεται. Λξιον ὃ καὶ ἐχεῖνο ξητῆται" εἰ ὁ ᾿Αντίχριστος ἔρχεται, καὶ ὁ Ἠλίας ἔρχεται, πῶς ὅταν λέγωσιν, Εἰρήνη καὶ ἀσφάλεια, «ὅτε αὐτοῖς αἰφνίδιος ὄλεθρος ἐφίσταται; ταῦτα γὰρ οὐχ ἀφίησι μὴ εἰδέναι τὴν ἡμέραν, τεχμήρια ὄντα τῆς παρουσίας αὐτῆς. ᾿Αλλ’ οὐ τοῦτον τὸν χαιρὸν αἰνίττεται, “οὔ ᾿Αντιχρίστου λέγω, οὔτε τὴν ἡμέραν ἐχείνην φησὶν, ὅτι σημεῖον ἔσται τῆς παρουσίας τοῦ Χριστοῦ, ἀλλ᾽ ὅτι ὁ Χριστὸς οὐχ ἕξει σημεῖον, ἀλλ᾽ ἀθρόον καὶ ἀπροσδοχήτως ἥξει, Καὶ μὴν τῇ κυούσῃ 8, φησὶν, οὐχ ἐφίαταται ἀδήλως" οἷδε γὰρ ὅτι μετὰ ἐννέα μῆνας 'ἔσται ὁ τόχος. Καὶ σφόδρα μὲν οὖν ἀδήλως " αἱ μὲν δὲ καὶ ἡ ἡμέρα καὶ ἡ ὥρα ἄδηλος τοῦ τόχου. Πρὸς τοῦτο οὖν φησι ταῦτα ὁ Παῦλος. Καὶ ἀχριδὴς ἢ εἰχών " οὐ γὰρ πολλὰ τῆς ὠδῖνός ἐστι τὰ τεχμήρια " πολλαὶ γοῦν οὕτω καὶ ἐν ὁδοῖς καὶ τῆς οἰκίας ἔξω, μὴ προειδυῖαι, ἔτεχον. Οὐ τὸ ἄδηλον δὲ μόνον ἐνταῦθα ἠνίξατο, ἀλλὰ καὶ τὸ τῆς ὀδύνης πιχρόν. Ὥσπερ γὰρ ἐχείνη ἀῤῥήτοις κατασχεθεῖσα πόνοις διαχόπτεται ταῖς ὧδῖσιν " οὕτω καὶ αἱ ψυκαὶ ἐχεῖναι, τῆς ἡμέρας ἐπελθούσης ἐχείνης. Καὶ οὗ μὴ ἐκρύγωσιν. Εἶτα δειχνὺς ὅτι οὐ περὶ αὐτῶν ταῦτα λέγει, ἐπήγαγεν" Ὑμεῖς δὲ, ἀδε.,»οὶ, οὐκ ἑστὲ ἐν σχότει, ἵγα ἡ. ἡμέρα ὑμᾶς ὡς κλέπτης καταιἀδῃ. ### English translation (Claude) “But concerning the times and the seasons, brothers, you have no need to have anything written to you. For you yourselves know accurately that the day of the Lord comes like a thief in the night.” Nothing, it seems, is so curious and greedy for learning hidden and veiled things as human nature. And this usually happens to it when it has a mind that is imperfect and not yet complete. For the simpler of children too [weary] their tutors and fathers with the frequency of their questions, in which there is nothing else but “When will this be?” and “When will that be?” And this comes both from being spoiled and from having nothing to do. Our mind, then, is eager to learn and grasp many things already, but above all the time of the consummation. And what wonder if we suffer this? For those holy apostles themselves suffered it most of all; before the passion they came and said to Christ, “Tell us, when will these things be, and what is the sign of your coming and of the consummation of the age?” And after the passion and the resurrection from the dead they said to him, “Tell us, will you at this time restore the kingdom to Israel?” and they asked him nothing before this. But after these things it was not so. For when they had been counted worthy of the Holy Spirit, not only do they not ask, nor are they vexed at their ignorance, but they even [restrain] those sick with this untimely [curiosity]; as now the blessed Paul says, “But concerning the times and the seasons, brothers, you have no need to have anything written to you.” Why did he not say, “No one knows”? Why did he not say, “It has not been revealed,” but “you have no need to have anything written to you”? Because in that way he would have grieved them more; but by saying this he comforted them. For by “you have no need” he did not let them search, as being both superfluous and unprofitable. For what, tell me, is the gain? Let us suppose the consummation is after twenty years, after thirty, after a hundred: what is that to us? Is not the end of each one’s life the consummation for him? Why are you curious and in travail about the common end? But what we suffer in other things, we suffer in this too. For just as in other things we leave our own affairs and take thought for the common ones, saying, “So-and-so is a fornicator, so-and-so an adulterer, that man robbed, another did wrong,” but no one takes any account of his own, but cares for everyone’s rather than his own; so here too, each leaving off care for his own end, we wish to learn the common dissolution. For what have you to do with that? If you arrange this end well, you will suffer nothing terrible from that one. Let it be far off, let it be near: this is nothing to us. Therefore Christ did not tell it, since it was not expedient. “And how was it not expedient?” someone says. The one who hid it knows why it was not expedient; for hear him saying to the apostles, “It is not for you to know times or seasons which the Father has fixed by his own authority.” Why then are you curious? Those around Peter, the chief, heard this, as seeking to learn things greater than themselves. “Yes,” someone says, “but it would have been possible so to stop the mouths of the Greeks.” How, tell me? “Since they,” he says, “say that this world is God; but if we knew the time of its dissolution, we would have stopped their mouths.” Very well: is it this that stops their mouths, learning that it will one day be dissolved, or learning when it will be dissolved? If you wish to stop their mouths, say this to them, that it will have an end; if they are not persuaded by this, neither will they be persuaded by that. Hear Paul saying, “For you yourselves know accurately that the day of the Lord comes like a thief in the night”: not the common day only, but also each one’s own; for this imitates that, since it is like it and akin to it. For what that does all at once, this does in part; and the time of the consummation took its beginning from Adam, and the end of each one’s life is an image of the consummation, and one would not be wrong to call it a consummation. For when ten thousand die every day, and all await that day, and no one rises before it, is it not that day’s work? And if you wish to learn why it has been hidden, and why it comes like a thief in the night, I will tell you as it seems to me to be right. No one would ever have cared for virtue throughout his whole life, if it had been plain and not hidden; but, knowing his last day, he would have done ten thousand terrible things, and then approached the bath [of baptism], and so departed. For if now, when fear of the uncertainty shakes the souls of all, all spend the whole of their former life in wickedness and give themselves to baptism at their last breath, if they had been fully persuaded about this, who would ever have cared for virtue? For if, even with fear pressing on them, many have departed without illumination, and not even this fear taught them while living to care for what pleases God, if this fear too had been taken away, who would ever have become self-controlled, who decent? No one at all. And again another thing, a great one: now the fear of death holds men, and the love of life; but if each knew that he would certainly die tomorrow, he would not have refused to dare anything before that day, but would have slaughtered whom he wished, and done ten thousand terrible things, avenging himself on his enemies. For a vile man who has despaired of life here takes no account even of the one who wears the purple. The man, then, who is persuaded that he must certainly depart would both avenge himself on his enemy and, having first satisfied his soul, so receive death. Shall I mention a third thing too? Those who love life and long greatly for the things here would have been destroyed by dejection and grief. For if one of the young knew that he would receive death before old age, just as the sluggish beasts, when caught, become more so as they expect death, so would he too be disposed. Not even the noble men themselves would have had a reward. For if they had known that they must certainly depart after three years, and could not before that, what reward would they have had for daring terrible things? For someone would have said to them: Since you are confident about the three years, you therefore give yourselves up to dangers, knowing that otherwise it is not possible for you to depart. For the one who expects to die from each danger, and knows that he will live if he does not give way, but will die if he dares such things, has given the greatest proof of his zeal and of his contempt for the life here. I will make this plain to you by an example. Tell me, if the patriarch Abraham had led up his son knowing beforehand that he would not slay him, would he have had any reward? And what if Paul, knowing beforehand that he would not die, had despised the dangers, where would he be admirable? For so even the most sluggish would have stepped into fire, if he found a trustworthy guarantor of his safety. But the three youths were not such; but what? Hear them saying, “King, there is a God in heaven who will deliver us out of your hands and out of this furnace; and if not, be it known to you that we do not serve your gods, and we do not worship the golden image that you have set up.” Do you see how many gains there are, and more than these, from not knowing one’s end? For the present it is enough to learn these. Therefore it comes like a thief in the night: so that we may not lead ourselves into wickedness, nor into carelessness, so that it may not cut short our reward. “For you yourselves know accurately,” he says. Why then are you curious, if you are persuaded? That the future is uncertain, learn from what Christ said; and that he said it for this reason, hear what he says: “Watch therefore, for you do not know at what hour the thief comes.” Therefore Paul too said, “When they say, Peace and security, then sudden destruction comes upon them, as labour pains upon a woman with child, and they will by no means escape.” Here he hinted at what he said also in the second letter. For since these were in afflictions, and those who warred against them were at ease and in luxury, and then he comforted the present terrible things with the doctrine of the resurrection, while those men [mocked] and said, “When will it be?” (which the prophets too said: “Woe to those who say, Let what God will do draw near quickly, that we may see; and let the counsel of the Holy One of Israel come, that we may know”; and again, “Woe to those who desire the day of the Lord” (he does not mean those who simply desire it, but those who desire it out of unbelief); and, “The day of the Lord is darkness,” it says, “and not light”), therefore he spoke so. And see how he comforts them, as if he said: Let them not make their being in comfort a proof that the judgment is not coming; for so indeed it will come. And it is worth asking this too: if the Antichrist is coming, and Elijah is coming, how is it that “when they say, Peace and security, then sudden destruction comes upon them”? For these things do not allow the day to be unknown, being signs of its coming. But he is not hinting at that time, I mean the Antichrist’s, nor does he say of that day that there will be a sign of Christ’s coming, but that Christ will have no sign, but will come suddenly and unexpectedly. “And yet labour does not come upon a pregnant woman unknown,” someone says, “for she knows that after nine months the birth will be.” Indeed very much unknown; for both the day and the hour of the birth are uncertain. It is with reference to this, then, that Paul says these things. And the image is exact; for there are not many signs of labour; many at least have given birth so, even on roads and outside the house, not knowing beforehand. And he hinted here not only at the uncertainty, but also at the bitterness of the pain. For just as she, seized by unspeakable pains, is torn by the pangs, so too those souls, when that day comes. “And they will by no means escape.” Then, showing that he does not say these things about them, he added, “But you, brothers, are not in darkness, for that day to overtake you like a thief.” ### Scripture references - 1 Thess 5:1: quotation, high confidence - 1 Thess 5:2: quotation, high confidence - Matt 24:3: quotation, high confidence - Acts 1:6: quotation, high confidence - Acts 1:7: quotation, high confidence - Gen 22:10: allusion, high confidence - Dan 3:17: quotation, high confidence - Dan 3:18: quotation, high confidence - Matt 24:42: quotation, high confidence - Matt 24:43: allusion, high confidence - 1 Thess 5:3: quotation, high confidence - 2 Thess 1:6: allusion, medium confidence - Isa 5:19: quotation, high confidence - Amos 5:18: quotation, high confidence - 2 Thess 2:3: allusion, medium confidence - Mal 4:5 (3:22 LXX): allusion, medium confidence - 1 Thess 5:4: quotation, high confidence ### Translation notes - Quotations: 1 Thess 5:1–4; Matt 24:3; Acts 1:6–7; Dan 3:17–18; Matt 24:42–43; Isa 5:19; Amos 5:18; 2 Thess 2:3 and Mal 4:5 (Antichrist and Elijah). Chrysostom’s criticism of those who put off baptism (“illumination”) to their last breath is translated as written. A passage of Migne’s Latin translation has leaked into the Greek after “what is that to us?” and has been removed. Words lost in the scan are supplied in brackets by sense. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 9.1 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/9-1). ## Homily 9.3 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/9-1/#p-9-3 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who live in the dark sins of night will be overtaken by the day; the faithful, sons of light, must keep awake and sober and arm themselves with faith, love and hope, since God, who gave his Son to death, destined them for salvation. Wickedness is death and sleep; it begins in carelessness, and the narrow road between precipices demands constant watchfulness. ### Greek text Ἐνταῦθα τὸν σχοτεινὸν καὶ ἀκάθαρτον βίον φησί. «Καθάπερ γὰρ ἐν νυχτὶ πάντα πράττουσιν οἱ μιαροὶ καὶ πονηροὶ τῶν ἀνθρώπων, πάντας λανθάνοντες, καὶ ἐν σχότῳ ταταχλείοντες ἑαυτούς. Εἰπὲ γάρ μοι, οὐχὶ τὴν ἑσπέραν παρατηρεῖ ὃ μοιχός; καὶ οὐχὶ τὴν νύχτα ὁ χλέπτη:; ὁ τυμδωρύχος οὐχὶ πᾶσαν τὴν ἐργασίαν ἐν νυχτὶ ἔχει; Τί οὖν; οὐχὶ ὡς κλέπτης αὐτοὺς χαπαλαμθάνει; οὐχὶ καὶ αὐτοῖς ἀδήλως ἐφίσταται; ᾿Αλλὰ προῖσασι; Πῶς οὖν λέγει, Οὐ χρείαν ἔχετε γράφεσθαι ὑμῖν; Ἐνταῦθα οὐ πρὸς τὸ ἄδηλόν φησιν, ἀλλὰ πρὸς τὴν συμφοράν " τουτέστιν, οὐχ ἐπὶ χκαχῷ τῷ αὐτῶν ἥξει. ᾿Αδήλως μὲν γὰρ ἥξει καϊαὐτοῖς, πλὴν ἀλλ᾽ οὐδενὶ περιδαλεῖ λυπηρῷ. Ἵνα ἡ ἡμέρα, φησὶν, ὡς κλέπτης ὑμᾶς καταάδῃ. Ἐπὶ γὰρ ἐγρηγορότων καὶ ἐν φωτὶ ὄντων, χἂν γένηταί τις ᾿ εἴσοδος λῃστοῦ, οὐδὲν λυμήνασθαι δυνήσεται " οὕτω καὶ ἐπὶ τῶν ὀρθῶς ζώντων ᾿ ἀλλ᾽ ἐχείνους τοὺς χαθεύοδοντας πάντων γυμνώσας ἄπεισι, τοὺς τοῖς ἐνθάδε θαῤῥοῦντας. Εἶτα καὶ ἄλλο ὑπὲρ αὑτῶν " ἐπάγει γάρ’ Πάντες γὰρ ὑμεῖς, φησὶν, υἱοὶ φωτός ἐστε καὶ. τἱοὶ ἡμέρας. Καὶ πῶς ἔνι, φησὶν, υἱοὺς ἡμέρας εἶναι; Ὡς υἱοὺς ἀπωλείας, ὡς υἱοὺς γεέννης. Διὰ. φοῦτο καὶ ὁ Χριστὸς ἔλεγε τοῖς Φαρισαίοις " Οὐαὶ ὑμῖν, ὅτι περιάγετε τὴν θάϊασσαν' καὶ τὴν ξηρὰν, δἴτε αὐτὸν γεέγγης υἱόν " καὶ ὁ Παῦλος Δι’ ἃ ᾿ ἔρχεται ἡ ὀργὴ τοῦ Θεοὺ ἐκὶ τοὺς υἱοὺς τῆς ἀπειθείας, τουτέστι, τοὺς τὰ τῆς γεέννης πράττον- ᾿ πᾶς, τοὺς τὰ τῆς ἀπειθείας. "Ὥσπερ οὖν υἱοὶ τοῦ Θεοῦ οἱ τὰ τῷ Θεῷ δοχοῦντα πράττοντες, οὕτω καὶ υἱοὶ ἡμέρας καὶ υἱοὶ φωτὸς, οἱ τὰ τοῦ φωτὸς πράττοντες. Οὐκ ἐσμὲν νυχτὸς οὐδὲ σκότους. Ἄρα οὖν μὴ χαθεύδωμεν, ὡς καὶ οἱ λοιποὶ, ἀ.λ::ὰ γρηγορῶμιεν' καὶ γήφρωμεν. Οἱ γὰρ καθεύδοντες, νυκτὸς καῦἡμεῖς δὲ ἡμέρας ὄντες, γήφωμεν. Δείχνυσιν ἐνταῦθα ὅτι τὸ ἐν ἡμέρᾳ εἶνα: ἡμῶν ἐστι. Καὶ ἐνταῦθα μὲν, ἐπὶ τῆς ἡμέρας ταύτης καὶ τὴς νυχτὸς λέγω, οὐχ ἡμῶνὲέστιν, ἀλλὰ καὶ ἀχόντων ἡμῶν ἔρχεται ἡἧ νὺξ, καὶ μὴ βουλομένων ὁ ὕπνος ἐφίσταται" ἐπὶ δὲ τῆς νυχτὸς ἐχείνῆς καὶ τοῦ ὕπνου, οὐκέτι, ἀλλ᾽ ἔξεστι δια παντὸς ἐγρηγορέναι, ἔξεστι διαπαντὸς ἡμέραν ἄγειν. Τοὺς γὰρ τῆς ψυχῇς ὀφθαλ) μοὺς χλεῖσαι, καὶ τὸν ἀπὸ τῆς χαχίας ὕπνον ἐπαγαγεῖν, οὐχ ἔστι φύσεω:;, ἀλλὰ προαιρέσεως. ᾿Αλλὰ γρηγορῶμεν, φησὶ, καὶ γήφωμεν. Ἔξεστι γὰρ ἐγρηγορότα χαθεύδειν, μηδὲν πράττοντα ἀγα-. θόν " διὰ τοῦτο ἐπήγαγε, Καὶ γήφωμεν. Καὶ γὰρ ἐν ἡμέρᾳ ἂν γρηγορῇ τις, μὴ νήφῃ δὲ, μυρίοις περιπεσεῖται δεινοῖς, Ὥστε γρηγορήσεως ἐπίτασις ἡ Οἱ καθεύδοντες, φησὶ, νυκτὸς καθεύδουσι, καὶ οἱ μεθυσκόμενοι, γυχτὸς μεθύουσι. Μέθην ἐνταῦθά φῆσιν οὐ τὴν ἀπὸ τοῦ οἴνου μόνον, ἀλλὰ καὶ τὴν ἀπὸ πάντων τῶν χκαχῶν. Καὶ γὰρ μέθη φυχῆς πλοῦτος, καὶ χρημάτων ἐπιθυμία, καὶ σωμάτων ἔρως, καὶ πᾶν ὅπερ ἂν εἴπῃς, μέθη ψυχῆς ἐστι. Διὰ τί δὲ ὕπνον τὴν καχίαν ἐκάλεσεν; Ὅτι πιρῶτον μὲν ἀνεὐέρητὸς ἔστι πρὸς τὴν ἀρετὴν ὁ τοιοῦτος " εὐ ως ὅτι πάντα φαντασιοῦται, καὶ οὐδὲν ἀληθὲς ὁρᾷ, ἀλλ ὀνειράτων ἐστὶ μεστὸς, καὶ ἀτόπων πολλάχις πρα- Ὑμάτων" ἂν δέ τι χρηστὸν ἴδῃ, οὐδὲν ἔχει βέδαιον οὐδὲ πεπηγός. Τοιοῦτον ὁ παρὼν βέος ἐστίν" ὀνειράτων καὶ φαντασίας γέμει. Ὃ πλοῦτος ὄναρ, ἡ δόξα, πάντα τὰ τοιαῦτα. Ὃ κχαθεύδων, τὰ μὲν ὄντὰ καὶ ἁληθῶς ὑφεστῶτα οὐχ᾽ ὁρᾷ, τὰ δὲ μὴ ὄντα. ὡς ὄντα φαντασιοῦται, Τοιαύτη ἣ χαχία ἐστὶ, καὶ ὁ ἐν καχίᾳ βίος " οὐχ ὁρᾷ τὰ ὄντα, τοντέστι, τὰ πνευματιχὰ, τὰ οὐράνια, τὰ μένοντα, ἀλλὰ τὰ ῥέον- Οὐχ ἀρκεῖ δὲ ἐγρηγορέναι καὶ νήφειν, ἀλλὰ δεῖ καὶ χαθοπλίζεσθαι. Κἂν γὰρ ἐγρηγορώς τις ἣ καὶ νήφων, μὴ ἔχῃ δὲ ὅπλα, ταχέως αὐτὸν οἱ λῃσταὶ χατεργάζονται. Ὅταν οὖν καὶ ἐγρηγορέναι χρὴ καὶ νήφειν καὶ χαθοπλίζεσθαι, ἡμεῖς δὲ ἄοπλοι καὶ γυμνοὶ ὧμεν καὶ χαθεύδωμεν, τίς χωλύσει ἐχεῖνον πῆξαι τὴν μάχαιραν; Διὸ καὶ τοῦτο δηλῶν, ὅτι ὅπλων ἡμῖν δεῖ, ἐπήγαγεν: Ἡμεῖς δὲ ἡμέρας ὄντες γήφωμεν, ἐνδυσάμεγοι θώραχα πίστεως καὶ ἀγάπης" καὶ περικεφαμλαίαν, ἐλπίδα σωτηρίας. --- Πίστεως καὶ ἀγάπης, φησίν. Ἐνταῦθα βίον μετὰ δογμάτων ὀρθῶν αἰνίτσεται. Ὅρα πῶ: ἐδήλωσε τί ἐστι τὸ ἐγρηγορέναι καὶ νήφειν, τὸ ἔχειν θώρακα, φησὶ, πίστεως καὶ στιν οὗ τὴν τυχοῦσάν φησιν, ἀλλὰ τὴν ξέουσαν, τὴν εἰλιχρινῇ, τὴν ἀχειρώτους ποιοῦσαν τοὺς προδεδλημένους αὐτὴν. Ὥσπερ τὸν θώραχα οὐδὲν ἂν διατέμοι ταχέως, ἀλλ᾽ ἔστιν ἀφανὲ; τειχίον τῷ στήθει " οὕτω καὶ σὺ πίστιν καὶ ἀγάπην περιέλασον τῇ ψυχῇ, καὶ οὐδὲν τῶν πεπυρωμένων βελῶν τοῦ διαθόλου ἐμπαγῆναι δυνήσεται. Ἔνθα γὰρ ἣ » προχατειλημμένη τῷ τῆς ἀγάπης ὅπλῳ τῆς ψυχῆς ἡ δύναμις, πάντα εἰκῇ καὶ μάτην κατασχενάζουσιν οἱ ἐπιδουλεύοντες. Οὔτε γὰρ πονηρία, οὐκ ἔχθρα, οὐ βασκανία, οὐ χολαχεία, οὐχ ὑπόκρισις, οὐχ ἄλλο οὐδὲν καθιχέσθαι δυνήσεται τὴς τοιαύτης Ψυχῆς. Οὐχ ἁπλῶς δὲ ἀγάπην εἶπεν, ἀλλ᾽ ὡς; θώρακα ἰσχυρὸν εἶπεν ἐνδύσασθα!. Εἶτα οὕτως ἐπάγει" Καὶ περικεφαλαίαν, ἐλπίδα σωτηρίας. Καθάπερ γὰρ ἢ περιχεφαλαία τὸ καίριον σώζει τῶν ἐν ἡμῖν, τὸν χεφαλὴν περιθάλλουσα καὶ πάντοθεν στεγάζουσα " οὕτω κκαὶ ἣ ἑλπὶς τὸν λογισμὸν οὐκ ἀφίησι διαπεσεῖν, ἀλλ᾽ ὀρθὸν ἴστησιν ὥσπερ χεφαλὴν, οὐδὲν τῶν ἔξωθεν εἷς αὐτὸν πεσεῖν ἐῶσα. Ἕως δ᾽ ἂν μηδὲν χαταφέρηται, οὐδε αὕτη ἐπολισθαίνει " τὸν γὰρ τούτοις πεφραγμένον τοῖς ὅπλοις οὐχ ἕνι ποτὲ πεσεῖν. Μένει γὰρ, φησὶ, πίστις, ἐλπὶς, ἀγάπη, τὰ τρία ταῦτα. Εἶτα εἰπὼν, ἐνδύσασθε καὶ περιθέσθε, αὐτὸς κατασχευάζει τὰ ὅπλα λοιπὸν, καὶ δείχνυσιν ὅθεν ἂν τεχθείη πίστις καὶ ἐλπὶς καὶ ἀγάπη, καὶ τὰ ὅπλα ἰσχυρότερα γένοιτο, ἐπάγων καὶ λέγων " Ὅτι οὐχ ἔθετο ἡμᾶς ὁ Θεὸς εἰς ὀργὴν, ἀ.1.1 εἰς περιποίησιν σωτηρίας διὰ τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, τοῦ ἀποθανόντος ὑπὲρ ἡμῶν. δ. Ὥστε οὐ πρὸς τοῦτο ἐχάλεσεν εἷς τὸ ἀπολέσαι, ἀλλ’ εἰς τὸ σῶσαι. Καὶ ὅτι τοῦτο βούλεται, πόθεν δῆλον; Τὸν Υἱὸν αὐτοῦ ἔδωχεν ὑπὲρ ἡμῶν, φησίν" τως ἡμᾶς ἐπιθυμεῖ σωθῆναι, ὅτι τὸν Υἱὸν αὐτοῦ ἰδωχε, καὶ οὐχ ἁπλῶς ἔδωχεν, ἀλλ᾽ εἰς θάνατον. ᾿Απὸ τούτων τῶν λογισμῶν ἡ ἐλπὶς τίχτεται. Μὴ γὰρ ἀπογνῷς, ἄνθρωπε, πρὸς τὸν Θεὸν ἀπερχόμενος τὸν φῥηδὲ Υἱοῦ φεισάμενον διὰ σέ " μὴ ἀπαγορεύσῃς τοῖς παροῦσι χαχοῖς. Ὁ τὸν Μονογενῆ δοὺς, ἵνα σε σώσῃ καὶ τῆς γεέννης ἐξέληται, τένος φείσεται λοιπὸν ὑπὲρ τῆς σῆς σωτηρίας; Ὥστε ἐλπίζειν χρὴ. πάντα χρηστά, Οὐδὲ γὰρ, εἰ πρὸς διχαστὴν ἀπήειμεν μέλλοντα χρίνειν ἡμᾶς, καὶ τοσαύτην ἀγάπην ὑπὲρ ἡμῶν Ἐλπίζωμεν οὖν χρηστὰ καὶ μεγάλα - τὸ γὰρ χεφάλαιον ἐλάδομεν, εἰ πιστεύομεν. Εἴδομέν γὰρ τὸ ὑπόὄξιγμα " ἀγαπήσωμεν " ἐσχάτης γὰρ ἀνοίας τὸ μὴ τὸν οὕτω διατεθέντα ἀγαπῆσαι. Ἴνα, εἴτε γρηγοροῦμεν, φησὶν, εἴτε καθεύδομδν, ἅμα σὺν αὐτῷ ζήσωμεν. Διὸ παρακαλεῖτε ἀ.λ:λήϊλλους, καὶ οἰκοδομεῖτε εἷς τὸν ἕγα, καθὼς καὶ ποιδῖτε. Καὶ ἀλλαχοῦ πάλιν, Εἴτε γρηγοροῦμεν, εἴτα καθεύδομεν κ. ᾿Αλλ᾽ ἔτερὸν ἐχεῖ τὸν ὕπνον φησὶ, καὶ ἕτερον ἐνταῦθα " ἐνταῦθα μὲνγὰρ τὸν θάνατον δηλοῖ τὸν σωματιχὸν, ἐχεῖ δὲ τὴν περὶ τὸν βίον ἀμέλειαν. Ὃ οὖν δηλοῖ, τοῦτό ἐστι" Τοὺς χιγδύνους μὴ δεδοίκατε " χἂν ἀποθάνωμεν, ζησόμεθα. Μὴ ἀπελπίσῃς, ὅτι χινδυεύεις " ἔχεις ἐνέχυρον ἀσφαλὲς "οὐχ ἂν, εἰ μὴ σφόδρα ἡμῶν περιεκαίετο, τὸν Υἱὸν αὐτοῦ ἔδωχεν. “Ὥστε χἂν ἀποθάνῃς, ζήσῃ καὶ γὰρ καὶ αὐτὸς ἀπέθανεν. ! Αν τε οὖν ἀποθάνωμεν, ἄντε ζῶμεν, μετ᾽ αὐτοῦ ζησόμεθα, ᾿Αδιάφορου τοῦτο ἔχω " οὐδέν. βοι μέλει, ἄν τε ζῶ, ἄν τε ἀποθάνω" μετ᾽ ἐχείνου γὰρ ζησόμεθα. Πάντα οὖν ὑπὲρ ἐχείνης πράττωμεν «ἧς ζωῆς, πάντα πρὸς ἐχείνην ὁρῶντες ἐργασώμεθα. Σχότος ἐστὶν ἡ καχία, ἀγαπητὲ, θάνατός ἐστι, νύξ ἔστιν, οὐδὲν ὁρῶμεν τῶν δεόντων, οὐδὲν πράττομεν τῶν προσηχόντων. Καθάπερ οἱ νεχροὶ δυδειδεῖς εἰσι καὶ ὁδωδότες, οὕτω καὶ αἱ ψυκαὶ τῶν ἐν χκαχίᾳ πολλῆς εἰσιν ἀκαθαρσίας μεσταί" μέμυχεν αὐτῶν τὰ ὅμματα, τὸ στόμα συνείληπται, ἀχίνητοι μένουσιν ἐν τῇ κλίνῃ τῆς χαχίας" μᾶλλον δὲ τῶν ταῦτα παθόντῶν ἐλεεινότεροι. Οὗτοι μὲν γὰρ πρὸς ἑχάτερα νεχροὶ, ἐχεῖνοι δὲ πρὸς μὲν ἀρετὴν ἀναίσθητοι, ζῶντες δὲ πρὸς χαχίαν. Νεχρὸν χἂν πλέξῃ τις. οὐχ αἰσθάνεται, οὐδὲ ἀμύνεται" ἀλλ᾽ ὥσπερ ξύλον αὖον » οὕτω καὶ ἡ Ψυχὴ αὖον « ὄντως ἐστὶν, ἀποδαλοῦσα τὴν ζωήν᾽ μυρία καθ᾽ ἑκάστην ἡμέραν λαμθάνει «τραύματα, καὶ οὐδενὸς αἰσθάνεται, ἀλλ᾽ ἀναλγήτως πρὸς πάντα χειται. Οὐχ ἄν τις ἁμάρτοι τοῖς μεμηνόσιν αὑτοὺς παραθδάλλων, τοῖς μεθύουσι, τοῖς παραπαίουσι. Πάντα δὲ ταῦτα ἔχει ἢ καχία, καὶ πάντων ἐστὶ χαλέπωτέρα. Ὃ μαινόμενος ἔχει πολλὴν συγγνώμην παρὰ τῶν ὁρώντων" οὐ γάρ ἐστι προαιρέσεως τὸ νόσημα. ἀλλὰ φύσεως μόνης" ὁ δὲ ἐν χαχίᾳ διάγων, πόθεν συγγνωσθήσεται; Πόθεν, οὖν ἡ χαχία; πόθεν οἱ πλείους χαχοί; Πόθεν, ἐρωτᾷς; εἰπέ μοι: σὺ, πόθεν ἡ χαχία τῶν νοσημάτων; πόθεν φρενῖτις; πόθεν ὕπνος βαρύς; οὐχὶ ἐξ ἀπροσεξίας; Εἰ τὰ φυτιχὰ νοσήματα ἀπὸ προαιρέσεως ἔχει τὴν ἀρχὴν, πολλῷ μᾶλλον τὰ προαιρετιχά. Ἢ μέθη πόθεν; οὐχὶ ἐξ ἀχρασίας ψυχἧς; ἡ φρενῖτις οὐχὶ ἀπὸ ὑπερδολῇς πυρετοῦ; ὁ δὲ πυρετὸς οὐχὶ ἀπὸ πλεοναζόντων ἐν ἡμῖν στοιχείων : ἢ πλεονεξία δὲ τῶν ἐν ἡμῖν στοιχείων οὐχὶ ἐξ ἀπροσἐξίας; Ὅταν γὰρ ἣ ἐνδείᾳ, ἢ πλεονεξίᾳ εἰς ἀμετρίαν τι τῶν ἐν ἡμῖν ἐξαγάγωμεν, ἀνάπτομεν ἐχεῖνο τὸ πῦρ. Πάλιν, ἂν τῆς φλογὸς ἀφθείσης. ἐπιμένωμεν χαταφρονοῦντες, χαθ᾽ ἑαυτῶν ἐργαζόμεθα πυρὰν, ἣν οὐδὲ σδέσαι δυνάμεθα. Οὕτω καὶ ἐπὶ τῆς χαχίας γίνεται’ ὅταν ἀρξαμένην αὐτὴν μὴ κωλύω- 'μεν, μηδὲ ἐκχόπτωμεν, οὐδὲ ἐφικέσθαι δυνάμεθα τοῦ «ἕλους λοιπὸν, ἀλλὰ μείζων γίνεται τῆς ἡμετέρας ἰσχύος. Διὸ, παραχαλῶ, πάντα πράττωμεν, ὥστε μηδέποτε ἀπονυστάξαι. Οὐχ ὁρᾶτε τοὺς φύλαχας, ὅτι " πολλάχις μιχρὸν ἑαυτοὺς δόντες τῷ ὕπνῳ, οὐδὲν ἀπὦναντο τῆς πολλῆς φυλαχῇς; δι᾽ ἐχείνου γὰρ τοῦ μιχροῦ τὸ πᾶν διέφθειραν, τῷ βουλομένῳ χλέψαι πολλὴν δόντες τὴν ἄδειαν. Καθάπερ γὰρ οὐχ οὕτως ἡμεῖς ποὺς χλέπτας ὁρῶμεν, ὡς ἐχεῖνοι ἡμᾶς ὁρῶσιν οὕτω καὶ ὁ διάδολος μάλιστα πάντων ἐφέστηχε καὶ ἐντοίνυν" μὴ εἴπωμεν, παρὰ τοῦτο οὐδὲν, παρ᾽ ἐχεῖνο οὐδέν. Ὅθεν οὐ προσεδοχήσαμεν, πολλάχις ἐτυλῆθημεν. Οὕτω καὶ ἐπὶ χαχίας " ὅθεν οὐ προσεδοχήμὴ μεθυσχώμεθα, καὶ οὐχ ὑπνώσομεν. μὴ τρυφῶ» μεν, καὶ οὐ χαθευδήσομεν" μὴ μαινώμεθα πρὸς τὰ τοὺς πάντοθεν. Καὶ χαθάπερ ἐπὶ σχοίνου τεταμένης βαδίζοντας οὐχ ἕνι ῥᾳθυμῆῇσαι οὐδὲ μιχρόν᾽ τὸ γὰρ μικρὸν μέγα ἐργάζεται χαχόν' περιτραπεὶς γὰρ εὑθέως χατηνέχθη καὶ ἀπώλετο" οὕτως οὐδὲ ἡμᾶς δυνατὸν ῥᾳθυμεῖν. Στενὴν βαδίζομεν ὁδὸν ὑπὸ χρημνῶν ἑκατέρωθεν ἀπειλημμένην, ὁμοῦ δύο πόδας οὐ δεχομένην. Ὁρᾷς πόσης ἡμῖν ἀχριδείας δεῖ; Οὐχ ὁρᾷς ποὺς τὰς ἀμφιχρήμνους ὁδοιποροῦντας ὁδοὺς, πῶς οὐ τοὺς πόδας ἀσφαλίζονται μόνον, ἀλλὰ καὶ τοὺς ὁφηαλμούς; "Ἂν γὰρ δόξῃ ὁ ἑτέρωθι προσέχειν αὐτὸν, χᾶν ὁ ποὺς βεδαίως ἑστήχῃ, ἰλιγγιάσας ἀπὸ τοῦ βάθους ὁ ὀφθαλμὸς τὸ πᾶν χατήνεγχεν. ᾿Δλλ᾽ ἑαυτῷ δεῖ προσἐχειν, καὶ τῇ βαδίσει" διὰ τοῦτό φησι. Μήτε δεξιὰ, μήτε ἀριστερά. Πολὺς ὁ βυθὸς τῆς χαχίας ἐστὶ, μεγάλοι οἱ χρημνοὶ, πολὺ χάτω σχότος, στενὴ ἣ ὁδός" προσέχωμεν μετὰ φόθου, μετὰ τρόμου περιπατῶμεν. Οὐδεὶς τοιαύτην ὁδεύων ὁδὸν, ἐχχέχνται γέλωτι, οὐδὲ Βαρεῖται μέθῃ, ἀλλ᾽ ἐν νήψει καὶ προσοχῇ τὴν τοιαύτὴν ὁδεύει ὁδόν" οὐδεὶς τοιαύτην ὁδεύων ὁδὸν, ἐπιφέρεταί τι τῶν περιττῶν’ ἀγαπητὸν γὰρ εὔξωνον ὄντα δυνηθῆναι διαδραμεῖν" οὐδεὶς συμποδίζει τοὺς πόδας ### English translation (Claude) Here he means the dark and unclean life. For just as the vile and wicked among men do everything at night, escaping everyone’s notice and shutting themselves in darkness. For tell me, does not the adulterer watch for the evening? And the thief for the night? Does not the grave robber do all his work at night? What then? Does it not overtake them like a thief? Does it not come upon them unawares? But do they know beforehand? How then does he say, “You have no need to have anything written to you”? Here he speaks not of the uncertainty but of the calamity; that is, it will not come to their harm. For it will come unawares on them too, yet it will surround them with nothing grievous. “For that day,” he says, “to overtake you like a thief.” For with those who are awake and in the light, even if a robber enters, he will be able to do no harm; so too with those who live rightly. But those who sleep he strips of everything and departs: those who trust in the things here. Then he adds another thing in their favour; for he adds, “For you are all sons of light and sons of day.” “And how is it possible,” someone says, “to be sons of day?” As sons of perdition, as sons of Gehenna. Therefore Christ too said to the Pharisees, “Woe to you, for you go about sea and land, and make him a son of Gehenna”; and Paul, “On account of which the wrath of God comes upon the sons of disobedience,” that is, those who do the things of Gehenna, the things of disobedience. Just as, then, those who do what pleases God are sons of God, so also those who do the things of the light are sons of day and sons of light. “We are not of the night nor of darkness. So then let us not sleep, as the others do, but let us keep awake and be sober. For those who sleep sleep at night; but we, being of the day, let us be sober.” He shows here that being in the day is in our power. And here, I mean in the case of this day and night, it is not in our power, but night comes even against our will, and sleep comes upon us when we do not wish it; but with that night and sleep it is no longer so, but it is possible to be awake always, it is possible to live in day always. For to close the eyes of the soul and to bring on the sleep of wickedness is not of nature, but of choice. “But let us keep awake,” he says, “and be sober.” For it is possible to be awake and to sleep, doing nothing good; therefore he added, “and be sober.” For even if one is awake by day but not sober, he will fall into ten thousand terrible things; so that sobriety is an intensifying of wakefulness. “For those who sleep,” he says, “sleep at night, and those who get drunk are drunk at night.” He speaks here of drunkenness not from wine only, but from all evils. For wealth too is drunkenness of the soul, and desire for money, and love of bodies, and anything you name is drunkenness of the soul. And why did he call wickedness sleep? Because first, such a one is not awake to virtue; then, because he imagines everything and sees nothing true, but is full of dreams, and often of perverse things; and if he sees anything good, he has nothing firm or fixed. Such is the present life: it is full of dreams and fancy. Wealth is a dream, glory, all such things. The sleeper does not see the things that are and truly exist, but imagines the things that are not as if they were. Such is wickedness, and the life in wickedness: it does not see the things that are, that is, the spiritual, the heavenly, the abiding things, but the things that flow away … But it is not enough to be awake and sober; one must also be fully armed. For even if one is awake and sober, but has no arms, the robbers quickly overpower him. When then we must both be awake and be sober and be fully armed, and we are unarmed and naked and asleep, who will stop him from planting his sword? Therefore, making this plain too, that we need arms, he added, “But we, being of the day, let us be sober, putting on the breastplate of faith and love, and as a helmet the hope of salvation.” “Of faith and love,” he says. Here he hints at a life together with right doctrines. See how he made plain what being awake and sober is: having the breastplate, he says, of faith and [love]. … He means not an ordinary [love], but the boiling, the sincere, which makes those who put it on invulnerable. Just as nothing would quickly cut through the breastplate, but it is an invisible wall for the chest, so you too put faith and love around your soul, and none of the fiery darts of the devil will be able to stick fast. For where the strength of the soul has been fortified beforehand with the armour of love, the plotters contrive everything in vain. For neither wickedness, nor enmity, nor envy, nor flattery, nor hypocrisy, nor anything else will be able to reach such a soul. And he did not say simply “love,” but he said to put it on like a strong breastplate. Then he adds thus: “and as a helmet the hope of salvation.” For just as the helmet saves the vital part in us, surrounding the head and covering it on all sides, so hope too does not let the reasoning fall, but keeps it upright like a head, letting none of the things outside fall upon it. As long as nothing is brought down upon it, it does not slip either; for the one fenced with these arms can never fall. “For there remain,” it says, “faith, hope, love, these three.” Then, having said “put on” and “put around,” he himself prepares the arms, and shows from where faith and hope and love might be born, and the arms become stronger, adding and saying, “For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ, who died for us.” So he did not call us for this, to destroy us, but to save us. And how is it plain that he wishes this? He gave his Son for us, he says; so much does he desire us to be saved that he gave his Son, and not simply gave him, but to death. From these reasonings hope is born. For do not despair, man, when you come to God who did not spare even his Son for your sake; do not give up at the present evils. The one who gave his Only-begotten to save you and rescue you from Gehenna, what will he spare henceforth for your salvation? So we must hope for all good things. For not even if we were going to a judge who was to judge us, and [who had shown] such love for us … Let us hope, then, for good and great things; for we have received the chief of them, if we believe. For we have seen the example: let us love; for it is the height of folly not to love one so disposed toward us. “So that whether we wake or sleep,” he says, “we may live together with him. Therefore encourage one another and build one another up, just as you are doing.” And elsewhere again: “Whether we wake or sleep.” But he means one sleep there and another here; for here he signifies bodily death, but there carelessness about one’s life. What he signifies, then, is this: Do not fear dangers; even if we die, we shall live. Do not despair because you are in danger; you have a sure pledge: he would not have given his Son had he not burned greatly for us. So that even if you die, you will live; for he too died. Whether then we die or live, we shall live with him. I hold this indifferent; it is nothing to me whether I live or die; for we shall live with him. Let us then do everything for that life, let us work at everything looking to it. Wickedness is darkness, beloved; it is death, it is night; we see nothing of what we ought, we do nothing of what is fitting. Just as the dead are foul-smelling and rotting, so too the souls of those in wickedness are full of much uncleanness; their eyes are closed, their mouth is shut, they remain motionless on the bed of wickedness; or rather they are more pitiable than those who have suffered this. For those are dead to both; but these are insensible to virtue, yet alive to wickedness. If someone strikes a corpse, it does not feel nor defend itself; but just as a dry stick, so too the soul is truly dry, having cast off its life; it receives ten thousand wounds every day and feels none, but lies insensible to everything. One would not be wrong to compare them to madmen, to drunkards, to the deranged. Wickedness has all these things, and is more grievous than all. The madman has much forgiveness from those who see him; for the disease is not of choice, but of nature alone; but the one who lives in wickedness, how will he be forgiven? “Where then does wickedness come from? Why are most men wicked?” Where from, you ask? Tell me yourself, where does the worst of diseases come from? Where does frenzy come from? Where heavy sleep? Is it not from inattention? If the diseases of nature take their beginning from choice, much more those of choice. Where does drunkenness come from? Is it not from incontinence of soul? Does not frenzy come from an excess of fever? And the fever, does it not come from the elements in us being in excess? And the excess of the elements in us, is it not from inattention? For when by deficiency or excess we lead any of the things in us into disproportion, we kindle that fire. Again, if, when the flame has been lit, we continue to be careless, we make a pyre against ourselves which we cannot even quench. So too it happens with wickedness: when we do not restrain it at its beginning nor cut it off, we can no longer reach the end of it, but it becomes greater than our strength. Therefore, I beg you, let us do everything so as never to nod off. Do you not see the guards, how often, having given themselves a little to sleep, they gained nothing from their long watch? For through that little they ruined everything, giving the one who wished to steal great licence. For just as we do not see the thieves as they see us, so the devil above all stands over us and lies in wait … Let us not say, “There is nothing in this, nothing in that.” Where we did not expect it, we have often been struck. So too with wickedness: where we did not expect it [we have been overthrown] … Let us not get drunk, and we shall not slumber; let us not live in luxury, and we shall not sleep; let us not be mad after … from every side. And just as those walking on a stretched rope cannot be careless even a little (for the little does a great evil: turned over, one is at once carried down and perishes), so neither can we be careless. We walk a narrow road, cut off by precipices on either side, not admitting two feet together. Do you see how much care we need? Do you not see those travelling roads with precipices on both sides, how they secure not only their feet but also their eyes? For if a man seems to attend to something elsewhere, even if his foot stands firm, the eye, made dizzy by the depth, has brought down the whole. But one must attend to oneself and to one’s walking; therefore it says, “neither to the right nor to the left.” Great is the deep of wickedness, great the precipices, much darkness below, narrow the road; let us attend with fear, let us walk with trembling. No one travelling such a road dissolves into laughter, nor is weighed down with drunkenness; but he travels such a road in sobriety and attention. No one travelling such a road carries anything superfluous; for one must be content to run through it lightly girt. No one fetters his feet. ### Scripture references - 1 Thess 5:4: quotation, high confidence - 1 Thess 5:5: quotation, high confidence - Matt 23:15: quotation, high confidence - Col 3:6: quotation, high confidence - 1 Thess 5:6: quotation, high confidence - 1 Thess 5:7: quotation, high confidence - 1 Thess 5:8: quotation, high confidence - Eph 6:16: allusion, high confidence - 1 Cor 13:13: quotation, high confidence - 1 Thess 5:9: quotation, high confidence - 1 Thess 5:10: quotation, high confidence - Rom 8:32: allusion, high confidence - 1 Thess 5:11: quotation, high confidence - Rom 14:8: allusion, high confidence - Prov 4:27: quotation, high confidence - Matt 7:14: allusion, medium confidence ### Translation notes - Quotations: 1 Thess 5:4–9; Matt 23:15; Col 3:6 (Eph 5:6); Eph 6:16; 1 Cor 13:13; Rom 8:32. A long passage of Migne’s Latin translation has leaked into the Greek before “and as a helmet” and has been removed; a misplaced line belonging to the end of the homily (“let us not sleep, but let us keep awake and be sober”) has been removed from this section and is translated where it belongs, in the next. Several short lacunas are marked “…”. Further quotations: 1 Thess 5:10–11; Rom 14:8; Prov 4:27 (“neither to the right nor to the left”); Matt 7:14. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 9.3 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/9-3). ## Homily 9.5 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/9-1/#p-9-5 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The road to life is narrow, and luxury makes it narrower; Chrysostom laments those who laugh while heading for judgment and urges them to pity themselves by showing mercy to the poor. ### Greek text Ἡμεῖς δὲ μυρίαις φροντίσιν ἑαυτοὺς καταδεσμοῦντες, καὶ μυρία φορτία βιωτικὰ ἐπιφερόμενοι, νότες καὶ ἐχχεχυμένοι. πῶς τὴν στενὴν προσδοχῶμεν βαδίξειν ὁδόν; Οὐχ ἁπλῶς εἶπεν, ὅτι στενή ἐστιν ἀλλὰ μετὰ θαυμασμοῦ" Τί στενὴ ἡ ὁδός" τουτέστι, σφόδρα στενή. Τοῦτο καὶ ἡμεῖς ποιοῦμεν ἐπὶ τῶν “πάνυ θαυμαζομένων. Καὶ πάλιν, Τεθ.λιμμένη, φησὶν, ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν. Καὶ χαλῶς εἶπε στενή. “Ὅταν γὰρ καὶ ῥηβάτων καὶ ἐννοιῶν καὶ πράξεων καὶ πάντων ὀφείλομεν εὑθύνας ὑπέχειν, στενὴ ὄντως ἐστί. Στενοτέραν δὲ αὖπὴν ποιοῦμεν ἡμεῖς, πλατύνοντε; ἑαυτοὺς καὶ εὐρύνοντες καὶ τοὺς πόδας ἐχχέοντες. Ἡ γὰρ στενὴ παντὶ μὲν δυσχερὴς, μάλιστα δὲ τῷ λιπαινομένῳ, ὡς ὅ γε κατατήχων ἑαυτὸν, οὐδὲ αἰσθήσεται τῆς στενοχωρίας" Μὴ τοίνυν μετὰ ἀνέσεως προσδοχάτω τις τὸν οὐρανὸν ὄψεσθαι᾽ οὐ γὰρ ἕνι. Μηδεὶς μετὰ τρυφῆς ἐλπιζέτω τὴν στενὴν ὁδεύειν ὁδόν" οὐ γὰρ δυνατόν. Μηδεὶς τὴν εὐρύχωρον βαδίζων, τὴν ζωὴν ἐλπιζέτω. Ὅταν οὖν ἴδῃς λουτροῖς, τραπέζῃ πολυτελεῖ, ἢ δητὸν, ὡς οὐ μετέχοντα τούτων, ἀλλὰ στέναξον ἐχεῖνον, ὅτι τὴν ἀπολλυμένην ὁδεύει ὁδόν. Τί γὰρ ὄφελος “«αύὐτης τῆς ὁδοῦ, ὅταν εἰς θλῖψιν τελευτᾷ; ποῖον δὲ ᾿βλάδος ἀπ᾽ ἰχείνης τῆς στενοχωρίας, ὅταν εἰς ἄνεσιν ἔρχηται; Εἰπέ μοι, εἴ τις εἰς τὰ βασίλεια χαλούμεδίζοι, ἕτερος δέ τις τὴν ἐπὶ θάνατον ἀγόμενος διὰ “υ-. Μέσης ἕλχοιτο τῆς ἀγορᾶς, τίνα μαχαριοῦμεν, τίνα 'στενάξομεν; οὐ τὸν διὰ τῆς εὑρυχώρου βαδίζοντα; Οὕτω καὶ νῦν, μὴ τοὺς τρυφῶντας μαχαρίζωμεν, ἀλλὰ τοὺς μὴ τρυφῶντας" οὗτοι πρὸς τὸν οὐρανὸν «σπεύδουσιν, ἐχεῖνοι πρὸς τὴν γέενναν. Καὶ ἴσως μὲν αὐτῶν πολλοὶ καὶ γελάσοϑξαι τὰ παρ᾽ ἡμῶν λεγόμενα" «ἐγὼ δὲ μάλιστα διὰ τοῦτο ὀδύρομαι καὶ θρηνῶ, ὅτι οὐδὲ ἴσασιν ἐφ᾽ οἷς χρὴ γελᾷν, ὑπὲρ ὧν ἐχρῆν μάλιστα πενθεῖν" ἀλλὰ πάντα συγχέουσι καὶ ταράττουσι καὶ θορυθοῦσι. Διὰ ταῦτα αὐτοὺς ἐγὼ θρηνῶ. Τί λέγεις, «ἄνθρωπε; μέλλων ἀναστήσεσθαι, καὶ λόγον ὑφέξειν -πῶν σοι πεπραγμένων, καὶ τὴν ἐσχάτην ὑποστήσε- ᾿ σθαι δίκην, τούτων μὲν οὐδένα λόγον ποιῇ, γαστρί- Ξ' ζεσθαι δὲ μελετᾷς καὶ μεθύειν, καὶ πρὸς τούτοις ἡ γελᾷς; ᾿Αλλ᾽ ἐγώ σε θρηνῶ, τὰ μένοντά σε ἐπιστάεἱ μένος καχὰ, τὴν διαδεξομένην σε τιμωρίαν" καὶ διὰ «οὔτο θρηνῶ μάλιστα, ὅτι γελᾷς. Πένθησον σὺν ἐμοὶ, θρήνησον μετ᾽ ἐμοῦ τὰ σὰ χαχά. Εἰπέ μοι, ἐάν τίς σοι τῶν οἰχείων ἀπόληται, οὐχὶ τοὺς μὲν γελῶντας ἐπὶ τῇ τελευτῇ καὶ ἀποστρέφῃ, καὶ ἐχθροὺς ἡγῇ, «οὺς δὲ δαχρύοντας καὶ συμπενθοῦντας φιλεῖς; Εἶτα «ἧς μὲν γυναιχὸς προχειμένης νεχρᾶς, τὸν γελῶντα ἀποστρέφῃ, τῆς δὲ ψυχῇς σοι τεθανατωμένης, τὸν δαχρύοντα ἁποστρέφῃ, γελᾷ; δὲ αὐτός; Ὁρᾷς πῶς ἡμᾶς διέθηχεν ὁ διάδολος, ἐχθροὺς ἑαυτοῖς εἶναι καὶ ρήσωμεν,ἐπιλαδώμεθα τῆς αἰωνίου ζωῆς, τὸν πολὺν ὕπνον ἀποτιναξώμεθα. Κρίσις ἐστὶ, κόλασίς ἐστιν, ἀνάστασίς ἐστιν, ἐξέτασις τῶν πεπραγμένων" ὁ Κύριος ἔρχεται ἐν νεφέλαις, Πῦρ ἐνώπιον αὑτοῦ καυθήσεται, καὶ χύχλῳ αὑτοῦ καταιγὶς σφοδρὰ, φησί" ποταμὸς πυρὸς σύρεται ἔμπροσθεν αὐτοῦ, σχώβρυγμὸς τῶν ὀδόντων. Κἂν μυριάχις ἐπὶ τούτοις δυσχεραίνητε, ἐγὼ λέγων οὐ παύσομαι. Εἰ γὰρ λιθαζόμάνοι οἱ προφῆται οὐχ ἐσίγων, πολλῷ μάλλον ἡμᾶς ἀπεχθείας δεῖ φέρειν, καὶ μὴ πρὸς χάριν ὑμῖν ὁμιλεῖν, ἵνα μὴ ἀπατήσαντες ὑμᾶς, αὐτοὶ διχοτομηθῶμεν. Ἐχεῖ χόλασίς ἐστιν ἀθάνατος, ἀπαραμύθητος" ὁ προστησόμενος οὐδείς. Τίς ἐλεήσαι, ψησὶν, δὸν ὁριόδηχτον; Ὅταν ἡμεῖς ἑαυτοὺς μὴ ἐλεήσωμεν, τίς ἐλεήσει, εἰπέ μοι; Ἐὰν ἴδῃς τινὰ ξίφος ἐλαύνοντα δι᾽ ἑαυτοῦ, τούτου δυνήσῃ φείδεσθαί ποτε; Οὐδαμῶς " πολλῷ μᾶλλον, ὅταν παρὸν ᾧ κατορθῶσαι, καὶ μὴ χατορθώσωμεν, τίς ἡμῶν φείσεται; Οὐδείς, Ἐλεήσωμεν ἑαυτούς" ὅταν εὐχώμεθα τῷ Θεῷ λέγοντες, Ἐλέησόν με, Κύριε, λέγωμεν πρὸς ἑαυτοὺς, καὶ ἑαυτοὺς ἐλεήσωμεν. Ἡμεῖς ἐσμεν χύριοι τοῦ τὸν θεὸν ἡμᾶς ἐλεῆσαι" αὐτὸς ἡμῖν τοῦτο ἐχαρίσατο. Ἐὰν ἄξια ἐλέους πράττωμεν, ἐὰν ἄξια φιλανθρωπίας τῆς παρ᾽ αὐτοῦ, ἐλεήσει ἡμᾶς ὁ Θεός" ἐὰν δὲ ἑαυτοὺς μὴ ἐλεῶμεν, τίς ἡμῶν φείσεται; Ἐλέησον τὸν πλησίον, καὶ ἐλεηθήσῃ παρ᾽ αὐτοῦ τοῦ Θεοῦ. Πόσοι χαθ᾽ ἐκάστὴν ἡμέραν προσέρχονται λέγοντες, Ἐλέησόν με, καὶ οὐδὲ ἐπιστρέφῃ; πόσοι γυμνοὶ, πόσοι ἀνάπηροι, καὶ πἃς ἱκετηρίας; Πῶς οὖν ἀξιοῖς ἐλεηθῆναι, αὑτὸ; οὐδὲν ἄξιον ἐλέου ποιῶν; Γενώμεθα οἰχτίρμονες, γενώμεθα ἐλεήμονες" ἵν᾽ οὕτως εὐαρεστήσωμεν τῷ θεῷ, καὶ ἐπιτύχωμεν τῶν ἐπηγγελμένων ἀγαθῶν τοῖ; ἀγαπῶσιν αὐτὸν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνα; τῶν αἰώνων. ᾿Αμήν.. ### English translation (Claude) But we, binding ourselves with ten thousand cares, and carrying ten thousand burdens of life, [sluggish] and dissolute, how do we expect to walk the narrow road? He did not simply say that it is narrow, but with wonder: “How narrow is the road!” that is, very narrow. We too do this in the case of things greatly admired. And again, “Hard pressed,” he says, “is the road that leads to life.” And rightly did he say “narrow.” For when we must give account for words and thoughts and deeds and everything, it is truly narrow. But we make it narrower, broadening and widening ourselves and spreading out our feet. For the narrow road is difficult for everyone, but above all for the one who fattens himself; whereas the one who wastes himself away will not even feel the narrowness. Let no one, then, expect to see heaven with ease; for it is not possible. Let no one hope to travel the narrow road with luxury; for it is not possible. Let no one walking the broad road hope for life. When then you see someone [delighting himself] in baths, at a costly table, [do not think yourself wretched] as having no share in these things, but groan for him, because he is travelling the road that leads to destruction. For what is the profit of this road, when it ends in affliction? And what is the harm of that narrowness, when it leads to ease? Tell me, if someone called to the palace were walking [a narrow lane], and another, led away to death, were dragged through the middle of the marketplace, whom shall we call blessed, whom shall we groan for? Not the one walking the broad road? So now too, let us not call blessed those who live in luxury, but those who do not; these hasten to heaven, those to Gehenna. And perhaps many of them will laugh at what we say; but I lament and mourn most of all for this, that they do not even know at what one should laugh, over what one should most of all mourn; but they confound and confuse and disturb everything. For these reasons I lament them. What do you say, man? You are going to rise, and to give account of what you have done, and to undergo the final penalty, and of these things you take no account, but you study to stuff your belly and to get drunk, and besides this you laugh? But I lament you, knowing the evils that await you, the punishment that will receive you; and I lament most of all for this, that you laugh. Mourn with me, lament with me your evils. Tell me, if one of your household dies, do you not turn away from those who laugh at the death and count them enemies, and love those who weep and mourn with you? Then, when your wife lies dead, you turn away from the one who laughs; but when your soul has been put to death, do you turn away from the one who weeps, and laugh yourself? Do you see how the devil has disposed us, to be enemies to ourselves …? [Let us not sleep, but let us keep awake and be sober]; let us lay hold of eternal life, let us shake off the long sleep. There is a judgment, there is punishment, there is a resurrection, a scrutiny of deeds. The Lord comes on clouds: “A fire will burn before him, and round about him a mighty tempest,” it says; “a river of fire flows before him”; [the worm that does not die … weeping and] gnashing of teeth. Even if you are vexed at these things ten thousand times, I will not stop saying them. For if the prophets did not keep silent when they were being stoned, much more must we bear hatred, and not speak to you so as to please you, lest, having deceived you, we ourselves be cut in two. There, there is immortal punishment, without comfort; there will be no one to stand by us. “Who will pity,” it says, “a snake charmer who is bitten?” When we do not pity ourselves, who will pity us, tell me? If you see someone driving a sword through himself, will you ever be able to spare him? Not at all; much more, when it is in our power to succeed and we do not, who will spare us? No one. Let us pity ourselves; when we pray to God saying, “Have mercy on me, Lord,” let us say it to ourselves too, and pity ourselves. We are masters of whether God has mercy on us; he himself granted us this. If we do things worthy of mercy, worthy of his loving-kindness, God will have mercy on us; but if we do not pity ourselves, who will spare us? Have mercy on your neighbour, and you will receive mercy from God himself. How many come every day saying, “Have mercy on me,” and you do not even turn round? How many naked, how many crippled, and [what] supplications! How then do you ask to receive mercy, when you yourself do nothing worthy of mercy? Let us become compassionate, let us become merciful, so that so we may please God and obtain the good things promised to those who love him, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honour, now and always and to the ages of ages. Amen. ### Scripture references - Matt 7:14: quotation, high confidence - Matt 7:13: allusion, high confidence - Ps 50:3 (49:3 LXX): quotation, high confidence - Dan 7:10: quotation, high confidence - Matt 8:12: allusion, high confidence - Heb 11:37: allusion, medium confidence - Matt 24:51: allusion, high confidence - Ps 51:1 (50:3 LXX): quotation, medium confidence - Matt 5:7: allusion, high confidence ### Extrabiblical texts - Sir 12:13 (Sirach): quotation, high confidence ### Translation notes - Quotations: Matt 7:13–14; Ps 50:3 (49:3 LXX); Dan 7:10; Matt 8:12; Heb 11:37; Matt 24:51 (“cut in two”); Sir 12:13; Ps 51:1; Matt 5:7. Several words are lost in the scan at column breaks and are supplied in brackets by sense; the clause “let us not sleep, but let us keep awake and be sober,” displaced in the scan into the previous section, is translated here, where the damaged text (“…καὶ ρήσωμεν”) requires it. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 9.5 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/9-5). ## Homily 10.1 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/10-1/#p-10-1 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The faithful must esteem their priests very highly in love, since the priest bears the hatred that correction brings, prays for them, ministers baptism and the mysteries, and opens heaven to them. ### Greek text ᾿Ερωτῶμεν δὲ ὑμᾶς, ἀδειροὶ, εἰδέναι τοὺς κοεἰ ἀιῶντας ἐν ὑμῖν, καὶ προϊσταμένους ὑμῶν ἐν Κυρίῳ, καὶ γουθετοῦντας ὑμᾶς, καὶ ἡγεῖσθαι αὐτοὺς ὑπὲρ ἐκπερισσοῦ ἐν Ἢ διὰ τὸ ἔργον αὐτῶν " δἰρηγεύετε ἐν αὐτοῖς. Πολλὰς ἀνάγχη τὸν ἄρχοντα μιχροψυχιῶν μὰς ἔχειν " καὶ καθάπερ ἰατρῶν παῖδες πολλὰ λυπεῖν ἀναγχάζονται τοὺς χάμνοντας, καὶ σιτία καὶ φάρμαχα χατασχευάζοντες, ἡδονὴν μὲν οὐχ ἔχοντα, πολλὴν δὲ τὴν ὠφέλειαν " καὶ χαθάπερ πατέρες πολλαχοῦ τοῖς υἱοῖς εἰσι φορτιχοί “ οὕτω καὶ οἱ διδάσκαλοι, καὶ πολλῷ μᾶλλον. Ὁ μὲν γὰρ ἰατρὸς χἂν πρὸς τὸν χάβνοντα ἀπεχθάνηται, ἀλλὰ πρὸς τοὺς προσήχοντας αὐτῷ καὶ ἐπιτηδείους ἔχει ἡδέως, καὶ πρὸς αὐτὸν δὲ πολλάχις τὸν χάμνοντα - καὶ ὁ πατὴρ δὲ ἀπό τε τῶν τῆς φύσεως, ἀπό τε τῶν νόμων τῶν ἔξωθεν μετὰ πολλῆς τῆς εὐχολίας χέχρηται τῇ κατὰ τοῦ παιδὸς ἀρχῇ" χἂν ἄκοντα παιδεύσῃ καὶ ἐπιπλήξῃ, οὐδεὶς ὁ χωλύσων, ἀλλ᾽ οὐδὲ αὐτὸς ἐκεῖνος ἀντιδλέψαι ται" ἐπὶ δὲ τοῦ ἱερέως πολλὴ ἡ δυσκολία. Πρῶτον μὲν οὖν ἐχόντων ἄρχειν ὀφείλει, καὶ χάριν αὐτῷ τῆς ἀρ-. χῆς εἰδότων " τοῦτο δὲ οὐκ ἕνι συμδαίνειν ταχέως. Ὁ γὰρ ἐλεγχόμενος καὶ ἐπιτιμώμενος, οἷος ἂν ἧ, πάντως τὴν χάριν ἀφεὶς, ἀπεχθῶς ἔχει’ ὡσαύτως καὶ ὁ παραινούμενος, καὶ ὁ νουθετούμενος, καὶ ὁ παραχαλούμενος ποιήσει, Αν εἴπω τοίνυν - Χρήματα χένωσον εἰς τοὺς δεομένους, ἐπαχθὲς εἶπόν τι καὶ φορτιχόν " ἂν εἴπω" Κόλασον τὴν ὀργὴν, σδέσον τὸν θυμὸν, παῦσον τὴν ἄτοπον ἐπιθυμίαν, ὑπότεμε τῆς τρυφῆς μέρος μικρὸν, πάντα φορτιχὰ καὶ ἐπαχθῆ. Κἂν χολάσω ῥᾳθυμοῦντα, ἣ τῆς ἐκχλησίας ἀπαγάγω, ἣ τῆς χοινῆς εὐχῆς ἀπείρξω, ἀλγεῖ, οὐ διὰ τὸ τούτων ἐχπεσεῖν, ἀλλὰ διὰ τὴν χοινὴν αἰσχύνην. Καὶ τοῦτο γὰρ τῆς νόσου ἐπίτασις, ὅτι τῶν πνευματιχῶν χωλνόμεδνοι, οὗ διὰ τὴν στέρησιν τῶν τοσούτων ἀγαθῶν ἀλγοῦμεν, ἀλλὰ διὰ τὴν τῶν ὀρώντων αἰσχύνην - οὐ φρίττομεν, οὐ δεδοίχαμεν τὸ πρᾶγμα. Διὰ τοῦτο ἄνω καὶ κάτω Παῦλος; περὶ τούτων πολλὰ διαλέγετᾳ;. Καὶ ὁ μὲν Χριστὸς αὐτοὺς μετὰ τοσαύτης ὑπέταξε τἧς ἀνάγχης, ὡς εἰπεῖν ᾿Επὶ τῆς Μωῦύσέως καθέδρας ἐχάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι. Πάντα οὖν, ὅσα ἂν λέγωσιν ὑμῖν τηρεῖν, τηρεῖτε " κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτα. Καὶ πάλιν, ἡνίχα τὸν λεπρὸν ἐθεράπευσεν, ἔλεγεν" Ὕπαγε, δεῖξον σαυτὸν τῷ ἱδρεῖ, καὶ προσέγεγχαι τὸ δῶρόν σου, ὃ προσέταξε Μωῦσῆς εἰς μαρτύριον αὐτοῖς. Καὶ μὴν σὺ λέγεις Ποιεῖτε αὐτὸν υἱὸν γεέννης διπλότερον ὑμῶν. Διὰ τοῦτο εἶπον, φησὶν, “Α ποιοῦσι, μὴ ποιμένῳ ὁ Χριστός. Οὗτος δὲ καὶ Τιμοθέῳ γράφων ἔλετιμῆς ἀξιούσθωσαν. Καὶ πρὸς Ἑ δραίου; δὲ γράφων ἔλεγε" Πείθεσθε τοῖς ἡγουμένοις ὑμῶν, καὶ ὑκείκχετε " καὶ ἐνταῦθα πάλιν" ᾿Ερωτῶβεν δὲ ὑμᾶς, ἀδειροὶ, εἰδέναι τοὺς κοπιῶντας ἐν ὑμῖν, καὶ προϊσταμένους ὑμῶν ἐν Κυρίῳ. Ἔπε ιδὴ γὰρ εἶπεν" Οἰκοθομεῖτε εἷς τὸν ἔνα, ἵνα μὴ νομίσωσιν, ὅτι εἰς “5 τῶν διδασχάλων ἀξίωμα αὐτοὺς ἀνήγαγε, τοῦτο ἐπήγαγε, μονονουχὶ λέγων, ὅτι Καὶ ὑμῖν ἑπέτρεψα οἰχοδομεῖν ἀλλήλους - οὐ γὰρ δυνατὸν πάντα τὸν διδάσχαλον εἰπεῖν. Τοὺς χοπιῶντας, φησὶν, ἐν ὑμῖν, καὶ προϊσταμένους ὑμῶν ἐν Κυρίῳ, καὶ γουθετοῦντας ὑμᾶς. Καὶ πῶς οὐκ ἄτοπον, φησί; Τί λέγεις; σὺ μὲν, ἂν μὲν ἄνθρωπός σου προστῇ πρὸς ἄνθρωπον, πάντα πράττεις, πᾶσαν ὁμολογεῖς ᾿' χάριν" οὗτος δὲ πρὸς τὸν Θϑὸν προϊσταταί σου, καὶ οὐχ ὁμολογεῖς χάριν; Καὶ πῶς προΐσταται, φησίν; Ὅτι εὔχεται ὑπὲρ σοῦ, ὅτι τῇ πνευματιχῇ δωρεᾷ τῇ διὰ τοῦ βαπτίσματος ὑπηρετεῖται, ἐπισκέπτεται, παραινεῖ καὶ νουθετεῖ, μέσαις νυξὶν, ἂν χαλέσῃς, ἥχει, οὐδὲν ἄλλο ἢ μόνον ὑπόχειταί σον τῷ στόματι, καὶ τὰς βλασφημίας φέρει τὰς παρὰ σοῦ. Ποίαν εἶχεν ἀνάγχην; καλῶς ἐποίησεν, ἣ χαχῶς; Σὺ μὲν καὶ γυναῖχα ἔχεις, καὶ τρυφᾷς, καὶ βίον αἱρῇ ἐμπορικόν" ὁ δὲ ἱερεὺς πρὸς τοῦτο ἑαυτὸν ἀπησχόλησεν " οὐδεὶς αὐτῷ βίος ἕτερος, ἀλλὰ περὶ τὴν Ἐχχλησίαν στρέφεται 8, ᾿Ἡγεῖσθαι αὐτοὺς, φησὶν, ὑπὲρ ἐχπερισσοῦ ἐν ἀγάπῃ διὰ τὸ ἔργον αὐτῶν " εἰρηνεύξτε ἐν. αὑτοῖς. Ὁρᾷς πῶς οἶδε μιχροψυχΐας γινομένας; Μὴ ἀπλῶς, φησὶν, ἀγαπᾶτε, ἀλλ᾽, ὑπὲρ ἐκπέρισσοῦ, ὧσἀνεὶ παῖδες πατέρας. Διὰ γὰρ αὐτῶν εἰ δος τὴν Ὑέννησιν τὴν αἰώνιον, δι᾽ αὐτῶν τῆς βασιλεέας ἐπἐτύχετε, διὰ τῶν χειρῶν αὑτῶν πάντα γίνεται, δι᾽ αὐτῶν ὑμῖν πύλαι οὐρανίαι ἀνοέγονται, Μηδεὶς στασιαζέτω, μηδεὶς φιλονειχείτω. Ὁ τὸν Χριστὸν ἀγαπῶν, οἷος ἂν ἢ ὁ ἱερεὺς, ἀγαπήσει αὐτὸν, ὅτι δι" αὐτοῦ τῶν φριχτῶν μυστηρίων ἐπέτυχεν. Εἰπέ μοι, εἰ βουληθεὶς ἰδεῖν τὰ βασίλεια πολλῷ χαταλάμποντα τῷ χρυσῷ, καὶ περιαστράπτοντα τῇ τῶν λίθων αἴγλῃ, εὕροις τὸν τὰς χλεῖ; ἔχοντα, ὁ δὲ παραχληθεὶς, εὐθέως ἤνοιξε, καὶ παρέπεμψέ σε ἔνδον, οὐχὶ πάντων ἂν αὐτὸν προετίθεις; οὐχὶ τῶν δφρθαλμῶν ἴσον ἣγάπησας; οὐχὶ ἐφίλεις; Τὸν οὐρανόν σοι ἀνέῳξεν οὗτος, καὶ οὐ φιλεῖς καὶ περιέπεις; Εἰ γυναῖχα ἔχοις, οὐχὶ τὸν προξενήσαντα ποθεῖς πάντων μάλιστα; Οὕτως, εἰ φιλεῖς τὸν Χριστὸν, εἰ φιλεῖς τὴν βασιλείαν τῶν οὐρανῶν, ἐπίγνωθι διὰ τίνων ἔσχες αὐτήν. Διὰ τοῦτό φησι, Διὰ τὸ ἔργον αὐτῶν " εἰρηγεύετε ἐν αὐτοῖς." Παρακαλοῦμεν δὲ ὑμᾶς, ἀδειῖφοὶ, γουθετεῖτε τοὺς ἁτάκτους, παραμυθεῖτα τοὺς ὀλιγοψύχους, ἀνττας. ### English translation (Claude) “But we ask you, brothers, to acknowledge those who labour among you and preside over you in the Lord and admonish you, and to esteem them very highly in love because of their work. Be at peace with them.” The ruler must necessarily [put up with] many petty grievances. And just as the sons of physicians are forced to cause the sick much pain, preparing foods and medicines that have no pleasantness but great benefit, and just as fathers are often burdensome to their sons, so too are teachers, and much more. For the physician, even if he incurs the hatred of the patient, is yet on pleasant terms with his relatives and friends, and often with the patient himself; and the father, both from nature and from the laws outside, exercises his rule over his son with great ease; even if he disciplines him and rebukes him against his will, no one will prevent him, nor will the son himself be able to look him in the face. But in the case of the priest the difficulty is great. For first he must rule over willing subjects, who are grateful to him for his rule; and this cannot quickly come about. For the one who is reproved and rebuked, whoever he may be, certainly lets go of gratitude and is hostile; and likewise the one exhorted, the one admonished, the one entreated will do the same. If then I say, “Empty out your money to the needy,” I have said something oppressive and burdensome; if I say, “Check your anger, quench your wrath, stop your perverse desire, cut away a small part of your luxury,” all are burdensome and oppressive. And if I punish the careless man, or remove him from the church, or exclude him from the common prayer, he is pained, not because he has lost these things, but because of the public shame. For this too is an aggravation of the disease, that when we are kept from spiritual things we are pained not at being deprived of such great goods, but at the shame before those who see; we do not shudder, we do not fear the thing itself. Therefore Paul speaks much about these things up and down his letters. And Christ subjected them with such compulsion as to say, “The scribes and the Pharisees sit on Moses’ seat; so whatever they tell you to keep, keep it; but do not act according to their works.” And again, when he healed the leper, he said, “Go, show yourself to the priest, and offer the gift which Moses commanded, for a testimony to them.” And yet you say, “You make him twice as much a son of Gehenna as yourselves.” Therefore, he says, I said, “Do not do what they do,” [and so] Christ [took away every excuse from those who are ruled]. And this man, writing to Timothy, said, “[Let the presbyters who rule well] be counted worthy of [double] honour”; and writing to the Hebrews he said, “Obey your leaders and submit to them”; and here again, “But we ask you, brothers, to acknowledge those who labour among you and preside over you in the Lord.” For since he had said, “Build one another up,” so that they might not think that he had raised them to the rank of teachers, he added this, all but saying: I have entrusted you too with building one another up; for it is not possible for the teacher to say everything. “Those who labour,” he says, “among you and preside over you in the Lord and admonish you.” “And how is it not absurd?” someone says. What do you say? If a man stands before another man on your behalf, you do everything, you confess every gratitude; but this man stands before God on your behalf, and do you not confess gratitude? “And how does he stand before God for me?” someone says. Because he prays for you, because he ministers to you the spiritual gift through baptism, he visits, he exhorts and admonishes; if you call him in the middle of the night, he comes; he does nothing else but submit to your mouth, and bear the abuse that comes from you. What necessity did he have? Has he done well, or badly? You have a wife, and live in luxury, and choose a life of trade; but the priest has given himself wholly to this; he has no other life, but turns about the church. “To esteem them very highly,” he says, “in love because of their work. Be at peace with them.” Do you see how he knows that petty grievances arise? Do not love them simply, he says, but “very highly,” as children love fathers. For through them you have known the eternal birth, through them you obtained the kingdom, through their hands everything is done, through them the gates of heaven are opened to you. Let no one quarrel, let no one contend. The one who loves Christ, whatever sort the priest may be, will love him, because through him he has obtained the awesome mysteries. Tell me, if, wishing to see the palace shining with much gold and flashing with the gleam of stones, you found the man who has the keys, and he, when asked, opened at once and led you inside, would you not prefer him to all? Would you not love him like your eyes? Would you not cherish him? This man has opened heaven to you, and do you not love and honour him? If you have a wife, do you not long above all for the one who arranged the match? So, if you love Christ, if you love the kingdom of heaven, recognise through whom you obtained it. Therefore he says, “because of their work. Be at peace with them.” “And we exhort you, brothers, admonish the disorderly, encourage the faint-hearted, help the weak, be patient toward all.” ### Scripture references - 1 Thess 5:12: quotation, high confidence - 1 Thess 5:13: quotation, high confidence - Matt 23:2: quotation, high confidence - Matt 23:3: quotation, high confidence - Matt 8:4: quotation, high confidence - Matt 23:15: quotation, high confidence - 1 Tim 5:17: quotation, high confidence - Heb 13:17: quotation, high confidence - 1 Thess 5:11: quotation, high confidence - 1 Thess 5:14: quotation, high confidence ### Translation notes - Quotations: 1 Thess 5:12–14; Matt 23:2–3; Matt 8:4; Matt 23:15; 1 Tim 5:17; Heb 13:17; 1 Thess 5:11. Chrysostom speaks of the presbyters of 1 Thess 5:12 as “the priest” (ὁ ἱερεύς); translated as written. A few words are lost in the scan after “Do not do what they do” and in the quotation of 1 Tim 5:17 (supplied in brackets from the biblical text). Chrysostom’s text of 1 Thess 5:13 reads “be at peace with them” (ἐν αὐτοῖς). ### Citation (SBL) Chrysostom, Hom. 1 Thess. 10.1 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/10-1). ## Homily 10.2 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/10-1/#p-10-2 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rulers must correct the disorderly gently; believers must repay evil with good, rejoice, pray and give thanks always; Chrysostom attacks the love of money and the excuse that one hoards for one’s children, citing Jacob and Abraham. ### Greek text Ἐνταῦθα πρὸ; τοὺς ἄρχοντας διαλέγεται. Νουθετεῖτε, φησὶ, τοὺς ἀτάχτους " τουτέστι, μὴ ἀπὸ ἐξουοἰας, μηδὲ ἀπὸ αὐθαδείας ἐπιπλήσσετε, ἀλλὰ μετὰ ἐπιειχείας, μετὰ ἡμερότητος. Παραμυθεῖσθε τοὺς μιδῖτε πρὸς πάντας Ὃ γὰρ αὐστηρῶς μενος, ἀπεγνωχὼς ἑαυτοῦ, θρασύτερος γίνεται χαταφρονῶν " διὰ τοῦτο τῇ νουθεσίᾳ χρὴ ἡδὺ χατασχευάζειν τὸ φάρμαχον. Τίνες δέ εἰσιν οἱ ἄταχτοι; Πάντως οἱ παρὰ τὸ τῷ Θεῷ δοχοῦν πράττοντες. Τάξεως γάρ ἔστι τῆς στρατιωτικῆς ἁρμοδιωτέρα αὕτη ἡ τάξις τῆς Ἐχχλησίας. “Ὥστε καὶ ὁ λοίδορος ἄταχτος, καὶ ὁ μέθυσος ἄταχτος καὶ ὁ πλεονέγτης καὶ πάντες οἱ ἁμαρτάνοντες οὐ γὰρ τεταγμένα βαδίζουσιν ἐν τῇ Ἀλλ᾽ ἔστι καὶ ἕτερον εἶδος τῶν χκαχῶν, οὐ τοιοῦτον μὲν, κακία δὲ καὶ αὐτό, Ποῖον τοῦτο; Ἢ μικροΐυχία - καὶ γὰρ καὶ αὕτη ὁμοίως τῇ ῥᾳθυμίᾳ ἀπῶλυσιν. Ὁ μὴ φέρων ὕδριν, ὀλιγόψυχος " ὃ μὴ φέρων πειρασμὸν, ὀλιγόψυχος " οὗτός ἔστιν ὁ ἐπὶ τῆς πέτρας σπαρείς. Ἔστι καὶ ἄλλοεῖδος, τὸ τῆς ἀσθενείας. Ἀγντέχεσθε, φησὶ, τῶν ἀσθενῶ», ἀσθενῶν λέγων πὧῶν περὶ πίστιν “ γίνεται γὰρ ἀσθένεια καὶ περὶ αὐτὴν. ᾿Αλλ᾽ ὄρα πῶς οὐχ ἀφίησιν αὐτοὺς διαπτύεσθαι. Καὶ ἀλλαχοῦ δὲ γράφων ἔλεγε, Τοὺς ἀσθεγοῦντας τῇ πίστει προσλαμδάνεσθε. Καὶ γὰρ ἐν τοῖς σώμασι τοῖς ἡμετέροις τὸ ἀσθενοῦν μέρος οὐχ ἐῶμεν ἀπολέσθαι. Μακροθυμεῖτε, φησὶ, πρὸς πάντας. Τί οὖν; καὶ πρὸς τοὺς ἀτάκτους; Καὶ σφόδρα" οὐδὲν γὰρ τούτου φαρμάχου ἴσον διδασχάλῳ μάλιστα, οὐδὲν οὕτω τοῖς ἀρχομένοις ἐπιτήδειον “ πάντως ἐντρέψαι δύναται, πάντω; δυσωπῆσαι, καὶ τὸν πάντων ἀγριώτερον καὶ ἀναισχυντότερον. Ὁρᾶτε μή τις κακὸν ἀγτὶ κακοῦ τινι ἀποδῷ. Κὶ καχὸν ἀντὶ χαχοῦ οὐ χρὴ ἀποδιδόναι, πολλῷ μᾶλλον κακὸν ἀντὶ ἀγαθοῦ, πολλῷ μᾶλλον μὴ προ- Ὀπάρξαντος καχοῦ, ἀποδοῦναι χαχόν. ᾿Αλλ᾽ ὁ δεῖνα, φησὶ, πονηρός ἔστι, καὶ ἐλύπησε, καὶ πολλά με ἡδέχησε. Βούλει αὐτὸν ἀμύνασθαι; μὴ ἀνταποδῷς " ἔασον ἀτιμώρητον. Ἄρα μέχρι τηύτου; Οὐδαμῶς. ᾿Αλλὰ πάντοτε τὸ ἀγαθὸν διώκετε, καὶ εἰς Ἄους, καὶ εἰς πάντας. Αὕτη μείζων ἡ φιλοσοφία, μὴ μόνον χαχοῖς μὴ ἀμύνεσθα: τὰ χαχὰ, ἀλλὰ ἀγαθοῖς " αὕτη γάρ ἐστιν ὄντως ἄμυνα κἀχείνῳ βλάδην ἔχουσα, καὶ ὠφέλειάν σοι" μᾶλλον δὲ κἀχείνῳ πολχὴν τὴν ὠφέλειαν, ἐὰν θέλῃ. Καὶ ἵνα μὴ νομίσῃς ὅτι περὶ τῶν πιστῶν μόνων τοῦτο εἴρηται, διὰ τοῦτο εἶπε᾽ Καὶ εἰς ἀλλήλους, καὶ εἰς πάντας. Πάντοτε καίρετε. Τοῦτο περὶ τῶν πειρασμῶν τῶν θλῖψιν ὅσοι λυπηροῖς πράγμασιν" ἀπὸ τούτων γὰρ χαρὰ τίἵχτεται. Ὅταν γὰρ τοιαύτην ἔχωμεν ψυχὴν, ὥστε μηδένα ἀμύνεσθαι, ἀλλὰ πάντας εὐεργετεῖν, πόθεν, εἰπέ μοι, τὸ τῆς λύπης χέντρον παρεισελθεῖν δυνήσεται; «Ὁ γὰρ οὕτω καίρων τῷ παθεῖν καχῶς, ὡς καὶ εὐεργεσίαις ἀμύνεσθαι τὸν πεποιηχύότα χαχῶς, πόθεν δυνήσεται ἀνιαθῆναι λοιπόν; Καὶ πῶς οἷόν τε τοῦτο, φησίν; ἂν ἐθέλωμεν, δυνατόν. Εἶτα καὶ τὴν ὁδὸν ἔδειξεν ᾿Αδιαείπτως προσεύχεσθε, ἐν παντὶ εὐχαριστεῖτε " τοῦτο γὰρ θέλημα Θεοῦ. Τὸ ἀεὶ εὐχαριστεῖν, τοῦτο φιλοσάφου ψυχῆς. “Ἐπαθές τι χαχόν; ᾿Αλλ᾽ ἐὰν θέλῃς, οὐχ ἔστι χαχόν " εὐχαρίσςησον τῷ Θεῷ, καὶ μετεδλήθη τὸ κακὸν εἰς ἀγαθόν " εἰπὲ καὶ σὺ ὡς Ἰώδ' Εἴη τὸ ὄνομα Κυρίου δὺλογημέγον εἰς τοὺς αἰῶνας. Τί γὰρ, εἰπέ μοι, τοιοῦτον πέπονθας; νόσος ἐπέπεσεν; ἀλλ᾽ οὐδὲν ξένον " θνητὸν γὰρ ἡμῖν τὸ σῶμα καὶ παθητόν. ᾿Αλλὰ πενία συντ ἥντησε χρημάτων; ἀλλὰ καὶ ταῦτα χτητὰ καὶ ἀπόχτητα, καὶ ἐνταῦθα μένοντα. ᾿Αλλ' ἐπιδουλαὶ καὶ συχοφαντίαι παρ᾽ ἐχθρῶν; ἀλλ᾽ οὐχ ἡμεῖς ἠδικήμεθα ἐν τούτοις, ἀλλ᾽ ἐχεῖνοι οἱ πεποιηκότες " Ψυχὴ γὰρ, φησὶν, ἡ ἁμαρτάνουσα, αὐτὴ καὶ ἀποθαγεΐται. Ἥμαρτε δὲ οὐχ ὁ παθὼν χαχῶς, ἀλλ᾽ ὁ ποιήσας χαχῶς. Οὐ τοίνυν τὸν ἀποθανόντα ἀμύνεσθαι χρὴ, ἀλλ᾽ εὔχεσθαι ὑπὲρ αὐτοῦ, ὥστε αὐτὸν ἐξελέσθαι τοῦ θανάτου. Οὐχ ὁρᾶτε τὴν μέλισσαν, ὅτι πλήττουσα ἐπαποθνήσχει τῷ κέντρῳ; Δι᾽ ἐχείνου τοῦ ζώον παιδεύει ἡμᾶς ὁ Θεὸς μὴ λυπεῖν τοὺς πλησίον " αὐτοὶ [498 1 γὰρ τὸν θάνατον δεχόμεθα πρότεροι. Ἔχείνους μὲν γὰρ πλήττοντες ἴσως πρὸς μιχρὸν ἐλυπήσαμεν " αὐτοὶ δὲ οὐχέτι ζησόμεθα, χαθάπερ οὐδὲ ἐχεῖνο τὸ ζῶον. Καίτοι γε ἐπαινεῖ αὐτὸ ἡ Γραφὴ λέγουσα" Ὡς ἐργάτις ἐστίν " ἧς τὴν ἐργασίαν βασιλεῖς καὶ ἰδιῶται πρὸς ὑγίειαν προσφέρονται " ἀλλ᾽ οὐδὲν αὐτῆς προΐσταται εἰς τὸ μὴ ἀποθανεῖν, ἀλλὰ δεῖ πάντως ἀπολέσθαι, Βὶ δὲ ἐχείνην οὐχ ἐἑξαιρεῖται ἡ ἩΡᾺ πλεονεξία ποιοῦσαν καχῶς,» πολλῷ μᾶλλον Υ΄. θηρίων γὰρ ὄντῳς χαλεπωτάτων, τὰ. μηδενός σα ἀδιχοῦντας, ἄρχειν ἀδικίας " μᾶλλον δὲ οὐδὲ θηρίων. Ἐχεῖνα γὰρ ἂν ἀφῇς ἐπὶ τῆς ἐρήμον νέμεσθαι, καὶ λυμανεῖται, οὔτε προσελεύσεται, οὔτε. δήξεται, ἀλλ᾽ ἀπελεύσεται τὴν οἰχείᾳν ὁδόν" σὺ δὲ ἄνθρωπας ὧν λογιχὰς, τετιμημένος ἀρχῇ τοσαύτῃ καὶ τιμῇ καὶ δόξῃ, οὐδὲ τὰ θηρίᾳ μιμῇ περὶ τοὺς ὁμοφύλους, ἀλλὰ τὸν ἀδελφὸν ἀδικεῖς καὶ κατεσθέεις; Καὶ πόθεν ἀπολογήσααθαι δυνήσῃ; οὐκ ἀκούεις Παύλου λέγοντος" Διὰ τί οὐχὶ μᾶλλον ἀδικεῖσθε; διὰ τί οὐχὶ μᾶλλον ρεῖτε, καὶ ταῦτα ἀδειφρούς. Ὅρᾷς, ὅτε τὸ χαχῶς “παθεῖν ἐὺ τῷ καχῶς ποιῆσαί ἐστι, τὸ δὲ εὖ καθεῖν ἐν τῷ κακῶς παθεῖν; Εἰπὲ γάρ μοι᾿ εἴ τις γοιδοροῖτο κοῖς ἄρχουσιν, εἴ τις ὑδρίζηι τοὺς χρατοῦντας, τίνα ἀδιχεῖ; ἑαυτὸν, ἢ ἐχείνους; Δῆλον ὅτι ἑαυτόν. Εἶτα ἄρχοντα μὲν ὁ ὑδρίζων, οὐκ ἐχεῖνον ὑδρίζει, ἀλλ᾽ ἑαντὸν, ὁ δὲ ἄνθρωπον ὑθρίζων, δι᾽ ἐκείνου τὸν Χρεστὰν οὐχ. ὑδρίζει; Οὐδαμῶς, φῃσί. Τί λέγεις; ὁ δὲ τὰς βασιλέως εἰχόνας λιθάζων, τίνα λιθάζει; οὐχ ἑαυτόν; Εἶτα εἰ Α ὁ εἰχόνα μὲν βασιλέως ἐπιγείου λιθάζων, ἑᾳυτὸν χαταλεύει, τοῦ δὲ Χριστοῦ τὴν εἰχόνα ὁ ὑδρίζων (ἄνθρωπος γὰρ εἰχὼν Θεοῦ), οὐχ ἑαυτὸν ἀδικεῖ; Μέχρι πότε χρημάτων ἐρῶμεν; οὐ παύσομαι γὰρ αὐτῶν καταθοῶν " ταῦτα γὰρ πάντων αἴτια τῶν χκαχῶν. Μέχρι τίνος οὐ λαμθδάνομεν κόρον τῆς ἀπλήστου ταύτης ἐπιθυμίας; τί ἔχει χαλὸν τὸ χρυσίον; ᾿Ἐχπέπληγμαι ἐπὶ τῷ πράγματι" ὄντως γοητεία τίς ἔστι τὸ πρᾶγμα, χρυσὸν καὶ ἄργυρον τοσούτου τιμᾶσθαι παρ᾽ ἡμῖν. Τῶν μὲν οὖν ψυχῶν ἡμῶν οὐδεὶς; ἡμῖν λόγος, ἀψύχων δὲ εἰχόνων πολλὴ ἡ θερᾳπεία. Πόθεν ἐπεισῆλθε τὸ νόσημα τοῦτο οἷχουμένῃ; τίς ἐξολοθρεῦσαι αὐτὸ δυνήσεται; ποΐξος ἐχχόψαι λόγος τὸ χαλεπὸν τοῦτο θηρίον, καὶ κανωλεθρίᾳ διαφθεῖραι; Ἑνέσπαρται ταῖς τῶν ἀνθρώπων διανοίαις ἢ ἐπιθυμία, καὶ τῶν δοχούντων εἶναι ἐν εὐλαδείᾳ. Αἰσχυνώμεθα ἐπὶ ταῖς εὐαγγελιχοῖς παραγγέλμασι" ῥήματα χεῖται ἐν τῇ Γραφῇ μόνον, ἐσὰ δὲ τῶν ἔργων οὐδαμοῦ δείκνυνται. ᾿Αλλὰ εἰς ὁ εὖπρόπωπος τῶν πολλῶν λόγος; Παιδία ἔχω, φησὶ, παὶ αὐτὸς δέδοικα μήποτε εἰς ἀνάγχην. χαταστῶ λιμοῦ καὶ ἐνδείας, μήποτε ἑτέρων δεηθῶ" αἰσχύνομαι ἐπαιτεῖν. Διὰ τοῦτο οὖν ἄλλους ποιεῖς ἑσταιτεῖν; Οὐ δύναμαι, φησὶ, πεινῇν. Διὰ τοῦτο οὖν ἁτέρους περι- Θάλλεις λιμῷ; οἷδας ὅσον δεινὰν τὸ ἐπαιτεῖν; ὅσον τῷ » λιμῷ φθείρεσθαι; φεῖσαι καὶ τῶν ἀδελφῶν τῶν σῶν. Αἰσχύνῃ πεινῆν, εἰπέ μοι, ἁρπάζειν δὲ οὐκ αἱσχύνῃ; δέδοιχας λιμῷ φθείρεσθαι, ἑτέρους δὲ φθείρειν οὐ δέδοιχας; Καίτοι τὸ μὲν πεινῇν οὐδὲ αἰσχύνὴν ἔχει, οὐδὲ ἔγχλημᾳ " τὸ δὲ ἑτέρους περιβάλλειν τοιούτοις, οὐχ αἰσχύνην μόνον, ἀλλὰ καὶ χόλασιν ἐπιφέρει τὴν ἐσχάτην. Σχῆψις πάντα ταῦτα καὶ λόγοι καὶ φλυαρίαι. “Ὅτι γὰρ οὐ παίδων ἕνεχεν ταῦτα ποιεῖτε μαρτυροῦσιν ὅσοι παῖδας μὲν οὐχ ἔχουσιν οὐδὲ ἕξουσι, χόπτονται δὲ οὕτω καὶ ταλαιπωροῦσι, καὶ πλοῦτον περιθάλλονται, ὅσον ἂν εἰ μυρίοις εἶχον χαταλεῖψαι παισίν. Οὐκ ἔστι παίδων φροντὶς ἡ ποιοῦσα χρηματιστιχὸν, ἀλλὰ ψυχῆς νόσος. Διὰ ταύτην καὶ οὐχ ἔχοντες παῖδας πολλοὶ μαίνονται διὰ τὰ χρήματα " ἕτεροι δὲ ἐν πολυπαιδίᾳ ζῶντες, καὶ τῶν ὄντων χαταφρονοῦσιν “ ἐχεῖνοί σου χατηγορήσουσιν ἐν ἐχείνῃ τῇ ἡμέρᾳ. Εἰ γὰρ ἡ τῶν παίδων ἀνάγχη πρὸς τὴν τῶν χρημάτων ἐδιάζετο συλλογὴν, ἐχρῆν χἀχείνους τὸν αὐτὸν ἔχειν πόθον, τὴν αὐτὴν ἐπιθυμίαν ’ εἰ δὲ οὐχ ἔχουσιν, οὐχ ἀπὸ τῆς πολυπαιδίας, ἀλλ᾽ ἀπὸ τῆς φιλοχρηματίας μαινόμεθα. Καὶ τίνες εἰσὶ, φησὶν, οἱ μετὰ παίδων καταφρονοῦντες χρημάτων : Πολλοὶ, καὶ “πολλαχοῦ " εἰ δὲ βούλει, καὶ ἐπὶ τῶν παλαιῶν ἐρῶ. Οὐχὶ δώδεκα παῖδας εἶχεν ὁ Ἰακώδ; οὐχὶ τὸν τῶν θητευόντων ἕζη βίον; οὐχ ἠδικεῖτο παρὰ τοῦ χηδεστοῦ; οὐχὶ πολλάχις αὐτὸν ἠθέτησε; μὴ ἠνάγχασεν αὐτὸν ἣ πολυπαιδία βουλεύεσθαί τι τῶν μὴ δεόντων; Τί δὲ ὁ ᾿Αδραάμ; οὐχὶ μετὰ τοῦ Ἰσαὰκ καὶ ἑτέρους πολλοὺς εἶχε παῖδας; τί οὖν; οὐχὶ τοῖς ξένοις τὰ ὄντα ἐχέχτητο; Ὁρᾷς, ὅτι οὐ μόνον οὐχ ἡἠδίχει, ἀλλὰ καὶ «κῶν ὄντων παρεχώρει, οὐχ εὖ ποιῶν μόνον, ἀλλὰ καὶ αἱρούμενος ἀδιχεῖσθαι παρὰ τοῦ ἀδελφιδοῦ; Τοῦ γὰρ εὖ ποιεῖν τὸ φέρειν ἁρπαζόμενον διὰ τὸν Θεὸν πολλῷ μεῖζόν ἐστι. Διὰ τί; Ὅτι τὸ μὲν ψυχῆς ἐστι χαρπὸς καὶ προαιρέσεως, ὅθεν καὶ εὐχόλως γίνεται" τοῦτο δὲ ἐπήρεια καὶ βία. Καὶ εὐχολώτερον ἄν τις μυρία πρόοιτο τάλαντα ἑχών, καὶ οὐδὲν ἡγήσεται πε- “πονθέναι δεινὸν, ἣ τρεῖς ὁδολοὺς ἀρπαγεὶς καὶ παρὰ γνώμην, οἴσει πράως. Ὥστε τοῦτο φιλοσοφία μᾶλλον ψυχῆς. Καὶ τοῦτο ὁρῶμεν γεγονὸς ἐπὶ τοῦ ᾿Αδραάμ " Εἶδε γὰρ, φησὶν, τὴν περίχωρον ὁ Λὼτ, καὶ ἦν ποτιζομένη, ὡς ὁ παράδεισος τοῦ Θεοῦ, καὶ ἀξελέξατο αὐτὴν. Καὶ οὐδὲν ἐκεῖνος ἀντεῖπεν. Ὁρᾷς, ὅτι οὐ μόνον οὐχ ἡδίχει, ἀλλὰ καὶ ἠδιχεῖτο; Τί χατηἡγορεῖς τῶν παίδων τῶν σαυτοῦ, ἄνθρωπε; Οὐ διὰ τοῦτο ἡμῖν ὁ Θεὸς ἔδωχε τοὺς παῖδας, ἵνα ἀρπάζωμεν τὰ ἑτέρων. Ὅρα μὴ τὸν Θεὸν παροξύνῃς τοῦτο λέγων. Εἰ γὰρ τοῦτο λέγεις, ὅτι αὐτοί σοι τῆς ἀρπαγῆς γίνονται αἴτιοι καὶ τοῦ χρηματισμοῦ, δέδοιχα μὴ αὐτῶν ἀποστερηθῇς, ὡς βλαπτόντων καὶ ἐπιδουλευόντων. Ὁ Θεός σοι τοὺς παῖδας ἔδωχεν, ἵνα σε γηροχομῶσιν, ἵνα τὴν ἀρετὴν μανθάνωσι παρὰ σοῦ. ### English translation (Claude) Here he speaks to the rulers. “Admonish,” he says, “the disorderly”; that is, do not rebuke from authority or arrogance, but with fairness, with gentleness. “Encourage the faint-hearted, [help the weak, be patient] toward all.” For the one [rebuked] harshly, despairing of himself, becomes bolder in his contempt; therefore one must make the medicine pleasant with admonition. And who are the disorderly? Surely those who act contrary to God’s will. For this order of the church is more fitting than that of soldiers. So the reviler is disorderly, and the drunkard is disorderly, and the greedy, and all who sin; for they do not walk in rank in the [line] … But there is another kind of evil too, not like this, yet itself wickedness. What is this? Faint-heartedness; for this too destroys, just as carelessness does. The one who does not bear insult is faint-hearted; the one who does not bear temptation is faint-hearted; this is the one sown on the rock. There is another kind too, that of weakness. “Help the weak,” he says, speaking of those weak in faith; for there is weakness in that too. But see how he does not allow them to be spurned. And writing elsewhere he said, “Receive those who are weak in faith.” For in our bodies too we do not allow the weak part to perish. “Be patient,” he says, “toward all.” What then? Toward the disorderly too? Very much so; for no medicine is equal to this, especially for a teacher; nothing is so suitable for those ruled; it can certainly shame, certainly put to the blush, even the most savage and shameless of all. “See that no one repays anyone evil for evil.” If one must not repay evil for evil, much more must one not repay evil for good, much more not repay evil when no evil has gone before. “But so-and-so,” someone says, “is wicked, and grieved me, and wronged me much.” Do you wish to avenge yourself on him? Do not repay him; leave him unpunished. So far only? By no means. “But always pursue what is good, both toward one another and toward all.” This is a greater philosophy: not only not to avenge evils with evils, but to repay them with good things; for this is truly vengeance, bringing harm to him and benefit to you; or rather great benefit to him too, if he will. And so that you may not think that this has been said of the faithful only, he therefore said, “both toward one another and toward all.” “Rejoice always.” This he says about the temptations, the afflictions, all who are in grievous circumstances; for from these joy is born. For when we have such a soul as to avenge ourselves on no one, but to do good to all, from where, tell me, will the sting of grief be able to enter? For the one who so rejoices in suffering ill as even to take vengeance on the one who has done him ill by kindnesses, how will he be able to be grieved any longer? “And how is this possible?” someone says. If we are willing, it is possible. Then he showed the way too: “Pray unceasingly; in everything give thanks; for this is the will of God.” To give thanks always, this belongs to a philosophic soul. Have you suffered some ill? But if you will, it is not an ill: give thanks to God, and the ill has been changed into good. Say you too, like Job, “May the name of the Lord be blessed forever.” For what, tell me, of such a kind have you suffered? Has sickness fallen on you? But it is nothing strange; for our body is mortal and subject to suffering. Has poverty of money met you? But these things are acquired and lost, and remain here. Plots and false accusations from enemies? But it is not we who are wronged in these, but those who did them; for “the soul,” it says, “that sins, it shall die.” And it is not the one who suffered ill who sinned, but the one who did ill. So one must not take vengeance on one who has died, but pray for him, so as to rescue him from death. Do you not see the bee, that when it stings it dies upon its sting? Through that creature God teaches us not to grieve our neighbours; for we ourselves receive death first. For by striking them we perhaps grieved them for a little; but we ourselves no longer live, just as that creature does not. And yet Scripture praises it, saying, “How industrious she is,” whose work kings and private persons bring to their health; but nothing of hers protects her from dying; she must certainly perish. And if [her usefulness] does not rescue her when she does harm, much more [will it not rescue] us. For it belongs to the most savage beasts to begin injustice against those who have done no wrong; or rather not even to beasts. For if you let them graze in the desert, they will neither do harm, nor approach, nor bite, but will go their own way; but you, being a rational man, honoured with such rule and honour and glory, do not even imitate the beasts in regard to those of your own kind, but wrong your brother and devour him? And how will you be able to defend yourself? Do you not hear Paul saying, “Why not rather be wronged? Why not rather be defrauded? [But you yourselves wrong and defraud], and that your brothers.” Do you see that to suffer ill lies in doing ill, and to be well off lies in suffering ill? For tell me, if someone abuses the rulers, if someone insults those in power, whom does he wrong? Himself, or them? Plainly himself. Then does the one who insults a ruler insult not him but himself, and the one who insults a man not insult Christ through him? “By no means,” someone says. What do you say? The one who stones the king’s images, whom does he stone? Not himself? Then if the one who stones the image of an earthly king stones himself, does not the one who insults the image of Christ (for man is the image of God) wrong himself? How long shall we love money? For I will not stop crying out against it; for it is the cause of all evils. Till when shall we not be sated with this insatiable desire? What good does gold have? I am amazed at the thing; truly it is a kind of sorcery that gold and silver are so prized among us. Of our souls we take no account, but of lifeless images great is the service. From where did this disease enter the world? Who will be able to destroy it? What word to cut out this grievous beast and ruin it utterly? The desire has been sown in men’s minds, even of those who seem to be in piety. Let us be ashamed before the gospel commands: the words lie in Scripture only, but the deeds are shown nowhere. But what is the specious argument of most people? “I have children,” someone says, “and I am afraid that I may be brought to the necessity of hunger and want, that I may need others; I am ashamed to beg.” Is that why, then, you make others beg? “I cannot bear hunger,” he says. Is that why, then, you surround others with hunger? Do you know how terrible a thing begging is? How terrible to waste away with hunger? Spare your brothers too. You are ashamed to be hungry, tell me, and are you not ashamed to rob? You fear to waste away with hunger, and do you not fear to make others waste away? And yet hunger brings neither shame nor charge; but to surround others with such [necessities] brings not only shame, but also the final punishment. All these things are pretext and words and nonsense. For that you do not do these things for your children’s sake those bear witness who neither have nor will have children, yet labour and toil just as much, and surround themselves with as much wealth as if they had ten thousand children to leave it to. It is not care for children that makes a man a money-maker, but a disease of the soul. Because of this many who have no children are mad for money, while others living with many children despise even what they have; these will accuse you on that day. For if the necessity of children forced men to gather money, those too ought to have had the same longing, the same desire; but if they do not, then we are mad not from having many children but from love of money. “And who are those,” someone says, “who despise money though they have children?” Many, and in many places; and if you wish, I will speak of the ancients too. Did not Jacob have twelve children? Did he not live the life of a hired servant? Was he not wronged by his father-in-law? Did he not often break faith with him? Did his many children force him to plan anything improper? And what of Abraham? Did he not have many other children besides Isaac? What then? Did he not possess his goods for strangers? Do you see that not only did he not do wrong, but he even gave up his goods, not only doing good but choosing to be wronged by his nephew? For to bear being robbed for God’s sake is much greater than doing good. Why? Because the one is the fruit of a soul and of choice, so that it happens easily too; but this is injury and force. And one would more easily give up ten thousand talents willingly, and think he had suffered nothing terrible, than bear gently being robbed of three obols against his will. So this is rather the philosophy of the soul. And we see this happened in the case of Abraham: “For Lot saw,” it says, “the region around, that it was well watered like the paradise of God, and he chose it for himself.” And he said nothing against it. Do you see that not only did he not do wrong, but he was wronged? Why do you accuse your children, man? It is not for this that God gave us children, that we might rob others. See that you do not provoke God by saying this. For if you say this, that they are the cause of your robbery and money-making, I fear lest you be deprived of them, as people who harm you and plot against you. God gave you children to care for you in old age, to learn virtue from you. ### Scripture references - 1 Thess 5:14: quotation, high confidence - Matt 13:20: allusion, high confidence - Rom 14:1: quotation, high confidence - 1 Cor 12:22: allusion, low confidence - 1 Thess 5:15: quotation, high confidence - 1 Thess 5:16: quotation, high confidence - 1 Thess 5:17: quotation, high confidence - 1 Thess 5:18: quotation, high confidence - Job 1:21: quotation, high confidence - Ezek 18:4: quotation, high confidence - Prov 6:8: quotation, medium confidence - 1 Cor 6:7: quotation, high confidence - 1 Cor 6:8: quotation, high confidence - Gen 1:27: allusion, medium confidence - 1 Tim 6:10: allusion, high confidence - Gen 31:7: allusion, high confidence - Gen 31:41: allusion, high confidence - Gen 25:6: allusion, medium confidence - Gen 13:10: quotation, high confidence - Gen 13:11: quotation, high confidence ### Translation notes - Quotations: 1 Thess 5:14–18; Matt 13:20–21; Rom 14:1; Job 1:21; Ezek 18:4; Prov 6:8 LXX (the bee, “how industrious she is”); 1 Cor 6:7–8; Gen 1:26–27; 1 Tim 6:10; Gen 31:7, 41 (Jacob); Gen 25:6 (Abraham’s other sons); Gen 18 (hospitality to strangers); Gen 13:10–11. A passage of Migne’s Latin translation has leaked into the Greek after “to surround others with” and has been removed. Several short gaps in the scan are supplied in brackets by sense. The praise of the bee belongs to the Septuagint’s longer text of Prov 6:8. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 10.2 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/10-2). ## Homily 10.4 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/10-1/#p-10-4 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God gave children so that fathers might teach them and love bind mankind; houses built by greed are memorials of greed, the greedy man is worse than a thief and must repay manifold, and all, rich and poor, must stop robbing. ### Greek text Διὰ γὰρ τοῦτο τὸ τῶν ἀνθρώπων γένος οὕτως ἠθέ-λησε συνεστάναι, δύο τὰ μέγιστα χατασχευάζων, ἕν μὲν, διδασχάλους ἐφιστῶν τοὺς πατέρας, ἕτερον δὲ, πολλὴν ἀγάπην ἐντίχτων. Εἰ γὰρ ἁπλῶς ἔμελλον οἱ ἄνθρωποι γίνεσθαι, οὐδεὶς ἂν πρὸς οὐδένα σχέσιν ἔσχεν. Εἰ γὰρ νῦν πατέρων ὄντων καὶ παίδων καὶ ἐχγόνων, πολλοὶ πολλῶν οὐ φροντίζουσι, πολλῷ μᾶλλον τότε. Διὰ τοῦτό σοι παΐδας δέδωχεν ὁ Θεός " μὴ τοίνυν κατηγόρει τῶν παίδων. Εἰ δὲ οἱ παῖδας ἔχοντες οὐδεμίαν ἔχουσιν ἀπολογίαν, οἱ μὴ ἔχοντες, καὶ χοπτόμενοι περὶ τὴν τοῦ πλούτου συλλογὴν, ποῖον ἂν εἴποιεν λόγον; ᾿Αλλ᾽ ἔστι τις καὶ αὐτοῖς λόγος πάσης ἀπολογίας ἀπεστερημένος, Τίς δὴ οὗτός ἐστιν; Ἵνα ἀντὶ τῶν παίδων, φησὶν, ἔχωμεν τὸν πλοῦτον ὑπόμνημα. "Ὄντως γέλως πολύς. ᾿Αντὶ τῶν παίδων, φησὶν, ἣ οἰκία μνήμη ἀθάνατος γίνεται τῆς δόξης τῆς ἐμῆς. Οὐ τῆς δόξης σον, ἄνθρωπε, ἀλλὰ. τῆς πλεονεξίας σου ἔσται μνήμη. Ἢ οὔχ ὁρᾷς νῦν πῶς πολλοὶ παριόντες τὰς λαμπρὰς οἰχίας τοιαῦτα διαλέγονται πρὸς ἀλλήλους" πόσα ὁ δεῖνα ἐπλεονέχτησε, πόσα ἥρπασεν, ἵνα ταύτην οἰχοδομήσῃ τὴν οἰκίαν; καὶ νῦν ἐχεῖνος μὲν γέγονε τέφρα. καὶ χόνις, αὕτη δὲ εἰς ἐτέρὼν χλῆρον διέδη. Οὐ τῆς δόξης σον τοίνυν χαταλιμπάνεις μνήμην, ἀλλὰ τῆς πλεονεξίας. Καὶ τὸ μὲν σῶμά σου χέχρυπται τῇ γῇ. τῆς δὲ πλεονεξίας μνῆμὴν λαθεῖν πλήθει τῶν χρόνων δυναμένην οὐχ ἀφίης, ἀλλ᾽ ἀναχρούεσθαι καὶ ἀνασχάπτεσθαι ποιεῖς διὰ τῆς οἰκίας. Ἕως γὰρ ἂν αὔτη ἑστήχῃ, τὴν ἐπωνυμίαν ἔχουσα τὴν σὴν, καὶ τοῦ δεῖνος λεγομένη, πάντως ἀνάγκη καὶ τὰ πάντων ἀνοιχθῆναι στόματα χατὰ σοῦ. Ὁρᾷς ὅτι βέλτιον μηδὲν ἔχειν, ἦ ταύτην ὑπομένειν τὴν κατηγορίαν; Καὶ ταῦτα μὲν ἐνταῦθα " ἐχεῖ δὲ τί ποιήσομεν, εἰπέ μοι, τοσούτων μὲν ἐνταῦθα γινόμενοι χύριοι, οὐδενὶ δὲ τῶν ὄντων μεταδόντες, ἢ σφόδρα ὀλίγων 4; πῶς τὰς πλεονεξίας ἀποδυσόμεθα; Ὃ γὰρ βουλόμενος τὴν πλεονεξίαν ἀποδύσασθαι, οὐχ ὀλίγα ἀπὸ πολλῶν δίδωσιν, ἀλλὰ πολλαπλασίονα τῶν ἀρ σθέντων, καὶ ἴσταται καὶ ἁρπάζων.. "Άχουσον, ὃ Ζακχαῖος τί λέγει" Καὶ ὅσων ἥρπασα, τετραπλασίογα ἀποδίδωμι. Σὺ δὲ ἁρπάζων μυρία τάλαντα, ἂν ὀλίγας δῷς δραχμὰς, καὶ οὕτω δὲ μόλις, τὸ πᾶν ἀποδεδωχέναι νομίζεις, καὶ ὡς πλείονα δεδωχὼς διάχεισαι " καίτοι δεῖ αὐτά τε ἀποδοῦναι ἐχεῖνα, καὶ ἐχ τῶν οἴχοθεν προσθεῖναιἕτερα, Καθάπερ γὰρ ὁ χλέπτης οὐκ ἐχεῖνα ἀποδοὺς μόνα ἀπολελόγηται, ἀλλὰ πολλάχις μὲν καὶ τὴν ψυχὴν προσέθηχε, πολλάχις δὲ πολλαπλασίονα δοὺς διελύσατο, οὕτω καὶ ὁ πλεονέχτης. Καὶ γὰρ καὶ ὁ πλεονέχτης χλέπτης ἐστὶ, καὶ λῃστὴς ἐχείνου πολλῷ χαλεπώτερος, ὅσῳ καὶ τυραννιχώτερος, Ἐχεῖνος μὲν γὰρ καὶ τῷ χρύπτεσθαι, καὶ τῷ ἐν νυχτὶ ἐπιχειρεῖν, πολὺ τοῦ τολμήματος ὑποτέμνεται, ὡσανεὶ αἰσχυνόμενος, καὶ δεδοικὼς τὸ ἁμαρτάνειν " οὗτος δὲ ἀπαναισχυντήσας, γυμνῇ τῇ χεφαλῇ κατὰ μέσην ἀγορὰν ἁρπάζει τὰ πάντων, χλέπτης τε ὁμοῦ καὶ τύραννος ὧν " οὗ διορύττει τοίχους, οὐδὲ σδέννυσι λαμπάδα, οὐδὲ κιδώτιον ἀνοίγει, οὐδὲ σήμαντρα ἀνατρέπει" ἀλλὰ τί; Τὰ τούτων νεανιχώτερα ποιεῖ, ὁρώντων τῶν ἀδιχουμένων, διὰ τῆς θύρας ἐχθάλλει Ῥ, μετὰ παῤῥησίας πάντα ἀνοίγει, αὐτοὺς ἐκείνους ἀναγ. χάζει τὰ αὐτῶν ἐχθέσθαι. Τοσαύτη τῆς βίας ἡ ὑπερδολῆ. Οὗτος ἐκείνων πολλῷ μιαρώτερος, ὅσῳ καὶ ἀναισχυντότερος καὶ τυραννιχώτερος. Ὁ μὲν γὰρ δόλῳ τι παθὼν, ἀλγεῖ μὲν, πλὴν ἀλλ᾽ ἔχει παραμυθίαν οὐ μικρὰν, τὸ χἂν φοδηθῆναι αὐτὸν ἐκεῖνον τὸν ἀδικοῦντα " ὁ δὲ μετὰ τοῦ χαχῶς παθεῖν καὶ χαταφρονούμενος, οὐδὲ ἐνεγχεῖν τὴν βίαν δυνήσεται" μείζων γὰρ ὁ γέλως. Εἰπέ μοι, εἴ τις γυναῖχα ἐμοίχευσςε λαθὼν, ἕτερος δὲ ὁρῶντος τοῦ ἀνδρὸς τοῦτο εἰργάσατο, τίς μᾶλλον ἐλύπησεν ἂν, καὶ δαχεῖν ἣν ἱκανός; οὐχ οὗτος; Ὁ μὲν γὰρ μετὰ τοῦ χαχῶς ποιῆσαι καὶ διἐπτύυσεν " ὁ δὲ, εἰ μηδὲν ἕτερον, ἔδειξεν ὅτι δέδοιχς τὸν ἠἡδικημένον. Οὕτω καὶ ἐπὶ τῶν χρημάτων, ὁ μὲν λάθρα λαδὼν, ταύτῃ τετίμηχε, τῷ λάθρα λαθεῖν" ὁ δὲ φανερῶς καὶ δημοσίᾳ, μετὰ τῆς ζημίας καὶ αἰσχύνην ἐπήγαγε. Παυσώμεθα οὖν τὰ ἑτέρων ἀρπάζοντες, καὶ πένητες καὶ πλούσιοι" οὐ γὰρ πρὸς τοὺς πλουσίους μοι μόνον οὗτος ὁ λόγος, ἀλλὰ καὶ πρὸς τοὺς πένητας, Καὶ γὰρ καὶ αὐτοὶ ἁρπάζουσι τοὺς αὖἀγορᾶς. Ὥστε πάντοθεν βούλομαι τὴν ἀδιχίαν ἐξελεῖν. Θὰ γὰρ ἐν τῷ μέτρῳ τῶν ἁρπαζομένων καὶ χλεπτομένων, ἀλλ᾽ ἐν τῇ τρί ρέδοι “οὔ κλέπτοντος τὸ ἀδίχημα ἴσταται. “Ὅτε δὲ οὗτοι μᾶλλόν εἶσι χλέπται καὶ πλεονέχται, οἱ μηδὲ τῶν μικρῶν καταφρονοῦντες, οἶδα καὶ μέμνημαι: πρὸς ὑμᾶς εἰρηχὼς, εξ γε καὶ ὑμεῖς μέμνησθε. Πλὴν ἀλλὰ μηδὲν ἀχριδολογώμεθα " ἔστωσαν ὁμοίως τοῖς πλουσίαις καὶ αὐτοί. Παιδεύσωμεν τὴν διάνοιαν λοιπὸν τῶν μειζόνων μὴ ἐπιθυμεῖν, τοῦ πλείονος μὴ ὀρέγεσθαι. Καὶ ἐν μὲν τοῖς οὐρανοῖς μηδέποτε ὅρον ἐχέτω ἣ ἐπιθυμία ταῦ πλείονος, ἀλλ᾽ ἀεὶ τοῦ πλείονος ἕχαστος ὀρεγέσθω᾽ ἐπὶ δὲ τῆς γῆς τῆς χρείας ἕχαστος ἔστω καὶ τῆς αὐταρχείας, καὶ μηδὲν πλέον ζητείτω, ἵν᾽ οὕτω δυνησώμεθα τῶν ὄντως ἀγαθῶν ἐπιτυχεῖν, χάριτι καὶ φιλανθριπίᾳ, καὶ τὰ ἑξῆς. ### English translation (Claude) For this is why he willed the human race to be constituted so, providing the two greatest things: one, setting fathers over children as teachers; the other, implanting great love. For if men were simply to come into being [each separately], no one would have had any relation to anyone. For if now, when there are fathers and children and grandchildren, many do not care for many, much more then. This is why God gave you children: so do not accuse your children. And if those who have children have no defence, those who do not have them, and labour at gathering wealth, what argument could they give? But they too have an argument devoid of all defence. What is it? “So that,” he says, “instead of children we may have wealth as a memorial.” Truly a great joke. “Instead of children,” he says, “the house becomes an immortal memorial of my glory.” Not of your glory, man, but of your greed will it be a memorial. Or do you not see now how many, passing by splendid houses, say such things to one another: “How much did so-and-so take by greed, how much did he rob, to build this house? And now he has become ash and dust, and this has passed into another’s inheritance.” So you leave a memorial not of your glory but of your greed. And your body is hidden in the earth, but the memorial of your greed, which could be forgotten in the length of time, you do not let be forgotten, but make it be stirred up and dug up through the house. For as long as it stands, bearing your name and called “So-and-so’s,” it is quite necessary that the mouths of all be opened against you. Do you see that it is better to have nothing than to endure this accusation? And these things are here; but there, what shall we do, tell me, having become masters of so much here and having shared nothing of what we had, or very little? How shall we put off our greedy acts? For the one who wishes to put off greed does not give a little out of much, but many times what he took, and stops robbing. Hear what Zacchaeus says: “And whatever I have robbed, I repay fourfold.” But you, having robbed ten thousand talents, if you give a few drachmas, and that barely, think you have repaid the whole, and are disposed as one who has given more; and yet you must both repay those things themselves and add others from your own household. For just as the thief does not make his defence by repaying only those things, but often has paid his life besides, and often settled it by paying many times as much, so too the greedy man. For the greedy man too is a thief, and a robber far more grievous than he, as he is more tyrannical. For the thief, by hiding and by attempting it at night, cuts away much of his daring, as being ashamed and afraid of sinning; but this man, having cast off shame, with head uncovered robs everyone’s goods in the middle of the marketplace, being at once thief and tyrant. He does not dig through walls, nor put out a lamp, nor open a chest, nor break seals; but what? He does things more brazen than these: while those wronged look on, he carries things out through the door, he opens everything openly, he forces the very owners to bring out their own goods. So great is the excess of the violence. This man is far fouler than those, as he is more shameless and more tyrannical. For the one who suffers something by deceit is pained, but has no small comfort in that the wrongdoer at least feared him; but the one who, along with suffering ill, is also despised will not be able even to bear the violence; for the mockery is greater. Tell me, if one man committed adultery with a woman secretly, and another did it while the husband looked on, who would grieve him more and be able to bite him? Not the latter? For the one, besides doing evil, also spat upon him; but the other, if nothing else, showed that he feared the man he wronged. So too with money: the one who took secretly honoured the owner in this, by taking secretly; but the one who took openly and publicly added shame to the loss. Let us stop robbing others’ goods, then, both poor and rich; for this word of mine is not for the rich only, but for the poor too. For they too rob those [poorer than themselves, and cheat in] the marketplace. So I wish to take injustice away from every side. For the wrong lies not in the measure of what is robbed and stolen, but in the purpose of the one who steals. And that these are rather thieves and greedy who do not despise even small gains, I know and remember having said to you, if you too remember. But let us not be precise about anything; let them too be like the rich. Let us train our mind henceforth not to desire greater things, not to reach for more. And in heaven let the desire for more never have a limit, but let each always reach for more; but on earth let each be content with need and sufficiency, and seek nothing more, so that so we may be able to obtain the truly good things, by the grace and loving-kindness, and so on. ### Scripture references - Luke 19:8: quotation, high confidence - Eph 6:4: allusion, low confidence ### Translation notes - Quotations: Luke 19:8. Chrysostom’s comparison of open robbery with adultery committed in the husband’s sight is translated as written. A few words lost in the scan are supplied in brackets by sense. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 10.4 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/10-4). ## Homily 11.1 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/11-1/#p-11-1 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Spirit’s gift is a lamp in the night of this world, quenched by an unclean life, by anger and by lack of almsgiving; prophecies must be tested, not despised; Paul prays for their sanctification, asks for prayer, and adjures them, while Chrysostom laments that adjurations by Christ are now ignored. ### Greek text Τὸ πνεῦμα μὴ σδέννντο " προφητείας μὴ ἐξουἔχετε. ᾿Δπὸ παντὸς εἴδους πογῃᾳροῦ ἀπέ- ᾿Αχλής τις παχεῖα καὶ ζόφος καὶ νεφέλη χαταχέχυται τῇς γῆς ἀπάσης καὶ τοῦτο δηλῶν ὁ ᾿Απόστολος Βλεγεν μεν γάρ ποτε σκότος" καὶ πάλιν, Ὑμεῖς, ἀδελφοὶ, αὐκ ἐστὸ ἐν σκότει, ἵγα ἣ ἡμέρα ὑμᾶς ὡς κιέπτης καταλάδῃ. Ἐπεὶ οὖν νύξ ἔστιν, ὡς εἰπεῖν, ἀσέληνος, καὶ ἐν ταύτῃ τῇ νυχτὶ βαδίζομεν, ἔδωχεν ἡμῖν λαμπάδα φαιδρὰν ὁ Θεὸς, τοῦ Πνεύματος τοῦ ἁγίου τὴν χάριν ἀνάψας ἐν ταῖς ἡμετέραις ψυχαῖς. ᾿Αλλὰ τοῦτο τὸ φῶς οἱ μὲν δεξάμενοι λαμπράτερον εἰργάσαντο καὶ φαιδρὸν, οἷαν ὡς Παῦλος, ὡς Πέτρος, ὡς οἱ ἅγιοι πάντες ἐχεῖνοι" οἱ δὲ καὶ ἔσόεσαν, ὡς αἱ πέντε παρθένοι, ὡς ἐχεῖνοι οἱ περὶ τὴν πίστιν ναναγήσαντες, ὡς ὁ ἐν Κορίνθῳ πεπορνευχὼς, ὡς Γαλάται παρατραπέντες. Διὰ τοῦτο ὁ Παῦλος νῦν φησι, Τὸ πνεῦμα μὴ σδένγυτε, τουτο ἐστι, τὸ χάριψμα" οὕτω γὰρ αὐτῷ καλεῖν ἔθος τὸ χάρισμα τοῦ Πνεύματος. Σδέννυσι δὲ αὐτὸ βίος ἀχάθαρτος. Καθάπερ γάρ τις ἐπὶ τοῦ λυχνιαίου τούτου φωτὰς, ὕδωρ χατααχεδάσας, ἣ χοῦν, ἔσύεσε τὸ φῶς, καὶ εἰ μηδὲν τούτων, ἀλλά γε τὸ ἔλαιον ἐξελών" οὕτω καὶ ἑπὶ τοῦ χαρίσματος " ἄν τε γὰρ γήϊνα καὶ δας, ἔαόεσας τὸ πνεῦμα " ἄν τε σὺ μηδὲν ἐργάσῃ «οιοῦτον, ἑτέρωθεν δὲ ποθεν πειρασμὰς ἐπελθὼν προαδάλῃ σφοδρῶς, καθάπερ τι πνεῦμα, καὶ μὴ σφοδρὰ ἢ ἣ φλὸξ, ἢ πολὺ τὸ ἔλαιον ἔχουσα, ἣ τὴν ὁπὴν μὴ ἐμφράξῃς, ἢ τὴν θύραν μὴ προσχλείσῃς, πάντα ἀπόλωλε. Τί δέ ἐστιν ἡ ὀπή; Ὥσπερ ἐπὶ τοῦ λύχνου, οὕτω καὶ ἐφ᾽ ἡμῶν, ὀπή ὃστιν ὀφθαλμὸς καὶ ἀχοῆ. Μὴ ἁφῇς ταύταις προσκέπτειν πνεῦμα σφοδρὸν πονηρίας, ἐπεὶ ἔσδεσε τὸν λύχνον, ἀλλ᾽ ἀπόφραξον τῷ φόδῳ τοῦ Θεοῦ. Θύρα τὸ στόμα ἐστέ " χλεῖσαν, ἵνα καὶ τὸ φῶς παρέχῃ, καὶ ἀποχρούηται τὴν ἔξωθεν χλεῖσον τὸ στόμα " ἂν γὰρ ἀνοίξῃς, ἐῤῥίπισας τὸν ἄνεμον. Οὐχόρᾷς ἐν ταῖς οἰκίαις, ὅταν καταντιχρὺ καὶ ἐπ᾽ εὐθείας δύο θύραι στήχωσι, καὶ σφοδρὸς ἄνεμος ἦ, πῶς, ἂν τὴν ἑτόραν χλείσῃς καὶ ἀντέπνοια μὴ γένηται, οὐδὲν ἔσχυσεν ὁ ἄνεμος, ἀλλὰ τὸ πολὺ τῆς ἰσχύος ὑποτέμνεται; Οὕτω καὶ νῦν, δύο εἰσὶ θύραι, τὸ στόμα τὸ σὸν, καὶ τὸ τοῦ ὑδρίζοντός σε καὶ ἐμπαροινοῦντας" ἂν ἀποχλείσῃς τὸ σὸν καὶ μὴ δῷς ἀντίπνοιαν, ἕαδεσας ὅλον τὰ πνεῦμα “ ἂν δὲ ἀνοίξῃς, - ἼΒδτι δὲ πολλάχις καὶ μηδενὸς ἐπιχειμόνου τὴν φλόγα ὅταν τὸ ἔλαιον ἐχλίπη., ὅταν ἐλεῆμοσύνην μὴ ποιῶμεν, σἀέννυται τὸ πνεῦμα. Καὶ γὰρ ἀπὸ ἐλεημθαύνης τῆς τοῦ Θεοῦ ἦλθε πρὸς σέ' εἶτα τὸν καρπὸν τοῦτον ὁρᾷ μὴ ὄντα παρὰ σοὶ, καὶ ἐφίπταται" οὐ μένει γὰρ παρὰ ψυχῇ ἀνελεήμον. Σδεσθέντος ἂὰ τοῦ πχεύματας, τὰ λοιπὰ ἔστε ὅσοι ἐν ἀσελήνῳ νυχτὶ ἐδαδίσατε. Εἰ δὲ τὴν ἀπὸ γῆς εἰς γῆν ὁδὸν βαδίζειν δυαχερὲς ἐν γυχτὶ, τὴν ἀπὸ γῆς εἰς οὐρανὸν φέρουσαν πῶς ἀσφαλές; Οὐχ ἔστε πόσοι δαίμῶνες ἂν τῷ διαστήματι τούτῳ, πόσα θηρία, κόσα φτοδυματιχὰ τῆς πονηρίας; Ἄν μὲν οὖν ὀχεῖνο τὸ φῶς ἔχωμεν, οὐδὲν ἡμᾶς βλάψαι δυγήφονται " ἂν δὲ σθέσωμεν αὐτὰ, ταχέως ἡμᾶς ἁλίσχουσι, ταχέως πάντα τὰ ἡμῶν ἐχφοροῦσιν " ἐπεὶ καὶ οἱ λῃσταὶ πρότερον τὴν λαμπάδα σθέσαντες, τότε λῃστεύουσιν, Ἐχεῖνα μὲν γὰρ ὁρῶσιν ἐν σῷ σκότει τούτῳ, ἐπειδὴ τὰ “οὖ τοῦ φωτάς. Μὴ τοίνυν σδέσωμεν αὐτό. Πᾶσα πονηρὰ πρᾶξις αδέντυαι τοῦτο τὸ φῶσ, καὶ λοιδαρία,, »εὶ ὕόρες, καὶ ὅξερ ἂν εἴπῃς. Καθάπερ γὰρ ἐπὶ τοῦ πο ρὸς πᾶν τὸ ἀλλότριον αὐτοῦ ἀναιρετιχὸν αὐταῦ ἐστιν, ἐχεῖνα δὲ ἀνάπτει αὐτὰ, ὅπερ αὐτοῦ αυγγενές ἐστιν" οὕτω καὶ ἐπὶ τοῦ φωτὸς τούτου, εἴ τι ξηρὸν, εἴ τι θεβ’ μὸν, εἴ τι διάπωρον, ἀνάπτει τὴν φλόγα τοῦ πνεύματος. Μηδὲν οὖν ψυχρὸν, μηδὲν ὑγρὸν ἐπιφέρωμεν᾽ ταῦτα γὰρ τούτον ἀναιρετικά, Ἔστι δὲ καὶ ἄλλη ἐξήγησις. Πολλοὶ παρ᾽ αὐτοῖς͵ οἱ μὲν προεφήτευον ἀληθῶς, οἱ ὃ ἑψεύδοντο. Τοῦτα καὶ ἐν τῇ πρὸς Καρινδίους φημὶ, διαχρίαεις πνευμάτων διὰ ταῦτο. δεδωνέναι. Μιαρὸς γὰρ ὧν ὁ διάδολος, ἠθέλησε διὰ τοῦ χωρίσμανος τοῦ τοῦ τὸ πᾶν ἀνατρέψαι τῆς Ἐχχλησίας. Ἐπειδὴ Τὸ ἀμφότεροι περὶ μελλόντων προὔλεγον, καὶ ὁ δαίμων καὶ τὰ πνεῦμα, ἀλλ᾽ ἁ μὲν ψευδόμενος, τὸ δὲ ἀλτ θεῦον, καὶ οὐδαμόθεν ἣν ἐχατέρτω τεχμήριον λαθεῖν, ἀλλ᾽ ἀνευθύνως ἑχάτεροι ἔλεγαν, ὡς ὁ Ἱερεμίας καὶ ὁ Ἰεζεκιήλ ἀλλ᾽ ἐλθόντος τοῦ χαιροῦ ἠλέγχθησανι ἔδωχε καὶ διαχρίαεις πνευμάτων. Ἐπεὶ οὖν καὶ τότε παρὰ Θεσσαλονιχεῦσι πολλοὶ προεφήτενον, οὖς αὶ ἀλλαχοῦ αἰνίττεται λέγων, Ἀὴ θροεῖσθαε μήτε λόγου, μήτο δι’ ἐπιστολῆς, ὡς δὲ ἁμῶν, ὡς ἔτι ἐγέστηκεν ἡ ἡμέρα τοῦ Κυρίοψ᾽ εἰπὼν, Τὸ πγὲν" μα μὴ σδέχνυτο, προσέθηκεν εὐκαίρως, καὶ τὰ ἐξ, Προρητείας, λέγων, μὲ δξουθεγεῖεθ. Ὃ οὖν ἐνταῦθα δηλοῦν βούλεται, τοῦτό ἐστι " Μὰ ἐπειδή τινες ψευδοπροφῆται παρ᾽ ὑμῖν εἶσι, δι᾽ ἐχείνους καὶ τούτους τούς" τουτέστι, προφητείας μὴ ἐξουθεγεῖτε. ᾿Θρᾷς ὅτι τοῦτό ἐστιν ὅφησι, Πάγτα δοκιμάζετε. Ἐπειδὴ εἶπε, Προφητείας μὴ ἐξουθεγεῖτε, ἵνα μὴ νημίσωσιν ὅτι πᾶσιν ἀνέῳξε τὸ βῆμα, Πάντα, φησὶ, δοκιμάζετε, τὸ δὲ καλὸν κατέχετε, τουτέστι, τὰς ὄντως προφητείας 4. ᾿Απὸ παγτὸς εἴδους πογηροῦ ἀπέχεσθε" μὴ τούτου ἣ ἐχείνου, ἀλλ᾽, ᾿Απὸ παντός" καὶ τὰ ψευδῇ καὶ τὰ ἀληθῇ ἵνα μετὰ δοχιμασίας δια- Οὕτω γὰρ κἀχείνων σφοδρὸν τὸ μῖσος ἔσται, καὶ τούτων ἡ ἀγάπη γίνεται, ὅταν μὴ ἁπλῶς. μηδὲ ἀνεξετάστως, ἀλλὰ μετὰ ἀχριδείας ἅπαντα πράττωμεν. Αὐτὸς δὲ ὁ Θεὸς τῆς εἰρήνης ἀγιάσαι ὑμᾶς ὁιλοτειλεῖς, καὶ ὁλόκληρον ὑμῶν τὸ. πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ Κνρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ τηρηθείη. Ὅρα διδασχάλου φιλοστοργίαν" μετὰ τὴν παραίνεσιν καὶ εὐχὴν ἐπάγει " καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ ἐν τοῖς γράμμασι " δεῖ γὰρ καὶ συμδουλῆς καὶ εὐχῆς. Διὰ τοῦτο καὶ ἡμεῖς πρότερον συμθουλεύοντες, τότε τὰς ὑπὲρ ὑμῶν εὐχὰς ποιούμεθα " καὶ τοῦτο ἴσασιν οἱ μεμυημένοι. ᾿Αλλ ὁ μὲν Παῦχος τως τοῦτο ἐποίει, πολλὴν πρὸς τὸν Θεὸν τὴν παῤῥησίαν ἔχων - ἡμεῖς δὲ χκατῃσχυμμένοι καὶ ἀπαῤῥησίαστοι ὄντες " ἀλλ᾽ ἐπειδὴ εἰς τοῦτο ἐτάχθημεν, πράττομεν αὐτὸ, ἀνάξιοι μὲν ὄντες καὶ παρεστάναι, καὶ τῶν ἐσχάτων μαθητῶν τὸν τόπον ἐπέχειν " ἐπειδὴ δὲ καὶ δι᾽ ἀναξίων ἡ χάρις ἐνεργεῖ, οὐ δι᾽ αὐτοὺς, ἀλλὰ διὰ τοὺς μέλλοντας ὠφελεῖσθαι τὰ παρ᾽ ἑαυτῶν εἰσφέρομεν. ᾿Αγιάσαε ὑμᾶς, φησὶν, ὁλοτελεῖς, καὶ ὁλόκληρον ὑμῶν τὸ πγεῦμα καὶ ἢ ψυχὴ καὶ τὸ σῶμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη. Τὸ πνεῦμα τί φησιν ἐνταῦθα; Τὸ χάρισμα. Ἂν μὲν γὰρ ἔχοντες λαμπρὰς τὰς λαμπάδας ἀπέλθωμεν, εἰσελευσόμεθα εἰς τὸν νυμφῶνα " ἂν δὲ ἐσδεσμένας, οὐχέτι. Διὰ τοῦτό φησιν, ᾿Ο1όχληρον ὑμῶν τὸ πνεῦμα" ἐχείνου γὰρ μένοντος ἀχεραίου, καὶ τοῦτο μένε:. Καὶ ἡ ψυχὴ, φησὶ, καὶ τὸ σῶμα. Οὔτε γὰρ αὐτὴ «τι πονηρὸν δέχεται, οὔτ᾽ ἐχεῖνο. Πιστὸς ὁ καλῶν ὑμᾶς, ὃς καὶ ποιήσει. Ὅρα τὴν ταπεινοφροσύνην" ἐπειδὴ γὰρ ηὔξατο, μὴ νομίσητε, φησὶν, ὅτι ἀπὸ τῶν ἐμῶν εὐχῶν τοῦτο γίνεται, ἀλλ᾽ ἐκ τῆς προθέσεως͵ ἧς ὑμᾶς ἐχάλεσεν. Εἰ γὰρ εἰς σωτηρίαν ἐχάλεσεν, ἀληθὴς δέ ἐστι, πάντως σώσει βουλόμενος. ᾿Αδειφοὶ, χεσθε καὶ περὶ ἡμῶν. Βαδαὶ, πόση ταπεινοφροσύνη ᾿Αλλ' ἐχεῖνος μὲν ταπεινοφροσύνης ἕνεχεν, τοῦτο ἔλεγεν, ἡμεῖς δὲ οὐ ταπεινοφροσύνης ἕνεχεν, ἀλλ᾽ ὧφελείας πολλῆς, καὶ μέγα τι παρ᾽ ὑμῶν χερδᾶναι βουλόμενοι; λέγομεν, Προσεύχεσθε καὶ περὶ ἡμῶν. Εἰ γὰρ καὶ μηδὲν ὠφελῆσθε παρ᾽ ἡμῶν μέγα μηδὲ θαυμαστὸν, ἀλλ᾽ ὅμως δι᾽ αὐτὴν τὴν τιμὴν, δι᾽ αὐτὴν τὴν προσηγορίαν. Ἔσχε τις παῖδάς ποτε, καὶ ὅμως εἰ καὶ μηδὲν ὠφέληνται παρ᾽ αὐτοῦ, ἀλλ᾽ ἐπειδὴ πατὴρ γέγονε, τοῦτο ἴσως προδάλλεται λέγων, Μίαν ὁμῶν ἡμέραν οὐχ ἐχλήθην πατήρ. Διὰ τοῦτο καὶ ἡμεῖς λέγομεν, Προσεύχεσθε καὶ περὶ ἡμῶν" οὐχ ἁπλῶς τοῦτο λέγων, ἀλλὰ πάνυ ἐφιέμενος τῶν ὕμετέρων εὐχῶν. Εἰ γὰρ ὑπεύθυνος ἐγενόμην τῆς πάντῶν ὑμῶν προστασίας, καὶ λόγους ὑπέχειν μέλλω, πολλῷ μᾶλλον ὀφείλω τῆς παρ᾽ ὑμῶν ἀπολαύειν εὐχῆς. Αἱ εὐθῦναί μοι μείζους ἐγένοντο δι᾽ ὑμᾶς" οὐκχοὖν καὶ ἡ βοήθεια πλείων παρ᾽ ὑμῶν. ᾿Ασπάσασθα τοὺς ἀδειϊφοὺς πάντας ἐν ἀγίῳ φιλήματι. Βαδαὶ τῆς θερμότητος ! βαδαὶ τῆς διανοίας : Ἐπειδὴ φιλήματι αὐτοὺς ἀσπάσασθαι οὐχ ἠδύνατο [ ἀπὼν, ἑτέρων αὐτοὺς ἀσπάζεται " οὕτω καὶ ἡμεῖς ποιοῦμεν, ὡς ὅταν λέγωμεν, Φίλησον αὐτὸν ἀντ᾽ ἐμοῦ. Οὕτω καὶ αὐτοὶ χατέχετε τὸ πῦρ τῆς ἀγάπης οὐ γὰρ ἀνέχεται διαστημάτων, ἀλλὰ καὶ διὰ μέσων τῶν ὁδῶν ἑαυτὴν ἐχτείνει, καὶ πανταχοῦ πάρεστιν. Ὁρκχίζω ὑμᾶς τὸν Κύριον, ἀναγγωσθῆγωι τὴν ἐπιν στολὴν πᾶσι τοῖς ἁγίοις ἀδελφοῖς. Καὶ τοῦτο πόθου μάλιστα, οὐ διδασχαλίας τοσοῦτον " ἵνα χἀχείνοις ὦ προσδιαλεγόμενος, φησίν Ἢ χάρις τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ μεθ' ὑμῶν. ᾿Αμήν. Καὶ οὐχ ἁπλῶς ἐπιτάττει, ἀλλ᾽ ὀρχίζων, ἀπὸ θερμῆς διανοίας καὶ τοῦτο ποιῶν, ἵνα χἂν αὐτοῦ χαταφρονήσωσι, διὰ τὸν ὀρχισμὸν πράξωσι τὸ ἐπιταχθέν. Μέγὰν γὰρ εἶχον τότε φόδον τοῦ πράγματος " νυνὶ δὲ καὶ τοῦτο πεπάτηται. Καὶ ἔστι πολλάχις παῖς μαστιζόμενος, καὶ ὀρχίζων τὸν Θεὸν καὶ τὸν Χριστὸν αὖτοῦ, καὶ, οὕτω Χριστιανὸς ἀποθάνοις, καϊοὐδεὶς προῦἐχει, οὐδεὶς ἐπισρέφεται" ἂν δὲ τὸν υἱὸν τὸν ἴδιον ὀρχί-σῃ: εὐθέως καὶ ἄχων, χκαὶτρίζων τοὺς ὀδόντας, ὑφίησι τοῦ θυμοῦ. “Αλλος πάλιν ἑλκόμενος, ἀπαγόμενος ἐπὶ μέσης τῆς ἀγορᾶς,καὶ ᾿Ἑλλήνων καὶ Ἰουδαίων παρόνοὐδεὶς προσέχει. Τί οὐχ ἐροῦσιν οἱ Ἕλληνες, ὅταν πιστὸς τὸν πιστὸν καὶ Χριστιανὸν ὀρχοῖ, καὶ μηδεὶς γίνηται λόγος, ἀλλὰ καὶ καταφρονῶμεν; ### English translation (Claude) “Do not quench the Spirit; do not despise prophecies. [Test everything; hold fast what is good.] Abstain from every form of evil.” A thick mist and gloom and cloud has been poured over the whole earth; and the apostle, making this plain, said, “For you were once darkness”; and again, “But you, brothers, are not in darkness, for that day to overtake you like a thief.” Since then it is, so to speak, a moonless night, and we walk in this night, God has given us a bright lamp, kindling the grace of the Holy Spirit in our souls. But some, receiving this light, have made it brighter and more radiant, like Paul, like Peter, like all those saints; but others even quenched it, like the five virgins, like those who made shipwreck of the faith, like the man in Corinth who committed sexual immorality, like the Galatians who turned aside. Therefore Paul now says, “Do not quench the Spirit,” that is, the gift; for so he is accustomed to call the gift of the Spirit. And an unclean life quenches it. For just as one quenches the light of this lamp by pouring water or dust over it, or, if none of these, by taking away the oil, so too with the gift. For if you pour on earthly things and …, you have quenched the Spirit; and if you yourself do nothing of the sort, but a temptation comes from somewhere else and strikes violently, like a wind, and the flame is not strong, or does not have much oil, or you do not stop up the hole, or do not shut the door, everything is lost. And what is the hole? As with the lamp, so with us, the hole is the eye and the ear. Do not let a violent wind of wickedness fall upon these, lest it quench the lamp, but stop them up with the fear of God. The door is the mouth: shut it, so that it may both give light and keep off [the wind] from outside. Shut your mouth; for if you open it, you have fanned the wind. Do you not see in houses, when two doors stand opposite and in a straight line, and the wind is strong, how, if you shut one and there is no draught, the wind has no force, but most of its strength is cut off? So now too there are two doors: your mouth, and the mouth of the one insulting you and behaving drunkenly toward you; if you shut yours and do not give a draught, you have quenched the whole wind; but if you open it, [it cannot be checked]. And often, even with nothing attacking the flame, when the oil fails, when we do not give alms, the Spirit is quenched. For it came to you from God’s mercy; then, seeing that this fruit is not with you, it flies away; for it does not stay with an unmerciful soul. And when the Spirit has been quenched, you know the rest, as many of you as have walked in a moonless night. And if it is difficult to walk the road from earth to earth at night, how is the road that leads from earth to heaven safe? Do you not know how many demons there are in this space, how many beasts, how many spiritual forces of wickedness? If then we have that light, they will be able to harm us in nothing; but if we quench it, they quickly catch us, they quickly carry off all our goods; for robbers too first put out the lamp, and then rob. For they see in this darkness, since they [are without the light]. Let us not then quench it. Every wicked act quenches this light: abuse, insult, and whatever you name. For just as with fire everything foreign to it destroys it, while what is akin to it kindles it, so too with this light: whatever is dry, whatever is warm, whatever is fervent kindles the flame of the Spirit. Let us bring on nothing cold, nothing wet; for these destroy it. There is also another interpretation. Many among them prophesied, some truly and some falsely. This he says in the letter to the Corinthians too, that he gave the discernment of spirits for this reason. For the devil, being vile, wished through this gift to overturn the whole of the church. For since both foretold future things, the demon and the Spirit, the one lying and the other telling the truth, and there was no way to get a proof of either, but both spoke without accountability, as [happened in the days of] Jeremiah and Ezekiel; but when the time came they were refuted; he gave the discernment of spirits too. Since then at that time too many prophesied among the Thessalonians, whom he hints at elsewhere too, saying, “not to be troubled, either by word or by letter as if from us, as though the day of the Lord has come,” having said, “Do not quench the Spirit,” he added fittingly, “Do not despise prophecies.” What he wishes to make plain here, then, is this: Do not, because there are some false prophets among you, [reject] these too on their account; that is, do not despise prophecies. Do you see that this is what he says, “Test everything”? Since he said, “Do not despise prophecies,” so that they might not think that he had opened the platform to all, “Test everything,” he says, “hold fast what is good,” that is, the true prophecies. “Abstain from every form of evil”: not from this or that, but “from every.” And [test] both the false and the true, so as to discern them with testing. For so the hatred of those will be strong, and the love of these will come, when we do everything not lightly nor unexamined, but with exactness. “Now may the God of peace himself sanctify you wholly, and may your spirit and soul and body be kept whole and blameless at the coming of our Lord Jesus Christ.” See the tender affection of a teacher: after the exhortation he adds a prayer too; and not only this, but in his letters; for both counsel and prayer are needed. Therefore we too first counsel, and then make prayers for you; and this the initiated know. But Paul did this having great boldness toward God; whereas we are put to shame and without boldness; but since we have been appointed to this, we do it, unworthy as we are even to stand by and to hold the place of the last of the disciples; but since grace works even through the unworthy, not for their sake, but for the sake of those who are to be benefited, we bring in our own part. “May he sanctify you wholly,” he says, “and may your spirit and soul and body be kept whole and blameless at the coming of our Lord Jesus Christ.” What does he mean here by “the spirit”? The gift. For if we depart with our lamps bright, we shall enter into the bridal chamber; but if quenched, no longer. Therefore he says, “your spirit whole”; for when that remains entire, this too remains. “And the soul,” he says, “and the body.” For neither does it receive anything wicked, nor this. “Faithful is he who calls you, who will also do it.” See the humility: since he had prayed, do not think, he says, that this happens from my prayers, but from the purpose with which he called you. For if he called you to salvation, and he is true, he will certainly save you, since he wills it. “Brothers, pray for us too.” Wonderful, how great a humility! But he said this for the sake of humility; we say “Pray for us too” not for the sake of humility, but because of great benefit, and wishing to gain something great from you. For even if you are benefited by us in nothing great or wonderful, still [pray] for the honour itself, for the name itself. Someone once had children; and even if they have been benefited by him in nothing, yet since he has become a father, he perhaps puts this forward, saying, “Have I not been called your father for a single day?” Therefore we too say, “Pray for us too,” not saying this lightly, but greatly desiring your prayers. For if I have been made accountable for the charge of all of you, and am to give account, much more ought I to enjoy prayer from you. The accounts I must give have become greater because of you; so the help from you must be greater too. “Greet all the brothers with a holy kiss.” Wonderful, the warmth! Wonderful, the mind! Since, being absent, he could not greet them with a kiss, he greets them through others; as we too do when we say, “Kiss him for me.” So you too hold fast the fire of love; for it does not tolerate distances, but stretches itself through the middle of the roads, and is present everywhere. “I adjure you by the Lord that this letter be read to all the holy brothers.” And this too is above all a mark of longing, not so much of teaching: “so that I may converse with them too,” he says. “The grace of our Lord Jesus Christ be with you. Amen.” And he does not simply command, but adjures, doing this too from a warm mind, so that even if they despise him, they may do what is commanded because of the adjuration. For they had a great fear of the thing then; but now this too has been trampled underfoot. And often a slave boy, being flogged, adjures his master by God and his Christ, and says, “So may you die a Christian,” and no one attends, no one turns round; but if he adjures him by his own son, at once, even unwillingly, gnashing his teeth, he lets go of his anger. Another again, dragged and led away in the middle of the marketplace, with Greeks and Jews present, [adjures,] and no one attends. What will the Greeks not say, when a believer adjures a believer and a Christian, and no account is taken, but we even despise it? ### Scripture references - 1 Thess 5:19: quotation, high confidence - 1 Thess 5:20: quotation, high confidence - 1 Thess 5:21: quotation, high confidence - 1 Thess 5:22: quotation, high confidence - Eph 5:8: quotation, high confidence - 1 Thess 5:4: quotation, high confidence - Matt 25:8: allusion, high confidence - 1 Tim 1:19: allusion, high confidence - 1 Cor 5:1: allusion, high confidence - Gal 1:6: allusion, high confidence - Eph 6:12: allusion, high confidence - 1 Cor 12:10: allusion, high confidence - Jer 28:15: allusion, medium confidence - 2 Thess 2:2: quotation, high confidence - 1 Thess 5:23: quotation, high confidence - Matt 25:10: allusion, high confidence - 1 Thess 5:24: quotation, high confidence - 1 Thess 5:25: quotation, high confidence - 1 Thess 5:26: quotation, high confidence - 1 Thess 5:27: quotation, high confidence - 1 Thess 5:28: quotation, high confidence ### Translation notes - Quotations: 1 Thess 5:19–28; Eph 5:8; 1 Thess 5:4; Matt 25:8; 1 Tim 1:19; 1 Cor 5:1; Gal 1:6; Eph 6:12; 1 Cor 12:10; Jer 28 and Ezek 13 (the false prophets of their time); 2 Thess 2:2; Matt 25:10. Chrysostom gives two interpretations of “Do not quench the Spirit”: the gift kept alive by a pure life, and the true prophecies of the church. Two passages of Migne’s Latin translation and a footnote have leaked into the Greek and have been removed; words lost at column breaks are supplied in brackets by sense or marked “…”. The slave’s oath “So may you die a Christian” is translated as written. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 11.1 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/11-1). ## Homily 11.3 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/11-1/#p-11-3 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A story shows the power of an adjuration by Christ; Chrysostom rebukes those who ignore beggars adjuring them by the Lord but reward flattery and lewd songs, and teaches that the poor at church doors teach thanksgiving and humility, since God seats them at his gates and admits them to his table with kings. ### Greek text Βούλεσθε ὑμῖν διηγήσωμαί τε πρᾶγμα, ὅπερ καὶ αὐτὸς ἀκήχοα; οὐδὲ γὰρ πλάττων λέγω, ἀλλὰ παρὰ προσὠπου ἀξιοπίστου ἀχηχούς. Παιδίσχη τις ἀνδρὶ πονηρῷ συνεζευγμένη, μιαρῷ, δραπέτῃ, αὕτη, πολλὰ τοῦ ἀνδρὸς ἡμαρτηχότος, καὶ μέλλοντος ἀπεμπολεῖσθαι παρὰ τῆς δεσποίνης " καὶ γὰρ μείζονα συγγνώμης ἦν τὰ ἁμαρτήματα, καὶ χήρα ἦν ἡ γυνὴ, καὶ χολάζειν αὖτὸν λυμαινόμενον αὐτῆς τὴν οἰκίαν οὐκ ἴσχνεν, ἀλλ᾽ ἔγνω ἀποδόσθαι " εἶτα ἀνόσιον εἶναι νομίζουσα ἧ δέξατο καὶ χρησίμην οὖσαν τὴν κόρην, ὑπὲρ τῆς ἀπαλλαγῆς τῆς ἐκείνου συναπεμπολῇσαι καὶ τὴν γυναῖχα. ὋὉρῶσα τοίνυν ἡ κόρη ἑαυτὴν ἐν τοῖς ἀπόροις οὖσαν, ἐλθοῦσα πρὸς αἱδέσιμον πρόσωπον καὶ σύνηθες τῇ δεσποίνῃ αὐτῆς, τὸ χἀμοὶ διηγησάμενον, καὶ τῶν γονάτῶν ἁπτομένη. καὶ μυρία ἀποδυρομένη, παρεχάλεσεν ὥστε τὴν αὐτῆς ἀξιῶσαι δέσποιναν ὑπὲρ αὐτῆς " καὶ πολλοὺς ἀναλὼσασα λόγους, ὕστερον καὶ τοῦτο προσἔθηκεν, ὡς τούτῳ πείσουσα μάλιστα, ὄρχον τινὰ φριχωδέστατον ἐπάγουσα " ὁ δὲ ὄρχος ἦν οὗτος - Οὕτω τὸν Χριστὸν ἴδοις ἐν ἡμέρᾳ χρίσεως, μὴ παρίδῃς μον τὴν ἀξίωσιν: καὶ ταῦτα εἰποῦσα ἀπῆλθεν. Ἧ δὲ παραχληθεῖσα, φροντίδος τινὸς ἐμπεσούσης βιωτιχῆς, οἵα συμθδαίνει ἐν ταῖς οἰχίαις, ἐπελάθετο. Εἶτα ἄφνω δείλης μεσημόρίας εἰς μνήμην ἦλθε τοῦ φριχωδεστάτου ὄρχου, καὶ χατενύγη σφοδρῶς, καὶ ἀπελθοῦσα ἠξίωσε μετὰ πολλῆς τῆς ἐπιμελείας, καὶ τὸ πρᾶγμα ἤνυσε. Καὶ χατ᾽ ἐχείνην τὴν νύχτα ἄφνω τοὺς οὐραγνοὺς εἶδεν ἀνεῳγότας, καὶ αὑτὸν τὸν Χριστόν εἶδὲ χατηξιώθη ταύτης. Ταῦτα δὲ εἶπον, ἵνα μὴ χαταφρονῶμεν τῶν ὀρχισμῶν, μάλιστα ὅταν ὑπὲρ ἀγαθῶν πραγμάτων ἡμᾶς τινες παραχαλῶσιν, ὑπὲρ ἐλεημοσύνης, ὑπὲρ φιλανθρωπίας. Νῦν δὲ κάθηνται πένη- ᾿ς σες ἐχχεχομμένοι τοὺς πόδας, ὀρῶντές σε παρατρέχουσαν εἶτ᾽ ἐπειδὴ τοῖς ποσὶν ἐπαχολουθῇσαι μὴ δύνανται, καθάπερ ἀγχίστρῳ τινὶ προσδοχῶσι κατἔχειν τῷ φόδῳ τοῦ ὄρχου, καὶ τὰς χεΐρας ἐχτείνοντες ὀρχίζουσιν, ὥστε δοῦναι ὀδολὸν ἕνα, ἣ δύο μόνον " σὺ δὲ παρατρέχεις, τὸν Δεσπότην ὀρχιζομένη τὸν σόν. Καὶ ἂν μὲν χατὰ τῶν ὀφθαλμῶν ἥ τοῦ ἀνδρὸς τοῦ ἀποδημοῦντος ὀρχίσῃ, ἢ τοῦ παιδίου, ἣ τῆς θυγατρὸς, εὐθέως εἴχεις, καὶ ἐφάλλεταί σου ἡ διάνοια καὶ διαθερμαίνῃ" ἂν δὲ τὸν Κύριον ὀρχίσῃ, παρατρέχεις. Πολλὰς δὲ οἶδα ἐγὼ, αἵ, τὸν μὸν Χριστὸν ἀχούουσαι, παρέδραμον " εἰς δὲ χάλλος ἐπαινεθεῖσαι παρὰ τῶν προσιόντων, διεχύθησαν, ἐμαλάχθησαν, καὶ χεῖρα ὥρεξαν. Τοιγαροῦν εἰς τοῦτο τοὺς πένητας χατέστησαν τοὺς ἀθλίους, εἰς «ὃ γελωτοποιεῖν. Ἐπειδὴ γὰρ τὰ σφοδρὰ ῥήματα καὶ πικρὰ λέγοντες οὐ καθάπτονται τῆς ψνχῆς, ἐπὶ ταύτὴν ἔρχονται τὴν ὁδὸν, δι᾽ ἧς μάλιστα τέρπουσι " καὶ τὸν ἐν συμφορᾷ ὄντα καὶ ὑπὸ τοῦ λιμοῦ ἀγχόμενον ἠνάγκασεν ἡ πολλὴ φαυλότης ἡμῶν κάλλους ἐγκώμια Καὶ εἴθε τοῦτο μόνον, ἀλλὰ καϊξτερον εἶδος τούτον σεν εἶναι καὶ αἰδχρολόγους καὶ γελωνοποιούς. “Ὅταν γὰρ χύλιχας καὶ κισσύδια καὶ ποτήρια τοῖς σύριγγα ἔχων ἄδῃ δι᾽ αὐτῆς τὰ ἄσματα τὰ αἰσχρὰ καὶ ἔρωτος γέμοντα, καὶ διὰ τῆς φωνῆς ἀναδοᾷ " εἶτα πολλοὶ περιεστήχωσι, καὶ οἱ μὲν τρύφος ἄρτον, οἱ δὲ ὁδολὸν, οἱ δὲ ἕτερόν τὸ καρέχωσι, καὶ. χατέχωσιν ἐπὶ πολὺ, καὶ τέρπωνται καὶ ἄνδρες καὶ γυναῖκες, τί τούτου χαλεπώτερον; οὐχὶ πολλοῦ στεναγμοῦ ταῦτα ἄξια; Μιχρὰ μέν ἔστι, καὶ νομίζεται μικρά μεγάλα δὲ ἐναποτίχτει. τοῖς ἤθεσιν ἡμῶν τὰ ἁμαρτήματα. Ὅταν γὰρ αἰσχρόν τι λεχθῇ καὶ ἡδὺ μέλος, ἐμάλαξε τὴν διάνοιαν, καὶ αὐτὴν ἐχείνην διέφθειρε τὴν ψυχήν. Καὶ ὁ μὲν τὸν Θεὸν καλῶν πένῆς, καὶ ἐπευχόμενος ὑμῖν μυρία ἀγαθὰ, οὐδὲ λόγου ἀξιοῦται παρ᾽ ὑμῶν ὁ δὲ ἀντὶ τούτων τὰ νεωτεριχὰ ἐπεισάγων, θαυμάζεται. Ὃ δέ με νῦν ἐπεισῆλθεν εἰ“ πεῖν πρὸς ὑμᾶς, ἐχεῖνο ἐρῶ. Ποῖον δὴ τοῦτο; Ὅταν πενίᾳ καὶ νόσῳ περιδληθῇς, εἰ καὶ μηδαμόθεν ἀλλαχόθεν, ἀπὸ γοῦν τῶν ἑπαιτούντων τῶν διὰ τῶν ατενωπῶν χωρούντων μάθε εὐχαριστεῖν τῷ Δεσπότῃ. Οὗτοι γὰρ πάντα τὸν βίον ἐν τῷ ἐπαιτεῖν σχόντες, οὐ βλασφημοῦσιν, οὐχ ἄἀγαναχτοῦσιν οὐδὲ δυσχεραίνουσιν, ἀλλὰ πᾶσαν τὴν τῆς ἑπαιτήσεως διήγησιν ἐν εὐχαριστίᾳ ποιοῦνται, μέγαν τὸν Θεὸν ποιοῦντες καὶ φιλάνθρωπον. Ὁ μὲν λιμῷ φθειρόμενος, φιλάνθρωπον χαλεῖ" σὺ δὲ ὁ ἐν ἀφθονίᾳ ζῶν, ἂν μὴ τὰ πάντων λάδῃς, ὠμὸν λέγεις. Πόσῳ βελτίων ἐχεῖνος; πῶς ἡμᾶς τότε χαταχρινεῖ; Κοινοὺς διδασχάλους ἡμῖν τῶν συμφορῶν καὶ παραμυθίαν ἀφῆκε διὰ «ἧς οἰχουμένης ὁ θεὸς τοὺς πένητας. “Ἐππαθές τι τῶν ἀδουλήτων; ἀλλ᾽ οὐδὲν τοιοῦτον, οἷον ἐχεῖνος. Ἐξἐχόπης τὸν ὀφθαλμόν; ἀλλ᾽ ἐκεῖνος τοὺς δύο. ᾿Ενόσησας νόσον μαχράν;; ἀλλ᾽ ἐχεῖνος ἀνίατον ἔχει. ᾿Απέδαλες ποὺς παῖδας; ἀλλ᾽ ἐχεῖνος καὶ τὴν ὑγιείαν τοῦ οἰχείου σώματος. Ἐζημιώθης ζημίαν μεγάλην; ἀλλ᾽ οὐδέπω πρὸς τὸ ἑτέρων δεῖσθαι χατέστης. Οὐχοῦν εὐχαρίστησὸν τῷ Θεῷ. Ὁρᾷς ἐκείνους ἐν καμίνῳ πενίας, καὶ παρὰ πάντων μὲν αἰτοῦντας, παρ᾽ ὀλίγων δὲ λαμδά. νῇς, ἐννόησον ποσάχις ἤχουσας πένητός σε χαλοῦντος, καὶ οὐχ ἐπήχουσας, καὶ οὐχ ἡγανάχτησεν ἐχεῖνος, οὐδὲ ὕδρισέ σε. Καίτοι σὺ μὲν ἀπὸ ὠμότητος τοῦτο ποιεῖς, ὁ δὲ Θεὸς ἀπὸ φιλανθρωπίας καὶ τὸ μὴ ἀκούειν ποιεῖ. Εἰ τοίνυν αὐτὸς τοῦ ὁμοδούλου δι᾽ ὠμότητὰ μὴ ἀχούων οὐχ ἀξιοῖς ἐγχαλεῖσθαι, τῷ δεσπότῃ τοῦ δούλου διὰ φιλάνθρωπίαν οὐχ ἀχούοντι ἐγχαλεῖς; Ὃρᾷς πόσον τὸ ἄνισον; πόσον τὸ ἄδι-. χον; ὃ. Ἑαῦτα ἐννοῶμεν διαπαντὸς, τοὺς κατωτέρους, «οὺς ἐν μείζοσι σνμφοραῖς, καὶ οὕτω δυνησόμεθα εὐχαριστεῖν τῷ Θεῷ. Πολλῶν ὁ βίος γέμει τοιούτων ὑποδειγμάτων“ ἔχει δὲ διδασχαλίαᾶν οὐ μιλρὰν ὁ νήφων καὶ βουλόμενος προσέχειν καὶ ἀπὸ τῶν εὐχτηρίων οἴκων. Διὰ τοῦτα γὰρ καὶ ἂν ταῖς ἐχχλησίαις, καὶ ἐν τοῖς μαρτυρίοις προχάθηνται τῶν προπυλαίων οἱ πένητες, ὥστε ἡμᾶς ἐχ τῆς τούτων θέας πολλὴν δέχεσθαι τὴν ὠφέλειαν. Ἐννόησον γὰρ ὅτι εἰς μὲν βασἴλεια τὰ ἐπὶ γῆς εἰσερχομένων ἡμῶν, οὐδὲν τοιοῦτον ἔστιν ἰδεῖν " ἀλλὰ ἄνδρες καὶ σεμνοὶ, καὶ λαμπροὶ, καὶ πλουτοῦντες, καὶ συνετοὶ, πανταχοῦ διατρέχουσιν, εἰς δὲ τὰ ὄντως βασίλεια, τὴν ἐχχλησίαν λέγω, καὶ τοὺς εὐχτηρίους οἴκους τῶν μαρτύρων, δαιμονῶντες, ἀνάπηροι, πένητες, γέροντες, τυφλοὶ, διεστραμμένοι τὰ μέλη. Τί δήποτε; “να σὺ παιδεύῃ διὰ τῆς τούτων θέας, πρῶτον μὲν ἵνα, εἴ τινα τῦφον ἔξωθεν ἐπισυρόμενος εἰσέλθῃς, εἰς ἐκείνους βλέψας, καὶ ἀποθέμενος τὸν ὄγχον, καὶ συντρίψας τὴν καρδίαν, οὕτως εἰσέλθῃς, καὶ τῶν λεγομένων ἀκούσῃς ( οὐ γὰρ ἔστι μετὰ τύφου προσευχόμενον ἀχούεσθαι ) " ἵν᾽, ὅταν γέροντα ἴδῃς, μὴ ἐπὶ νεότητι μέγα φρονῇς ᾿ καὶ γὰρ οὗτοι οἱ γέροντες νέοι ἐγένοντο - ἵν᾽, ὅταν ἐπὶ στρατείᾳ καὶ δυναστείᾳ βασιλικῇ μέγα χουμπάξῃς, σῃς ὅτι ἐχ τούτων εἰαὶ καὶ οἱ λαμπροὶ γενόμενοι ὃν ταῖς βασιλικαῖς αὐλαῖς " ἵν᾽, ὅταν ἐπὶ ὑγείᾳ σώματο; θαῤῥῇς, τούτοις προσέχων χαταστείλῃς σου τὸ φρόνηρα. Καὶ γὰρ ἐνταῦθα συνεχῶς εἰσιὼν, ὃ μὲν ὑγιαίνων οὗ μέγα φρονήσει ἐπὶ ὑγείᾳ σώματος “ ὁ δὲ χάμνων, λήψεται παραμυθίαν οὗ τὴν τυχοῦσαν. Οὐ διὰ τοῦτο δὲ μόνον ἐνταῦθα παραχάθηνται, ἀλλ᾽ ἵνα σε καὶ ἐλεήμονα ποιήσωσι, καὶ πρὸς ἔλεον ἐπιχᾶμφθῇς, ἵνα θαυμάσῃς τοῦ Θεοῦ τὴν φιλανθρωπίαν. Εἰ γὰρ ὁ θεὸς οὐχ ἐπαισχύνεται αὐτοὺς, ἀλλ᾽ ἐν τοῖς πρὸ πυλαίοις αὐτοῦ ἔστησε, πολλῷ μᾶλλον σύ " ἵνα μὴ μέγα φρονῇς ἐπὶ τοῖς βασιλείοις τοῖς ἐπὶ τῆς γῆς. Μὴ τοίνυν ἐπαισχύνου παρὰ πένηνος καλούμενος "κἂν προσέλθῃ, χἂν τὰ γόνατα κατέχῃ, μὴ ἀποσείσῃ " κύνες γάρ εἰσιν οὗτοί τινες θαυμαστοὶ τῶν αὐλῶν τῶν βασιλιχῶν. Οὐ γὰρ ἀτιμάζων αὐτοὺς. χύνας ἐχάλεσα, μὴ γένοινο, ἀλλὰ καὶ σφόδρα ἑκαινῶν “ τἣν αὐλὴν φυλάττουσι τῆν βασιλικὴν " θρέψον τοίνυν αὐτούς " ἥ γὰρ τιμὴ εἰς τὸν βαδιλέᾳ ἀναδαίνει. Ἑκεῖ πάντα τῦφος, ἐν τοῖς βασιλείους λέγω τοῖς ἐπὶ τῆς γῆς, ἐνταῦθα πάντα ταπεινοφροσύνη. Ὅτε οὐδὲν τὰ ἀνθρώπινα ἀπ᾽ αὐτῶν μάλιστα τῶν προπυλαίων μανθάνεις" ὅτι οὗ τέρπεται πλούτῳ Θεὸς, ἀπ᾿ αὐτῶν τῶν προχαθημένων διδάσχῃ- Ἡ γὰρ τούτων καθέδρα καὶ ἡ συλλογὴ μονονουχὶ παραίνεσίς ἐστι, πρὸς τὴν τῶν ἁπάντων ἀνθρώπων φύσιν φωνὴν ἀφιεῖσα λαμπρὰν, καὶ λέγουσα, ὅτι οὐδὲν τὰ ἀνθρώπινα πράγματα, ὅτι σκιὰ καὶ κακνό:. Εἰ καλὸν ἣν ὁ πλοῦτος, οὐκ ἂν πένητας προεχάθισεν ὁ θεὸς τῶν οἰκείων προθύρων. ΕΣ δὲ προσίεται καὶ πλουτοῦντας, μὴ θαυμάσῃς " οὐ γὰρ διὰ τοῦτο προστοῦ ὄγχου " ἄχουσον γὰρ τί φησιν αὐτοῖς ὁ Χριστός Οθὺ δύνασθε Θεῷ δου λεύειν, καὶ μαμωγνᾷ' καὶ πάλιν, Δυσχόλως πλούσιος εἰσελεύσεται εἰς τὴν βασι- "ἰδίαν τῶν οὐραγῶν " καὶ πάλιν, Εὐκοπώτερόν ἐστι κάμηλον διὰ ῥαρίδος τῤυπήματος εἰσελθεῖν, ἢ πλούσιον εἰς τὴν βασιλείαν. τῶν οὐρανῶν. Διὰ ταῦτα δέχεται τοὺς πλουσίους, ἴνα ταῦτα ἀχούσωσι τὰ ῥήματα, ἵνα τὸν αἰώνιον ποθήσωσι πλοῦτον, ἵνα ἐπιθυμήσωσι τῶν ἐν τοῖς οὐρανοῖς. Καὶ κί θαυμάζεις εἰ εἰς τὰ πρόθυρα αὐτοῦ οὐκ ἀπαξιοῖ ποὺς τοιούτους χαθίζειν; ἐπὶ γὰρ τὴν τράπεζαν αὐτοῦ τὴν πνευμα-. τικὴν οὐχ ἀπαξιοῖ καλεῖν αὐτοὺς, καὶ μεταδοῦναι τῆς εὐωχίας ἐκεΐνης " ἀλλ' ὁ χυλλὸς καὶ ἀνάπηρος, ὁ γέρων καὶ ῥάχια ἠμφιεσμένος καὶ ῥύπον καὶ χόρυζαν ἔχων, ἅμα τῷ νέῳ τῷ καλῷ, καὶ αὐτῷ τῷ τὴν ἀλουργίδα περιχει μένῳ καὶ τὸ διάδημα ἐπὶ τῆς χεφαλῆς ἔχοντι, ἔρχεται τῆς τραπέζης μεθέξων, καὶ ἀξιοῦται τῆς εὐωχίας τῆς πνευματικῆς, καὶ τῶν αὐτῶν ἐχάπεροι ἀπολαύουσι, καὶ οὐδεμία ἐστὶ διαφορά. ἡ ### English translation (Claude) Do you wish me to tell you a thing that I myself have heard? For I do not speak inventing it, but having heard it from a trustworthy person. A maidservant was joined to a wicked husband, vile, a runaway. Since her husband had committed many offences and was about to be sold by their mistress (for the offences were too great for pardon, and the woman was a widow and could not punish him as he ruined her household, but decided to sell him), and since she then thought it unholy to separate the girl from him, useful though she was, she decided to sell the wife along with him in order to be rid of him. The girl, then, seeing herself in straits, went to a respected person who was acquainted with her mistress, the very one who told me, and clasping her knees and lamenting greatly, begged her to plead with her mistress on her behalf; and having spent many words, she finally added this too, thinking to persuade her by it most of all, adding a most awesome oath. The oath was this: “So may you see Christ on the day of judgment, do not neglect my request.” And having said this she went away. But the woman who had been asked, some worldly care falling upon her, as happens in households, forgot. Then suddenly, in the afternoon, the most awesome oath came to her memory, and she was deeply pricked in conscience, and going, she pleaded with great care, and accomplished the matter. And that very night she suddenly saw the heavens opened, and saw Christ himself; she was counted worthy of this. I have said this so that we may not despise adjurations, especially when people ask us for good things, for almsgiving, for kindness. But now poor people sit with their feet cut off, seeing you run past; then, since they cannot follow with their feet, they expect to hold you back with the fear of the oath as with a hook, and stretching out their hands they adjure you to give one obol, or only two; and you run past, though they adjure you by your Lord. And if they adjure you by the eyes of your husband who is abroad, or of your child, or of your daughter, you yield at once, and your mind leaps and grows warm; but if they adjure you by the Lord, you run past. And I know many women who, hearing the name of Christ, ran past; but when praised for their beauty by those approaching, melted, softened, and held out their hand. Therefore they have reduced the wretched poor to this, to playing the buffoon. For since, when they speak earnest and bitter words, they do not touch the soul, they come to this road, by which they most of all give pleasure; and our great baseness has forced the man in calamity and choked by hunger [to speak] praises of beauty. And would it were only this! But there is another kind too: [our baseness has forced them] to be both foul-mouthed and buffoons. For when [one, striking] cups and vessels and goblets [together], or [another], having a pipe, sings through it the shameful songs full of love, and shouts with his voice; then many stand around, and some give a morsel of bread, some an obol, some something else, and keep him a long while, and both men and women take pleasure, what is more grievous than this? Do these things not deserve much groaning? They are small and are thought small; but they breed great sins in our characters. For when something shameful is said, and a sweet tune, it softens the mind and corrupts the very soul. And the poor man who calls on God and prays ten thousand good things for you is not thought worthy even of a word by you; but the one who brings in these licentious things instead is admired. But what has now come into my mind to say to you, I will say. What is it? When you are surrounded by poverty and sickness, if from nowhere else, at least from the beggars who go through the lanes learn to give thanks to the Master. For these, having spent their whole life in begging, do not blaspheme, are not indignant nor vexed, but make their whole tale of begging with thanksgiving, calling God great and loving. The one wasting away with hunger calls him loving; but you, living in plenty, if you do not get everyone’s goods, call him cruel. How much better is he! How will he condemn us then! God has left the poor throughout the world as common teachers of us in calamities and as a comfort. Have you suffered something unwelcome? But nothing like what he has. Have you lost an eye? He has lost both. Have you suffered a long sickness? He has an incurable one. Have you lost your children? He has lost the health of his own body too. Have you suffered a great loss? But you have not yet come to needing others. Give thanks to God then. Do you see them in the furnace of poverty, asking from all and receiving from few? Consider how often you heard a poor man calling you and did not listen, and he was not indignant nor did he insult you. And yet you do this from cruelty, whereas God does even not-hearing from loving-kindness. If then you, not hearing your fellow servant from cruelty, do not think you should be accused, do you accuse the Master of the servant who does not hear from loving-kindness? Do you see how great the inequality? How great the injustice? Let us think on these things always, on those lower than us, on those in greater calamities, and so we shall be able to give thanks to God. Life is full of many such examples; and the sober man who is willing to attend has no small teaching even from the houses of prayer. For this reason, in the churches and in the martyrs’ shrines, the poor sit before the gateways, so that we may receive great benefit from the sight of them. For consider that when we enter the palaces on earth, one can see nothing of the kind; but grave and splendid and rich and prudent men run about everywhere; but in the true palace, I mean the church and the houses of prayer of the martyrs, the possessed, the crippled, the poor, the old, the blind, those with twisted limbs. Why? So that you may be taught by the sight of them: first, that if you come in dragging some pride with you from outside, looking at them and laying aside your swelling and crushing your heart, you may so come in and hear what is said (for it is not possible to be heard if one prays with pride); that when you see an old man you may not be proud of your youth; for these old men too were young; that when you boast greatly of military service and royal power, [you may consider] that from among these too some have become distinguished in the royal courts; that when you are confident in bodily health, attending to these you may humble your pride. For one who comes in here continually, if healthy, will not be proud of bodily health; and if sick, will receive no ordinary comfort. And they sit here not only for this, but also to make you merciful, and that you may be bent to pity, that you may admire God’s loving-kindness. For if God is not ashamed of them, but has set them in his gateways, much more you; so that you may not be proud of the palaces on earth. Do not then be ashamed when called by a poor man; even if he comes up, even if he clasps your knees, do not shake him off; for these are some wonderful dogs of the royal courts. For I did not call them dogs to dishonour them, far from it, but greatly praising them: they guard the royal court; feed them, then; for the honour goes up to the king. There everything is pride, I mean in the palaces on earth; here everything is humility. That human things are nothing you learn most of all from the very gateways; that God does not delight in wealth you are taught by those who sit before them. For their sitting and their gathering is all but an exhortation, sending out a clear voice to the nature of all men and saying that human affairs are nothing, that they are shadow and smoke. If wealth were a good thing, God would not have seated the poor before his own doors. And if he admits the rich too, do not wonder; for it is not for this reason, [for their wealth], … of their swelling; for hear what Christ says to them: “You cannot serve God and mammon”; and again, “With difficulty will a rich man enter the kingdom of heaven”; and again, “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of heaven.” For this reason he receives the rich, that they may hear these words, that they may long for the eternal wealth, that they may desire the things in heaven. And why do you wonder if he does not disdain to seat such people at his doors? For he does not disdain to call them to his spiritual table and to give them a share of that feast; but the maimed and crippled, the old man clothed in rags and having filth and running nose, comes together with the handsome young man, and with the very one who wears the purple and has the diadem on his head, to share the table, and is counted worthy of the spiritual feast, and both enjoy the same things, and there is no difference. ### Scripture references - Matt 6:24: quotation, high confidence - Matt 19:23: quotation, high confidence - Matt 19:24: quotation, high confidence ### Translation notes - Quotations: Matt 6:24; Matt 19:23–24. Chrysostom vouches for the story of the maidservant’s oath as heard from a trustworthy person. The “spiritual table” to which rich and poor come alike is the Eucharist. A passage of Migne’s Latin translation has leaked into the Greek after “seated the poor” and has been removed; words lost at column breaks are supplied in brackets by sense or marked “…”. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 11.3 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/11-3). ## Homily 11.5 on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-1-thessalonicenses/11-1/#p-11-5 - Source: PG 62:4135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like the rich man who despised Lazarus, those ashamed of the poor are ashamed of Christ; Christ commands feasts for the poor, which bring true glory and a heavenly reward. ### Greek text Εἴθ᾽ ὁ μὲν Χριστὸς οὐχ ἀπαξιοῖ εἰς τὴν τράπεζαν αὐτοὺς καλεῖν μετὰ τοῦ βασιλέως " ὁμοῦ γὰρ ἀμφότέροι καλοῦνται " σὺ δὲ ἴσως ἀπαξιοῖς καὶ ὀφθῆναι, διδοὺς πένησιν, ἢ καὶ προσδιαλεγόμενος;. Βαδαὶ τῆς ἀπονοίας καὶ τοῦ τύφου Ὅρα μὴ τὰ αὑτὰ πάθωμεν τῷ ποτε πλουσίῳ. ᾿Απηξίου ἐχεῖνος χἂν ἰδεῖν τὸν Λάζαρον, καὶ ὀροφῆς αὐτῷ οὐ μετέδωχεν οὐδὲ στέγης, ἀλλ᾽ ἦν ἔξω παρᾶι τὸν πυλῶνα ἐῤῥιμμένος, ἀλλ᾽ οὐδὲ ῥημάτων ἠξιώθη τῶν παρ᾽ ἐχείνου. ᾿Αλλ᾽ ὅρα πῶς ἐν ἀνάγ- Χῃ καὶ χρείᾳ καταστὰς αὐτοῦ τῆς βοηθείας, ἀπέτυχεν. ΕἸ γὰρ οὗς ὁ Χριστὸς οὐκ ἐπαισχύνεται, τούτοὺς ἡμεῖς ἐ παισχυνόμεθα, τὸν Χριστὸν ἐπαισχυνόμεθα, τοὺς φίλους αὐτοῦ ἐπαισχυνόμενοι. σου ἡ τράπεζα χωλῶν, ἀναπήρων " διὰ τούτων παραγίνεται ὁ Χριστὸς, οὐ διὰ τῶν πλουτούντων. Τάχα γελᾷς ἀχούων. Οὐχοῦν ἵνα μὴ νομίσῃς ὅτι ἐμὸν τὸ ῥῆμα, ἄχουσον αὐτοῦ τοῦ Χριστοῦ λέγοντος, ἵνα μὴ γελάσῃς, ἀλλ᾽ ἵνα φρίξῃς " “οταν ποιῇς ἄριστον ἣ δεῖνον, φησὶ, μὴ φώνει τοὺς φίλους σου, μηδὲ τοὺς ἀδειϊρούς σου, μηδὲ τοὺς συγγενεῖς σου, μήτε γοίτονας πλουσίους, μήποτε κκαὶ αὐτοὶ ἀντιχα- “έσωσί σε, καὶ γένηταί σοι ἀνταπόδομα" ὅταν ποιῇς δοχὴν, κάλει πτωχοὺς, ἀναπήρους, τυριλοὺς, καὶ μωχάριος ἔσῃ, ὅτι οὐχ ἔχουσιν ἀνταποδοῦναί σοι" ἀνταποδοθήσεται γάρ σοι ἐν τῇ ἀναστάσει τῶν δικαίων. Καὶ δόξα δὲ μείζων ἐνταῦθα γίνεται, εἴ γε ταύτης ἐρᾷς. Ἐξ ἐκείνων μὲν γὰρ φθόνος καὶ βασχανίαι καὶ χατηγορίαι καὶ λοιδορίαι, καὶ πολὺς ὁ φόδος μή τι παρὰ τὸ δέον γένηται" καὶ ὡς οἰκέτης δεσπότῃ, οὕτω παρέστηχας, ἂν μείζους οἱ καλούμενοι ὦσι, δεδοικὼς τὴν παρ᾽ αὐτῶν μέμψιν καὶ τὰ στόματα " ἐπὶ δὲ τούτων οὐδὲν τοιοῦτον, ἀλλ᾽ ἅπερ ἂν αὑτοῖς ἐνέγχῃς, μεθ’ ἡδονῆς πάντα δέχονται " καὶ πολὺς ἐντεῦθεν ὁ χρότος, λαμπροτέρα ἡ δόξα, μεῖζον τὸ θαῦμα. Οὐχ οὕτω κροτοῦσιν ἐχείνους ὡς τούτους ἅπαντες οἱ ἀχούοντες. Εἰ δὲ ἀπιστεῖς, πείρασον σὺ ὃ πλουτῶν, ὃ στρατηγοὺς καὶ ἡγεμόνας χαλῶν “ χάλεσον καὶ πένητας, καὶ ἀπὸ τούτων τὴν τράπεζαν πλήρωσον, ἂν μὴ παρὰ πάντων χροτηθῇς, ἂν μὴ παρὰ πάντων φιληθῇς, ἂν μὴ πάντες ὡς πατέρα ἕξωσιν. Ἑχείνων μὲν γὰρ πῶν δείπνων κέρδος οὐδὲν, ὑπὲρ τούτων δὲ οὐρανὸς ἀπόχειται, καὶ τὰ ἐν τοῖς οὐρανοῖς ἀγαθά - ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ### English translation (Claude) Then does Christ not disdain to call them to the table with the king (for both are called together), and do you perhaps disdain even to be seen giving to the poor, or talking with them? Wonderful, the folly and the pride! See that we do not suffer the same things as the rich man once did. He disdained even to look at Lazarus, and did not share a roof or shelter with him, but he lay outside by the gate, and was not counted worthy even of words from him. But see how, when he came into need and want of his help, he failed to obtain it. For if we are ashamed of those of whom Christ is not ashamed, we are ashamed of Christ, being ashamed of his friends. [Let] your table [be full] of the lame, the crippled; through these Christ comes, not through the rich. Perhaps you laugh when you hear it. Then, so that you may not think the word mine, hear Christ himself saying, so that you may not laugh but shudder: “When you give a dinner or a supper,” he says, “do not call your friends, nor your brothers, nor your relatives, nor rich neighbours, lest they too invite you in return and you be repaid; but when you give a feast, call the poor, the crippled, the blind, and you will be blessed, because they cannot repay you; for you will be repaid at the resurrection of the righteous.” And the glory becomes greater here too, if indeed you love it. For from those come envy and jealousies and accusations and abuse, and great fear lest anything happen improperly; and you stand by like a servant before a master, if those called are greater, fearing their blame and their mouths; but with these there is nothing of the kind, but whatever you bring them they receive everything with pleasure; and from this comes great applause, a brighter glory, greater admiration. All who hear do not applaud those as they applaud these. And if you disbelieve, try it, you who are rich, who invite generals and governors: invite the poor too, and fill your table with them, [and see] whether you will not be applauded by all, whether you will not be loved by all, whether all will not hold you as a father. For from those dinners there is no gain; but for these heaven is laid up, and the good things in heaven; which may we all obtain, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honour, now and always and to the ages of ages. Amen. ### Scripture references - Luke 16:20: allusion, high confidence - Luke 16:24: allusion, high confidence - Luke 14:12: quotation, high confidence - Luke 14:13: quotation, high confidence - Luke 14:14: quotation, high confidence ### Translation notes - Quotations: Luke 16:19–24; Luke 14:12–14. A few words lost at a column break are supplied in brackets by sense. ### Citation (SBL) Chrysostom, Hom. 1 Thess. 11.5 (PG 62:4135; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-thessalonicenses/11-5).